are retained, and those of a contrary influence soon forced to give way to a sort of resistance, with which the mind arms itself against them.

For instance; if it is the purpose of the mind to please and enjoy God in a course of virtue, and to aim at eternal happiness and glory, then those stricter principles, by which the wildness of our nature may be corrected, its filthiness purged away, and the soul exalted to a taste for high and spiritual pleasures, are retained, or acquired.

But if either mere worldly profit, or sensual pleasures, should happen to be foremost in view or purpose, then the more indulgent doctrines of religion are chiefly dwelt on, and greatly overstrained; the severer ones are relaxed, and qualified by this salvo, and that artful interpretation; doubts and cavils are sought for in the understanding, bewildered by loose conversation, or false learning; and corrupt opinions raked for in the foul sink of appetite and affection. If reason is too stiff to yield to this force or imposition, she is diverted from all religious inquiries in a total inattention, by a close application to the business or pleasure of the world, which, being long and constantly persevered in, render the mind forgetful of all its former religious impressions, and almost wholly incapable of new ones. Now the absence of good principles will as effectually serve the purposes of a vicious mind, as the utmost acquiescence in bad ones.

It is certain, as to a numerous class of men, that inclination, desire, passion, and prejudice, dictate absolutely to them. They think of things as they would have them, and feed up their minds with such notions, about religion, as "they relish most. They would rather be their own teachers, in order that they may be their own lawgivers, than suffer others to instruct them, who might put a bridle in the mouth of passion, and lay a yoke on the neck of desire. In truth, it is a disagreeable and shocking thing to have a principle within us, which, immediately upon our giving into any pleasure, or delight, examines, with an odious severity, whether that pleasure is consistent with the strictness and purity of a spiritual life, and, if it judges it otherwise, threatens us with no milder a scourge for the enjoyment of it, than hell-fire and damnation. It is to keep his mind clear of so terrible a guest as this, that the libertine flies to bad

conversation, worse books, and to the most dangerous of all seducers, his own dissolute heart. The stricter principles being by these means shut out from his mind, and never admitted to a fair hearing or trial, the heart, in the meantime, melts and opens to all opinions that encourage his pleasures, and countenance his crimes, to all reflections that may help to keep up an irreligious sneer, to all cavils that may raise doubts, and all doubts that may enfeeble his little remaining sense of religion. The weakness of human nature is not more remarkable in any instance, than in this fall from the dignity of a being, born to the free and happy service of God, to infidelity; from thence to brutality; and finally, from that to the nature and condition of devils. Formerly the worst of men waited to be thus thrown down by the enemy of their souls, and their infirmities; but, in these detestable times, they deliberately scheme their own ruin, and exert their utmost strength to make the desperate leap.

There are infinite numbers, who, as if religion were a thing of no consequence, give little or no time or pains to the choice of principles; but either receive no principles at all, living like brute beasts, without God in the world, or contenting themselves with such as their bigoted and senseless parents were pleased to entail upon them. Others, after having received good principles, seldom turn their meditations on them, giving up their thoughts and time entirely to the things of this world, insomuch that their religious impressions, howsoever sound, howsoever alarming, are soon banished from their consciences, and confined to their memories, from whence they are sometimes indeed drawn out to the war of opinion, and employed in disputation; but never against the enemies of their souls.

As to the weakness of man in respect to his actions, it is even greater than that which he shews in the management of his principles. Folly and wickedness divide almost his whole life between them.

However, some there are, whom the grace of God bath forbidden to be included in this censure. These men, in the main of their actions, are enabled to govern themselves by wise and virtuous rules. Others again, after a course of folly and sin, return to their duty, and arm themselves against their known weaknesses, with effectual resolutions. These

two sorts of people may be truly said 'to stand,' and therefore are admonished by the text, to take heed lest they fall' from their present virtuous life, to one of sin and wicked

ness.

As to the first, let him not repose too much confidence in his never having greatly fallen, in his present abhorrence of sin, or love of virtue. These are indeed blessed dispositions, and ought to fill him with comfort and gratitude, but not with assurance or security. He is still but a man, a very weak and fallible man, with many a dark corner in his mind, where evil dispositions lie concealed even from himself; whence they will be sure to rush out against his resolutions, when temptations come to call them forth, perhaps in an unguarded hour, when he is least prepared to receive their charge. He hath not yet sounded the depths of his own false heart, which, like the hearts of other men, 'is deceitful and desperately wicked,' insomuch that he cannot know it;' and therefore it is absolutely necessary he should be perpetually on the watch against it. There is no man who sinneth not. Who can say, I have made myself clean, I am pure from sins? A just man falleth seven times a day,' and at every fall he is uncertain whether he shall be able to rise again, or not. Who can understand his errors? If thou shalt mark iniquity, O Lord, who shall stand?'

But instances will as fully prove, and more strongly enforce, this point.

Adam, though formed in the utmost perfection of human nature, encouraged to duty by all the delights of paradise, and threatened, in case of disobedience, with death; at the request of his wife, and to gratify an impious curiosity, broke the command of his Maker and Benefactor, and eat the forbidden fruit.

Noah, though saved for his righteousness from the universal deluge, soon after this prodigious deliverance, fell into the sin of drunkenness, and lay in his tent naked, and uncovered, like a beast.

Lot, who was vexed with the filthy conversation of the wicked,' and was saved for his singular goodness from a shower of fire and brimstone, had hardly made his escape, when he got drunk, and committed incest with his own daughters.

Moses, the servant of God, so distinguished for his meekness, believed not God, to sanctify him;' but presumed to be angry with God, and spoke unadvisedly with his lips.'

David, 'who followed God with all his heart,' who 'was the man after God's own heart,' abusing that prosperity and power, to which God had raised him from the low condition of a shepherd, debauched the wife of a man, who was exposing his life for him; and, to hide the crime of adultery, committed murder.

Solomon, the wisest of men, who by the mere bounty of God was made greatest and happiest of princes, giving himself up to women, forsook his God, and, like a fool, adored a senseless idol.

St. Peter, notwithstanding his boasted zeal for his master, after all the warning given him, and all his professions of fidelity, not only denied but forswore his God and Saviour, just when that Saviour was going to be crucified for him.

These instances, with many more of the like nature, which might be added from Scripture, from profane history, and daily experience, may serve to humble the presumption of those, who lead the most unblamable lives, and put us on our guard. If men, who seem to have been exalted almost above the rank of human nature, who were assisted by an extraordinary influence from God, could fall so miserably low, how shall the best among us, surrounded by so many temptations, betrayed by so many weaknesses, and relying only on the ordinary supports of God's Spirit, think himself safe? Is any man so vain, as to think he standeth' upon better ground than these persons, so illustrious for their holiness? let such beware of a fall. There is no turn of mind so stupid, or so dangerous, as confidence in one's self. How many powerful armies have been betrayed to the mercy of a handful of men by pride and security? In like manner, all our other preparations for the war against our baptismal enemies, if circumspection is wanting, must be shamefully defeated.

If one, who hath, for a considerable part of his life, been able to hold on in a course of virtue, is nevertheless in so great danger of falling, how much more strictly and careful ought

he to distrust and watch over himself, who by a repentance is raised from sin, and stands as yet on the brink of a gulf, out of which he was dragged with the utmost difficulty? Let not such a person depend too confidently on the shocking remembrance of his danger, on his abhorrence of sin so grievously tried, on the pleasures he feels upon being restored to a new life, on the throes and agonies his repentance cost him, nor on the strength of his present resolutions, which are too apt to flag, and in time die away. These are, it is true, very necessary and very happy dispositions; but, alas! his natural corruptions, his inveterate habits, may easily prove too strong for them, if God do not powerfully assist him, and if he watch not continually with the anxiety of one, who still thinks his soul in the greatest danger. His work is but just begun; and as, on the one side, his headstrong passions are not yet half subdued, so on the other, his resolutions, which are as yet but half formed, require every moment to be reinforced and fed by keen apprehensions. He hath only just taken the field against his enemy, but by no means obtained a decisive victory. Let him therefore quicken himself with the remembrance of all his former ineffectual repentances, and baffled resolutions, and with the prospect of the great prize for which he runs. Let him keep a watchful eye upon his enemies, and wind up his soul to a high and vehement alarm.

Let us now, in the last place, consider of some means to strengthen him that standeth.

And, first, to confirm him in his principles, it will be necessary to lay it down as a rule, as a first principle, never to consult with appetite or passion about the choice of others. These lawless subjects ought to have no vote in choosing their governors; for, if they have, they will infallibly pitch on such as may encourage, not restrain, their irregularities. The principles of Christianity, which his reason hath already chosen, or approved of, are not to be laid aside, because the corruptions of his nature, which it is the end of those principles to correct and bridle, may bear them with some impatience. It would be very absurd in him, who hath already seen the light, to forsake it, merely because it reproves his evil deeds;' and to choose darkness, only because it hides him from himself; to desert his unerring director, speaking