THE Title of this Psalm declares the Occasion of it: David spake unto the Lord the words of this Song, in the day that the Lord delivered him from the hand of all his Ene­mies, and from the hand of Saul. 'Tis a clear Evidence of his Heavenly Mind, that after his Victories and Triumphs, when his Throne was establish'd in Peace, he recounts the signal Acts of Divine Providence with holy Extasies of Praise and Thankfulness, and leaves an ever­lasting [Page 2] Memorial of God's excellent Goodness to him. Carnal Persons in Ex­tremities, may be ardent in Requests for Deliverance, but when 'tis obtain'd, they retain but a cold remembrance of God's preserving Mercy; nay, they of­ten pervert his Benefits: the affluence, and ease, and security of their Conditi­on, occasions the ungrateful forgetful­ness of their Benefactor. Self-love kin­dles desires for what we want, the Love of God inspires a holy Heat in Praises for what we enjoy.

In the Psalm, the inspir'd Composer displays the Divine Perfections in lofty Figures of Speech, suitable to Sacred Poesy, and in a relative endearing Way as manifested in his Preservation. He at­tributes such Titles to God, as are signi­ficant of the Benefits he received: Some­times God discovers the crafty and cruel Designs that are form'd against his Peo­ple, his Eye saves them, and he is stil'd their Light: Sometimes he breaks the strength of their Enemies, his Hand and Power saves them, he is stil'd their De­fence. Here the Psalmist, with exube­rant Affections, multiplies the Divine Titles, The Lord is my Rock, and my For­tress, and my Deliverer; my Shield, and [Page 3] my high Tower, and my Refuge, and my Salvation: A Rock is a Natural, a Tower an Artificial Defence; both are used to express the safe Protection he found in God. He then sets forth the extremity of his Danger, to add a Lu­ster to the Name of his Preserver: The Waves of Death compassed me; the Floods of ungodly Men made me afraid: His ruin was imminent, and seem'd to be inevita­ble: But in that distress, his servent Prayer, his crying to God 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 [Page 4] 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 [Page 5] 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 [Page 6] 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.

• [Page 7]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 'tis the issue of his corrupt Nature, and the Off­spring 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 I [...]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, [Page 8] 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. 'Tis re­quisite to premise, that Original Sin, the [Page 9] Poison distilled through all the Faculties of Man by propagation, is an universal supreme Evil: 'Tis a Seminary of all [...]. Pl [...]. 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 conceived, and in Iniquity brought forth. I know many bold inquiring Wits have presum'd to exa­mine the Decrees of God concerning the lapsed State of Mankind: but 'tis much safer Quaeris tu ra­tionem, ego expavesco altitudinem. Tu ratiocinare, ego miror. Aug. Serm. 7. de verb. Apost. to admire the Divine Providence, than to argue; to believe the Revelation, than to dispute against it.

[Page 10]But although the Stultus om­nia vitia ha­bet, sed non in omnia natu­ra pronus est: omnia in om­nibus sunt, sed non omnia in singulis ex­tant. Omnia in omnibus in­sunt; sed in quibusdam sin­gula eminent. Senec. de benef. L. 4. corrupt Nature virtually includes all Sin, yet there is not an equal propensity to all in every Per­son: as in waste neglected Grounds, some Weeds are ranker and rifer than others, from the quality of the Soil; so some kinds of Sin are more predominant and evident in the Lives of Man, according to their peculiar Dispositions.

For the unfolding this, we are to con­sider, That the Soul of Man in its state of Union, has a continual dependance upon the Body, both in its intellectual and moral Operations. Consider it as a Spirit, and in its separate State, 'tis capa­ble of acting as freely and independently as those pure Intelligences that are distant from alliance with gross Matter: but consider the Spirit as a Soul consociated with a Body of Flesh, there is a strange circling Influence between the Soul and the Body: The Dispositions of the Body suitably incline the Soul, and the Incli­nations of the Soul affect the Body. In the Intellectual Operations as the Ani­mal Spirits are qualified, some are of subtil and quick Wits, others of stay'd and solid Minds; some are fit for Con­templation, others for Action. And in moral Actions the Soul works by the [Page 11] active Power of the sensitive Faculties, and the Actions resemble the Instru­ments. The Complexion of our Minds as well as Manners is usually suitable to our natural Temperature. I will more distinctly unfold this. In the Humane Body there is the united Figure of the World, the heavy Earth, the liquid Water, the subtil Air and active Fire en­ter into its Composition: from the mix­ture of these Ingredients results the Temperature of the Bodies; and as the Qualities proper to them are predomi­nant, Men are denominated Sanguine or Melancholy, Cholerick or Flegmatick: Such as the Constitution is, such are the Inclinations, and such are the Actions that flow from them. 'Tis observable, that brute Creatures are either fierce or tame, bold or fearful, stupid or docile, as their Blood is hotter or colder, of a finer or thicker Contexture. And in Children there is an early disclosure of contrary Dispositions according to their Temperaments: thus some are soft and ductile, others stiff and stubborn; some are of a sweet pliable Temper, drawn by Counsel and the Cords of Love; others of a baser cast, will not be led by Reason and Kindness, but must be [Page 12] constrain'd by Fear; some are of an in­genuous Disposition, blushing at any thing that is indecent and disparaging; others defy all Modesty, and will not change Countenance though surpriz'd in a soul Action. As the inclination in A­nimals to Actions proper to their Kind, is discovered by their Offers before they are fit for Action: Birds will attempt to fly before their Wings are form'd; so in Children, Inclinations to particular Vices appear according to their different Constitutions, before their sensitive Fa­culties are capable of compleat Acts.

More particularly, those Persons in whose Complexion Blood is predomi­nant, are usually light and vain, sensual and riotous, insolent and aspiring, bold and presumptuous: Those in whom Phlegm is the principal Ingredient, are idle and slow, cold and careless in things of Mo­ment; the most ardent Exhortations are lost upon them, as Bags of Wool dead the force of Bullets, in yielding without re­sistance. Those who are timerous and deeply tinctur'd with Melancholy, are suspicious, sowr and inexorable. The dark shadows of their Minds are belie­ved as visible Testimonies of Dangers; and their silent Suspicions as real Proofs. [Page 13] They are jealous of all Persons and Things: If in Conversation there be speech of the Vertues they are conscious to want, or the Vices they are secretly guilty of, they imagine 'tis directed to their Reproach. They are intractable, and often revengeful; for Melancholy is a viscous Humour that retains the Im­pressions of the Passions. Those who are Cholerick by Nature, are heady, various, violent, and create perpetual trouble to themselves and others. Such a Soul and such a Body united, are like two Malefactors fastned with one Chain. In short, according to the Elemental Crasis of our Bodies, Objects affect our Senses, and the Fancy with the lower Appetite, are the Centre of the Senses, and there is so near an activity and refe­ference between the Passions and the reasonable Faculties, that the Under­standing and Will receive Impressions accordingly, as the Passions are excited and moved.

'Tis observable, that the corrupt Na­ture in the Language of Scripture, is usually call'd Flesh, not only as 'tis trans­mitted by Carnal Propagation, but as 'tis drawn forth by Carnal Objects, and exercis'd by the Carnal Faculties. And [Page 14] as the same Constitution is heightned in some, and is in a remisser degree in others, so the Lusts proper to it are more or less exorbitant; as the same sort of Vines produce a stronger or weaker Grape, ac­cording to the quality of the Air and Soil wherein they are planted. That vi­cious Inclinations spring from the diffe­rent Temperament of Mens Bodies, there is pregnant proof in the visible diversity of Lusts that are peculiar in degrees of Eminence in some Families, some Countries, and the several Ages of Mens Lives. We often see hereditary Vices transmitted by descent: Some Fa­milies are voluptuous, others vindictive; some sordid and covetous, others pro­fuse; some ambitious, others servile, re­sembling their Parents, from whom the se­cret Seeds of those Dispositions are inge­nerate in their Temper. So in different Climates, according to the Impression made on the Natives by the Air and Diet, they are distinguish'd by their Sunt tam ci­vitatum quam singulorum hominum mo­res: gentes a­liae iracundae, aliae audaces quaedam timi­dae quaedam in vinum & re­cuerem pro niores. Liv. Hist. L. 45. proper Vices (not so generally found in other Nations) as by their Countenances: some are formal and superstitious, others wild and barbarous; some are crafty and treacherous, others are wanton and luxu­rious. As some Diseases reign in some [Page 15] Countries, that are less frequent, and not so fatal in other places. The Apostle tells us of the Cretians, That they are al­ways Lyars, evil Beasts, and slow Bellies; their habitual Vices fastned this univer­sal Character upon them.

And according to the alteration made in the Bodies of Men in the several Ages of Life, their vicious Affections run in several Channels: the Spring is the same, corrupt Nature; and the Issue will be the same, the Lake of Fire; but the Course is different. St. John distinguishes the Corrupt Inclinations that are predomi­nant in the World, under three Titles, The Lusts of the Flesh, and the Lusts of 1. John 2. the Eyes, and Pride of Life: These Lusts have their proper Seasons, and succes­sively take the Throne in Mens Hearts.

In Youth, the Lusts that in propriety are called the Istae volup­tates duae gu­stûs & tactûs solae sunt ho­minibus com­munes cum bestiis, & ideo in pecudum numero habe­tur, quisquis est his serinis voluptatibus praevinctus. Aul. Gil. Lusts of the Flesh, impe­riously reign. Youth is a kind of natu­ral Drunkenness, the Blood runs Races, and with a Heat and Rapture hurries many into sensual Excess and Riots. Youth is highly presumptuous, easily de­ceived, and [...]aereus in vitium flecti monitoribus asper. refractory to Reason: the superior Faculties, the Understanding and Will, are basely servile to the Car­nal Appetites. The wise Preacher inti­mates [Page 16] this in his bitter Irony; Rejoice, Eccles. 11. O young Man in thy Youth, and let thy Heart chear thee in the days of thy Youth, and walk in the ways of thy Heart, and in the sight of thine Eyes: but know, for all these things God will bring thee to judg­ment. Vain Mirth, and loose Desires, are usually indulged in the spring of our Age: therefore the Apostle emphatical­ly warns Timothy, though a mortified young Man, Flee youthful Lusts.

In the maturer Age, the [...]sual Pas­sions are cooler, less vigorous and active, and youthful Lusts are changed for other▪ Lusts that are not so scandalous, and leave not such a visible stain, but are as de­structive to the Soul. 'Tis very ob­servable in humane Nature, that as the Affections in their sensible Operations decay, the Understanding improves and recovers its ruling Power: 'tis visible in many Instances, that Men in their staid Age despise those things that had a ra­vishing force upon them in their unsetled Youth. But when the Mind is tainted Conversis stu­diis aetas ani­mus (que) virilis. Quaerit opes, & amicitias, in­servit honori. with a false esteem of present things, (as 'tis in all those who are in a state of polluted Nature) it leads the Will and Affections to pursue Riches and Digni­ties. Carnal Wisdom is distinguish'd [Page 17] by St. James into three kinds; 'tis earth­ly, sensual, devilish, with respect to the tempting Objects in the World, Riches, Pleasures, Honours. The Sensual Wis­dom is in contriving and appointing the Means that may accomplish the Desires of the Flesh. After the Flesh is satiated, the earthly Wisdom designs earthly Things, and uses such Means as are fit to obtain them: to ascend in Power and Command, or to raise Estates, with wretched neglect of the Kingdom of Heaven and its Righteousness, that should be sought in the first place, and with the most ardent Affections and Endeavours. In conjunction with this, the devilish Wisdom is practised; for Pride and Am­bition are Satan's Original Sin, as Envy and Slander are his Actual Sins. He is continually vex'd at the recovery of fal­len Man, and is his constant Accuser. And whilst Men are eagerly contending for the World, they are excited from In­terest and Envy, to blast and defeat their Concurrents that would be superior or equal to them. This worldly Wisdom, though a more solemn Folly, yet is as woful and pernicious as the sensual Wis­dom; for God is injuriously robb'd of his Right, our highest Esteem and Affecti­ons; [Page 18] and Men deceiv'd with the poor Pageant of the World, neglect their last and blessed End, and justly perish for ever.

Old Age has its peculiar Vices. 'Tis true, it mortifies the Affections to some Vanities. Vespasian the Roman Empe­ror was so tir'd with the Pomp of his Triumph, that in the triumphant way, he often reproach'd himself, that being an Old Man he was engaged in such an empty and tedious Show. And Charles the Fifth, in his declining Age, prefer'd the Shade of a Cloyster before the Splen­dor of the Empire. But 'tis attended with other vicious Inclinations. Old Men are usually querulous, impatient, discontented, suspicious, vainly fearful of Contempt or Want: and from thence, or some other secret Cause, are covetous and sordid in sparing aginst all the Rules of Reason and Religion. Covetousness In frigidis se­mibus vehe­mentius in­ardescit. is stiled by the Apostle, The Root of all Evil; and as the Root in Winter retains the Sap, when the Branches have lost their Leaves and Verdure, so in Old Age, the Winter of Life, Covetousness preserves its vigour when other Vices are fallen off. Usually the nearer Men approach to the Earth, they are more [Page 19] earthly-minded, and which is strange to amazement, at the Sun-set of Life, are providing for a long Day. Briefly, eve­ry Age has its special Vices suitable to the Constitution of Mens Bodies in them, and we must accordingly make our en­quiry to discover our own Sin.

2. The Connexion of the Passions du­ly observ'd, will discover the predomi­nant Lust. The Passions are the Moti­ons of the sensitive Appetite, whereby the Soul approaches to an Object that is represented under the pleasant Colours of Good, or flies from an apprehended Evil. They are call'd Passions, because in those Motions there is a flowing or ebbing of the Spirits and Humours, from whence a sensible change is caus'd in the Body, and the Soul is in unquiet Agita­tions. 'Tis very difficult to know their Original, though the sensible Operations are very evident: Consider the Soul as a Spirit, 'tis exempt from them; the Spirit, as a Soul, is liable to them. Whe­ther they are derived from the Soul to the Body, or from the Body to the Soul, is hard to determine. They are of ex­cellent use, when subordinate to the di­rection of the renewed Mind, and the Empire of the sanctified Will: When in [Page 20] their Rise, Degrees, and Continuance, they are ordered by the Rule of true Judgment. What the Winds are in Na­ture, they are in Man: If the Air be always calm without agitation, it be­comes unhealthful, and unuseful for maintaining Commerce between the di­stant Parts of the World: moderate Winds purify the Air, and serve for Na­vigation. Ad ulteriora noscenda. And thus our voluble Passions are of excellent use, and when sancti­fied, transport the Soul to the Divine World, to obtain Felicity above. But when they are exorbitant and tempe­stuous, they cause fearful Disorders in Men, and are the Causes of all the Sins and Miseries in the World. From hence it is that Sin in the Scripture is usually exprest by Lust; The Lusts of the Flesh Gal. 5. are manifest: those who are Christ's, have crucified the Flesh, with the Affections and Lusts thereof. Every Man that is tempted, Jam. 1. is tempted of his own Lust. The Reason is, because the corrupt Desires of the Soul, when inflam'd, are the Springs of its Actings, and strongly engage the Mind and Will, and all the active Powers, to procure their Satisfaction.

Now Sin being the Obliquity of the desiring Faculty, we may discover what [Page 21] is the predominant Sin, by considering what Affection is most ardent and vio­lent, and consequently most depra­ved and disorder'd: and this we may, by observing the connexion between them; for they generate one ano­ther. As the Diseases of the Body, tho the Disorder of Nature, yet have cer­tain Causes, and a regular course in their Accession, Inflammation, and Re­volution: as in the Changes of an Ague, a shivering Cold is attended with a fiery Heat, and that with an overflowing Sweat; in like manner the irregular Pas­sions are productive of one another. Love is the radical Affection, and when it leads to a desir'd Object, has always hatred in the Rear, if disappointed and and crost in its Desires: So Joy in the fruition of a dear Object, is attended with Grief, that lies in Ambush, and immediately seizes upon the Soul when the Object is withdrawn. And as in the Vibrations of a Pendulum, the Motion is always as strong in proportion one way, as it was the other; so according to the excess of Love, will be the excess of Grief. Of this we have an eminent Instance in David, whose Sorrow for the Death of his rebellious Son was as im­moderate, [Page 22] as his Love the Cause of it.

2. I shall now consider the moral Causes of habitual Sins, the various Cir­cumstances of our Lives that are influen­tial to give a Custom to Nature, and Viciousness to Custom. As the Sea has Rocks and Sands, Gulphs and Currents, Tempests and Calms, so the present Life has symbolically in its different States, that endanger us in our Passage to the next World. The different Conditions of Life I will consider under four Heads.

• 1. The several Callings wherein Men are ingag'd.
• 2. The opposite states of Prosperity or Adversity that are attended with suitable Temptations.
• 3. The Society with whom we are conversant.
• 4. The Quality of the Times wherein we live.

1. Let us search for the predominant Sin in the Callings wherein▪ we are in­gag'd; for according to their Quality, Temptations surround us, and are likely to surprize us. The Spider spins his [Page 23] Web, where Flies usually pass to entan­gle and destroy them: so the subtile Tempter lays his Snares in our Callings wherein we are conversant. John the Baptist therefore, when the Publicans addrest to him for Instruction, Master, What shall we do? said to them, Exact no more than what is appointed you: And to the Souldiers he said, Do Violence to no Man, neither accuse any falsly; and be con­tent with your Wages: He warns them against Rapine, and Force, and injuri­ous Accusing others, of which Sins Pub­licans and Souldiers were usually guilty. I will, to be the more instructive, parti­cularly consider some Callings, and the Sins that evidently attend them.

The Sacred Calling of Ministers does not secure them from Temptations; but such is the corruption of their Hearts, and of the World, that it exposes them to dangerous Temptations. The Devil scales us on the Temple-side, and often gets possession of our Hearts. Ministers are often guilty of a spiritless formality in the managing Holy Things. In the composing of Sermons, the Mind is ex­ercised about the Matter, Order, and Expressions, without Holy Affections suitable to Divine Truths: partly, be­cause [Page 24] from Custom the most solemn and concerning Things pass through the Soul without serious Regard and Application; and partly, because the Ministerial Of­fice obliging us to furnish our selves with the knowledg of the admirable Myste­ries of Godliness for the instruction of others, we are apt to make that the on­ly End of our Studies; like Vintners that buy great quantities of Wine for sale, and not for their own use. There is not in many Ministers a spark of that Heavenly Fire which the reflexive Meditation on Spiritual and Eternal Truths inspires into the Soul, which our Saviour came to kindle. Their Knowledg is not lively and operative, but like a Winter's Sun that shines without vital Heat. If they are in­rich'd with rare Talents, they are apt to prophane that Holy Ordinance of Preaching, by secret Aims and Desires of Vain-glory: The Temptation is more dangerous, because esteem and praise for Intellectual Excellencies that are peculiar to Man, and wherein the Eminence of his Nature consists, is ve­ry pleasing, even to those who are of an unspotted Conversation, and free from Carnal Pollutions.

[Page 25] Chrysostom confesses of himself, That Habet enim multitudo vim quandam ta­lem, utquem­admodum ti­bicen sine ti­biis canere, o­rator sine mul­titudine au­diente elo­quens esse non possit. Cicer. when he preach'd to a thin Auditory, his words dy'd on his Lips, and his Spi­rit was quench'd; but when he was en­compass'd with a numerous full Assem­bly, his Spirit was enflam'd, and he breath'd Fire. The attention and ap­plause of the Hearers, the regarding one another with Wonder, as if never Man spake better, the reigning over the Spi­rits of Men by powerful Oratory, are apt to inspire vain-glorious Conceits into the Preachers. And many carried along by the Current of their injudicious Audi­tors, are curious to bespangle their Dis­courses with light Ornaments, to please the Ear, and are not studious to preach Christ and him Crucified, in a stile di­stant from all shadow of vanity, to save the Soul.

Another Temptation attending that Holy Calling is, from Humane Passions, which Ministers often bring up into the Pulpit with them, and with a counterfeit Zeal vent their Animosities against those of whom they are jealous, as diminish­ing their secular Interests. God under the Law severely forbids the offering up Sacrifices by common Fire, but only by Celestial, that was preserved Day [Page 26] and Night upon the Altar by the Priests: 'tis symbolical, that the reprehension of Sinners by the Servants of God, should not be exprest with heat of Anger against their Persons, but with holy Zeal; that Love to their Souls should be the pure Motive of the severest Rebukes.

Lastly, The great danger is, lest Mi­nisters have a respect more to the tempo­ral Reward of their Office, than the divine End of it. Therefore St. Peter with that Solemnity enjoins Evangelical Pastors, to feed the Flock of God, taking 1 Pet. 5. 2, 3. the oversight thereof, not by constraint, but willingly; not for filthy Lucre, but of a ready Mind: Neither to act as Lords over God's Heritage, but to be Ensamples to the Flock. 'Tis true, the Labourer is wor­thy of his Reward; and if we sow Spi­ritual 1 Cor. 9. 11. Things, is it a great Matter (as the Apostle saith) if we reap your carnal Things? But tho 'tis natural and regular to eat to live, yet to live to eat is prodi­giously brutish; so 'tis a most guilty vile Intention to use the Sacred Ministry for obtaining secular Things. This will corrupt the Heart, and hinder the dis­charging the Office with sincerity and constancy: For the End is the Rule and Measure of the Means, and a worldly [Page 27] Minister will frame his Sermons, and order his Affairs to obtain the World. If it be for his Secular Interest, he will appear as an Apostle, full of Zeal against Errors and Sins: but if the preaching the Doctrines of Truth and Holiness be prejudicial to his worldly Designs, he will neglect his Duty to preserve the Minds of Men untainted from destru­ctive Errors, he will mollify the Threat­nings of Scripture, rebate their Edg, and thereby harden the Hearts of pre­sumptuous Sinners. As 'tis observed Pravitas [...] ­tuminum ad similitudinem sui vitem con­figurat. Colu­mel. L. 4. of the Vines, if they are supported upon crooked Stakes, they will grow so; so carnal Preachers will conform themselves according to the Humours of those upon whom they servilely depend.

In Courts of Judicature, the Tempta­tions are intimated in the wise Advice of Jethro to Moses, That he should chuse Men fearing God and hating Covetousness. Without the over-ruling Fear of God, Judges will not do their Duty evenly and couragiously: Humane Respects will tempt them to bend the Rule to the obliquity of their Minds and Desires. When they are influenc'd by the Fear or Favour of Men, they will part with Justice, and Conscience, and true Ho­nour, [Page 28] and their Souls. And how often does the weight of Gold turn the Scales in Judgment, and preponderate the Rea­son of the Cause with those who are most solemnly obliged to universal rectitude in the discharge of their Of­fice? Judges should so impartially, and with that noble Resolution perform their Duty, as to disourage all Attempts to per­vert them. Zeuxes having painted a Boy carrying some Grapes, so coloured according to Nature, that the Birds Aves male exi­stimare de ta­bula, nō ad vo­laturas si puer similis esset. Plin. lib. 35. peck'd at them: An Observer said, The Birds discredited the Picture; for if the Boy had been drawn with equal Life, they had not been so bold to fly at the Grapes; a sign they fancied the Grapes true, and the Boy painted. Thus who­ever tempts those who sit in Judicature to unworthy Things, disgraces their Dignity, and constructively declares that he esteems them to have an appearance of Vertue without sincere Zeal for it. And how many who are pleaders, by fal­lacious Colours commend a bad Cause and discredit a Good, and thereby ex­pose themselves to that terrible denun­ciation, Wo be them that call Good Evil, and Evil Good. A degenerous Mind, and mercenary Tongue, will plead any [Page 29] Cause to obtain the Ends of Avarice and Ambition: as if, according to what an Italian Lawyer said of himself, They were the Advocates of their Clients, and not of Justice.

In short, every Calling has its Temp­tations: In the various ways of Com­merce, there are deceitful Arts which an upright Man observes and abhors. Some Callings expose to more Temptations than others; so that without Circum­spection and Care, Men are undone in the way of their Callings. Some ingage Persons in such a throng of Business, that from one rising of the Sun to another, they never seriously remember God or their Souls. 'Tis therefore a Point of great Wisdom in the choice of a Calling, with a free Judgment to consider what is least liable to Temptations, and affords more freedom of serving God and re­garding our Spiritual State; for the Bo­dy is not the intire Man, and the present Life is not his only Duration. The Apo­stle directs Christians to chuse such a State of Life, that they may have an ad­vantage of attending upon the Lord with­out 1 Cor. 7. 35. distraction.

I shall add, That the several Relations wherein we stand, as Husbands, Parents, [Page 30] Masters, and Wives, Children, Servants, have peculiar Temptations: and many whose general Conversation seems fair and blameless, are not observant of their Relative Duties. A Husband may be harsh and unkind, a Parent fond and vi­ciously indulgent, ('twas Ely's Sin that brought Ruin upon his Family) a Ma­ster may be severe and rigorous. Supe­riors who are to instruct and govern Fa­milies by Holy Counsels and Examples, often neglect their Duty; and by their evil Carriage, set a Copy which their Children and Servants transcribe, and derive a woful Guilt upon themselves from their multiplied Sins. And how often are those in lower Relations care­less of their proper Duties: Wives dis­respectful, and not observant of their Husbands, Children disobedient, Ser­vants unfaithful? If Conscience be in­lightned and tender, it will regard the whole compafs of our Duty, it will see and feel our sinful neglects in any kind, and make us careful according to the ex­tent of its Obligation.

2. The opposite States of Prosperity and Adversity, have suitable Temptati­ons adherent to them.

[Page 31]Prosperity is beset with the thickest and most dangerous Temptations. In a Garden the Tempter lay in ambush, and made use of the Fruit that was plea­sant to the Taste, and pleasant to the Eye, and desireable for Knowledg; and by those Allurements corrupted and ruin'd our first Parents, to the loss of their In­nocence and Felicity. Although Prospe­rity be a Blessing in it self, yet 'tis often more destructive than Adversity, by the inseparable and ingaging Snares that sur­round the Persons that enjoy it: Pride, Luxury, Security, Impiety, grow and flourish in Prosperity. Affliction calls home the wandring Spirit, makes us reflect with solemnity upon our selves, excites us to arm our Minds with Reli­gious Resolutions against the World; whereas Prosperity relaxes and dissolves the Spirit, and foments the Lusts of the Flesh. Those who live in the Courts of Princes, where the Height of Honour, and the Centre of Pleasure are, where Ambition, Hypocrisy, Avarice and Sen­suality reign, are encircled with dange­rous Inchantments, and usually are charm'd and corrupted by them. The Court Life is splendid to the Eye, but very perilous; like a Ship that is finely [Page 32] carv'd & painted, but so leaky, that with­out continual pumping it cannot be kept above Water; so without the strictest guard over their Hearts and Senses, the prosperous cannot escape the Shipwrack of a good Conscience, and fall into many foolish Lusts that drown Men in Perdition. Yet this state of Life many aspire to as the most happy. When Lot separated from Abraham, he chose the pleasant Gen. 13. fruitful Country that was like the Garden of the Lord. Sad choice! the Land was the best, but the Inhabitants the worst: Within a short time the cry of their Sins reach'd as high as the Throne of God, and brought down showrs of Fire and Brim­stone, that turned that natural Paradise into an Hell.

Riches has a Train of Temptations, and Poverty is not exempt from them. 'Twas the wise Prayer of Agur, Give me Prov. 30. 8, 9. neither Poverty nor Riches, lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the Name of my God in vain. A full Estate intirely possesses the Heart, and excludes the eternal World from the Thoughts and Affections: 'tis therefore wise Ad­vice, If Riches increase, set not your Heart upon them, intimating they are a [Page 33] Snare to the most in the corrupt State. They often induce in Mens Minds an ungrateful Oblivion of their Divine Be­nefactor, as 'tis charg'd upon Israel, Their Hearts were exalted, therefore they have forgotten me. They incline Men to presume upon Self-sufficiency, and to rob God of the Homage that is due from his Creatures, an humble thankful de­pendance upon his Providence every day. The Psalmist saith, They trust in their Wealth, and boast themselves in the multitude of their Riches. They are en­gaging Snares to renounce Religion, when-ever the Sincere, and open pro­fession of it, exposes our Estates to ha­zard. Briefly, as the Israelites made an Egyptian Idol of their Egyptian Jewels; so worldly Things are abus'd for worldly Lusts. The most who enjoy Prosperity, perish by the abuse of it: 'Tis a rare effect of Divine Grace to preserve the Heart and Conversation pure in such a contagious Air, when a thousand fall at thy side, and ten thousand at thy right Hand. And the contrary state of Po­verty and Affliction in any kind, if sharp, has its peculiar Temptations; Discontent, and the use of unlawful Means to obtain what they want and desire, is the Sin of the Poor. The Af­flicted [Page 34] are ready to faint under the weight of Sorrow: The loss of one Comfort blasts all the Content of their Lives. There is a perpetual consump­tion of their Thoughts and Time in re­volving the afflicting Circumstances of their Condition, and they are apt to think as if God were regardless or very severe to them. Fearful depth! they wretchedly neglect the means that might alleviate their Sorrows, and refuse to be comforted, as if they were Persons con­secrated to Calamity; thus Life is lin­ger'd out in continual Languishings, or ended with deadly Grief.

If the Affliction be singular and extraordinary, Sorrow often increases to such dismal Degrees, that most woful Effects proceed from that Passion. The Anguish of Spirit either breaks out in unkindly and unholy Expressions, or in­wardly festers with Repining, vexatious Thoughts at their Condition. Stubborn Spirits are impatient of the Evils they suffer, and insensible and undervaluing of the Blessings they possess. They nei­ther look upward to the Hand of God that disposes all Evils, nor inward to their Sins, the most righteous procuring Cause of them: But serious Reflection would constrain them to acknowledg [Page 35] that God punishes them less than their Sins deserved, and that their Dross needed the vehemence of the Fire to purge it away: A meek yielding our selves, and a complying with the blessed Ends of his afflicting Providence, will make us to understand by Experience, that all our sharpest Sufferings were most wisely and divinely ordered by our Hea­venly Father.

3. We must search for our peculiar Sin in the Society with whom we are conversant. Our Company that we choose, and are frequently engaged with, discovers us to others and may to our selves. 'Tis a true Glass that by re­flexion makes visible the Countenance and Complexion of our Minds. Love proceeds from Likeness, and the Electi­on of Friends from a correspondence in the Tempers of Men. 'Tis true, there may be Foreign Motives of Friendship and Commerce, with others from our Secular Affairs and Interests; but Incli­nation is the internal Cause of Friend­ship. 'Tis visible, that Carnality in its various kinds, cements Friendships: the Intemperate, the Lascivious, the Worldly, are endear'd to one another by [Page 36] the resemblance in their Minds and Man­ners. Besides, Examples if often in our view, and especially of those whom we love, have a strange Power to change us into their Likeness. 'Tis the Observa­tion of the wise Man, He that has fel­lowship with a proud Man, will be like him. The vicious Affections of the Heart Serpunt vitia, & in proxi­mum quem (que) transiliunt, & contactu no­cent. transpire in Words and Actions, and in­sensibly infect others: and in familiar Society the Contagious Evil the more strongly infects, being immediately con­veyed. If our intimate Friends are worldly Wise, who mind earthly Things, sagacious to forecast Advantages, and active to accomplish their Designs, we may judg of the strain of our Affections; for if our Conversations were in Heaven, if our frequent and serious Discourses were of Things above, how to improve Spiritual Riches, our Company would be ungrareful to them: without Sympa­thy there can be no complacence in So­ciety. The Garlick and Onions of the Egyptian Earth, is more tasteful to their Palats than the Bread of Angels. Be­sides, by constant familiarity our Minds are apt to be corrupted to value the World as our substantial Felicity, and our Hearts to be corrupted with the love of it, [Page 37] which is of the Spring of Mens Sins and Misery. Thus if we are Associates with the Voluptuous, there will steal into the Heart an allowance of Sensuality, and a dislike of Holiness as a sowr Severity. If unregenerate Men, though of a civil Conversation, be our chosen and fami­liar Friends, our Zeal for Religion will decline, and lukewarmness be insensibly infus'd into us. Briefly, as the Wax re­ceives the Figure of the Seal that is ap­plied to it, our Minds receive a likeness from the Impressions of Examples. Therefore a Prudence discreet and severe is necessary in the choice of our Society. In the Humane Life there is no mistake more dangerous than in the choice of Friends with whom we are usually con­versant. 'Tis a comprehensive Rule, and most useful for the guiding us safely to Heaven, to select the Wise and Holy to be our bosom-Friends. As a Ring touch'd by a Loadstone drawsanother by an imprest Virtue, so in holy Society there is Divine Grace attractive of the Hearts of others. He that walks with the Wise, shall be wise; but a Companion of Fools shall be afflicted: That is the penal Conse­quence of being corrupted by them. The Sensual and Luxurious, by their [Page 38] converse, pervert good Dispositions in o­thers, and heighten evil Inclinations in­to Habits: They are Satan's Instruments to draw Men into his Snares, more fa­miliar Devils to tempt and destroy Souls. He that chuses evil Company, is like one that voluntarily frequents a House infected with the Plague; who is either a Fool and disvalues Life, or desperate and seeks Death.

4. We must consider the Quality of the Times we live in, to discover what Sin is predominant in us. There are Evil Days in the Apostle's Language, with respect to the Temptations and Troubles that are concomitant with them, and a wise circumspect walking is requisite to preserve our Innocence and Purity. Sometimes those who are dig­nified with Titles and Powers, are leaders in Sin, and their publick Practices are so commandingly exemplary, that they ea­sily prevail upon many to follow them; for that is the way to insinuate into their favour, and obtain secular Advantages and Rewards. From hence it is that some, as if the opposite Forms of Religion were but different fashions of the same stuff, will put on a new Livery according to the [Page 39] Master they serve. They have a politick Faith, you may coin them a Philip and Mary, or an Elizabeth, as the Mintage of the Times vary. But the Example of the High and Noble is no safe Rule: A Rule of Gold, tho of value for the Mat­ter, yet if crooked, 'tis useless as a Rule. In some Ages the Poison sheds it self into the whole Body of a Nation, that rarely any are untainted. The old World was drown'd in sensuality, and Noah only escap'd. And in the next Age, how did Idolatry, like an overspreading Leprosy infect the World, and Abraham hardly escap'd. In Jeremy's Time the Land mourn'd for Oaths and Curses; Men were turn'd breathing Devils, and spake the Language of Hell before they came there. Sometimes all Degrees are so corrupt, that Vices pass for Vertues, the rage of Duelling for Heroick Va­lour, Luxury and Sensuality for inno­cent and amiable Qualities; and Holi­ness, tho a Divine Excellency, and the very Beauty of the Deity, is despised and derided: Thus Men glory in their Shame, and are ashamed of their Glory. Now there is no Tyranny more violent than of a corrupt Custom, no Conta­gion more catching than of National [Page 40] Sins. The Apostle reminds the Ephesi­ans, that in their Heathen State they walk'd according to the Course of the World. We are therefore strictly commanded, not to be conform'd to the World, but trans­form'd by the renewing of our Minds, that we may prove what is the Good, the acceptable and perfect Will of God. 'Tis the eminent effect of Grace to resist the Torrent of the Times, and to value the Conscience of our Duty before all Worldly Respects: ac­cordingly 'tis recorded to the everlasting Honour of Jehoshaphat, That he walked in the Commandments of God, and not accord­ing to the Doings of Israel.

2. I come to show how the peculiar Sin may be discovered from its Effects, and the discovery from hence is more sen­sible, than from the Causes: for Divine Grace may controul the Efficacy of the Causes, that a Christian may abhor the Sin to which there are strong Tempta­tions, but Effects emergent from inward Lusts, discover the habitual frame of the Heart.

1. The Sin that is frequently and ea­sily committed, and difficulty retract­ed, is a Man's peculiar Sin.

1. Frequently. Single Acts do not denominate a Person, but Habits that [Page 41] proceed from repeated Acts, are chara­cteristical. Noah's single Act of Drun­kenness, which might proceed from his ignorance of the strength of the Wine, or the weakness of his Brain, did not argue his being addicted to it: but fre­quent relapses into that Sin, denominates a Man a Drunkard. A train of sinful Actions is from a disposition strongly bent to them. If a Man be of a chole­rick Nature, Anger will be his quotidi­an; if of a Sanguine, licentious Mirth will be his tertian. 'Tis the Character of Man in his unregenerate polluted State, he commits Sin, 'tis his Trade; and as any particular Lust has dominion in his Heart, such is the course of his Life. When the Inclination leads to a Calling, a Man applies himself conti­nually to it; for the Work produces De­light, and the Delight strongly inclines him to work: Thus according to the tendency of our corrupt Natures is the constant practice of Sin. We may as surely judg of the active Powers of the Soul by the Actions that proceed from them, as of the vigour of the Sap in the Root, by the number of the Fruits of the Tree. 'Tis said of the Scoffers, they walk after their own Lusts: which [Page 42] implies the habitual practice of Sin, the license and pleasure they take in a car­nal Course.

2. The Sin that is easily committed is our own. As the Divine Nature in a Saint makes him fit for every good Work, but especially for the exercise of that Grace that is eminently regent in his Heart, upon the first Call of Con­science, he applies himself to his Duty: so the corrupt Nature prepares Men for evil Works, and its special tendency is presently inflam'd by a suitable Object. This Indication is clear, with respect to the Sins of the desiring and angry Ap­petites. The more quick and speedy the Power of a Temptation is, the more strong is the vicious Inclination. When Achan saw a goodly Babylonish Garment and a Wedg of Gold, he coveted them and took them: the immediate rise of his Affection upon the presence of the Object, his presumptuous Sacrilege, not­withstanding the terrible Interdict, was a convincing sign of his worldly Mind. So 'tis said of the young Man in the Proverbs, that was enticed by the blan­dishments of the Harlot, he went strait­way after her. When the alluring Ob­ject presently inveigles the Senses, and [Page 43] easily obtains the consent of the Will, we may truly infer what Passion reigns in the Heart. So a Man that is soon an­gry, whose Passion like Tinder takes fire at a Spark, a small Occasion may un­derstand what his Nature is. A Man of a cool Spirit, of meek and mortified Passions, is not easily incensed.

3. The Sin that is difficultly retracted. There are Principles of Conscience in laps'd Nature, concerning Good and Evil that cannot be rased out, and are improv'd and heightned by revealed Light; from hence there is often an in­ternal Conflict between the convinced Mind, and the corrupt Heart: But the darling Lust controuls the Efficacy of those Principles, for Nature and Custom are of all things most hardly to be chang'd. Properties inherent in the na­ture of things are inseparable: Thus wallowing in the Mire is natural to a Swine, and though wash'd, will return to it. When a Lust is deeply rooted in Nature, Men cannot cease from Sin. We have a sad Instance of this in St. Austin, before his intire and blessed Conversion. He declares in his Confessions, how ex­tream hard it was to divorce himself from sensual Delights; they were incar­nated [Page 44] in his Nature, ingrafted into his Affections, and the separation from them was as the fleaing him alive. When he prayed for Chastity, it was with a re­striction, Make me chast, but not too soon: In the vigour of his Age, the sinning Season, he was averse to be weaned from those poisonous Breasts. 'Till Divine Grace chang'd his Nature, he could ne­ver rescue himself from the Intangle­ments of his Iniquity.

Custom in Sin usually proceeds from Inclination; and with as strong a sway determines the corrupt Will as Original Nature. Can the Ethiopian change his Skin, and the Leopard his Spots? then may you who are accustom'd to do Evil do Good. Dreadful difficulty! some habi­tual Sinners are secure and stupid, and of such depraved obstinacy, that they will not resolve to cleanse themselves from their Defilements. In others there are some sparks of Religious Fear; but not­withstanding the stings of Conscience, continue in the practice of Sin. The charming Lust so long indulg'd, is impe­rious and peremptory; and till Omni­potent Grace unbinds the Charm, they are never releas'd from the circle of con­fessing their Sins when their Desires are [Page 45] sated, and committing them with new Heat and Rapture upon the returning Temptation. Though Convictions be heightned into Resolutions, the next Temptation hinders the Effect: They rescind their solemn and sacred Engage­ments, perfidiously break double Chains, the Law of God with their own Vows, grieve his Spirit and wound their own; from hence 'tis evident that such Sins are properly Mens own.

2. That Lust to which others are sub­servient, has the supremacy in the Heart. In all the Dominions of Satan, there is some special Lust that is his Viceroy, and keeps possession for him. There is an Order in the Kingdom of Darkness, one Sin wants the assistance and counte­nance of another sometimes to disguise and palliate it, or for the doing it. The reigning Sin has, as it were, its Court and Council, its Guard and Attendants. To illustrate this by its contrary, 'tis ob­servable there is a concatenation of Ver­tues, and the superior Vertue is assisted by other Vertues in its Exercise: as Justice in dispensing what is due to others, is assisted by Fortitude and Temperance, which re­gulate Fear and Desire, that often hinder its most noble Exercise: and the Acti­ons [Page 46] immediately flowing from Courage or Temperance, are ascribed to Justice, to which they are subservient; for the End and Intention constitutes the Kinds in the ranks of moral Things, either Vertues or Vices. 'Tis the Observation of the Philosopher, that one who does an Act of Robbery that he may have Mony to corrupt a Woman, is not so much Covetous as Incontinent. Joseph's Brethren sold him into Egypt, dipt his Garment in Blood to deceive their Fa­ther, and thereby contracted a Crimson Guilt: but Cruelty and Hypocrisy were subordinate to their Envy: They hated him, because the Father's Love to them was faint in comparison to the warm Beams reflected upon Joseph.

2. The Darling Corruption ingros­ses the Thoughts. There is a natural levity and featheriness in the Mind, a strange inconsistency and discurrency of the Thoughts, but Love will fasten them intensely upon its Object. From hence it is that habitual and delightful Thoughts are the best discovery of our Hearts and our spiritual State. Words and Actions may be over-rul'd and counterfeit for di­vers Reasons, but Thoughts are the invi­sible productions of the Soul, and without [Page 47] fear or mask, without restraint or disguise, undissemblingly discover the Disposi­tion of the Heart. Thoughts are the Immediate Off-spring of the Soul; and as the Waters that immediately flow from the Spring are strongest of the Mineral, so the Thoughts are most deep­ly tinctur'd with the Affections. A Saint is therefore described by his meditating Psalm 1. in the Law of God Day and Night, which is the natural and necessary Effect of his Delight in it. Uncounterfeit Religion Definitio bre­vis & vera vir­tutis, ordo est amoris. and Holiness consists in the order of Love, as St. Austin briefly and fully describes it. The Will is carried to its Object and End by the Motion of Love, and Love applies the Mind intirely to the Object to which it is strongly inclin'd. When the Heart is corrupt, the ordinary Cur­rent of the Thoughts is in the Channel of our Lusts. The contriving Thoughts, the Devices of the Mind, the contem­plative Thoughts and inward Musings are conversant about the beloved Lust that engages the Mind to it. Thus when Covetousness is the reigning Passion, the Mind is in continual exercise to com­pass secular Ends: 'tis full of Projects how to order the Means most success­fully to increase Riches, and how to re­move [Page 48] what-ever may obstruct the main Design. The Spirit is captivated, and like a drudg in a Mill is continually grind­ing for the satisfaction of the earthly Appetite. When the more sensual volup­tuous Passions are predominant, the con­triving Thoughts are to make Provisions Rom. 13. 1. for the Flesh to satisfy the Lusts thereof. The Understanding is debased to be the Pander and Caterer for the intemperate and incontinent Appetites. The ambi­tious Spirit lays the Scene how to obtain his desired Honour, and forecasts how to ascend to some place of Eminence: so Anger sowred into Revenge, envies at the Excellencies and Advancements of others, turns the Mind to plot Mis­chief.

The contemplative Thoughts and Mu­sings of the Mind, are also fix'd on the darling Lust. As a Holy Believer in whose Heart the desire of enjoying God in Heaven is the supreme Affection, fre­quently ascends in his Mind thither, and by solemn serious Thoughts substantiates his future Happiness, and has an unspeaka­ble glorious Joy in the lively hopes of it: Thus the unrenewed Heart turns the Thoughts to the desired Object, either in representing it in all its Charms, or in [Page 49] reflections upon the enjoyment of what is past, or in expectation of what is to come, and pleases it self with the Sup­position instead of Fruition. A proud Person entertains vain-glorious thoughts of his own Worth, and worships the vain Idol himself: In his Mind he re­peats the Ecchoes of Praise, that his foo­lish Flatterers lavish upon him. 'Tis recorded of Nebuchadnezzar, that as he walk'd in his Palace, he said, Is not this great Babylon that I have built, for the House of the Kingdom, by the might of my Power, and for the Honour of my Maje­sty? His high towring words were the Expression of his Thoughts, and discover'd Pride to be the reigning passion of his Heart. The sensual Wretch surveys his Carnal Paradise, and personates the Plea­sures of Sin by impure Imaginations: his fancy runs riotously over tempting Beauties: by an active Contemplation he contracts a new Stain, and induces a new Guilt upon himself: he commits the same Sin a thousand times, by re­newing the pleasant Thoughts of it, and by carnal complacence in the remem­brance.

In the silence of the Night, when a Curtain of Darkness is drawn over the [Page 50] visible World, and the Soul not diverted by sensible Objects, is most free in its Operations, then the Thoughts are con­versant about the beloved Sin. 'Tis said of the Malicious and Revengeful, They plot mischief upon their Beds. The rich Fool was contriving how to bestow his Fruits and Goods, and entertaining him­self with the thoughts of festival volup­tuous living, in the Night wherein his Soul was required. And in the Morning the Virgin Thoughts are prostituted to the beloved Lust. In the time of Divine Worship, when the pure Majesty and special Presence of God should unite the Thoughts, and compose the Soul to a holy solemn Frame, then the beloved Lust will be so impudent and outragious as to break into the Mind the Chamber of Presence, and seat it self there. As Lot's Wife led by an Angel out of Sodom, turn'd a lingring Eye towards it, so the Carnal Heart even in religious Service and Addresses to God, reflects upon the sinful Object, that has an attractive force upon it. 'Tis charg'd against those fine Hypocrites in Ezekiel; They sit before Ezek. 33. 31. thee as my People, and hear thy words, but they will not do them: for with their Mouth they shew much love, but their Heart go­eth [Page 51] after their Covetousness. 'Tis rec­kon'd as an high Aggravation of their Guilt, Yea in my House have I found their Jer. 23. 11. Wickedness, saith the Lord. The fami­liar Lust will haunt Men in the Divine Presence. This makes them cold and careless in Holy Duties; this makes their Devotion so faint and dilute, that God is infinitely provok'd by them. In short, the darling Lust does so intirely and in­tensely fix the Mind upon it, that Mens Accounts are dreadfully increast by the swarms of wicked Thoughts that defile their Souls: and in the Day of Judg­ment, that is called the Day of Revela­tion, there will be a discovery made to their everlasting Confusion.

4. The Sin Men desire to conceal from others, and from Conscience, and are apt to defend or extenuate, and are impa­tient of reproof for it, has a special In­terest in their Affections. Every Sinner is a Master of this Art, to counterfeit the Vertues he wants, and dissemble the Vices that he allows. 'Tis the Observa­tion of Solomon, God made Man upright, but he sought out many Inventions; espe­cially to palliate and hide, or to excuse his Faults. Sin in its native deformity is so foul, that Men employ a great deal [Page 52] of Art and Study, either to conceal it under a Vail of Darkness, or a deceitful Mask of Vertue, or by various Excuses to lessen its Guilt and Ignominy. Adam patch'd up an Apron of Fig-Leaves to cover his Nakedness, a resemblance of his care to hide his Sin. David could not expect to deceive God; but to hide his Adultery with Bathsheba from Men, he sends for Uriah from the Army, that he might have gone home to his Wife. 'Tis observ'd of Caesar and Pompey, whose ambitious Spirits aspir'd to Sovereign Power, they made use of some Ensigns of Royalty, to accustom the People by degrees to them, yet were crafty to hide their Design. Caesar sometimes ap­peared publickly with a Wreath of Law­rel on his Head; but lest the People from his wearing that appearance of a Crown, should be jealous of his Intention, pre­tended it was only to supply his want of Hair, and cover his baldness▪ Pom­pey wore a white Fillet curiously wrought about his Leg, in pretence that his Leg was hurt; but in truth, because it was a Diadem, a Royal Ornament, Pompeio candida fascia crus alligatum habenti, di­ctum fuit, non refert in qua parte corporis sit diadema. Aul. Gell. for which he was reproach'd by some strict Obser­ver. There are innumerable Arts us'd to cover Mens respective Sins. I shall [Page 53] only instance in one that is usually pra­ctis'd: How do many, like the crafty Lapwing that flutters at a distance from its Nest, appear zealous against the vi­sible Sins of others, that under that sha­dowy Deceit they may hide their own? Their Words feather'd with severe cen­sure fly abroad, wounding the Reputa­tion of others for lesser Faults, that they may not be suspected to be guilty of worse Sins secretly cherish'd by them.

But if the beloved Sin be evident, Sa­tan assists the corrupt Mind to frame such colourable Pretences either to de­fend or excuse it, that it may not appear in a ghastly manner, attended with strict Judgment and an everlasting Hell. When a Lust has enticed and drawn away the Will, the Mind is ingag'd to give co­lour to the Consent, and either directly, or in an oblique way to represent the Sin that it may appear less odious and more amiable. Sometimes the Understanding is so perverted by the impression of Plea­sure, that Conscience allows Concupis­cence. 'Tis a repeated Observation of a Vitia nobis▪ sub virtutum nomine obre­punt. Temeri­tas sub titulo fortitudinis latet. Modera­tio vocatur ig­navia, pro cau­to timidus ac­cipitur. In his magno pericu­lo erratur. Senec. Fallit enim vi­tium specie virtutis & um­bra. Juven. 14 Sat. wise Philosopher, that Vices were disguis'd under the resemblance of Ver­tues, and Vertues disparag'd under the names of Vices; from whence the Un­derstanding [Page 54] and Will, the Mind and Manners were depraved, and shame was cast upon the Vertuous, and boldness gi­ven to the Vicious. Profuseness is stil'd Magnificence, Violence, Valour, Disso­luteness, Gentility, Fraud and Craft, Prudence. On the contrary, Sincerity is blasted with the name of Folly, Pati­ence reputed Stupidity, and Conscience Superstition. The Proud will set off the the lofty Humour and Carriage as a de­cent greatness of Spirit, and vilify the Humble as low and sordid. The Chole­rick will ingage Reason to justify his Passion; he will alledge the Provo­cation would anger an Angel. The Luke­warm in Religion, will represent luke­warmness as a discreet Temperament be­tween the vicious Extreams of a Wild­fire Zeal, and a prophane coldness and neglect. The Earthly-minded will put flattering Colours on Covetousness, to make it appear a praise-worthy Vertue, a prudent provision for time to come. If Men are quite destitute of defence, they will by a mild construction extenuate the guilt of their darling Sin. The in­continent Person will make a Canopy for his Lust, as only a humane Frailty. The Intemperate will excuse his Excess, [Page 55] as free Mirth and harmless Society. Ma­ny Apologies are made for the Sins Men indulgently commit; some will plead in excuse, a prone necessity of Nature; some, the Custom of the Places they live in; some, their unsettled Youth; any thing that may lessen the turpitude in the view of Conscience, or in the Opinion of others. Now pleading ar­gues Love, and Love denominates the Sin to be their own. Hoc equae omnium est, vitia sua excu­sare malint quam effugere. Senec. Epist. 50▪ From hence it is that so many contract a desperate hard­ness, and are irrecoverably depraved. But if Men cannot hide or excuse their beloved Sin, they are impatient of re­proof for it, and with secret Discontent, or stormy Passions, reject Admonition. Some of fair Tempers and Conversati­on, if a Minister or Friend be faithful to their Souls, and with holy Zeal urges the divorcing Command of God between them and their pleasant Sins, and repre­sents sincerely the Guilt of their sinful course of Life, they become fierce and vehement, and recoil upon their Re­provers, as arrogating imperious Autho­rity, or for Rigour and Severity, or im­portinence in admonishing them; and sometimes recriminate, that the Repro­ver is as bad or worse himselfl: ike a Ri­ver [Page 56] that passes without noise, till it meets with the Arches of a Bridg that stops its free Current, then it swells and roars. In short, the indulgent Sinner will en­deavour to defend his bosom-Sin, or to subdue his Conscience that it may not torment him for it.

5. The Sin that the enlightned Con­science reflects upon, with anguish and bitter remorse, is usually that which has been indulg'd, and whereby God has been most dishonour'd▪ There is so deep an impression of the Deity in the Soul, and our duty and accountableness, that it cannot be utterly defac'd: and though the rebellious Will and Affecti­ons controul it for a time, yet it remains for the Conviction and Punishment of Delinquents. Conscience is a Spy in our Bosoms, and observes in order to a disco­very; and what is written in its Regi­ster cannot be razed out. 'Tis true, a Spirit of Slumber sometimes seizes upon the Wicked, and Conscience is so stupi­fied, that they sin without reflection and remorse; but there are times wherein Conscience is rous'd up like a Lion, and tears them in pieces according to the fearful Threatning. This is sometimes done by the powerful preaching of the [Page 57] Word: The Apostle describes the Word of God by its admirable efficacy; 'Tis quick and powerful, and sharper than any two-edged Sword, piercing even to the di­viding asunder the Soul and Spirit, and of the Joints and Marrow, and is a discerner of the Thoughts and Intents of the Heart▪ When the Word by a piercing Applica­tion discovers the bosom-Sin, and the fearful Judgment that attends it, so that the Guilty cannot obscure the Evidence of the one, nor avoid the terror of the other, then Conscience bleeds afresh that was seared before. There is recorded a wonderful Instance of this in the Acts of the Apostles; when Paul the Prisoner rea­son'd of Righteousness, Temperance, & Judg­ment to come, Felix trembled: The discour­sing Per omnem saevitiam & li­bidinem Jus regium servili ingenio exer­cuit. Tacit. Lib. 5. Hist. of those Vertues that were directly contrary to his habitual Enormities, ript up his Conscience to the quick, and struck into consternation that lofty Sinner. From hence it is that many decline a sharp and searching Ministry, which is always the Token of a guilty Heart. The Word shining upon the Conscience [...]. (like the reflection of the Sun upon the Waters that made them appear like Blood) makes Sins to appear in their crimson Guilt, their bloody Aggravati­ons. [Page 58] Our Saviour tells us, that the evil John 3. 20. Doer neither loves or comes to the Light, lest his Deeds should be reproved. When a powerful Preacher, as a second Consci­ence, as if he knew the Hearts and Ways of Men, sets their Sins in order before their Eyes, and closely applies the Threatnings of Divine Vengeance to them, Conscience often joins with him, and as a faithful Eccho repeats the terrible Truths to their conviction and anxiety▪

In times of Affliction, when our Sins find us out, we usually find out our Sins. In full Prosperity Men are strangers at Home, and rarely look inward: they will not endure the Inquisition and Judi­cature of Conscience: Wealth and Wickedness harden them against the most serious Counsels, the most solemn Re­proofs and ardent Exhortations: they are blind to the Sun, and deaf to Thun­der; but a sharp Affliction clears the Eyes, unlocks the Ears, opens the Heart, and pricks the tender Vein. The awa­ken'd Penitent will make an exact search to find out the Achan, the troubler of the Soul, and the special Sin is so in the in­terpretation of the vigilant and afflicted Conscience. The bitter remembrance of that Sin is answerable to its Guilt; [Page 59] the more it was indulg'd, the more the Law of God was despis'd, the more it wounds the Spirit: when the Pleasure is past, nothing remains but the Sting and Poison. Joseph's Brethren, who so long had been insensible of their treacherous selling him to Bondage and Misery; yet in their Fears Conscience remembers it with aggravations of their unnatural Cruelty: And they said one to another, We are verily guilty concerning our Bro­ther, in that we saw the anguish of his Soul, when he besought us, and we would not hear; therefore is this distress come upon us.

Lastly, Consider the several kinds of Sins to find out your own: some are of Omission, some of Commission; some are Spiritual and Inward; some are Car­nal, and acted with Noise and Notice; some distinctly flow from visible Causes; some spring from an unsuspected Foun­tain. There are many of a civil com­pos'd Conversation, who are careless of spiritual Duties, of holy Communion with God by raised solemn Thoughts, and ardent desires, of watchfulness over their Hearts, to regulate their Aims and Affections by the pure Law, and are in­sensible of their Neglect and Guilt. The unrenewed Nature has a strong re­luctance [Page 60] against spiritual Duties. Many are righteous to Men, and unrighteous towards God; they do not pay those Du­ties that are indispensibly required from reasonable Creatures to the blessed Crea­tor: the highest Love for his Perfections and Benefits, an obedient respect to his Commands in their Actions, a resigned submission to his Will and Wisdom, an entire trust in his fatherly Providence, and zeal for his Glory. Many rob him of that Time that is consecrated to his Service: the Lord's Day, (though 'tis our Priviledg as well as Duty to keep it Holy) when the Publick Worship is at an end, as if the remainder were un­sanctified, they wretchedly waste in com­plemental Visits, in civil Matters, in Discourses impertinent to the solemn Work of it. Many who are diligent to provide for their Families, yet are as bad as Infidels in neglecting to instruct their Children and Servants in the saving Do­ctrine of the Gospel, to command them to be circumspect in their Ways, to set before them a living Pattern of Holi­ness, and carelesly suffer their precious Souls to perish for ever. How many who▪ are not guilty of open rebellious Sins against the Law, yet neglect the [Page 61] great indispensible Duty of the Gospel, an humble, unfeigned, entire closing with Christ as their Prince and Saviour. They presume upon their moral Vertues, of the safety and goodness of their Condition: they never had a feeling sense of their want of the imputed Righteousness of Christ to reconcile them to God, nor of the Holy Spirit to make them partakers of the Divine Na­ture; as if only the Prophane, Riotous, notorious Sinners, had need of his most precious Merits and Mediation to abo­lish their Guilt, and save them from Hell, and of the Holy Spirit to sanctify them. From hence it is that many civil Persons remain in an unrenewed State, and are the natural Subjects of Satan, and die in their Sins. Some are regular in a course of Religious Duties, they pray, hear the Word, receive the Sacrament, but with­out those Holy Affections that are the Life of Religious Duties, yet content themselves with the external bodily Ser­vice, which is neither pleasing to God nor profitable to their Souls. Some che­rish a secret Pride that they are not so bad as others; some a vain presumption of the Divine Favour, because they serve God in a purer way of Worship than [Page 62] others, when they neglect substantial Religion that recommends us to his gra­cious Eye. Some will severely reflect upon the visible Sins of others, whilst there is an unperceiv'd consumption of the spiritual Life in themselves. This may seem to proceed from the hatred of Sin, when the real inward Motive is to quiet Conscience by an appearance of Zeal against Sin, and make it inobser­vant of their inward voluntary Defects. The most excellent Things may be coun­terfeit, Satan may transform himself in­to an Angel of Light; sinful Affections may be varnish'd and gilded, so as to be mistaken for Divine Graces. Briefly, the Heart is an everlasting Deceiver, and without a perpetual watchfulness, we are in danger of close Corruptions that will blast our Sincerity. To find out our Sin, 'tis requisite to search where we may think there is little reason to expect the finding it.

2. I will now consider what the pre­serving himself from his peculiar Sin implies.

1. An abstaining from the practice of that Sin. When David had an opportu­nity to destroy Saul, his unrighteous and [Page 63] implacable Enemy, and secure himself, when excited to it by Abishai, who would have dispatch'd him at a Blow, yet he rejected the Temptation with abhor­rence; The Lord forbid that I should 1 Sam. 26. 11. stretch forth my Hand against the Lord's Anointed; thus he preserv'd his Inno­cence and Integrity.

Our Saviour tells us, He that commits John 8. Sin, is a Servant of Sin: an indulgent course of Sin denominates a Person a Slave of Sin, and a Rebel against God, and is utterly inconsistent with Sinceri­ty. 'Tis true, an upright Man may fall by suddain surreption, by an insinuating Infirmity into a foul Sin, from which he has a setled aversation, and keeps himself in the general Course of his Life: and that single Act of Sin is a blemish of his Integrity, but retracted by a speedy Re­pentance, does not denominate him a Hypocrite. One may be pale from an accidental surprize by fear, or red through a suddain flush of Blood from Anger, yet not be so by Complexion; for the Complexions, Pale and Sanguine, are drawn by the Pencil of Nature, the lively Characters of the predominant Humours, and are usually visible in the Countenance.

[Page 64]But although an upright Person keeps himself from the gross Acts of Sins that are clearly against natural Conscience, and supernatural Grace; yet whilst we are cloth'd with Flesh, the Body of Sin does not finally expire, and Temptati­ons are as importunate as Flys about us, (from whom the Tempter has his Title) that 'tis morally impossible to be abso­lutely undefiled: therefore Uprightness requires that we should carefully consi­der our weak side, what Passions we are most inclinable to by our Temper, and so diligently fortify our selves against them, that they may not have dominion over us; and though we cannot arrive, yet we may advance towards the com­pleat conquest of Sin. And in our en­deavours against the Sins to which we are most inclinable, and that often foil us, Constancy is inseparable from Sin­cerity. If we neglect the humbling of our Souls for unavoidable Infirmities▪ the earnest seeking for the Divine Mercy and Grace, and a careful watching a­gainst them, we so far decline from Up­rightness.

2. It implies the mortifying the in­ward Affection to that Sin. The Rule of our Duty requires this: Cleanse your [Page 65] Hands ye Sinners, purify your Hearts ye Jam. 4. 8. double-minded. The Will is the proper Principle of Sin, and from the deprava­tion of the free Faculty actual Sins pro­ceed. As the Love of the Subject is the Strength of the Prince, so the Love of any Sin preserves its Dominion. There may be a concurrence of Circumstances to hinder the actual commission of Sin, of which the Heart is guilty. An un­clean Person, when separated from the Object of his impure Desires, may lan­guish in his Lusts, and by contemplative commission be guilty before God. A malicious Person may keep the Fire of Malice in his Breast, without the least discovery by a Spark or Smoak in his Words or Actions, waiting for an op­portunity that he may take his full Re­venge, and is a Murderer in his Wishes. The rapacious desire of anothers Goods Latro est e­tiamantequam inquiret ma­nus: fecit e­nim quisquis quantum vo­luit. Senec. without actual Robbery, induces the Guilt of Thest. There may be an in­vincible Bar between the sinful Affecti­on and the Object.

Sickness or Age may so waste the vi­gour of the Body, that we cannot per­form the gross Acts of Sin: But this Ab­stinence has no moral Value, for it only proceeds from the disability of the In­strumental [Page 66] Faculties. If one in a Con­sumption leaves his Revelling and Licen­tiousness, 'tis no sign of Divine Grace, but of wasted Nature. As in a sick Person the Appetite fails, the Soul abhors Job 33. dainty Meat; but if he recovers, his Ap­petite revives, and is more craving for his Abstinence: Thus many who could not enjoy their pleasant Lusts in the time of Diseases, being restored to strength, their vicious Affections are reincited by new Temptations, and with greater ex­cess act over their old Sins, as if they would pay Interest for their impatient forbearance. An old Sinner may retain and cherish the Fire of Lust in his Heart, when Age has snow'd upon his Head: As in Mount Aetna the sulphurious Fire and Snow are near together. But as the Philosopher observes, If a young Eye were put into an old Man's Head, he would see as clearly as ever. So if natu­ral strength were restor'd in an uncon­verted Sinner, he would be as ardent and active in prosecuting his carnal De­sires as before.

Terrors of Conscience may stop the current of Mens Lusts: Fear has Tor­ment, and is inconsistent with the Plea­sures of Sin: the fear of visible Ven­geance, [Page 67] that sometimes strikes the Wicked, or the apprehension of Judg­ment to come, may controul the licen­tious Appetites from breaking forth into actual commission of Sins. But as when the Lions spared Daniel, it was not from the change of their wild devouring Na­ture, for they destroyed his Accusers im­mediately, but from the suspending their hurtful Power: so when a strong fear lays a restraint upon the active Powers, yet inward Lust is the same, and would licentiously commit Sin, were the Re­straint Amari licet, potiri non li­cet. taken away.

The keeping ones self from Sin, that is the sign of Uprightness proceeds from the mortification of the Flesh, with the Affections and Lusts thereof. The Apostle tells us, Carnal Circumcision, without the Circumcision of the Heart, was of no avail to obtain the Favour of God: So the outward forbearance of Sin without inward Purity, can never com­mend us to the Divine Acceptance. A Rebel may be driven from the Frontiers, but so long as he keeps the Royal City, he is unsubdued: So if a Lust keeps pos­session of the Heart, tho the executive Powers may be retained or disabled from the outward Acts, it still reigns.

[Page 68]3. I shall now prove that the keeping a Man's Self from his special Sin, is an undeceiving evidence of Sincerity.

1. God approves it: I was upright be­fore him. God has not Eyes of Flesh, he doth not see as Man sees. The deepest Breast is as clear as Christal in his sight. He weighs the Spirits of Men, and exactly knows what is true Gold, and what is counterfeit. He is the Searcher and Judg of our Hearts, and his approbation is the strongest Seal of our Uprightness. As God said to Abraham, Now I know Gen. 22. 12. thou fearest me, in that thou hast not withheld thy Son, thine only Son from me. So if we Sacrifice at his Command, the Sin that is as dear to us as Isaac was to his Father, the Sin of our Love and De­light, the Sin that is ours by Choice and Custom, then we shall hear the blessed Testimony from Heaven, that we love God in sincerity; he will own us as his Friends. Sincere Christians can appeal to God in the Psalmist's Lan­guage, and with his Affections; Lord, search me, and try me, and see whether there be any way of Wickedness in me: they are not conscious of any indulged course of [Page 69] Sin, which would make them fearful of his pure and piercing Eye.

2. It will appear that the keeping our selves from our peculiar Sins, is an infal­lible proof of Uprightness, by consider­ing in what it consists. In Scripture Uprightness is equivalent to Perfection and Integrity, and opposite to Guilt.

1. 'Tis equivalent to Perfection; Mark Psal. 37. 37. the perfect Man, and behold the Upright; for the End of that Man is Peace. The absolute perfection of Holiness is not at­tainable upon Earth, none are refin'd to a height of Purity without Mixtures and Allays: But according to the mitigation of the Gospel, the Saints, whose Aims, Desires, and Endeavours are to obtain Perfection, are accepted in the Blessed Mediator as perfect. Now the indul­gence of any darling Sin, is utterly in­consistent with Perfection in the mild sense of the Gospel, and consequently with Uprightness. This will be more evident, by considering, that Upright­ness is equivalent with Integrity. The Psalmist prays, Let Integrity and Upright­ness preserve me. Integrity implies an uniform equal respect to all the Divine Commands. When Conscience of our Duty to God, and the reverence of his [Page 70] Authority shining in his Law, inclines us to obey all his Will, we are upright. Partial Obedience that divides the Pre­cepts, and complies with those that are agreeing with our Carnal Affections and Interest, and neglects the rest, is an in­consistent with Sincerity as Death and Life. As the Soul in the natural Man is a vital Principle from whence all the Actions of Life and Sense proceed; so renewing Grace is a Principle of Uni­versal Obedience. Herod did many things gladly, upon the preaching of John the Baptist: but he would not part with Herodias, his charming Lust still had dominion in his Heart. The young Man observed other Commands of the Law, but when our Saviour tried his Integrity, by commanding him to sell all, and to give it to the Poor, and he should have Treasure in Heaven; 'tis said, he went away sorrowful: Covetousness was his bosom-Sin, and blasted the sincerity of his Obedience.

Uprightness is opposite to Guile. Our Saviour gives this Testimony of Natha­nael, Behold an Israelite indeed, in whom there is no guile; a genuine Son of Is­rael, whose Character was Sincerity. Guile implies a reserved Affection for a [Page 71] particular Sin, under a pretence of reli­gious observing the Divine Law. The Scripture sets forth by Conjugal Love, the dearest resemblance of the Mutual Love between Christ and his Church. If a Wife should take another besides her Husband into her Embraces, she is an Adulteress, false to her Husband; and all her amiable attractive society with him, is but the fine Hypocrisy and pretence of Love. Thus when one bosom-Sin is retain'd, the Heart is false to God, notwithstanding the most specious Devotion: the indulgent pra­ctice of one Sin impeaches our Inte­grity.

To this I shall add select Examples of Uprightness recorded in Scripture. 'Tis said of Noah, he was a just Man, and per­fect in his Generations: for when the whole World lay in wickedness, he preserv'd him­self unspotted from their Pollutions: this was a noble Testimony of his Up­rightness in the esteem of God. Joseph repell'd the impure Sollicitations of his Mistress with indignation; How shall I do this great Wickedness, and sin against God? David when old, and his Blood and Spirits so frozen, that no Cloaths could warm him, that a fair young Virgin [Page 72] lying in his Bosom was not blemish'd by him, was not from Divine Grace, but wasted Nature: But that Joseph in the vigour of his Age, the sinning Season, kept himself undefiled, was the sure symptom of Sincerity. Job has this Te­stimony from God, that he was a perfect upright Man: and in the depth of his Affliction, he tells his suspicious Friends, Till I die, I will not remove my Integrity Job 31. 4, 5, 6, 7. from me: my Heart shall not reproach me so long as I live; that is, of reigning Hypocrisy of which they had accused him. His Uprightness he proves by an Induction: He preserv'd himself from the Sin of his Age: In his Youth, when sensual Lusts are impetuous, he made a Covenant with his Eyes not to look upon a Maid: and for this Reason, because he was under the inspection and observance of God. He kept himself from the Sins of his Calling: he was a Magistrate, and in the exercise of his Office, his Foot ne­ver hasted to deceit, and no Blot cleav'd to his Hand: Upon this he appeals to the inlightned Tribunal Above, Let me be weighed in the Ballance, that God may know my Integrity. He kept himself from the Sins of his Condition; for tho high in Dignity, yet so humble, that he [Page 73] despised not the Cause of his Man-Servant or Maid-Servant that contended with him: tho in full Prosperity, yet so compassio­nate, that as a Father he fed the Poor, and clothed the Naked. He was so sen­sible of his dependent mutable State here, that Gold was not his Hope, nor the fine Gold his Confidence: and so Heavenly and Spiritual in his Mind and Affections, that he did not rejoice because his Wealth was great, and because his Hand had gotten much. This Reflection upon the Tem­per of his Heart, and his Deportment in his prosperous State, was the main assu­rance of his Integrity.