Sermons and Discourses Volume 8, Sermon 10
SERMON X.Ser. 10. The Nature and Neceſſity of holy Reſolution. The Second Sermon on this Text.
JOB XXXIV.31, 32.
Surely it is meet to be ſaid unto God, I have born chaſtiſement, I will not offend any more. That which I ſee not, teach thou me; if I have done iniquity, I will do no more.
THESE words are the Deſcription of the temper and behaviour of a true Penitent, and do contain in them the two eſſential parts of a true Repentance.
Vol. 8.Firſt, An humble Acknowledgment and Confeſſion of Sin.
Secondly, A firm Purpoſe and Reſolution of amendment and forſaking our Sins for the future.
And this latter is ſo neceſſary a part of Repentance, that herein the very Eſſence and formal Nature of Repentance does conſiſt. In handling of this Argument, I propoſed to conſider,
I. What Reſolution in general is.
II. What is the ſpecial Object or Matter of this kind of Reſolution.
III. What is implyed in a ſincere Reſolution of leaving our Sins, and returning to God and our Duty.
IV. To ſhew that in this Reſolution of amendment, the very Eſſence and formal Nature of Repentance doth conſiſt.
V. To offer ſome Conſiderations to convince men of the neceſſity and fitneſs of this Reſolution, and of keeping ſtedfaſt to it.
VI. To add ſome Directions concerning the managing and maintaining this holy Reſolution. The three firſt I have ſpoken to, I now proceed to the
IV. To ſhew that in this Reſolution the very Eſſence and formal Nature of Repentance doth conſiſt. A Man may do many reaſonable Actions, without an explicit Reſolution. In things that are more eaſie and natural to us, Judgment and Reſolution are all one; it is all one to judge a thing fit to be done, and to reſolve to do it. But in matters of difficulty, when a Man is to ſtrive againſt the Stream, and to oppoſe ſtrong Habits that have taken deep root, there is nothing to be done without an explicit Reſolution. No Man makes any remarkable change in his Life, ſo as to croſs his Inclinations and Cuſtom, without an expreſs Reſolution. For tho' a Man's Judgment be never ſo much convinced of the reaſonableneſs and neceſſity of ſuch a change; yet unleſs a Man's Spirit be fortified and fixt by Reſolution, the power of Cuſtom, and the violence of his own Inclinations will carry him againſt his Judgment. Now there is no change of a Man's Life can be imagined, wherein a Man offers greater violence to inveterate Habits, and to the ſtrong Propenſions of his preſent temper, than in this of Repentance. So that among all the Actions of a Man's Life, there is none that doth more neceſſarily require an expreſs Purpoſe, than Repentance does.
And that herein Repentance doth chiefly conſiſt, I ſhall endeavour to make evident from Scripture, and from the common apprehenſions of Mankind concerning Repentance.
The Scripture, beſides the ſeveral deſcriptions of Repentance, uſeth two words to expreſs it to us, foreign and foreign. The former properly ſignifies the inward trouble and diſpleaſure which men conceive againſt themſelves, for having done amiſs; which if it be foreign, a godly ſorrow, it worketh in us foreign, as St. Paul calls it, a Repentance not to be repented of, that is, ſuch a change of our Minds, which as we ſhall have no Cauſe to be troubled at, ſo no Reaſon to alter afterwards. And what is this, but a firm, ſtedfaſt, and unalterable Reſolution?
The Scripture likewiſe uſeth ſeveral Phraſes of the like importance, to deſcribe Repentance by; as forſakeing and turning from ſin, and converſion and turning to God. Forſaking and turning from ſin. Hence it is call'd Repentance from dead works, Heb. 6.1. and turning to God, Acts 26.20. I have ſhewed to the Gentiles, that they ſhould repent and turn to God, that is, from the worſhip of Idols, to the true God. And we have both theſe together in the deſcription which the Prophet gives of Repentance, Iſa. 55.7. Let the wicked forſake his ways, and the unrighteous Man his thoughts, and let him return unto the Lord. Now this change begins in the ſinners Reſolution of doing this; and the unrighteous Man's forſaking his thoughts, is nothing elſe but changing the purpoſe of his Mind, and reſolving upon a better Courſe. And thus Lactantius deſcribes it: Agere autem poenitentiam nihil aliud eſt, quam affirmare & profiteri ſe non amplius peccaturum. To repent is nothing elſe, but for a Man to declare and profeſs that he will ſin no more. This is Repentance before men. And Repentance before God, is a Reſolution anſwerable to this Profeſſion. And elſewhere ſaith the ſame Author, The Greeks do moſt fully expreſs Repentance by the word foreign, becauſe he that repents recovers his mind from his former folly, and is troubled at it, & confirmat animam ſuam ad rectius vivendum, and confirms his mind for a better Courſe. And how is this done but by Reſolution?
And that this is the natural and true notion of Repentance appears, in that the Heathens did conſent and agree in it. Gellius gives this deſcription of it. Poenitere tum dicere ſolemus, cum quae ipſi fecimus, ea nobis poſt incipiunt diſplicere, ſententiamque in iis noſtram demutamus. We are ſaid then to repent, when thoſe things which we have done begin afterwards to diſpleaſe us, and we change our Reſolution about them. And ſo likewiſe one of the Philoſophers deſcribes it; Repentance is the beginning of Philoſophy, a flying from fooliſh words and actions, foreign, and the firſt preparation of a life not to be repented of.
It is true indeed, Repentance ſuppoſeth the entire change of our Lives and Actions, and a continued ſtate, as the proper conſequence of it: but Repentance is but the beginning of this change, which takes its riſe from the Purpoſe and Reſolution of our Minds; and if it be ſincere and firm, it will certainly have this effect, to change our Lives; and if it be not ſo, it is not Repentance. For tho' in the Nature of the thing it be poſſible, that a Man may ſincerely reſolve upon a thing, and yet let fall his Reſolution afterwards, before it come into Act: yet in the Phraſe of Scripture, nothing is call'd Repentance, but ſuch a Reſolution as takes effect, ſo ſoon as there is oportunity for it. If we change our Reſolution, and repent of our Repentance, this is not that which St. Paul calls Repentance unto Salvation. So that no Man that reads and conſiders the Bible, can impoſe upon himſelf ſo groſly, as to conceit himſelf a true Penitent, and conſequently to be in a ſtate of Salvation, who hath been troubled for his Sins, and hath taken up a Reſolution to leave them, if he do not purſue this Reſolution, and act according to it.
V. I ſhall in the next place propound ſome Arguments and Conſiderations to perſwade men to this holy Reſolution, and then to keep them firm and ſtedfaſt to it, ſo as never to change it after they have once taken it up.
Firſt, I ſhall propound ſome Arguments to perſwade men to take up this Reſolution; and they are theſe.
1. Conſider that this Reſolution of Repentance, is nothing but what, under the influence of God's Grace and holy Spirit, which are never wanting to the ſincere endeavours of men, is in your Power. And it is neceſſary to premiſe this; for unleſs this be clear'd, all the other Arguments that I can uſe will ſignifie nothing. For nothing in the World could be more vain, than to take a great deal of pains to perſwade men to do a thing which they cannot do, to entreat them to attempt an Impoſſibility, and to urge and ſolicite them with all earneſtneſs and importunity to do that which is abſolutely and altogether out of their Power. All the Commands of God; and the Exhortations of his Word, and all the Promiſes and Threatnings, whereby theſe Commands and Exhortations are enforced, do plainly ſuppoſe, either that it is in our Power to do the thing which God Commands or Exhorts us to; or elſe, if it be not (which I grant it is not) that God is ready by his Grace and Strength, if we be not wanting to our ſelves, to aſſiſt and enable us to thoſe Ends and Purpoſes. For the Goſpel ſuppoſeth a Power going along with it, and that the holy Spirit of God works upon the Minds of Men, to quicken and excite and aſſiſt them to their Duty. And if it were not ſo, the Exhortations of Preachers would be nothing elſe, but a cruel and bitter mocking of ſinners, and an Ironical inſulting over the miſery and weakneſs of poor Creatures; and for Miniſters to Preach, or People to hear Sermons, upon other Terms, would be the vaineſt expence of time, and the idleſt thing we do all the week; and all our Diſſwaſives from Sin, and Exhortations to Holineſs and a good Life, and vehement Perſwaſions of men to ſtrive to get to Heaven and to eſcape Hell, would be juſt as if one ſhould urge a blind Man, by many Reaſons and Arguments taken from the Advantages of Sight, and the Comfort of that Senſe, and the Beauty of external Objects, by all means to open his Eyes, and to behold the delights of Nature, to ſee his way, and to look to his ſteps, and ſhould upbraid him, and be very angry with him for not doing ſo. Why, if Reſolution be abſolutely impoſſible to us, and a thing wholly out of our Power, it is juſt the ſame Caſe. But then we ought to deal plainly and openly with men, and to tell them, that what we ſo earneſtly perſwade them to, is that which we certainly know they cannot do. So that it is neceſſary, if I intend that the following Conſiderations ſhould do any good, to aſſure men, that it is not impoſſible for them to make a Reſolution of leaving their Sins, and returning to God.
It is a Power which every Man is naturally inveſted withal, to Conſider, and Judge, and Chuſe. To Conſider, that is, to weigh and compair things together. To Judge, that is, to determine which is beſt. And to Chuſe, that is, to reſolve to do it or not. And there is nothing more evident and more univerſally acknowledged in temporal Caſes, and in the Affairs and Concernments of this Life. In theſe matters Reſolution is a thing ordinary and of frequent practice; it is the Principle of all great and conſiderable Actions. Men reſolve to be great in this World, and by Virtue of this Reſolution, when they have once taken it up, what induſtry will they not uſe! what hazards will they not run in the purſuit of their Ambitious Deſigns! Difficulties and Dangers do rather whet their Courage, and ſet an edge upon their Spirits. Men reſolve to be rich; the Apoſtle ſpeaks of ſome that will be rich, 1 Tim. 6. They that will be rich: and tho' this be but a low and mean Deſign, yet theſe Perſons, by Virtue of this Reſolution, will toil and take prodigious pains in it.
And as to Spiritual things, every Man hath the ſame Power radically, that is, he hath the Faculties of Underſtanding and Will; but theſe are obſtructed and hinder'd in their exerciſe, and ſtrongly byaſſed a contrary way by the Power of Evil Inclinations and Habits; ſo that as to the exerciſe of this Power, and the effect of it in Spiritual things, men are in a ſort as much diſabled, as if they were deſtitute of it. For 'tis in effect all one, to have no Underſtanding at all to conſider things that are Spiritual, as to have the Underſtanding blinded by an invincible prejudice; to have no Liberty as to Spiritual things, as to have the Will ſtrongly byaſſed againſt them. For a Man that hath this prejudice upon his Underſtanding, and this byaſs upon his Will, it is to all intents and purpoſes as if he were deſtitute of theſe Faculties. But then we are not to Underſtand this Impotency to be abſolutely natural, but accidental; not to be in the firſt Frame and Conſtitution of our Souls, but to have hapned upon the depravation of Nature. It is not a want of natural Faculties, but the binding of them up and hindring their Operations to certain purpoſes. This Impotency proceeds from the Power of evil Habits. And thus the Scripture expreſſeth it, and compares an Impotency ariſing from bad Habits and Cuſtoms to a natural Impoſſibility; nothing coming nearer to Nature, than a powerful Cuſtom. Can the Ethiopian change his Skin, or the Leopard his Spots? Then may ye alſo, that are accuſtomed to do evil, learn to do well.
But now God by the Goſpel hath deſigned the Recovery of Mankind from the ſlavery of Sin, and the Power of their Luſts; and therefore, as by the death of Chriſt he hath provided a way to remove the guilt of Sin, ſo by the Spirit of Chriſt he furniſheth us with ſufficient Power to deſtroy the dominion of Sin. I ſay ſufficient, if we be not wanting to our ſelves, but be workers together with God, and be as diligent to work out our own ſalvation, as he is ready to work in us both to will and to do.
So that when we perſwade men to repent and change their Lives, and to reſolve upon a better Courſe, we do not exhort them to any thing that is abſolutely out of their Power; but to what they may do, tho' not of themſelves yet by the Grace of God, which is always ready to aſſiſt them, unleſs by their former groſs neglects and long obſtinacy in an evil Courſe, they have provoked God to withdraw his Grace from them. So that tho' conſidering our own ſtrength abſtractedly, and ſeparately from the Grace of God, theſe things be not in our Power; yet the Grace of God puts them into our Power.
And this is ſo far from derogating from the Grace of God, that it is highly to the Praiſe of it. For if the Grace of God make us able to repent and reſolve upon a new Life, he that aſſerts this does not attribute his Repentance to himſelf, but to the Grace of God: nay he that ſays that God's Grace excites, and is ready to aſſiſt men to do what God Commands, repreſents God immenſely more good and gracious, than he that ſays that God Commands men to do that which by their natural Power they cannot do, and will condemn them for not doing it, and yet denies them that Grace which is neceſſary to the doing of it.
Let this then be eſtabliſh'd as a neceſſary Conſideration to prevent diſcouragement, that to reſolve upon the change of our Lives, is that which by the Grace of God we are enabled to do, if we will. Reſolution is no ſtrange and extraordinary thing; it is one of the moſt common Acts that belongs to us as we are men; but we do not ordinarily apply it to the beſt purpoſes. It is not ſo ordinary for men to reſolve to be good, as to be rich and great; not ſo common for men to reſolve againſt Sin, as to reſolve againſt Poverty and Suffering. It is not ſo uſual for men to reſolve to keep a good Conſcience, as to keep a good Place. Indeed our corrupt Nature is much more oppoſite to this holy kind of Reſolution. But then to balance and anſwer this, God hath promiſed greater and more immediate aſſiſtance to us in this caſe, than in any other. There is a general bleſſing and common aſſiſtance promiſed to Reſolution and Diligence about temporal things; and God's Providence doth often advance ſuch Perſons to riches and honour. The diligent hand, with God's bleſſing, makes rich, as Solomon tell us, Prov. 10.4. and 22, 19. Seeſt thou (ſays he) a Man diligent in buſineſs? He ſhall ſtand before Princes, he ſhall not ſtand before mean Perſons. Now diligence is the effect of a great and vigorous Reſolution. But there is a ſpecial and extraordinary bleſſing and aſſiſtance▪ that attends the Reſolution and Endeavour of a holy Life. God hath not promiſed to ſtrengthen men with all might in the way to Riches and Honours, and to aſſiſt the ambitious and covetous deſigners of this World, with a mighty and glorious Power, ſuch as raiſed up Jeſus from the Dead: but this he hath promiſed to thoſe, who with a firm Purpoſe and Reſolution do engage in the ways of Religion. Let us then ſhake off our ſloth and liſtleſneſs, and in that ſtrength and aſſiſtance which God offers, let us reſolve to leave our Sins, and to amend our Lives.
2. Conſider what it is that you are to reſolve upon; to leave your Sins, and to return to God and Goodneſs. So that the things I am perſwading you to reſolve upon, are the ſtrongeſt Reaſons that can be for ſuch a Reſolution. Sin is ſuch a thing, that there can be no better Argument to make men reſolve againſt it, than to conſider what it is, and to think ſeriouſly of the Nature and Conſequence of it. And God and Goodneſs are ſo amiable and deſirable, that the very propoſal of theſe Objects hath invitations and allurements enough to inflame our deſires after them, and to make us ruſh into the embraces of them. If we would but enter into the ſerious Conſideration of them, we ſhould ſoon be reſolved in our Minds about them.
Do but conſider a little what Sin is. It is the ſhame and blemiſh of thy Nature, the reproach and diſgrace of thy Underſtanding and Reaſon, the great deformity and diſeaſe of thy Soul, and the eternal Enemy of thy Reſt and Peace. It is thy Shackles and thy Fetters, the Tyrant that oppreſſes thee and reſtrains thee of thy Liberty, and Condemns thee to the baſeſt Slavery and the vileſt Drudgery. It is the unnatural and violent ſtate of thy Soul, the Worm that perpetually gnaws thy Conſcience, the cauſe of all thy Fears and Troubles, and of all the Evils and Miſeries, all the Miſchiefs and Diſorders that are in the World; it is the Foundation and Fewel of Hell; it is that which puts thee out of the Poſſeſſion and Enjoyment of thy ſelf, which doth alienate and ſeparate thee from God the Fountain of Bliſs and Happineſs, which provokes him to be thine Enemy, and lays thee open every moment to the fierce revenge of his Juſtice, and if thou doſt perſiſt and continue in it, will finally ſink and oppreſs thee under the inſupportable weight of his wrath, and make thee ſo weary of thy ſelf, that thou ſhalt wiſh a thouſand times that thou hadſt never been; and will render thee ſo perfectly miſerable, that thou wouldeſt eſteem it a great Happineſs to exchange thy Condition with the moſt wretched and forlorn Perſon that ever lived upon Earth, to be perpetually upon a Rack, and to lie down for ever under the rage of all the moſt violent Diſeaſes and Pains that ever afflicted Mankind. Sin is all this which I have deſcribed, and will certainly bring upon thee all thoſe Evils and Miſchiefs which I have mentioned, and make thee far more miſerable than I am able to expreſs, or thou to conceive. And art thou not yet reſolved to leave it? Shall I need to uſe any other Arguments to ſet thee againſt it, and to take thee off from the Love and Practice of it, than this Repreſentation which I have now made of the horrible Nature and Conſequences of it?
And then conſider on the other Hand, what it is that I am perſwading thee to turn to; to thy God and Duty. And would not this be a bleſſed change indeed! To leave the greateſt Evil, and to turn to the chief Good! For this Reſolution of returning to God, is nothing elſe but a Reſolution to be wiſe and happy, and to put thy ſelf into the Poſſeſſion of that which is a greater good, if it is poſſible, than Sin is an Evil, and will render thee more happy, than Sin can make thee miſerable. Didſt thou but think what God is, and what he will be to thee, if thou wilt return to him, how kindly he will receive thee after all thy wandrings from him days without number, thou wouldſt ſoon take up the Reſolution of the Prodigal, and ſay, I will ariſe and go to my Father.
And conſider likewiſe what it is to return to thy Duty. It is nothing elſe but to do what becomes thee, and what is ſuitable to the Original Frame of thy Nature, and to the trueſt dictates of thy Reaſon and Conſcience, and what is not more thy Duty, than it is thy Intereſt and thy Happineſs. For that which God requires of us, is to be righteous and holy and good, that is, to be like God himſelf, who is the Pattern of all Perfection and Happineſs. It is to have our Lives conformed to his Will, which is always perfect holineſs and goodneſs, a ſtate of Peace and Tranquillity, and the very temper and diſpoſition of Happineſs. It is that which is a principal and moſt eſſential Ingredient into the Felicity of the Divine Nature, and without which God would not be what he is, but a deformed and imperfect and miſerable Being.
And if this be a true Repreſentation which I have made to you, of Sin and Vice on the one Hand, and of God and Goodneſs on the other, what can be more powerful than the ſerious Conſideration of it, to engage us to a ſpeedy Reſolution of leaving our Sins, and of turning and cleaving to the Lord with full purpoſe of heart? After this we cannot but conclude with the Penitent in the Text; Surely it is meet to be ſaid unto God, I will not offend any more: That which I ſee not, teach thou me: and if I have done iniquity, I will do no more.
3. Conſider how unreaſonable it is to be unreſolved in a Caſe of ſo great moment and concernment. There is no greater Argument of a Man's weakneſs, than Irreſolution in matters of mighty conſequence, when both the Importance of the thing, and Exigency of preſent circumſtances require a ſpeedy Reſolution. We ſhould account it a ſtrange folly, for a Man to be unreſolved in the cleareſt and plaineſt matters that concern his temporal welfare and ſafety. If a Man could not determine himſelf whether he ſhould eat or ſtarve; if he were dangerouſly ſick, and could not determine whether he ſhould take Phyſick or Die; or if one that were in Priſon, could not reſolve himſelf whether he ſhould accept of Liberty, and be contented to be releaſed; or if a fair Eſtate were offer'd to him, he ſhould deſire ſeven years time to conſider whether he ſhould take it or not; this would be ſo abſurd in the common affairs of Life, that a Man would be thought infatuated, that ſhould be doubtful and unreſolved in caſes ſo plain, and of ſuch preſſing concernment. If a Man were under the Sentence and Condemnation of the Law, and liable to be executed upon the leaſt intimation of the Prince's Pleaſure, and a Pardon were graciouſly offer'd to him, with this intimation, that this would probably be the laſt offer of Mercy that ever would be made to him; one would think that in this Caſe a Man ſhould ſoon be determined what to do, or rather that he ſhould not need to deliberate at all about it; becauſe there is no danger of raſhneſs in making haſte to ſave his Life.
And yet the Caſe of a ſinner is of far greater importance, and much more depends upon it, infinitely more than any temporal Concernment whatſoever can amount to, even our Happineſs or Miſery to all Eternity. And can there be any difficulty, for a Man to be reſolved what is to be done in ſuch a Caſe? No Caſe ſurely in the World can be plainer than this; Whether a Man ſhould leave his Sins, and return to God and his Duty, or not, that is, whether a Man ſhould chuſe to be happy or miſerable, unſpeakably and everlaſtingly happy, or extremely and eternally miſerable.
And the circumſtances and exigences of our Caſe do call for a ſpeedy and peremptory Reſolution in this matter. The Sentence of the Law is already paſt, and God may execute it upon thee every moment, and it is great Mercy and Forbearance not to do it. Thy Life is uncertain, and thou art liable every minute to be ſnatch'd away and hurried out of this World. However at the beſt, thou haſt but a little time to reſolve in; Death and Judgment and Eternity cannot be far off, and for ought thou knoweſt they may be even at the door. Thou art upon the matter juſt ready to be ſeized upon by Death, to be ſummon'd to Judgment: And to be ſwallowed up of Eternity: And is it not yet time thinkeſt thou to reſolve? Would'ſt thou have yet a little longer time to deliberate, whether thou ſhould'ſt repent and forſake thy Sins, or not? If there were difficulty in the Caſe, or if there were no danger in the delay; if thou couldſt gain time, or any thing elſe, by ſuſpending thy Reſolution; there were then ſome Reaſon why thou ſhould'ſt not make a ſudden Determination. But thou canſt pretend none of theſe. It is evident at firſt ſight, what is beſt to be done, and nothing can make it plainer. It is not a matter ſo clear and out of Controverſie, that Riches are better than Poverty, and Eaſe better than Pain, and Life more deſirable than Death; as it is, that it is better to break off our Sins, than to continue in the Practice of them; to be reconciled to God, than to go on to provoke him; to be Holy and Virtuous, than to be Wicked and Vicious; to be Heirs of eternal Glory, than to be Veſſels of wrath fitted for Deſtruction.
And there is infinite danger in theſe delays. For if thy Soul be any thing to thee, thou ventureſt that; if thou haſt any tenderneſs and regard for thy eternal Intereſt, thou runneſt the hazard of that; if Heaven and Hell be any thing to thee, thou incurreſt the danger of loſing the one, and falling into the other.
And thou gaineſt nothing by continuing unreſolved. If Death and Judgment would tarry thy leiſure, and wait till thou hadſt brought thy thoughts to ſome iſſue, and wert reſolved what to do, it were ſomething: but thy Irreſolution in this matter will be ſo far from keeping back Death and Judgment, that it will both haſten and aggravate them, both make them to come the ſooner, and to be the heavier when they come: becauſe thou abuſeſt the goodneſs of God, and deſpiſeſt his patience and long-ſuffering, which ſhould lead thee and draw thee on to Repentance, and not keep thee back. Hereby thou encourageſt thy ſelf in thy lewd and riotous courſes, and, becauſe thy Lord delayeth his coming, art the more negligent and extravagant. Hear what doom our Lord pronounceth upon ſuch ſlothful and wicked ſervants, Luke 12.46. The Lord of that ſervant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in ſunder, and will appoint him his portion with the unbelievers. None ſo like to be ſurprized, and to be ſeverely handled by the Juſtice of God, as thoſe that trifle with his Patience.
4. Conſider how much Reſolution would tend to the ſettling of our Minds, and making our Lives comfortable. There is nothing that perplexeth and diſquieteth a Man more, than to be unreſolved in the great and important Concernments of his Life. What anxiety and confuſion is there in our Spirits, whilſt we are doubtful and undetermined about ſuch matters? How are we divided and diſtracted, when our Reaſon and Judgment direct us one way; and our Luſts and Affections biaſs us to the contrary? When we are convinced and ſatisfied what is beſt for us; and yet are diſaffected to our own Intereſt. Such a Man is all the while ſelf-condemned, and acts with the perpetual regret of his Reaſon and Conſcience; and when ever he reflects upon himſelf, he is offended and angry with himſelf, his Life and all his Actions are uneaſie and diſpleaſing to him; and there is no way for this Man to be at peace, but to put an end to this conflict one way or other, either by conquering his Reaſon or his Will. The former is very difficult, nothing being harder than for a ſinner to lay his Conſcience aſleep, after it is once throughly awaken'd; he may charm it for a while, but every little occaſion will rouze it again, and renew his Trouble; ſo that tho' a Man may have ſome Truce with his Conſcience, yet he can never come to a firm and ſettled Peace this way: but if by a vigorous Reſolution a Man would but Conquer his Will, his Mind would be at reſt, and there would be a preſent calm in his Spirit. And why ſhould we be ſuch enemies to our own Peace, and to the Comfort and Contentment of our Lives, as not to take this courſe, and thereby rid our ſelves at once of that, which really and at the bottom is the ground of all the trouble and diſquiet of our Lives?