when that which did disturb is taken off. Thence it is, that we expect fair weather after foul; serene after stormy; and clear, after clouds. This is an observation from the state of the creation, things without us or about us. Now, is there any perfection in the lower nature, that is not in the higher? Therefore we are to fuppose that this is eminently in superior nature. Now to bring this observation home to our purpofe. To a moral agent, such as man is; he being endowed with reason and understanding, and invested with liberty and freedom: nothing is more unnatural than fin and wickedness. For it is against the reason of our mind, and against the reason of the thing. It is a contradiction to the reason of our mind, which is our governor; that which guides the actions of our will: and to the reason of things, which gives law, and is the rule of action; and wickedness is a great contradiction to both. Wickedness in man is as monstrous and unnatural, as darkness in the fun, which is the luminary of the world: wickedness is fuch a thing as filth in the water"; as infection in the air: wickedness is such a thing as a disease in the conftitution of nature, and we say nature is every man's best physician. What are agues and fevers, but nature charged with an enemy that tends to its diffolution, and therefore labours to shake it off? And therefore physicians endeavour to help and assist nature, and put her into motion; by which The will difcharge herself of all malignant and offenfive matter. Now, I fay, shall nature recover, and Thall not grace fuperadded to nature, do the like? We We use to fay of all habits joined to natural powers that they do facilitate; and we easily do that, which we do by the help of acquired habits. Now the first. thing in rational nature is not at all to vary from the rule of right: and this would be to answer the conftitution of God's creation, in man. But in cafe he fails here, in the second place, is the motion of repentance; and herein lies our double security, fafety and perfection. It is therefore highly neceffary, that we be always in a disposition towards repentance, and free to the exercise of faith in God, by Jesus Chrift: that so the guilt of no fin may lie upon our confciences: for this is the motion of recovery, in human nature. So that now put the case of us men as we find it. Our confciences will tell us, that we have done amiss, by departing from the rule of right; and by consenting to iniquity: for guilt is burdensome to the mind, and will be a wound in our spirits. Now if the first, which is best, fail, viz. our innocence, and integrity, wherewith we were invested in the moment of our creation : let us betake ourselves to the fecond, the motion of repentance; which is for our recovery, and is the grace of the gospel: and in so doing, there will be hope, as we read Ezra x. 2. And let us not lose ourselves, by adding iniquity to our fin, or by despair after guilt contracted. For a second fin, is not only another of the fame kind, but the confummation of the former: infomuch that he is reputed to do the fame evil once again, that he hath once done and doth not repent of it. Let us not live in a lie, flatter ourselves with that which 03 which will not profit; for there are in man many lying refuges, and foolish boastings, and vain glory. The apoftle tells us of fome, that glory in their shame, Phil. iii. 19. that do applaud themselves, as if they were not under the obligation of judgment, and confcience; but were free to do any thing, that is either pleasurable, or profitable, or expedient for their purpose, or what they have a mind to do. For of fome we say, there is no fear of God before their eyes; no reverence of the deity in their minds, but are free to their ungoverned wills, and to their lufts whereas this is worthy of human nature, to overcome a man's own will, and to bridle his lufts. For will is no rule, nor can justify any thing; and lufts are very importunate, Jam. iv. 1. Whence come wars and fightings? come they not hence, even from your lufts. that war in the foul? Whereas he that ruleth his own spirit, doth a greater act than he which taketh a city: nothing is the true improvement of the rational faculties but the exercise of the several virtues, of fobriety, temperance, chastity, modesty, gentleness, humility, obedience in all things to God, and charity and good will to men. These are acts of excellency, these are indeed acts of power; by these the minds of men are regulated, and refined, difcharged of fury, rage and exorbitant paffions. By these a man is made to act like himself: whereas, without these, a man acts like a person in a frensy, diftracted and mad, like savage people, or like beafts of prey, that worry and destroy one another: whereas by moderate use of the conveniencies of nature; by modefty, humility gentleness; by pati ence ence and obedience to God, by charity, love and good will towards men, a man is qualified for the enjoyment of God, and reconciled to the law of heaven, the rule of righteousness, and fitted for attendance upon God in the other state, and to enjoy him for ever. Now, if it may be faid of common education, viz. of learning, and the study of the liberal Sciences,. that it doth qualify and calm the minds of men, and bring them to gentleness and fobriety; upon. which supposition the Roman emperors that were fuch great warriors, did forbid the study of philofophy, because it spoiled men for foldiers: I say, if this be true of common education, how much more of chriftian graces, by which we are taught to imitate Chrift, who was meek, and lowly in fpirit. 'Tis in the exercise of these virtues, that a man shews his strength and valour, above the inferior creation. Whereas on the contrary, by envy, wrath pride, and haughtiness, men become devilish: but by doing good, men resemble God. By the several virtues, the mind is purified, and made fit to converse with God, and to receive from him: and therefore it is said by the prophet, Isai i. 16, 18. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well. Come now let us reason together, faith the Lord. Wherefore, I say with the apostle, Eph. v. 14. Awake thou that fleepest, and arise from the dead, and: Christ shall give thee life. Awake all you that have fallen asleep, in the security of finful pleasures, and through neglect of God, and your duty: and this is is my argument; and the force of my exhortation; Chrift is ready to give you life. And if I had not good warrant to say this, there would be no force in my exhortation; and I should then labour in vain. Whereas being fatisfied that God is in this exhortation, and ready to affift all good endeavours with his aid, help, and assistance; this gives great encouragement, and speaks to all points, and answers all objections to the contrary. Here is then an exhortation in the name of God; otherwise were it only the voice of a man, it would produce no good effect. But this I take for granted, that where there is monitions and warning from God in case of dangers; that there the man is able, or that God is ready to make him fo. And if you do not suppose this, all those exhortations in scripture for men to leave their fins, and to repent, and turn to God, which are fo frequent, are to no purpose, unless men be able, or that God is ready by his grace to make them fo. I say, all those exhortations do suppose neceffary aid and affistance. And the apostle, Heb. iv. 16. hath an excellent form of words to this purpofe, though it be not so plain in our tranflation; for we read it, let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need: whereas in the original it is, grace for a neceffary supply. Now this is all that I have aimed at ; to prove not only that God is ready to receive us, if we repent and turn unto him; but also willing to aid and affift us. Therefore depend upon this, as that |