(notwithstanding that inhabiting traitor, which is ready to let in and entertain any temptation) shall yet make a poor sinful *man stronger, in some respect, than Adam was himself, even able to overcome at last the powers of darkness, and to be sufficient against all Satan's buffets. Lastly, to commend the greatness of his mercy and salvation, when we shall come to the full fruition of it, by comparing it with the review of that sinful estate, in which here we lived, when we were, at the best, without possibility of a total deliverance. Thirdly, Consider the great contagion, and pestilential malignity which is in this sin, which doth not only cleave inseparably to our nature, but derives venom upon every action that comes from us. For though we do not say, that the good works of the regenerate are sins, and so hateful to God (as our adversaries belie and misreport us),—for that were to reproach the Spirit and the grace of Christ, by which they are wrought, yet this we affirm constantly, unto the best work that is done by the concurrence and contribution of our own faculties, such a viciousness doth adhere, such stubble of ours is super-induced, as that God may justly charge us for defiling the grace he gave,—and for the evil which we mix with them, may turn away his eyes from his own gifts in us. Sin in the faculty, is poison in the fountain, that sheds infection into every thing that proceeds from it. Ignorance and difficulty are two evil properties, which from the fountain do, in some measure, diffuse themselves upon all our works. Whensoever thou art going about any good, this evil will be present with thee, to derive a deadness, a damp, a dulness, an indisposedness upon all thy services, and iniquity upon thy holiest things, which thou standest in need of a priest to bear for thee, Exod. xxviii. 38, and to remove from thee. In the law, whatsoever an unclean person touched, was unclean, though it were holy flesh; to note the evil quality of sinful nature to stain and blemish every good workd we do. This is that, which, in thy prayers, deads thy zeal, fervency, humiliation, self-abhorrency, thy importunity, faith, and close attention. This, like an evil savour, mingleth with thy sacri1 Cor. xii. 9. b Kellison's Survey, 1. 6. c. 5. Becani opusc. tom. 1. op. 6. Bellarm. de Justif. 1. 4. c. 10. See D. Reynold's Conference with Hart, cap. 8. Divis. 4. page 525, 528. and D. John White in his Way to the Church. Digres. 37. Calvin. Instit. lib. 3. cap. 14. Aug. de pec. mer. et remiss. lib. 2. cap. 18. c Numb. xix. 22. d Hag. ii. 14.

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fice, casteth in impertinent thoughts, wrong ends; makes thee rest in the work done, and never enquire after the truth of thine own heart, or God's blessing and success to thy services. This is that, which, in reading and hearing the Word, throws in so much prejudice, blindness, inadvertency, security, infidelity, misapplication, misconstruction, wresting and shaping the Word to our own fancies. This is that, which, in thy meditation, makes thee roving and unsettled, driving to no point nor issue, running into no conclusion nor resolution of further obedience in faith and godliness. This is that, which, in thy converse with others, mingles so much frowardness, levity, unprofitableness to or from them. This is that, which, in thy calling, makes thee so unmindful of God and his service, aim at nothing but thine own emolument. Where is the man, who, in all the ways of his ordinary calling, labours to walk in obedience and fear of God, to carry always the affections of a servant, as considering that he is doing the Lord's work? that consecrates and sanctifies all his courses by prayer? that beggeth strength, presence, concurrence, supplies of spirit from God to lead him in the way wherein he ought to go, and to preserve him against those snares and temptations, which, in his calling, he is most exposed unto? that imploreth a blessing from Heaven on his hearers in their conversation, on his clients in their cause, on his patients in their cure, on himself in his studies, on the state in his services? that is careful to redeem all his precious time, and to make every hour of his life comfortable and beneficial to himself and others? Where is the man, whose particular calling doth not trench and encroach upon his general calling, the duties which he owes to God? that spares sufficient time to humble himself, to study God's will, to acquaint himself with the Lord, to keep a constant communion with his God? Nay, that doth not adventure to steal from God's own day, to speak his own words, to ripen or set forward his own or his friend's advantages? In all this, take notice of that naughty inmate in thy bosom: set thyself against it, as thou wouldest do against the stratagems of a most vigilant enemy, or of a perfidious friend, "qui inter amplexus strangulat;" that, like Dalilah, never comes alone, but with Philistines too; like Jael, never comes with milk and butter alone, but withal with a nail and a hammer, to fasten, not thy head

alone, but, which is worse, thy heart also, unto earthly things.

Fourthly, Consider the fruitfulness of it: it is both male and female, as I may so speak, within itself; both the tempter, and the seed, and the womb, and the midwife. Suppose it possible for a man to be separated from the sight and fellowship, from the contagions and allurements, of all other wicked men; kept out of the reach of Satan's suggestions and solicitations; nay, to converse in the midst of the most renowned saints that are; yet that man hath enough in himself, and would quickly discover it, to beget, to conceive, to bring forth, to multiply, to consummate actual sins. The apostle St. James sets forth the progress of actual sin, "Every man is tempted, when he is drawn away and enticed of his own lust:" there lust is the father, the adulterer:-" And lust, when it hath conceived, bringeth forth sin f;" there lust is the mother too: and there is no mention of any seed but the temptation of lust itself, the stirrings, and flatteries, and dalliances of the sinful heart with itself. The same apostle compares it to Hell, which notes the insatiableness of the womb of sin, that doth enlarge its desires as the grave;-nay, to the "fire of Hell:" nothing so apt to multiply as fire, every thing ministers occasion of increase unto it; but then ordinary fire works out itself, and dies :-but lust, as it is like fire in multiplying, so it is like hell-fire in abiding; it is not preserved by a supply of outward materials to foment and cherish it, but it supports itself. It is like "a troubled sea, which casts up mire and dirt;" a fountain, out of which, every day, issue "adulteries, theft, murder, evil thoughts," &c. It bringeth forth fruit, like summer-fruit. "Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day?" saith the prophet'. Yet consider how suddenly this sin brings forth. When you see in your children of a span long, their sin shew itself, before their hair or their teeth, vanity, pride, frowardness, self-love, revenge, and the like, then think upon your own infancy, and bewail Adam's image so soon in yourselves, and yours children. "I have seen," saith St. Austin ", " a suck

"a

in your • Tà walnμaтa Twv duаpriv: Rom. vii. 5. f James iii. 6. & James i. 13, 14, 15. h Isaiah lvii. 20. i Mat. xv. 19. 1 Isa. lxvi. 8.

m Vidi ego Zelantem

parvulum: nondum loquebatur, et intuebatur pallidus amaro aspectu collactaneum suum. Confess. 1. 1. c. 7.

ing infant, that was not able to articulate a word, look with a countenance even pale for envy, upon his fellow-suckling that shared with him in the same milk." Upon which consideration, the holy man breaks forth into this pious complaint; “Ubi, Domine, quando, Domine; where ever was the place, O Lord; when ever was the time, O Lord, that I have been an innocent creature?" Secondly, consider how continually it brings forth, even "every day," Gen. vi. 5; or all the day long, as fast as the sun begets swarms of vermin, or the fire sparkles. Thirdly, consider how desperately it breaketh forth when thou seest a man wallow like a beast in his own vomit, dart out blasphemies against Heaven, reyile the Gospel of salvation, tear the blessed name of God in pieces, with abhorred and hideous oaths; Cain murdering his brother; Judas betraying his master; Ananias lying to the Holy Ghost; Lucian mocking the Lord Jesus as a crucified impostor; Julian darting up his blood against Heaven in hatred of Christ; the scribes and pharisees blaspheming the Holy Spirit; then reflect on thyself; and consider that this is thine own image, that thou hast the same root of bitterness in thyself, if the grace of God did not hinder and prevent thee. "As face answereth unto face in water," renders the same shape, colour, lineaments, proportion, "so the heart of man to man ";" every man may, in other man's heart, see the complete image, deformities, uncleanness of his own. Sup-\ pose we two acorns, of most exact and geometrical equality in seminal virtue, planted in two several places of as exact and uniform a temper of earth: needs must they both grow into trees of equal strength and tallness, unless the benignity and influences of Heaven do come differently upon them.. Our case is the same: we are all naturally cast into one mould; all equally partake the self-same degrees and proportions of original lusts; our hearts equally by nature fruitful in evil. If then we proceed not to the same compass and excess of riot with other men, we must not attribute it to ourselves, or any thing in our nature, as if we had made ourselves to differ; but only to the free and blessed influences of the grace of Christ and his Spirit, which bloweth where it listeth.

n Prov. xxvii. 19.

Lastly, Consider how unexpectedly it will break forth: "Is thy servant a dog, that he should do this great thing; to dash children in pieces, and rip up women with child?" It was the speech of Hazael to Elisha the prophet. As if he should have said, "I must cease to be a man, I must put off all the principles of humanity, I must change natures with fierce and bloody creatures, that are not capable of pity,-before I can do such facts as these: "Is thy servant a dog?"Yes; and worse than a dog: when pride, ambition, self-projections, the probabilities and promises, the engagement and exigences of a kingdom, shall enliven and rouse up that original inhumanity that is in a man, he will then be not a dog only, but a wolf and a lion. "I will not deny thee; I will die for thee; though all should be offended because of thee, yet will I never be offended:"-they were the words of a great disciple". Alas! Peter, thou knowest not thine own heart; it is but like a quiet sea; when the wind, the temptation, shall blow, thou wilt quickly be troubled and find an alteration; thy tide will turn, and an ebb of thy zeal will follow. Who could have expected or feared adultery from such a man as David, after such communion with God? impatiency from such a man as Jeremiah, after such revelations from God? idolatry from such a man as Solomon, after so much wisdom from God? fretfulness and frowardness of spirit of such a man as Jonah, after such deliverances from God? fearfulness in such a man as Abraham, after so much protection from God? cursing from such a man as Job, after so much patience and experience from God?-Oh! in such examples learn thyself, and fear thyself. The disciples could say, "Master, is it I," that shall betray thee? Peter did not ask, Master, is it John?' nor John, Master, is it Thomas? but every one, Is it I?' True indeed, I have a deceitful flesh, a revolting heart, a traitor in my bosom. It may as soon be I as another man. 66 If any one fall, restore him with the spirit of meekness," saith the apostle," "considering thyself:" that is, "Do not rejoice against thy brother, nor insult over him; do not despise him in thine heart, nor exalt thyself: thou art of the same mould; thou hast the same principles with him that God which hath forsaken him, may

:

o 2 Kings viii. 13.

p Mat. xxvi. 33. 35.

q Gal. vi. 1.