which, we shall find, is, entirely, owing to God's Grace and assistance.

That there is a general corruption in our nature, it is necessary only, to appeal to every man's experience. This the very best of men feel; and they are the most ready to own and déplore it. And this corruption, which, like a conspirator, is always ready to betray us from within, hath a constant correspondence with numberless temptations, constantly attacking us from without; and all these under the management of a most subtle, and powerful, enemy, who well knows where our weakness lies, and accordingly assaults us there most, where we are least able to defend ourselves. Thus, as the passions have the most prevailing influence over men, he, generally, takes his advantage, first from them; still levelling his attacks against particular persons, from those particular passions, to which they are each of them most subject. He hath his offers of gain for the covetous; of applause for the vain; and of honor for the ambitious: he seduces one man by his fear, and another by his confidence: he affrights this man from his duty, by multiplying its difficulties, and allures that man into sin, by magnifying its enjoyments. Nay, he is so subtle, as, without our utmost caution, to turn our very virtues into vices. Thus shall he make frugality serve as a cloak for avarice, and liberality for profuseness; turn moderation, in religious matters, into a cool indifference about them, and transport zeal into enthusiasm: in short, be our age, or temper, or circumstances what they will, he hath his peculiar temptations for them all. He is ready to meet us at all times, and in all places; in our business, and in

our

our pleasures ; abroad, and at home; in the most public assemblies, and in our most private retirements. And now, after this short survey of our enemy's strength, and our own weakness, it surely must appear, that we have need of some other help than our own to preserve us; and that can be nothing else but the Grace of God, which, the Scripture tells us, is sufficient for us; for that "His strength is made perfect in weak"ness." So that, be our temptations ever so many or great, yet greater is He that is in us, than he "that is in the world. God is faithful, who will "not suffer us to be tempted above that we are able, "but will, with the temptation, also, make a way "to escape, that we may be able to bear it."

86

There remains but one thing more to be enquired into, how far God's Grace is to be expected; and that is, only, in proportion as we use our own best endeavors. "Blessed is the man that endureth temp"tation, for when he is tried, he shall receive the "crown of life.”

III. God promises such a supply of power, as may enable us to stand our ground; but leaves it to ourselves, whether we will exert that power or not. We are not to imagine, that the Divine Grace is to act upon us as a charm, and preserve us against temptations, whether we will or no; that is contrary to our nature, and to all the principles of reason, and choice; for, whether we were under the influence of irresistible temptations, or irresistible Grace, the consequences were the same; there could, either way, be no liberty; no virtue or vice; no title to reward or punishment. Indeed, there could then be no such thing as a temptation; for trials, which we either cannot resist, or cannot but overcome, are, properly, no trials at all.

In a word, God deals with us as free and accountable creatures; requiring from us a right use of those powers we have; and, upon that condition only, supplying us with those we want. He will give us such a measure of his Grace, as shall make our endeavors effectual; but not such as shall be effectual without them. He offers us a sufficient assistance, and, therein, is His mercy; we ourselves are to apply for it, and, therein, is our freedom.

Hence we, may, easily, learn in what cases we have no right to expect God's assistance, and in what we may, reasonably, depend upon it.

Now, if we cast ourselves unnecessarily, upon such circumstances as naturally lead to sin, it is not to be expected that God shall prevent the ill consequences of them. For instance; is a man addicted to licentiousness? Let him avoid such places and company as are apt to tempt him into it; otherwise, if he ventures upon them, he is, actually, resisting God's Grace; and that, surely, can never be the way to obtain God's Grace to resist the temptation. Is another hasty and passionate? Let him, carefully, shun all occasions that may irritate and enflame him; otherwise, it is but reasonable to suppose, that God will leave him to himself; and, if he will needs meet his enemy upon such unequal terms, he must not wonder at any ill consequences that follow. Above all things, we should be cautious how we, needlessly, engage ourselves in such a course of life, as from our constitution and complexion, we know must lay temptations before us; for miracles are no more to be expected in the moral world, than in the natural. If we, knowingly, venture into an house that has the plague, we must expect to be infected; if we, intentionally, run ourselve

ourselves into temptations, we must expect to sin. God intended his Grace to support, not to supersede, our endeavors; to supply our wants, but not our neglects.

On the contrary, be our callings, our conditions, or circumstances, what they will, let them be such only as Providence hath made necessary, and Providence will make them beneficial too; and whatever temp tations, naturally, meet us in our way, God will, if we be not first wanting to ourselves, support us under them; in His due time, deliver us out of them; and, at last, infinitely reward us for them.

Can any

I conclude with a few observations. thing be more effectual than the doctrine, which has been laid down, to prevent us from being envious at other men's conditions, or uneasy in our own? For in this, all mankind are upon a level, being all candidates for happiness alike, and alike expecting to meet with temptations in our way to it. God only knows what temptations we are most able to bear; and it is for Him, therefore, to proportion our circumstances accordingly. Let no man, therefore, covet either the riches or greatness of another to himself; since his poverty may, perhaps, be his best security; and Providence may have, therefore, placed him low, in order to keep him safe.

Again. Can any thing be a greater comfort to us, under all the difficulties and calamities of life, than to consider, that they are but as trials, which may be endured; and which, if endured, are sure to be rewarded? "Blessed is the man that endureth temp"tation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to

"them

"them that love Him." "And what He hath

pro

"mised, shall He not fulfil? Heaven and earth "shall pass away, but His word shall not pass away." So that, be our enemies ever so subtle to deceive, or powerful to hurt us; be ourselves, on the contrary, ever so ignorant to foresee dangers, or weak to resist them, yet may we depend upon infinite wisdom to guide, and almighty power to protect us.

By way of caution, lastly: hence we are, clearly, taught how to depend upon God's aid, so as, certainly, not to fail of it, and that is, to expect it, only, on such terms as he hath promised it; that is, in a way suitable to our nature, and in concurrence with our endeavors. Our utmost care, and God's Grace are to go together in our Salvation; our care, as absolutely necessary; though it is from God's Grace only that it can prove effectual. These God hath joined together; and what God hath joined together, let no man, as he values his soul, ever presume to put asunder.

VOL. III.

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SERMON