I.

the conftitution, which importeth a power SERM. of doing evil, and by which it is that we are rendered capable of it. This, as well as the other capacities of our nature, is derived from God; but there is no rational pretence for alledging that gift to be a temptation, because liberty is not an inclination to evil, but meerly the mind's power of determining itself to that, or the contrary, according as the motives to the one or the other should appear strongest; and that the author of the conftitution hath caft the ballance on the fide of virtue, we may fee from what hath been already faid, fince he hath given us virtuous instincts, with a sense of moral obligations, and added a very powerful fanction to them. Befides, liberty is abfolutely neceffary to the practice of virtue, as well as to the being of moral evil; nor could we without it have been capable of rational happiness. It must be confeffed that our ftate is imperfect; we are made frail and mutable creatures, liable to temptations, and many are actually misled by them; have we any pretence for denying that it was agreeable to the divine perfect goodness and wisdom, to create fuch a fpecies of beings, and in fuch a condition. But seeing we are free agents, and weak, instead of

; nor

tempting

SERM. tempting us to fin, or even leaving us by his conftitution in a state of indifference to it,

I.

he hath done all which was confiftent with our freedom to prevent our falling into it. And thus it appeareth, that in the frame of our nature the foundations of virtue are laid ftrong and deep, and that we are not tempted to evil, but rather warned and fortified against it.

Again; if we confider the administration of providence, and the divine conduct towards all men, we fhall find that the fame design is regularly pursued by methods becoming the wisdom of God, and beft fuited to our condition; the defign, I mean, not of tempting us to fin, but preserving us from it. As God fent men into the world, a fpecies of rational beings, fitted by the excellent faculties wherewith he endued them for rendering him very important fervice, and enjoying a great measure of happiness, and an higher kind than any other inhabitants of this earth are capable of; for contemplating the order and beauties of the world, and offering to the author of it the praise due to him for the manifestation of his wisdom and goodness, in the inanimate and brutal parts of the creation, for imitating the moral perfections of the supreme

Being himself, and thereby partaking of SER M. thofe pleasures which bear the nearest re- I. femblance to his own eternal and immutable blessedness; so he constantly careth for that favourite workmanship of his hands. Of all the nations of men, who are made to dwell on the face of the earth, none are without witness of their maker's mercies, for he continually doth them good, fending them rain from heaven, and fruitful seasons, and filling their hearts with food and gladnefs. Now if fuch lenity and kindness be the character of the divine administration, what is the tendency of it? Is it to tempt men, to lead them to fin, which is rebellion against himself, and against their own reafon? That hath been the event, indeed, with many of them, but by a moft ungrateful abuse of his goodness and forbearance, which naturally ought to have led them to repentance. But when men had wilfully corrupted their ways, and turned the bounty of God into lasciviousness, giving themselves up to work wickednefs with greediness, providence hath fometimes interpofed in a different manner, that is, by awful judgments, very terrible defolations fuddenly spread over nations or cities. But how have fuch difpenfations been conducted, and with

what

SER M. what manner of appearance, on the part of I. the fovereign ruler? They bore the marks

of his difpleasure for the fins of men so vifible, that the most stupid have found themfelves obliged to acknowledge it. Is this tempting them? is it not rather ufing the best and most effectual methods for reclaiming them from fin?

And, laftly, if we confider the revelation. of the gofpel, and that whole divine fcheme contained in it, which God in love to mankind hath formed for our falvation, we must fee that the whole defign of it is directly oppofite to the design of tempting; it is to turn every one of us from our iniquities. To this purpose have we not only our Saviour's clear inftructions, and the excellent example of his life, but he gave himself for us a facrifice, and suffered a moft painful and ignominious death to redeem us from fin, to purify unto himself a peculiar people zealous of good works. All the promises, which are in him yea and amen, have this tendency and this design, namely, that we should cleanfe ourselves from the filthiness of the flesh and fpirit, and perfect holiness in the fear of God. In a word, every part of christianity was intended for the fame end, all its motives and all its rules; but it is particularly worthy

worthy of our notice, that the sympathy of SERM. our Saviour with his difciples, whom he fo I. loved as to die for them, is reprefented as especially exerting itself for their support under temptations; thus we are told, Heb. ii. 18. In that he himself bath fuffered, being tempted, he is able to fuccour them that are tempted. And chap. iv. 15. We have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without fin. We are therefore encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, grace to refift and conquer temptations. For this purpose is the affistance of the Holy Spirit given to chriftians, all whose operations on their minds, declared in fcripture, have this tendency, that they may be enabled to refist and to conquer temptations. And the difpofition of things by divine providence, and ordering all the circumstances in our condition, is represented in scripture as carrying on the fame defign. Sometimes, indeed, we are told that providence suffereth men to fall into fnares, nay, and layeth ftumbling-blocks in their way; but the strongest expreffions of this fort mean no more than that seeing finners violently break through