A SERMON PREACHED BEFORE THE QUEEN AT White-Hall, February the Fifteenth, 1690/1. By HENRY DOVE, D. D. Chaplain to Their Majesties.  Published by Her Majesty's Special Command. 
LONDON, Printed by T. M. for Robert Clavel at the Peacock in St. Paul's Church Yard, 1691.   

A SERMON Preached before the QUEEN.  Psal. 18. 23. And I kept myself from mine Iniquity. 
THis Psalm contains a general Thanksgiving, which David made unto God, after he had delivered him from his Potent Enemies, but especially, from the hand of Saul, who was the most furious and implacable of all his Adversaries: And here, as he ascribes his Deliverance wholly to the Divine Goodness, so he comforts himself in his Innocency and Integrity, and ascribes that also to GOD's restraining and assisting Grace, which kept him back from that Iniquity to which he was strongly tempted, and did not suffer him to do as the wicked would have done in the like Case.  
What that particular Case and Sin was, is not here mentioned; but if we consult the History of his Life, it seems to refer to that known Instance, when Saul fell into his hands at Engedi; so that he could as easily have slain 
1 Sam. 24. 4.  him, as he cut off the Skirt of his Garment; and yet he would not do such an Unlawful and Wicked Act, no not to save his Life; and he gives the Reason in the Words before my Text; For I have kept the ways of the Lord, 
Ver. 21. 22.  and have not wickedly departed from my God. For all his Judgements were before me, and I did not put away his Statutes from me. As though he had said, I had more regard to God's Righteous Laws, than to my private Interest, and when I had a fair Opportunity of putting an end to all my Troubles, I chose rather to suffer, than to do evil: Had I consulted Flesh and Blood, or the Dictates of a Revengeful Spirit, I could easily have secured my own, by taking away his Life; but I had rather venture the utmost Effects of Saul's Hatred, than incur the Displeasure of God, my great Deliverer and Defender; the Fear of that could not make me forgo the Fear of him; and therefore, though I could not hinder Saul's, yet through the Grace of God, restraining me, I kept myself from mine Iniquity.  
From mine Iniquity, that is, from the Sin, to which I was strongly tempted; for some (saith he afterwards to Saul himself) bade me kill thee; 
1 Sam. 24. 10.  and which I was also prone to fall into, had not the fear of God kept me back; for so the Chaldee Paraphrast explains the whole Verse, I was perfect in his fear, and he was the Saviour of my Soul from Sin, and from Iniquity.  
The Words thus Opened and Explained, would afford us many useful Points, both for our Instruction and our Practice; the Chief of which I shall endeavour to speak to, under these Three Heads, which seem to comprise their main Importance:  

1. That there is some particular Sin, which every one may call in a more peculiar manner, His own Iniquity.  
2. That 'tis possible to keep ourselves from such Sins, as David did, by using the Means which David used.  
3. What Helps and Directions are needful for this Purpose, that so we may learn to maintain our Integrity, and keep ourselves from those Sins, to which we are most inclineable.   
First, There is some particular Sin, to which every one is more prone than to another, of which he may say by way of Emphasis, 'tis mine Iniquity, at which he may point with his finger, and say, That's it.  
But what that is, as 'tis certainly known to GOD, who searcheth our hearts, and spyeth out all our ways; so may every Man likewise know it himself, by Communing with his own heart, and 
Psal. 4. 4. Hag. 1. 5. 7.  considering his ways: By looking into his own breast, and impartially examining his own Conscience; by laying his Life to the Rule of his Conscience, and measuring his Conscience by the Rule of God's Law: This is the best Examiner and Informer too, a Faithful Witness, and a most Uncorrupt Judge, which will easily discover and arraign, convict and condemn the Criminal, maugre all Endeavours to bribe or stifle the Evidence: This must needs find out the Sin, to which it is always privy, and a Mans own heart cannot choose but tell him what he loves best, and what he is most addicted to.  
That therefore there is greater Proclivity in every one to some peculiar Sins, is sufficiently evident from every Man's private Conscience: But how it comes to pass that so it is, besides the general Corruption of our Natures, which is common to us all, will be further manifest from these following Considerations.  
I. We are more inclineable to some Sins, than others, through our Natural Tempers and Complexions: For though the first Principles whereof we all consist; I mean the Soul and Body, be vastly different in their first Frame and Make, the one being Heavenly, the other Earthy; yet such is their near Conjunction, while we are in the Body, that they strongly influence one another: The Corruptible Body 
Wisd. 9 15.  presseth down the Soul, and the Earthly Tabernacle weigheth down the Mind, (says Solomon, Wisd. 9 15.): And such is the Predominancy of some Elements and Humours, to which the Naturalist ascribes the Diversity of Constitutions, that from thence also the Moralist derives the different Tempers of men's Minds and Inclinations: Thus the Sanguine inclines most to Lust and Wantonness, Incontinence and Intemperance; the Choleric to Anger and Passion, Pride and Contention; the Melancholic to Envy, Discontent, Distrust and Despair; the Phlegmatic to Covetousness and Idleness, and Lukewarmness in Religion: So that, according to the different Constitutions of men's Bodies, there arise different Inclinations in their Souls and Minds; and as it is the proper Business of Reason, to find out and restrain, so it is the Great Work of Grace and Religion, to subdue and mortify the predominant Passion. From whence,  
II. We may further observe, That at some certain Periods of our Lives, we are more inclineable to some Sins than others; that every Age of humane Life, has some peculiar Darling, that commonly bears the sway: Thus, in Old Age, Men generally are prone to such as most conduce to their Temporal Advantage in the World, to hoard and heap up Riches, when they least need 'em; and when they are just leaving the World, they are commonly most solicitous about it; in our Youth to such, as most gratify our sensual Appetites, and promote our Pleasures; letting lose the Reins to every inordinate Affection, and rushing headlong to Sin and Folly: Then we are apt to be covetous, and by consequence crafty, and deceitful, and unjust; and now we are apt to be riotous and disorderly, impatient of Reproof, and heedless of Instruction; then self-ended, and now self-willed; then gripping, and now profuse; then carking and caring, as though we dreamed of an Immortality upon Earth; and now taking such Courses, as help to shorten Life, as though we were afraid of living too long: So true is that of the Psalmist, which he backs with a strong Asseveration, Verily every Man living 
Psal. 39 5.  in his best Estate, is altogether Vanity. But then,  
III. We are more inclineable to some Sins, than others, by reason of our Education, or our Company; the former being seldom so strict and severe, but that it gives us opportunity to see and hear in others, and permits likewise in ourselves, a great many Follies and evil Customs, which commonly grow up with us: And the latter seldom so choice and pure, (especially in this Licentious Age) but that they have a great many Spots and Blemishes, and frequently foul Stains too; as is his Company, such is the Man also; He that toucheth Pitch, shall be defiled therewith; and 
Eccl. 13. 1.  he that hath Fellowship with a proud Man, shall be like unto him; so great is the Power of Education, and the Influence of Converse and Example: And yet by these things, men's Minds and Manners are as much, if not more fashioned, than by Nature itself: From hence proceeds that great habit of Swearing, so common among Children, as well as Men; they learn to blaspheme the Name of God, before they are taught to call upon it, and that chief by hearing others swear: For whatever Temptation there is to other Sins, from the Flesh or the World, there is none in Nature imaginable for this, unless it be from the Devil, or from bad Example: And from hence too proceeds that which is grown so Notorious and Epidemical of late Years, viz. Luxury in Eating, Excess in Drinking, Profuseness in Apparel, and so great Mispence of Time and of Estates, by immoderate Sports and Gaming: Men do as their Neighbours do, and then think their Numbers will excuse 'em; their love to the Company inclines 'em to their Follies, and nothing more common, than to follow a Multitude to do evil.  
iv We are prone to some Sins, more than others, through the several States and Conditions of Life, into which Providence does bring us, or from the different Professions and Courses of Life we take upon ourselves: Thus for Instance, When we are healthy and strong, we are apt to forget God, and give ourselves the Swing; and Sickness tempts us to be impatient towards Him: Prosperity for the most part, makes men proud, and abundance insolent and wanton; and Adversity tempts 'em to be envious and querulous, fraudulent and pilfering: No sooner do we wax fat as Jesurun, but with him too, we kick and spurn at the Giver of all good things; and when we are brought low and afflicted, we are ready with Job's foolish Wife, to curse GOD and die: From the Consideration of this Danger, in each extreme, it was, That Agur made that excellent Petition unto God, Give me neither 
Prov. 30. 8, 9  Poverty nor Riches, but feed me with Food convenient for me; lest I be full and deny thee, and say who is the Lord? Or lest I be poor, and steal, and take the Name of my God in vain: And thus also in the Church it has been observed, That in perilous Times and Persecution, some have turned Apostates from the Faith, and run over to the Enemy's Quarters; and through the Peace and Prosperity of the Church, some have grown careless and secure, others envious and quarrelsome at all that is above 'em: The one has frighted Men to sacrifice to Idols, and comply with any thing to save themselves; the other has ensnared 'em to serve Mammon, Ambition, or their own Bellies, more than the Lord Jesus. Again, there are more Temptations to some Sins, than others, from the different Professions or Courses of Life, Men take upon themselves; if they follow the Court, I need not tell you, what Temptations and Snares there are to divers Sins, and what danger there is of falling into 'em, unless your Vows for Virtue, and a tender Regard to the Honour which cometh of God only, keep you upright: If they be listed in the Camp, that tempts them most to Rapine and Violence, neglect of God's Worship, and Profaneness: If they exercise Trading and Merchandise, they meet with greater Enticements to Lying and Cozening, Over-reaching and Unjust Dealing; and the Mystery of some Trades, as bad Men manage 'em, is a downright Mystery of Iniquity: If Husbandry, to Anxiety about the things of the World, a Distrust of God's Providence, or murmuring against it: Nay, I could wish, that in the most sacred Profession of all, there might be an Exception made in this Particular; but St. Paul tells us, that even in his days, Some Preached Christ out of Envy and Strife, some for filthy Lucre only, as 
Phil. 1. 15.  well as some out of Good Will: And History 
Titus, 1. 11.  will make it good, that in all the succeeding Ages of the Church, some through their Eloquence in Preaching, have been betrayed to Pride and Vainglory, and through the Conceit of their Parts and Learning, and being cried up by others, have been the chiefest Authors of those Heresies and Schisms, that have all along infested the Church. From whence,  
V I may add in the last place, That there are some particular Sins, to which Men are liable, through Religion itself: By which I mean, a false Opinion, or a strong Persuasion, which they call by the Name of Religion, though perhaps it be really no such thing. Thus many men's Confidence of their own way, is often attended with great Censoriousness and Uncharitableness towards all that differ from 'em, and a strong Presumption that it will excuse all other Defects or Miscarriages in themselves: 'Tis no new thing we know, for two Persons or Parties, to be mighty confident, even of both parts of a Contradiction, though at the same time we know also, that 'tis utterly impossible for both to be right: What then shall we do? Believe neither; so the Atheist indeed concludes, who laughs at all Religions alike, and hardens himself in his Impiety, because the several Professors are not agreed about the true: But if we would lay by Prejudice, and judge indifferently in the Case, the Wrong may be generally known from the Right, by this easy and safe Rule; wherever there is least Humility, and least Charity to be seen, there to be sure is least of the True Religion: And if we would seriously apply ourselves to the Practice of these two Christian Graces, the rest of the Gospel-Vertues would soon attend 'em, and thereby we should make it evident to all Men, that we ourselves are in the Right.  
The time would fail me, should I instance in all the Errors and Mistakes of this nature; but that they are strangely improved by some Opinions more than others, will appear from those of the Roman Communion chief, who must needs by their Principles, be not only more forward than others, to Un-Christian all the World besides, but also neglect to be true Christians themselves; their Superstition about smaller things, eating out their Zeal and Care of the weightier Matters, their Doctrines about Mortal and Venial Sins, Confession and Penance, Indulgences, Purgatory, and the like; bolstering up their Proselytes in a Carnal Security, and quite undermining and destroying the Necessity of an Holy Life. And thus we know by a sad Experience, that there are some Principles among 'em, which lead Men to be seditious and turbulent, perfidious and inhuman; such as these I mean, That Faith is not to be kept with Heretics, (and every one is such with them, who protests against their Erroneous or Wicked Tenets) that the End legitimates the Means, That a good Intention justifies an evil Action, That 'tis lawful to do whatever will advance, or to deny any thing that may prejudice their own Cause, (for we should do 'em too much Honour to call it Catholic.) I will not indeed say, that all of that Communion will professedly own, at this time especially, these and the like Doctrines, there is sufficient reason why they should not; nor yet will I say, that all believe 'em, though then I know not how to call 'em Members of that Church, which hath asserted 'em with all the Arguments of their most Celebrated Doctors: And if there be any such among 'em, as neither believe nor practise 'em, they seem to have gained one of the hardest Conquests in the World, even to have kept themselves from that Iniquity, which the very Principles of their Religion did prompt and persuade them to.  
And thus having shown, how it comes to pass, That every one is inclined to some Sin or other, which he may call in a more peculiar manner, His own Iniquity, I leave the Particulars to the Search of every Man's private Conscience, (God knoweth, and your own hearts know which is yours) and so proceed to the  
2. Prop. That 'tis possible to keep ourselves from such Sins as David did; who professes here of himself in great sincerity, That he had kept himself from that Iniquity, to which he was strongly tempted, and which he was prone to fall into.  
And there is none of us all but may go and do likewise, if we be willing to follow his good Example; by cherishing the Grace that is freely given us of God, and remembering the Vows we have so often made Him; by using the Means, and observing the Method prescribed in His Word; by consulting the Dictates of calm Reason, and sound Religion, and a well informed Conscience; by considering the Consequence of all such Darling Sins, and ask ourselves that sober Question, What we shall do in the end thereof? In a Word, by maintaining, as David did, a mean Opinion of ourselves, an humble Dependence upon God, and by keeping his Judgements and his Fear before us. This will certainly secure us, if not from the Temptation, at least from the Compliance, and Commission of the Sin; it may importune us, but it cannot prevail against us; it may solicit our Consent, but it cannot gain in upon us, so as to lead us Captive at its pleasure, deliberately to commit it, and habitually to practise it.  
But of this I shall speak more particularly by and by, and only mention it here, because I find it so common for Men to palliate or excuse their Sins, either from the strength of the Temptation, or from their own Weakness, or from some fatal Impulse, and what is the genuine Offspring of their own Wills, they generally lay at the door of Necessity: Alas! What would you have 'em to do? 'Tis next to impossible to do otherwise; they inherit such a weak and depraved Temper, or they are born under such a Malignant Aspect, or they are cast, by the Decree of Heaven, into such unhappy Circumstances, that they are not Masters of their own Actions: And how then can ye blame 'em for what is not in their Power and Choice to avoid? Or, How can that be called their Sin, which they are even necessitated to commit? Thus, rather than take to themselves the shame of their Sins, Men will belie their own Natures, asperse the Majesty of God, the great Lover of Souls, and cast a Scandal upon the Efficacy of His Grace and Gospel: For how (I beseech you) can Man be more excellent than a Brute, nay than a Stock or a Stone, unless he be a Rational and a Free Agent, endued with Understanding to discern, and a Will to choose the Good, and refuse the Evil? Or, How can it consist with the Justice and Goodness of God, to leave him under the Power of the most  Destiny, and yet punish him severely, for not obeying his Laws? To what Purpose are all the Commands and Exhortations, all the Invitations and Expostulations, the Promises and Threaten in the Gospel; nay, To what Purpose is our Preaching, and your Hearing, the Word, the Sacraments, and Prayer, which are the Means of Grace; if it be not possible by the Use of these Means, and through the Help of this Grace, to resist Temptations, to restrain our inordinate Affections, to weaken and subdue, and at last to mortify our Lusts, and so to keep ourselves from that Iniquity, whatever it be, to which we are most prone?  
Whatever therefore our Corrupt Hearts may pretend (as indeed we are all very favourable to our own Sins) we may easily Confute ourselves, that there is no Impossibility, or Necessity in the Case: For if the very Suspicion of Poison in the Cup, will make the Drunkard startle and forbear it; if the Unclean Person will refrain from his unlawful Embraces, when he is sure to incur the Punishment of Zimri and Cosbi; if Men will pass by their unjust Advantages, when their Credit and Repute shall be certainly blasted by 'em; if they will defer an intended Wickedness, till they are favoured with Secrecy, or encouraged by Impunity; if the Presence of a Child will awe 'em into good Manners, and teach 'em so much Religion, at least, as to pretend and counterfeit it; With what Face can they say, 'tis impossible for 'em to cease from Evil, or to change a vicious Custom; and that there is a Necessity of yielding to the Temptations, either of the World, the Flesh, or the Devil, when 'tis plain, they may be all baffled and withstood, upon lesser Motives, than either the Grace of the Gospel, or the Terrors of the Lord, the Apprehensions of a Future Life, and a Judgement to come affords 'em. Which brings me to the last thing I proposed to speak to.  
Third, To subjoin such Helps and Directions as are needful for this Purpose, that we may maintain our Integrity, and keep ourselves from those Sins, to which we are most inclineable.  
And here again the Method which Holy David made use of, gives us the first, and the best Direction; and that is,  
1. By Constant and Fervent Prayer, to implore the Divine Aid, and the continual Assistance of his Holy Spirit, that God would not only keep us from falling into 'em, but even turn our hearts from inclining to 'em, and help us to see our Folly, and our Danger: For alas! We are not able of ourselves, to help ourselves, not so much as to think a good Thought, much less to resist an evil Inclination, or a strong Temptation; but our Sufficiency is of God: It is God (says the Psalmist here) that girdeth me with 
Ver. 32.  strength, and maketh my way Perfect; and through Christ, who strengthens me (says St. Paul) I can do 
Phil. 4. 13.  all things. Without the Divine Grace and Assistance, it is impossible we should be kept from any Sin, and without Prayer, there is no way imaginable of obtaining either: That was the vain Presumption of the Pelagian Heretic, who thought to do it in his own Strength; and this is the too common, but dangerous Mistake of some that would be thought more Orthodox Christians, who think to have help without ask: Hence those manifold Exhortations and Commands in SS. to pray continually, to pray without ceasing, to watch and pray: Watch ye 
Luk. 21. 36.  therefore, and pray always (says our Saviour); Continue in Prayer, and watch in the same (says St. Paul); 
Col. 4. 2.  Be ye sober, and watch unto Prayer (says St. Peter): 
1 Pet. 4. 7.  And for our Encouragement to pray, we have the greatest Assurance that it shall be granted: Ask, and it shall be given you, says our Blessed 
Luk. 11. 9  Saviour, which he strongly enforces, from the kindness of Earthly Parents; If ye then, being evil, 
Ver. 13.  know how to give good things to your Children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? And, If any Man lack Wisdom, says St. James, let him ask of God, and it shall 
Jam. 1. 5.  be given him: What more positive promises in the Book of God?  
But here, if any one object, as I believe some are apt to do; if God be so liberal in granting His Grace and Spirit, how comes it then to pass, that so many run into Sin, for want of it, who yet perhaps are frequently ask it? To this I Answer, That such, either ask it not in Faith, that is relying on those Ways, and using the Means, which God in His Word directs 'em to; or else they ask it not in Sincerity, and so draw near with their Mouths, while their Hearts are far from desiring what they ask; as St. Augustine somewhere says of himself, That when in his Youthful Heat, he prayed against his beloved Sin, he did it so coldly, as though he was afraid, lest God should hear him: Or else they neglect to stir up the Grace of God, that is already bestowed on them, and cease to second it with their own Endeavours. For,  
2. We must always remember, that tho' the Grace of God prevents us, that we may have a good Will, and works in us, when we have it, that so we may find Success, yet in Vain do we expect the Continuance of His Help, without our diligent Endeavours: While He assists our Weakness, He does not intent to encourage our Laziness; and therefore we are also to labour, and 
Col. 1. 29.  strive, according to his working, which worketh in us mightily; as the Apostle expresses it: 'Tis the Might of His Power that worketh in us, but we are to labour according to it, or else we provoke Him to withdraw it from us. And this I observe the rather, because there are some in the World who think they have nothing to do, but only to sit (as it were) with folded Arms, under the Influences of Heaven, and wait for their Work to be done to their hands, by the Almighty Power of God, and the sole Operation of His Grace and Spirit; and though they would gladly be helped, yet never stir a foot to help themselves: But surely a Christian, one that is in Covenant with Christ by Baptism, and a Member of his Body, should know and consider better things; and such as accompany his Salvation, viz. That though God be always before hand with us, in giving us His Spirit, yet when it is once bestowed, He expects our Compliance, and humble Concurrence with it, that we should manage His Grace with Carefulness, and improve His Talents with Diligence, most unfeignedly ascribing all the Glory to Himself, who is the sole efficient Cause of all that is good in us. Wherefore, as we must always pray, that God would keep us from such Sins, so we must labour also to keep ourselves, since we have now no Excuse from Weakness, no Pretence for Disability, having the Promise of Divine Assistance, and of further Supplies of Grace, upon using the former well; for to him that hath shall be given, Mat. 13. 12. and He giveth more Grace, Jam. 4. 6. In order to which, I shall add;  
3. That we take care to avoid such things, and decline such Occasions, as are most likely to snare us, and gain upon us, lest one thing hook in another, and we be caught in the Gin, before we suspect the Danger. The Neglect of this, was the Cause of the First Sin, to which we own our Inclinations to all the rest; for Adam was not deceived, says the Apostle, but the Woman being deceived, 
1 Tim. 2. 14.  was in the Transgression. The Man was not deceived, till he harkened to the Woman; nor was the Woman beguiled, till she listened to the Charmer; when once she began to parley with the Tempter, to come near the Tree, and to contemplate and admire the Goodliness of the Fruit, she was more than half overcome: The Command & the Threatening of God [In the day thou eatest, thou shalt die the Death] are soon overlooked and forgotten; and we presently read, That she took of the Fruit of the Tree, and did eat, and 
Gen. 3. 6.  gave also unto her Husband with her, and he did eat. And certainly 'tis a shrewd sign we do not much desire to keep ourselves from the Sin, when we court or seek out the occasion; nay, 'tis an Argument rather, that we long to fulfil the Lusts of the Flesh and of the Mind, when we encourage the Temptation and make provision for 'em.  
Tertullian tells us of a Christian Woman, who going to see the Heathen Sacrifices and Shows, was immediately seized on by the Evil Spirit, to whom those Sacrifices were made; and when the Holy Man, in the Name and Power of Christ, had cast him out, and demanded the Reason, Why he meddled with one that was a Christian? he replied, What did she make there? He found her within his own Territories, in the midst of his Votaries and Vassals, and so he took her for his own. The Application of the Story is briefly this: When we willingly rush upon a Temptation, or contentedly close with the occasion, we give the Tempter the greatest advantage against us; we do (as it were) proffer him our Service; and if God be no kinder to us than we are to ourselves, to withhold and restrain us by his Grace, and rescue us by his mighty Power, he leads us away Captive at his will and pleasure. Let us then avoid the Occasion, eat the Place, the Company, the Counsel and Converse of Evil-doers, and abstain (as the Apostle advises) 
1. Thess. 5. 22.  even from all appearance of Evil.  
Fourthly, Let no man think either the Evil and Malignity of Sin, or God's Hatred to it, to be less than it is; For he that is not truly sensible of the Evil of all Sin, will scarce be afraid of any; and he that does not believe that God really hates it, will never be solicitous, lest he offend him by it. And indeed, these are commonly the Grounds of men's indulging themselves in Sin; they frame specious and plausible Arguments to excuse themselves, and with fallacious Reasonings, endeavour to lessen their Gild, while they sometime colour a downright wilful Sin, with the specious Name of an Infirmity, and then, with Lot, think their Zoar may be spared, because it is but a little one: Is it not 
Gen. 19 20.  a little one? And my Soul shall live. Or else they are willing to compound with the Almighty, and ready to say with Naaman, Only in this thing 
2 Kin. 5. 18.  the Lord pardon thy Servant; If God would dispense with 'em in this or that beloved Lust, He shall command 'em in all other things: or else they presume upon God's Mercy, without sufficient Warrant from his Word; and tho' they will confess themselves to be Sinners (as indeed there is no man liveth and sinneth not) yet they are apt to think, that God's Mercy being over all his Works, it will overlook theirs too; and tho' they know that he hates Sin, yet they fond imagine he will be reconciled to them, though they venture to continue in it: 'Tis true indeed, God will be reconciled to any Sinner, provided that he repent; but 'tis every jot as true, that except he repent, he shall infallibly perish: Nay, I doubt not to add, That whoso refuses to forsake his beloved Sin now, in hopes he shall do it hereafter, is, in all probability, nearer perishing than he is repenting. Lest any man therefore should thus perversely argue himself into his own Ruin, let him seriously and sadly consider, that every Sin of itself is of a condemning nature, and that God perfectly hates every evil way. And let no one presume to say, My Sin is inconsiderable, and therefore I need not leave it; It is a farbetter Consequence, My Sin is inconsiderable, and therefore I need not keep it: For, even the Smallness of the Sin, may in some cases, enhance the Gild, because the Temptation is less, the Motive of little or no value, and the Resistance easy: And surely it argues a strange fondness and love of Sin, and a very light esteem of God and our own Souls, when one poor contemptible Lust shall be able to exclude or over-poise him in our Hearts. Settle therefore in your Souls a true Estimate of the Baseness of all Sin, and as deep a sense of God's Hatred to it; not that it may drive you to despond, but lead you to a quick and speedy Repentance, and so to hope for a Share in his Mercy, through our Lord Jesus Christ.  
5. Be tender and cautious of violating your Consciences, even in the smallest matter; for he that has once debauched his Conscience even in lesser Sins, 'tis much to be feared he will not stick at greater; for one Sin willingly admitted, brings on another, and Sin added to Sin, oft ends in Presumption, Hardness of Heart, and Contempt of God's Word and Commandment. Now Conscience of our Duty towards God, with an habitual and holy fear of offending him, is the best Preservative in the World against all sorts of Temptations; and that Regret of Mind which is natural to Men upon the Commission of Evil, and is supernaturally improved by the Grace of Christ, and the Influence of his Spirit, if Men do not wilfully stifle and suppress it, is Armour of Proof against the most furious Assaults of Sin or Satan. Remember the Example of holy Joseph, who put by a strong Temptation in all its charming Addresses with this single Question, How can I do 
Gen. 39 9  this great Wickedness and sin against God? Confront the boldest or the sliest Tempter with the same Question; if he cannot satisfy thy Conscience, how thou may'st close with him, and yet not sin against God, he will quickly cease his Request: Or if he be so impudent, as to trouble thee still, yet while this Thought is warm in thy Heart, so long as the Fear and Love of God are uppermost in thy Thoughts, thou may'st easily resist even the Devil himself, and all his accursed Agents: But he that breaks the Force of his Conscience, and has learned to silence its Whispers and Checks in the Commission of lighter and lesser Evils, it is not to be doubted, but he will e'er long be deaf to all its louder Reproofs. So great reason have we to be tender of our Consciences; so great is our Security while we keep 'em undefiled through an awful Fear of God, a continual sense of the Divine Presence and Inspection, and an humble regard to that great Day of Accounts, when we must all appear before 
2 Cor. 5. 10.  the Judgment-Seat of Christ.  
To these may be added some more particular and special Helps, for the same purpose, which I can only mention.  
I. That we set apart some Portion of our Time to examine ourselves, and to state the Accounts of our Souls; that we sequester ourselves a while from the Business and Bustle of the World, and enter into our Closets, even into the inner Closets of our own Hearts, that so we may search out the Sin which does so easily beset us, and resolve against those Temptations especially which have formerly foiled or overcome us.  
II. That we be diligent in reading and hearing the Word of GOD, and take more especial notice of those Places and Passages in Holy SS. whether Precepts, Examples, Comminations, or Judgements, which more immediately concern our own Case: For the Book of God is a Glass that flatters not man.  
III. That we exercise ourselves at convenient Seasons, with some piece of godly and prudent Discipline, such as Abstinence and Fasting, which are so often recommended in the SS. that so by denying ourselves sometimes in things that are Lawful, we may learn by degrees, to tame our unruly Appetites and Wills, whenever they are tempted, or inclined to Unlawful Objects.  
iv That we thankfully make use of the Means, which Christ himself hath appointed in the Sacrament of his Death, as a proper Remedy against our peculiar Sins: For this is not only the Spiritual Food of our Souls, but Physic also, to cure their Distempers, and to prevent Relapses: If it be duly received with unfeigned Contrition and Penitence going before, with serious Vows, a lively Faith, and universal Charity accompanying it, it cannot fail to convey to us the Power of Christ's Death, the Virtue and Efficacy of his precious Blood; it will heal the Wounds that have been made in our Spirits, and keep 'em from fretting afterwards, and Cleanse us at last, through the Supply of the Spirit of Christ, (which is never wanting to his own Institutions) from the Spot and the Pollution, from 
1 Joh. 1. 7. Heb. 9 14. 1 Pet. 1 19 Rev. 1. 5.  the Power and Dominion, from the Gild, and from the Punishment of all Sin. Which God of his infinite Mercy grant to us all, for Jesus Christ his sake.  
To whom, with the Father and the Holy Ghost, Three Persons and One God, be ascribed of us and his whole Church, all Honour and Glory, now and evermore.  
FINIS.