spirits for the rest of his life, and to have behaved and acted below his character. Repentance is the best thing we can retreat to, and is indeed the only plank left whereon to escape, in such a case: but in the mean while, how much better is innocence, than the most holy and solemn repentance!

It may indeed be said, that David's sin in that instance was very great for the matter of it, as well as its being presumptuous. Very true: but every presumptuous sin, in proportion, brings its train of mischiefs with it. We see it in its best light, when we take a view of it in a person who was sincerely penitent. The most melancholy consideration of all is, that presumptuous sins generally harden the conscience, and carry the man off from bad to worse, till they sink him down to a state of stupidity here, and to perdition hereafter. From all which it is manifest, how highly it concerns every man to be extremely cautious how he ventures upon sins of this kind, and to use all possible endeavours to stand clear of wilful and deliberate, that is, presumptuous sins. It remains now thirdly,

III.

To offer some proper advice and directions how to avoid them.

1. The first care, most certainly is, to be instant in prayers to Almighty God, to preserve us, by his preventing grace, from falling into them. There is no firm security but in God's mercy, so disposing the affairs of life, and all outward occurrences, as not to expose us to temptations beyond our strength. There lies our principal security, to throw ourselves into his arms, and to commit ourselves entirely to his protection. This, as I said, is to be done by our constant and fervent prayers. God expects to be asked and entreated by us, and has made it the condition and instrumental means of conveying his grace and blessing to us. But besides this, prayer has naturally a good effect upon the mind of the supplicant: it preserves a constant awe and reverence for God;

and is keeping up a kind of acquaintance and intercourse with heaven. It carries in it a repugnancy and opposition to all wilful sins, and has the force of a standing declaration or remonstrance against them. With what heart, with what face, can a man carry on a daily correspondence and converse with God in prayer, and at the same time be in confederacy with Satan, presumptuously rebelling against the God he prays to? One would conclude, that, either continuing to pray would make a man afraid and ashamed to sin in that high manner; or else, that his so sinning must make him leave off his prayers: for those two things seem to stand at the greatest distance possible, and are scarce consistent with each other. But secondly,

2. After prayers to God to assist us, we must next use our best endeavours to help ourselves; exerting to the utmost those powers and faculties which God hath given us, for his glory, and for our own happiness. We should consider seriously, of all the most proper and likely means to be made use of, in order to prevent our falling into presumptuous sins.

The first and principal is, to look well to our hearts, that they be set right, and "kept with all diligence." We may observe, that sinning presumptuously is, as it were, revolting from God, and running off into another interest. Our hearts are not whole with God when we do it. We have let our affections go astray from him, placing them somewhere else; upon the alluring objects of worldly riches, honour, or pleasure. This is undoubtedly the case, as often as men run into presumptuous sins. Wherefore the true and most effectual way to prevent our doing so is to look well to our hearts, and to keep them fixed where they ought to be, upon God alone. "Set your "affections on things above, and not on things on the "earth." This is striking at the root of all presumptuous sins, is stifling them in their birth. We shall not wilfully sin against God, till we have learned to love the world more than we love him; till we have suffered Satan and

his emissaries to steal our affections from God, and to transfer them to other objects. Take we care then, in the first place, to govern our affections, and to point them to their true object.

And in order to do this the more effectually, our next care should be to be often reflecting upon the infinite value of heavenly things above all earthly enjoyments: how far eternity is preferable to time, and God to the world: how slight, empty, and transient all secular things are; not worthy to be compared with the joys that shall be hereafter. These and other the like considerations, often repeated and treasured up in our minds, will be of use to fix our affections upon things above, and so to prevent our falling into presumptuous sins.

Our further care should be to keep out of temptations as much as possible; that so we may carry the same good thoughts the more constantly about us, and not let them slip. The misfortune of man is, that, though he has resolved ever so well, and has armed himself with many excellent meditations; yet new occasions and unexpected occurrences may suggest new thoughts, and give quite another turn to the mind. The safest way therefore is to avoid, as much as we can, all such occasions: and, as we pray not to be led into temptation, so let us take care not to run into it of our own accord.

The last thing I shall mention is, to be watchful and cautious, in our whole conduct, and especially to beware of the beginnings of things. It is the policy of Satan to draw men on by degrees, to entice them first into something of doubtful appearance, something that borders upon sin, and yet strictly is not sin, or has an innocent look however; and so to proceed step by step to what at length is undoubtedly sinful and dangerous. The way to avoid this snare is, to be wary and circumspect; not to venture to the utmost limits of what is lawful; but to keep at a due distance, and to observe our compass; to deny ourselves some innocent liberties, for fear of their betraying us farther; and not to trust ourselves where we

suspect the combat may be unequal, or our strength fail

us.

By these and other the like prudent precautions, God's grace preventing and assisting us, we may preserve ourselves from presumptuous sins, may be undefiled and "in"nocent from the great transgression.'

SERMON XII.

The Misery, Causes, and Remedies of a dejected Mind.

PROV. xviii. 14.

The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

THIS passage of Scripture may be rendered otherwise

with a slight variation in the latter part of the sentence, thus: The spirit of a man (of a brave man) will sustain his infirmity; but a wounded (dejected) spirit, who shall raise it up?

The words, as I conceive, carry in them an important lesson of instruction, though it is rather obliquely insinuated, than directly expressed. Here is a caution given, or intimated rather, against yielding too far to any misfortunes or troubles; against letting our spirits sink or our courage fail us in our day of calamity. It is of infinite advantage, under all emergencies, to keep up strength of mind, and to bear up against disasters or difficulties, with a firm and undaunted heart. For a vigorous mind, a manly spirit, will support us under bodily infirmities within, or cross accidents without: but if the spirit itself be broken and cast down, if the mind becomes feeble, and sinks under the weight, what can be then thought on to raise it up? When the buttresses themselves give way, and the main underprops fail, what can then be expected but sudden and irrevocable ruin? The turn and the manner of the expression in the text is very