1. Let us be excited to make a judgment of ourselves 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 enlightened 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 it is the character of David, he was a "man after God's own heart, in that he did all his will." It 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 daylight 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 inferior lights can never cause day. Thus the abstaining from the beloved lust is a sure sign of uprightness: for it is inconsistent with hypocrisy, and the inseparable effect of sincerity. It is inconsistent with hypocrisy: till the divine grace cleanses the heart, alters the taste of our appetites, and purifies oar affections, we shall never detest and forsake our own sins that are fleshed in our natures.
It is true, there may be an abstaining from some sins, when the heart is not sincere towards God: for eome 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.
It is observed of those who are stung with a tarantula, the sweetest musk 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. A voluptuous 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 hy another. In the mysterious fable, Perseus, who encountered the terrors of Medusa, was easily overcome by the beauty of Andromeda. Virtue victorious over fear is often corrupted by pleasure.
Besides, some lusts are of a repugnant nature. This difference is observable between errors and truth, vices and virtue. 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; though 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 men's tempers or interests in the world. As seeds sown in that order in a garden, that it 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 cooled 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-sine. Now he that expels one sin and entertains another, continues in a state of sin; it is but exchanging one familiar for another; or to borrow the prophet's expression, "it is as if one should fly from a lion, and meet with a bear, that will as certainly devour him."
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, it is false to God. Repenting Ephraim said, "what have I to do any more with idols?" Hosea 14. 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 Philistines to be placed 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 surprise: 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 ourselves 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, incapable 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 indispensable. 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 unreformed 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, and excites a holy hatred: and according to the degrees of sorrow and revenge, there will be care to preserve ourselves 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, it 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.
It is not a presumptuous reliance on the merits of Christ that 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: it 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 virtue of it to mortify the power of sin are inseparable. The precious 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 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 mountebank's applying the salve to the weapon without dressing the wound, that cannot work a sound cure.
The dispensing of the treasure of merits to penitent paymasters, 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 retained. 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." 1 Kings 8. 38. If they shall be sensible of the bosom sin, of its pestilential malignity, and with repenting sorrow acknowledge 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 cherished there, it will make him averse from our persons, and requests.
It 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. It 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, it 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 increased 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 yourselves 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, it is to make him altogether like to corrupt men, as if he would be bribed 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," 2 Chron. 15. 17. 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 easy absolution, are not the spots of God's children. It 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." Psal. 125. 4.
(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. It is true, inherent corruption has so divested 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, it 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 loved to be so. When lust is imperious, and the will servile, men cannot wean themselves from the poisoned 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. It is true, if in our original condition, the human will had been stamped 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 cancelled, and all moral means, instructions, persuasions, threatenings, are but lost labour. In brutes there are some natural resemblances of virtue and vice, yet not worthy of reward or punishment; only so far as by imagination they 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 enriched 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 distempered 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 heightened by custom, and the natural propensity inflamed by temptations, any lust becomes more irresistible: so that without a new nature inspired from above, they cannot rescue themselves from the bondage of sin.
Now the moral impotence in men to vanquish their lusts, though 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 edge of industry. It 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 plunged him under water so long till he was drowned. From that experiment they took courage, and resolved 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 preserved 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 obtained 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 extreme difficulty of a rich man's salvation; "that it 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 raised 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. It is the promise of God, "Ephraim shall say, what have I to do any more with idols?" The idols that charmed their imaginations, should be rejected with deep abhorrence. Our Saviour cured the paralytic person that for thirty-eight 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 concealed, at first by night, as being ashamed 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." John 7. 19. John 19. 37. 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 jailor that kept the apostles prisoners: he was of a harsh cruel, temper, a quality adherent to his office; but grace so intenerated and softened his heart, that "he took them the same hour of the night, and washed their stripes," Acts 16. 33. A visible and sudden effect of the spirit of love and power, and of a sound mind. It 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 prevailed." Acts 19. 19, 20. 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 virtuous heathens, who restrained anger and lust, that are the most rebellious passions against the empire of the mind. Socrates by natural temper was choleric, yet he had so far reduced 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 obtained 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 restored her to the prince to whom she was espoused. How do such examples of the poor pagans, who in the glimmerings of nature expressed such virtues, upbraid Christians who are servants to their corruptions in the light of divine revelation? If by the practice of philosophy they kept themselves from the dominion of their carnal appetites, shall not Christians by a supernatural aid obtain a clearer victory over them? In vain do men pretend want of strength to vanquish their stubborn lusts; for if they sincerely seek for divine grace, and are faithful in the use of means proper to that end, they shall obtain a blessed freedom from the power of sin.
(3.) The subduing the ruling lust, will make the victory over other sins more easy. Our commission against sin, is like that of Saul against the Amalekites, to destroy them all: if any one be spared it will prove as fatal to us as the Amalekite that dispatched Saul, who suffered him to live when the whole lineage was doomed to utter excision. Now amongst the divers lusts that war against the soul, some are the leaders that give vigour to the rest, that recal them when withdrawn, rally them when scattered; and renew the fight against us. As the virtues of the sanctified mind, so the passions of the carnal appetite assist one another: therefore when the corrupt passion that was so dangerously influential upon the rest, is subdued by divine grace, they necessarily decline, and are easily mortified.
The temperamental lust is the root from whence many others spring and are fed, and the eradicating of that takes away the strength and life of other vicious affections. The king of Syria commanded his captains not to fight against small or great, but only against the king of Israel; and after he was slain, the victory over his army was presently obtained. Let us direct our zeal against the leading lust, for all the servile lusts must fall and die with it. When Mithridates the king of Pontus, a fierce implacable enemy of the Romans was killed, their joy was exuberant in sacrifices and feasts, esteeming that an army of enemies were extinguished in his death.
Besides, one victory inspires courage to achieve another. When David was to encounter with Goliah, he derived confidence from his experince; "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." 1 Sam. 17. 37. The visible expresses of the divine power in conquering the former enemies of the church, were the support of their faith: "Awake, awake, O arm of the Lord, and put on strength; art thou not it that hath cut Rahab, and wounded the dragon, Pharaoh and the Egyptian army?" Isa. 51. 9. In our spiritual warfare, experience of the divine assistance is a cordial that fortifies the spirits: if the strongest and fiercest of our corruptions lie bleeding ready to expire, we shall not fear the rest. The same grace that has subdued the reigning lust, will make an impression of obedience upon our affections that are less powerful in us.
(4.) Consider how dearly our sins cost our Saviour, his sacred blood, to reconcile us to God, and to set us free from their dominion. This is an argument purely evangelical, and most worthy the breast of a Christian. He dearly purchased a title to our love, and the serious contemplation of his passion, has an admirable efficacy to inspire the flame, and consequently to make sin odious, that must be expiated and purged away by such bitter sufferings. Our sins brought our Saviour to the cross, and can we entertain them in our hearts with the crimson guilt that cleaves to them? Can we live in the practice of them, and crucify him afresh? He "came to redeem us from all iniquity, and purify us to himself, a peculiar people zealous of good works." How can we defeat the end and disparage the efficacy of his death? How can we violate such dear obligations? To cherish any sin is the most ungracious and unkind return to his bleeding dying love, who valued our souls more than his most precious life. Were it not visible by daily experience, that many are so prodigiously wicked, it would raise our wonder how it is possible, that any Christian to whom the love of the Son of God in dying for our sins is revealed, should indulge himself in any sin. If we did frequently and with solemnity and seriousness remember the death of our Saviour, and his blessed intention in it, we should find that change in our hearts in regard of our sins, as Ammon did in his affections to his sister Tamar: his incestuous love to her at first was a secret fire that consumed him; but after he had dishonoured her, and polluted himself, his hatred of her was more extreme than his love before: thus the sins that have been as near to us as our bosoms, as pleasant as our corrupt inclinations, as familiar and intimate as custom, that have deeply defiled our souls, we should with stronger detestation reject them, than ever with delight we committed them.
(5.) The blessed reward of uprightness is a powerful motive to excite us to keep ourselves from our sins. The firmament is not sowed thicker with stars, than the scripture with precious promises to the upright. They have a peculiar interest in the love of God that is the fountain of felicity: "The prayer of the upright is his delight." Prov. 15. 10. He is most graciously ready to supply all their wants, satisfy their desires, allay their sorrows, overcome their fears. "The Lord is a sun and a shield: he will give grace and glory, and no good thing will he withhold from those that walk uprightly." Psal. 84. A comprehensive promise of the blessings of time and eternity.
The highest honour is the reward of subduing our rebellious lusts. "He that is slow to anger, is better than the mighty: and he that ruleth his spirit, than he that taketh a city." Prov. 16. 32. The quality of the enemy makes the victory more illustrious. Now the rebellious passions that war against the soul, are enemies infinitely more dangerous than those who destroy the bodies and estates of men. The conquest of armies and cities is achieved by boldness and strength, that are not the peculiar excellencies of man, for the horse and the lion are superior to him in those respects: but the reducing his unruly affections into holy order, is the effect of divine grace, wherein we resemble God. How many of the famous heroes, in the world's account, were worse than wild beasts, enemies to humanity that unnaturally and barbarously spilt the blood of thousands to purple their usurped royalty ? But in subduing the tyrannous passions of lust and anger under the sovereignty of the renewed mind, there is the happy union of innocence and victory.
There are degrees in the exaltation of the saints, as the passions their inward enemies which they subdued, were more stubborn, and hardly to be overcome. In some there is such a concord of humours, such a placid mild temper, that they enjoy a pacific possession of themselves: but this is the benefit of nature, not 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 ia the natural temper there are seeds of incitation to fierce anger and inordinate lust, and when those propensities are inflamed by temptations, if we subdue those disorderly and violent passions, it 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:" 1 Pet. 4. is defiled and debased 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." Psal. 97. 11. The present sense of God's favour, and the future hope of glory, shed 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 sceptres, and solid comforts 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 walked before thee with an upright heart." Isa. 38. 3. 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 expressly assured 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 easy to conscience: but a strong light armed with terrors, the law of God, with the doom annexed 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,". Mat. 5. 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." Mark 9; This terrible threatening 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 remembereth no more the anguish, for joy that a man is born into 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 awakened, 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 more like hell, and unavoidable. It is as the cruel practice of the tyrant, related by the poet, who fastened a dead body and a living together, that the putrefaction and stench of the one, might cause a lingering death in the other: this is a little resemblance of the effect of the guilty conscience charged with "dead works," and inseparable from the sinner. All the pleasure of the world cannot stupify the ssnse, 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 transferred 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 passed, and the season of mercy expired; in vain they desire to die entirely, 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 a1 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 rancour 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 omnipotent Deity, and bring upon themselves his fierce and unchangeable displeasure. This infinitely aggravates their misery: after a million of years, the entire sum remains that revenging justice will exact for ever. The righteous Judge 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.
Surely 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 knowledge and purpose of sin, and the delightful practice of it: either the belief of it will infuse and impress such efficacious virtue into men's minds that will restrain them from sin, or the habitual course of sin will extinguish or eclipse the belief of the punishment.
It is recorded of Croesus, when pursued by the army of the Persians, he filled a strait passage between the mountains with boughs of trees and set fire to them, and thereby secured 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 unreformed sinners, is little understood and less believed by men whilst they are in prosperity: though 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 proceed 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 acknowledge that men ought to live. This truth is so engraven in the human 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 acknowledge the obligation of it in the general, and with respect to others. Now the law of God written in man's 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 infused into the hearts of men, that encourage them in their sins, notwithstanding their assent to the doctrine of a future judgment.
Some cannot persuade 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 Judge to extreme 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 observed before, Herod did some things 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 threatenings 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 unreformed sinners from the arrests of vindictive justice?
The blood that Ahab spared in Benhadad induced 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 showed before: I shall only add, that it is most opprobrious to the Son of God, and most destructive to sinners; for it 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 mystical body would be more monstrous than Nebuchadnezzar's image, of which the head was gold, and feet was 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 passed, 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 merely upon the favour of the Judge, how can they have a warrant for a day? But they are young, and strong, and think the day of death ant 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 reformed 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 in their lives? Without his powerful quickening grace, they will be unrelenting in their guilty polluted state: and can they have any regular hope to obtain repentance unto life, when they have so often quenched his warm excitations? Delay proceeds from hardness of heart, and merits, final desertion from God.
How incongruous is it to expect, that divine mercy will accept of a death-bed repentance, that is merely by constraint of fear, and a resolution to live well when they know they can live no longer? To continue in sin upon this conceit, that God will easily be reconciled to sinners at the last; that confession with the mixed affections of sorrow and fear, for the sensible effects of sin in pains and sickness, and worse that immediately attend it in the next state, will obtain a total and final acquittance from our Judge, is an extreme dishonour to his ruling wisdom, his unspotted holiness, his incorruptible justice, and inviolable truth. The mercy of God that will justify all unfeignedly repenting believing sinners for Christ's sake, will justify God in the condemning wilful obstinate sinners, who render themselves eternally unworthy of it.
To conclude the motives; if we desire the favour of God that is better than life, if we fear his wrath that is worse than death, if we would obtain heaven, or escape hell, let us mortify our respective sins.

I shall now propound the means that are requisite for the preserving us from our special sins. If the following rules seem harsh and distasteful to the carnal mind, it is to be considered, that medicines for the recovery and preservation of health, are not sweetmeats of a pleasant relish.
(1.) In order to the keeping ourselves pure and upright, we must be inquisitive to understand intimately and distinctly what are the sins to which we are most liable: for he that doth not know what he should fear, is careless, and secure, easily disordered and vanquished by a temptation. Some lusts are open and notorious in the gross commission: others lie deep and are of a harder disclosure. Ignorance is the strong defence of sin; it begins in inward darkness: the captive is kept securely in the dungeon. The understanding directs the will, the will commands the practice: if the sin be undiscovered, we are not acquainted with our danger, and shall not avoid it. A principal part of our knowledge is terminated upon ourselves: what is the weakest part with respect to our natures, minds, and affections: otherwise not provided of defence, we shall be overcome without resistance.
Now by applying the rules that have been largely insisted on in explicating the doctrinal point, we may understand our peculiar sins. If we consider our constitution, we may know what sins are suitable to our tempers. Our frequent lapses are a sensible discovery how the weight of nature inclines us. The reflecting upon the several ages of life, and our conditions in the world, will be an indication what sins endanger our souls: the young are strongly disposed to pleasures, the old to avarice, the healthful and prosperous to intemperance in the use of worldly things, the sick and afflicted to impatience, the rich to security, the poor to envy.
When the special sin is found stripped of its flattering colours, divest it of its alluring dress, that it may appear in its foul deformity, and kindle an aversion in our breasts against it. The correcting vicious errors begins in the enlightened mind, that discovers them, and our proneness to them. And since we are so apt to disguise our darling sins, and to be partial to ourselves, let us with the psalmist, pray to the Father of lights, "that he would search us, and try us, and see whether there be any way of wickedness in us, to discover it to us by the light of his word, and cover it with his pardoning mercy, and lead us in the way everlasting."
(2.) Diligent watchfulness and circumspection is an effectual means to keep ourselves from the sins that easily encompass us. This implies prudence to discover dangers, and the exercise of the spiritual powers to prevent and resist them. Watchfulness is a universal duty of constant revolution: there are respective duties that belong to persons according to their relations, and several conditions: there are duties of stated times and seasons: but the duty of watchfulness to prevent sin, extends to all in this frail state, according to our Saviour's command to his disciples, "what I say unto you, I say unto all, watch:" and at all times; for though we are not always engaged in actual fight, we are always in the field, liable to manifold temptations, that are ready to surprise us upon careless neglect of our duty. Habitual grace if it be not drawn forth into exercise by constant watchfulness, cannot fortify us against sin.
A saint that is humble and watchful, preserves himself from the power and infection of sin, that another who in degrees of grace excels him, but relaxes his watch, is sadly foiled by. Joseph, a young man, by vigilance, and avoiding the temptation, kept himself untainted from the impure solicitations of his mistress: David, though of great experience in religion, and of eminent holiness, yet when he intermitted his watch, how suddenly was he surprised? From a careless glance, curiosity passed into complacence, complacence into lust, lust into adultery, and is an eternal example to excite our fear and caution. If there be not a continued diligence, the same holy person that with defiance and indignation has resisted the tempter at some times, has been vanquished at other times. Lot was righteous in Sodom, but how foully and wofully he fell in the mountain?
Now our chief care must be directed to avoid our special sins. It is a fundamental rule in the Christian life, that our weakest part is to be guarded with most jealousy, and fortified with the strongest defence: for the most frequent and dangerous assaults are on the side that is most open to surprise. The subtile tempter addresses his insinuations in compliance to our affections: he knew the softness of Adam towards his wife, and chose her to be the instrument of persuading him to eat of the forbidden fruit. Every one has a carnal part, that like Eve the mother of our miseries, is prevalent to corrupt us, and accordingly he suits his temptations. It was the crafty counsel of Balaam to Balak, Numb. 31. 16. not to encounter the Israelites with armed soldiers, but with the allurements of women, by whom they were corrupted and seduced to impurity and idolatry; and thereby provoked God's wrath, and were divested of his protection. When Ulysses was employed to discover Achilles, who was concealed in the habit of a virgin amongst the maids of honour, he carried a pack of toys, and a lance: and whilst the women were looking upon the ribbons, and lace, and glasses, Achilles takes up the lance, that was suitable to his martial spirit, and so was discovered, and drawn to the Trojan war, that proved fatal to him. Thus the tempter is observant of our inclinations: he will interpret a blush, a glance, a smile, a discontented gesture, any signs of our affections, and by proper motives excites the desiring and angry appetites, and is usually successful. His advantage is chiefly from our security. It is easy to surprise a suspectless enemy. St. Peter straitly warns us, "be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." 1 Pet. 5" 8. His diligence is equal to his malice. If we are not wise and watchful, we shall fall into his snares. There is a fearful instance of it in Adam, who lost the image and favour of God in an hour, that his posterity cannot recover to all ages yet there was no corruption in his nature, he was furnished with sufficient grace: he might easily have repelled the motion to the confusion of the tempter; but through carelessness he neglected his duty to the eternal Lawgiver, slighted the double death, that of the soul and the body, that was threatened to deter him from sin, and innocence did not preserve him from seduction. What reason is there to make us watchful, both against our spiritual enemies, and our own drowsiness, lest security steal upon us without observation? for our hearts are as ready to sin as Satan is to tempt: besides the impression from tempting objects without us, there is treacherous danger within: our prime care must be to keep a severe command over our minds and hearts, to prevent the entrance of sin. The carnal appetite allures the will to consent to the actual commission, by the mediation of the mind that represents the pleasures and profits of sin.
Therefore confidence must be a vigilant sentinel to prevent, as far as is possible possible, the first springing thoughts, the first risings of the sinful affections. Sinful thoughts and desires are possible acts, and are more odious to God than the gross commission is to men. The pernicious inspirations of the tempter are gradual: as one that kindles a fire with a small breath, cherishes the faint sparks till raised into a flame; so warm desires are cherished by the thoughts, till they break forth into a wilder flame. This is the most difficult part of our duty; we may more easily decline temptations from without, than keep a constant guard within. But there is no excuse for the neglect of this duty, the consequence being of no less moment than salvation. We are commanded to "keep the heart with all diligence, for out of it are the issues of life, and of death also." As the elective faculty is inclined and determined, such will be the quality of our actions, either holy and good, or vicious and evil, and such will be the reward in the next state. It is true, it is morally impossible for even the best men to be so exact in their watch, but vain thoughts may suddenly spring into the mind, and indeliberate motions may rise in the will, (which should be matter of sorrow:) but we may suppress those beginnings of sin, and prevent the morose thoughts, the musings of the mind upon the pleasure or profit, that makes the temptation so strong as to overcome us. If a watch be set at the gates of a town, to prevent any commerce with infected places, though it is not possible to exclude pestilential vapours that mix with the air, and fly imperceptibly about, yet the persons and goods that come from infected places may be excluded. "A child of God keeps himself, that the wicked one touches him not;" that is, receives no defiling impressions, by yielding to his suggestions.
Our next care must be to avoid the outward temptations, that are apt to excite those lusts that are most natural to us. The art of our spiritual enemy is to make use of objects without, to entice the affections within us. The world affords variety of temptations, that through the senses pierce the heart and wound the spirit. It is therefore our duty and safety, with the strictest caution, to guard our senses. The most make no other use of their senses than the brutes; it were well they made no worse. The acts of the understanding are immanent and invisible, the affections mix with sensible objects, and are actuated with heat and motion from them. For this reason holy men have been so careful to lay a restraint upon the senses. Job "made a covenant with his eyes, not to look upon a maid." David prays, "turn away mine eyes from beholding vanity." When Solomon had so earnestly pressed the divine counsel "to keep the heart with diligence," he annexes most fitly for that end; "put away from thee a froward mouth, and perverse lips put far from thee: let thy eyes look right on, and let thy eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established : turn not to the right hand or the left; remove thy foot from evil." The sum of which counsel is, that we should so exactly guard our sensitive faculties, so order our words, our looks, our ways, as to preserve ourselves from every evil thing. Our great security is in flying from temptations. Lot was strictly commanded "not to look back on Sodom:" his wife, by casting a lingering eye towards it, was "turned into a pillar of salt, to season the world by her example, to beware of the occasions of sin."
It is extreme folly to enter into temptation: for as near as the melting of wax is when it is near the flame, so are the carnal affections of being enticed, and the will of consenting when near inflaming objects. Our sad experience may instruct us, how prone our hearts are to yield to inviting occasions of sin, and how often we have been foiled by venturing into the confines of temptation. Solomon observes, "surely in vain is the net spread in sight of any bird." Prov. 1. 17. If the toils be never so craftily laid, and the bait be very enticing, yet a silly bird has that foresight and caution, that it will not be tempted to run into the net, but fly from the present danger. What unaccountable folly is it in men, though the temptations of sin are never so alluring to the carnal appetites, not to make use of the eye and wing, to fear and fly from the entanglements of iniquity.
Besides, we forfeit the divine assistance, by entertaining the temptations of sin. The promise of preserving grace is to us while we are faithful to God: "he will keep us in all our ways," whilst we are constant in our duty, otherwise we cannot depend upon his gracious presence and assistance. If a soldier be commanded by a general to fight a duel with an enemy, he will arm him with armour of proof, and secure him from treachery: but if one from vain glory, from rage or revenge, against the command of his superior shall engage in a duel, he fights with great hazard, and if he conquers, is punished for his disobedience. Thus if in the regular course of our lives, the divine providence so order things, that temptations approach us, upon our earnest and constant prayer, we shall be furnished 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. It is therefore extremely hazardous to venture into temptations: for the corrupt nature that with weight and violence inclines us to sin, is within, and supernatural strength to control the combined 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 ourselves from the defiling, captivating snares, of sin. It ia 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 exposed to temptations, or not vanquished by them: but if we rashly expose ourselves, our prayers will be an indictment against us, and we shall fall under condemnation.
(3.) Serious resolutions, and solemn engagements, 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." Psal. 119.106. 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 heightened 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 enchanted with the love of idols, which he renounces with indignation. A practical decree, a steadfast 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 incomplete: there are secret and sometimes undiscerned affections to sin, that by new temptations are drawn forth and betray them to satan. It 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 overruling principle in the heart, that makes the resolution steadfast 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 engaged to his master, "though all men forsake thee, I will not forsake thee:" but in the time of trial, surprised with so strong a fear, that precluded serious recollection, and distracted his mind from the deliberate comparing of the evil of sin with the instant danger, he most unworthily denied 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 it is exercised: if one should presume that his heart were impenetrable to fear, because he sees the representation of extreme danger without fear, it were egregious folly, and would be soon confuted if he were actually in extreme 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 conceived in the mind in the absence of temptations, that we may think ourselves 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 heat of the sun:" there is such a levity 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 steadfast 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 than 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 enhancing of guilt, the unclean spirit returns with more imperiousness from indignation that he was expelled. 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 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 afresh 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, than 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 drcumstances, as committed against the knowledge of the divine law, and our vows of obedienee, against the tender mercies, and dreadful justice of God: that for the low and despicable satisfaction of the sensual part, we have made ourselves 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 imbittered. The remembrance of that perplexing anguish will heighten the aversion 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 entertained, will renew its agonies. As one that narrowly escapes from being consumed 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. It 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 prolific 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's 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 politic 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 endeavours.
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 obtained 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 acknowledge our unworthiness, our weakness, our absolute necessity of divine grace to mortify our lusts: in believing prayer we glorify his mercy, and his omnipotence, 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." 2 Chron. 20. Thus satan, the world, and the flesh, are combined in warring against the soul, and we are utterly unable to resist them, we must therefore address ourselves "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 mentioned in the gospel, they cannot be expelled but by fasting and prayer, we must with the most zealous devotion, prayer joined with fasting, implore grace to subdue them.
Prayer must be continual: if we intermit this recourse to heaven, we shall presently find ourselves like Samson when his hair was shaved, weak like other men. Grace in the saints is not like light in the sun, that springs from itself, but like the light of a lamp that is constantly fed with supplies of oil, otherwise the weak light will faint and die. Inherent grace is maintained 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 foiled by every temptation, even the best will leave God, and provoke God to leave them. Our Saviour therefore enjoins his disciples the double duty, "watch and pray, lest ye enter into temptation." David with his severe resolutions to be circumspect, joined 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." Psal. 143. 3. 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 sovereign 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 supernatural power to do good, and vanquish evil is from him: "Of ourselves we cannot conceive a good thought; through Christ strengthening us we can do all things." Spiritual blessings he purchased for us by his humiliation, and confers in his exaltation. "He gave himself for his church, that he might sanctify it, and cleanse it by the washing of water and the word." Eph. 4. 8. Psal. 68. Being risen and ascended, he received of his Father divine gifts, and gives grace unto men. "He gives repentance," which principally consists in the mortifying sin: "he blesses us in turning us from our iniquities." Acts. 5.
The mortification of sin is peculiarly attributed to his death.
1. With respect to its meritorious causality, that reconciled God to us, and obtained of him the sanctifying spirit, that is the seal of his love, to communicate "the divine nature to us, by which we escape the corruption that is in the world through lust." The redemption of a captive may illustrate the redemption of sinners: for as in restoring a captive to liberty, there must be the payment of the ransom, and the breaking of his chains, so in redeeming a sinner there was the price laid down, the invaluable blood of the Son of God, to procure our spiritual freedom: for the ignominious and cruel bondage under Satan, was the penal effect of the first transgression; and the invisible chains, the darkness of mind, the hardness of heart, the rebellion of will, the disorder of affections, and all the vicious habits that kept him in the bondage of satan, are to be broken and removed. For this reason it is said, "God sending his Son in the likeness of sinful flesh, and for sin condemning sin in the flesh:" that is, Christ dying as a sacrifice for sin, reconciled God, and the fruit of that reconciliation, is the breaking the tyrannous empire of sin under which we were involved, that we may enjoy the liberty of the Sons of God. Sin brought our Saviour to the cross, and he brought sin to the cross: when he died naturally, sin died legally, that is, was condemned to lose its power in the hearts and lives of believers. The excellent ends of our Saviour's death are expressed by the apostle; "he gave himself for us, that he might redeem us from all iniquity, abolish the guilt of sin, and purify unto himself a peculiar people zealous of good works."
2. By way of representation. As Christ died for sin, we must die to sin: he expiated the guilt of all sin for penitent believers; and a universal crucifixion of sin is the imitation of his death. The apostle insists on this as a truth of the clearest evidence to Christians, "know ye not that so many as were baptized into Jesus Christ, were baptized into his death? therefore we are buried with him in baptism; that as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." The sum of which reasoning is, that our crucifying the corrupt nature, with all its various affections and lusts, is a lively resemblance of the death of Christ, which was designed both to be operative in us of the death of sin, and to be significative of it. From whence it follows, it is the indispensable duty of all Christians to transcribe the copy of his death in their hearts and lives. The death of Christ mortifies sin by moral influence, as it is an expression of God's transcendent love to us, and his righteous and holy severity against sin; both which are such powerful motives to destroy sin, that whoever does not feel their efficacy, is dead as the grave, without the least vital spark of grateful love to Christ.
Now the unfeigned belief of the meritorious and efficacious sufferings of Christ, is the means by which the value of his death is applied, and the virtue of it derived to us for the killing of our sins. It is by faith we are united to him as our head, the fountain of spiritual sense and active power. "He dwells in our hearts by faith," and by the eminent operations of his spirit, strengthens the inner man. Faith excites us to mortify the inhabiting corruption, by arguing from the love of Christ in dying for us; he left heaven for us, shall not we leave earth for him? he denied his natural innocent will to submit to the death of the cross for our salvation; shall not we deny our depraved rebellious wills for his glory? And unless desperate sinners, who are fallen as low as hell, who can resist such melting persuasions? The apostle speaks with the most feeling expressions; "the love of Christ constrains us; has an absolute invincible empire over us, because we thus judge, that if one died for all, then were all dead, that henceforth we should live to him who died for us." And it is the noble and sensible effect of quickening grace to mortify sin. Faith as it obliges, so it encourages to subdue our sins, by reflecting upon the end of Christ's death, which shall certainly be accomplished. St. Paul in his conflict with an incessant enemy, was fortified by an assurance from God, "My grace is sufficient for thee:" the temptation was not presently removed, but strength conveyed by which he was superior to it. Our special sins so easily encompass us, that considering our imminent danger, we may fear the issue of the fight; but the believing remembrance of our Saviour's death, inspires new life and heat into us, knowing that he hath not died in vain. Faith raises the drooping spirit, by reflecting upon the compassionate willingness of Christ to relieve and strengthen us in the holy war. When he was upon earth, he prayed his father "to keep us from the evil of the world." This was the copy of his continual intercession for us in heaven; from whence we are infallibly assured, that he is most tenderly inclined to assist us, and preserve us, from the malignant influence of the world. For these reasons, faith in Christ has a cleansing virtue, a victorious efficacy attributed to it: "faith purifies the heart, and overcomes the world. A sincere believer that makes use of the divine ordinances, prayer, hearing the word, the confirming sacrament, and other holy means for the subduing his corruptions, shall certainly obtain a final victory, and the reward of it, a triumphant felicity.