LXXXVI.

SERM. worst of his companions. We see it often happens so. And what befalls another may, nay will, befall me, if once I am left to myself.

This consideration furnishes us with a true account of those horrid crimes which are too frequently committed in the world, and which even human nature startles at.

You wonder how a woman can be tempted to murder the child of her womb. You cannot imagine how people come to delight in blood, and make so light of it, as to kill a man for a trifle in comparison. But then you do not consider, that human nature, when once corrupt, is the same in all men. We are all subject to temptations; and if, by our repeated crimes, we should force the divine Spirit to leave us wholly in the power of the devil to manage, no man can tell, no man can foresee, what vile wickedness he shall at last be tempted to commit, nor what unthought-of end he may bring himself unto, while he goes from sin to sin, till he meets with destruction.

That this is a condition, that these are circumstances bad enough, you will easily be persuaded to believe. But yet the condition of those who continue to grieve the Spirit of God by a course of wickedness has something in it more terrible. It is not only to be in a course of life which will lead me to ruin, if I continue in it, but it is to lie under very great difficulties of ever being reformed.

Most sinners propose to themselves some time or other to take up; but what is there in nature which is likely to bring that about? No man ever grew wiser, or more considerate, by continuing longer in the practice of vice. A man's conscience does not, by using to go against it, grow tenderer. On the contrary; every body may observe, that men grow more desperate, more careless, more hardened, the longer they go on in a wicked course of life. This is the almost constant effect of wickedness continued in; and if some great sinners are by some extraordinary method of providence reclaimed, this is great mercy to those particular men; [Rom. 6. 1.] but this is not to be depended on. We are not to sin, that grace may abound. If men escape the dangers of the sea in a cock-boat, this does not, however, encourage others to take such a boat of choice, to make a voyage in.

In short; when men have discharged God out of their minds, by grieving Him with their wicked lives, their circumstances are very sad; they neither do, nor delight in, that which is good, or safe, or praiseworthy; and, what is worse still, they are too likely never to return to sober reason. And that this is a terrible condition, every one of you sees without more arguments.

III. Let us then, in the third particular, consider, What those things are, which so grieve the Holy Spirit as to force Him to leave us to ourselves. Pray take notice of what the Spirit of God saith in answer to this: "Whereas they did Rom. 1. 28. not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient."

You see what is the first step to ruin. God puts into our minds good thoughts, good desires; inspires us with holy purposes; shews us the way we should take; checks us when we go wrong; corrects us if we be disobedient; in a word, "God speaks once, yea twice, yet man perceiveth it [Job 33. not." Thus far the Spirit of God bears with us.

But when once men begin to wish that their consciences would be quiet, that the Spirit of God would not speak to them; when once they strive to quiet their consciences by running into still greater crimes, and are deaf to the soft whispers of the Holy Spirit of God; then is that Spirit said to be grieved: and as a grieved person forsakes the thing which offends him, so the Spirit of God, if men still shut their ears, at last gives them up to a reprobate mind, that is, a mind void of judgment.

[4.]

[Ps. 36. 1;

Rom. 3. 18;

When the Holy Scripture speaks of wicked men, we have this expression or some such, in the account of them. They have not God before their eyes; they have not God in all their Ps. 10. 4; thoughts; they live without God in the world. From whence, Eph. 2. 12.] pray learn this great truth, that when once a person begins to live and act without thinking often of God, he is then in the road to ruin.

That I may speak plain in a matter of such moment, my meaning is this: when a man enters upon any business, though it be his ordinary business, without thinking thus with himself has not God forbidden me this thing; has

:

LXXXVI.

SERM. not God commanded me that? Is this fit for me to do as a man, as a Christian, as one accountable to God? Shall not I by this action injure my neighbour, whom God commands me to love as myself? Will the doing of such a thing be no dishonour to God? Will not my conscience, which is God's vicegerent within me, sometimes reproach me for this?

He that does not ever and anon think thus with himself, will not long retain God in his knowledge; and then you remember what follows,-God gives such men up to a reprobate mind.

IV. To prevent which, let me, in the last place, lay before you, a method of living, which by God's good blessing may secure to you the comfort and continuance of His Holy Spirit. The directions shall be very brief, and suitable to your capacities.

First; pray constantly to God for His direction, guidance, and blessing. It is as impossible for a man to live a virtuous life without prayer, as it is to live long without food. It was a good saying of a great man, "Prayer will either make you leave off sinning, or sinning will make you leave off praying;" from whence conclude, that from that very day, when you begin to neglect praying to God, from that very day (if you take not up speedily) you may date your ruin.

Secondly; observe strictly the Lord's day, to keep it holy. Worldly business, or worldly pleasures, company, or diversions, may make one sometimes forget God; but he that resolves strictly to observe the duties of the Lord's day, will by this means be brought to himself, and to his God, one day in seven; and that may sanctify him for the loss of the six days past. There is likewise a secret blessing that goes along with a conscientious observance of this day.

Thirdly; read every day some portion of the holy Scripture, though it be but a few verses, if business should indeed hinder you from reading more; particularly of the New Testament, which is able to make you wise unto salvation through faith in Jesus Christ. There is a certain blessing attends a diligent reading of Scripture, and men are enlightened at times, and by Scripture, when they least expected information. A passage, a verse, a line of Scripture, has

sometimes set men upon thinking, which has ended in a thorough reformation.

Fourthly; be diligent in that state of life unto which it shall please God to call you. "Slothfulness" (saith Solomon) Prov. 19.15. "casteth into a deep sleep;" that is, it makes men as senseless, and as unconcerned, as men who are soundly asleep. Besides, idleness, or being out of a man's own calling, lays one open to the temptations of the devil. He has no business with a man who is doing what he should do; but idleness is a temptation to him to turn out of his way to try his skill and strength with you.

Fifthly; frequent good company, and those that fear God. "As iron sharpeneth iron, so a man sharpeneth the counte- Prov. 27. 17. nance of his friend;" so does the fear of God in others beget a fear of God in you. And take this for a rule; he that delights to be in the company of wicked men, whether it be for their wit or learning, or any other advantage, that man is not truly good himself.

Sixthly; avoid all temptations to sin; all appearance of evil; this is the Apostle's direction, and there is good reason for it; for can a man touch pitch, and not be defiled? Or can a man run into temptations, and be confident he shall get clear of them? Assure yourselves, you will meet with enough, without seeking or playing with them; and instead of running into apparent danger, rather pray heartily, "Lead us [Matt. 6. 13.] not into temptation, but deliver us from evil."

Lastly; endeavour to have these thoughts of God ever in your mind: that He is in every place, beholding the evil and the good; that you are accountable to Him for every thing you do; that all your success depends upon Him; that even what we call our misfortunes come from Him; that present and future happiness is in His hands, to dispose of to those that serve Him faithfully; and that He ever respects the humble, and those that look to Him for help and assistance.

These thoughts are grateful to God's Spirit; and while you have these, He will never be grieved or leave you to yourselves.

I have all this while been speaking to the younger sort; but you that are older may reap some benefit from what has been said.

SERM. LXXXVI.

You that have lived in the fear of God the greatest part of your lives, may, from what has been said, learn to whom it is you owe that comfort and blessing, even to the good Spirit of God, which has constantly watched over you for good.

You that have been in the ways of vice, and are by the Spirit of God reclaimed, you will observe what steps they were which led you into error, and how to please that Spirit, which alone, dwelling in you, can preserve you from falling into sin again.

And you also that are yet unreformed, may see what a condition you are in, and how hazardous your circumstances

are.

To conclude: both young and old are concerned in these following inferences, which necessarily follow from what has been said.

First; that no person will continue at one certain pitch of wickedness, but either he must reform and be growing better, or he will still grow more vicious and depraved, while God suffers him to live. The reason is this: we none of us act purely of ourselves; but all mankind are governed either by the Spirit of God, or by the power of the devil. Which ever of these two directs us, they will not suffer us to be idle. So long as the Spirit of God continues to rule in our hearts, we shall go from strength to strength, as the Psalmist speaks, till we become perfect, and out of the power of hell to touch us; and if we grieve the Holy Spirit, and force Him away, then the Spirit of darkness will not suffer us to be idle, but will find work enough to bring us to himself. For not only one ill habit begets another, but the more a man sins, the less capable he still makes himself of seeing what will be the end of his ways; and the motions and workings of God's Spirit have still less power upon him, till God quite forsakes him, till he fills up the measure of his iniquities, and till he meets with destruction.

And this brings us to a second observation, which is, that no man can be secure of himself who will continue in the practice of any known sin; nor can he be sure but that in time he shall fall into the most abominable wickedness. No man can at first bring himself to do such ill things, as by degrees he will make easy to his mind and practice. Consider