mish casuists, who say, that a man is bound to repent of his sins once, but when that once shall be, he may determine as he thinks fit, 100. 2. As to the measure of it, 103. The Romish doctrine considered in this respect, and refuted, 104.

The improvement of all lies in two things:

1. To convince us how highly it concerns all, but especially the most knowing, to try the doctrines that they believe, and to let inquiry usher in faith, 106.

2. It suggests also the sure marks, by which we may try them, 107. As, 1. It is not the pleasingness or suitableness of a doctrine to our tempers or interests, 107. nor, 2. The general or long reception of it, 108. nor, 3. The godliness of the preacher or asserter of any doctrine, that is a sure mark of the truth of it: but if it naturally tends to promote the fear of God in men's hearts, and to engage them in virtuous courses, it carries with it the mark and impress of the great eternal truth, 109.

SERMONS VII. VIII. IX.

PROVERBS xxix. 5.

A man that flattereth his neighbour, spreadeth a net for his feet. P. 111.

The words being plain, the matter contained in them is prosecuted under three general heads, 111.

I. What flattery is, and wherein it does consist, 112. Though we cannot reach all the varieties of it, the general ways are,

1. Concealing or dissembling the defects or vices of person, 112. And here are shewn two things:

any

First, Who they are that are concerned to speak in this case; namely, 1. Such as are intrusted with the government of others, 114. 2. Persons set apart to the work of the ministry, 115. 3. Those that profess friendship, 116.

Secondly, The manner how they are to speak: as, 1. The reproof should be given in secret, 117. 2. With due respect to and distinction of the condition of the person reproved, 119. 3. With words of meekness and com

miseration, 123. 4. That the reproof be not continued or repeated after amendment of the occasion, 127.

2. The second way of flattery is the praising and defending the defects or vices of any person, 129.

Under this species, the distinction between a religious and a political conscience observed, and censured, 132. And two sorts of men charged as the most detestable flat

terers:

1. Such as upon principles of enthusiasm assure persons of eminence and high place, that those transgressions are allowable in them, that are absolutely prohibited and condemned in others, 134.

2. The Romish casuists, who persuade the world, that many actions, which have hitherto passed for impious and unlawful, admit of such qualifications as clear them of all guilt, 135.

This kind of flattery is of most mischievous consequence, and of very easy effect: 1. From the nature of man, 137. 2. From the very nature of vice itself, 137.

3. The third kind of flattery is the perverse imitation of any one's defects or vices, 138.

4. The fourth consists in overvaluing those virtues and perfections that are really laudable in any person, 141.

II. The grounds and occasions of flattery on his part that is flattered, 144.

Three mentioned. 1. Greatness of place or condition, 144. 2. An angry, passionate disposition, and impatient of reproof, 146. 3. A proud and vainglorious disposition,

148.

III. The ends and designs of the flatterer. He spreads a net for his neighbour's feet, 152.

The flatterer is influenced by these two grand purposes; 1. To serve himself, 152.

2. To undermine him whom he flatters, and thereby to effect his ruin, 154. Which he does, 1. As he deceives him, and grossly abuses and perverts his judgment, which should be the guide of all his actions, 155. 2. He brings him to shame and a general contempt, 156. He effects his

ruin; forasmuch as by this means he renders his recovery and amendment impossible, 157.

SERMONS X. XI. XII.

PSALM xix. 13.

Keep back thy servant also from presumptuous sins; let them not have dominion over me. P. 160.

These words suggest three things to our consideration. 1. The thing prayed against; presumptuous sins, 160. 2. The person making this prayer; one adorned with the highest elogies for his piety, even by God himself, 160. 3. The means he engages for his deliverance; namely, the divine grace and assistance, 160.

The words are discussed under two general heads.

I. Shewing what these presumptuous sins are.

II. Shewing the reason of this so holy person's praying so earnestly against them.

The first head is handled in three things.

1. Shewing in general what it is to presume, 160.

The scripture description of presumption. Three parts go to make up a presumptuous sin. 1. That a man undertake an action, known by him to be unlawful, or at least doubtful, 161. 2. That, notwithstanding, he prore to himself security from any punishment of right consequent upon it, 162. 3. That he do this upon motives utterly groundless and unreasonable, 162.

The presumptuous sinner is divested of the two only pleas for the extenuation of sin. As, 1. Ignorance, 163. 2. Surprise, 165.

Distinction between sins of presumption and sins of infirmity.

Three opinions concerning a sin of infirmity, 167. The 1st, Derives the nature of it from the condition of the agent; affirming that every sin committed by a believer, or a person truly regenerate, is a sin of infirmity, 167. This doctrine is considered and refuted, 168.

2. Some, from the matter of the action; as that it is com

mitted only in thought or desire, or perhaps in word, 170. To this is answered, 1. That there is no act producible by the soul of man under the power of his will, but it is capable of being a sin of presumption, 170. 2. The voice of God in: scripture is loud against this opinion, 171.

3. Some, from the principle immediately producing the action, viz. that the will is carried to the one by malice, to the other by inadvertency, 171.

But for our better conduct is shewn, first negatively, what is not a sin of infirmity: as, 1. When a man ventures and designs to commit a sin upon this ground, that he judges it a sin of infirmity, 172. 2. That sin, though in itself never so small, that a man, after the committing of it, is desirous to excuse or extenuate, 173. 2. Positively, what is namely, a sin committed out of mere sudden inadvertency, that inadvertency not being directly caused by any deliberate sin immediately going before it, 173.

II. Assigning some of the most notable kinds of presumptuous sins, 175. As,

1. Sin against the goodness of God, manifesting itself to a man in great prosperity, 175.

2. Sins committed under God's judging and afflicting hand, 178.

3. Committing a sin clearly discovered, and directly pointed at by the word of God, either written or preached, 181.

4. Committing a sin against passages of Providence, particularly threatening the commission of it, 182.

5. Sins against the inward checks and warnings of conscience, 184.

6. Sins against that inward taste, relish, and complacency, that men have found in their attempts to walk with God, 186.

7. The returning to and repeated commission of the same sin, 188.

III. Proposing some remedies against these sins. As, 1. Let a man endeavour to fix in his heart a deep appre

hension and persuasion of the transcendent evil of the nature of sin in general, 191.

2. Let him most seriously consider and reflect upon God's justice, 194.

3. Let him consider, how much such offences would exasperate even men, 195.

Second general head: shewing the reason of the Psalmist's so earnest praying against these sins, 197.

The prosecution of the first head might be argument enough: but yet, for a more full discussion of the point, these further reasons, which might induce him to it, are considered.

1. The danger of falling into these sins. 1. From the nature of man, which is apt to be confident, 198. 2. From the object of presumption, God's mercy, 199. 3. From the tempter, who chiefly concerns himself to engage men in this kind of sin, 199.

2. The sad consequences of them, if fallen into. Amongst which are, 1. Their marvellous aptness to grow upon him that gives way to them, 201. 2. That of all others they prove the most difficult in their cure, 203. 3. They waste the conscience infinitely more than any other sins, 204. 4. They have always been followed by God with greater and fiercer judgments than any others, 205.

SERMON XIII.

PSALM CXxxix. 3.

Thou compassest my path and my lying down, and art acquainted with all my ways. P. 209.

The metaphorical expressions in the text being explained, 209. this doctrinal observation is gathered from it; viz.

That God knows, and takes strict and accurate notice of the most secret and retired passages of a man's life; which is proved by reasons of two sorts.

I. Such as prove that it is so, that God knows the most secret passages of our lives, 212.

1. He observes them, because he rules and governs them,