USE 2. Let us then for fake the way of fin, and no longer walk therein. 'Tis a way which God calls us to forlake, and which 'tis our wisdom to forfake.-To awaken hereunto, consider what kind of way it is.

1. It is the Devil's way. The way of fin, is the way that Satan has been walking in ever fince his first apoftacy from God. 1 Job. iii. 8. The devil finneth from the be ginning. He was the first that finned, and he ever continues in fin, making it his business to fin. He first Jaid out the way of fin, and ever keeps in that way. Such therefore as walk in the way of fin, are compani ons of the Devil, keeping him company in bis way! Wicked men go hand in hand with that wicked one. They are fellow travellers with him in his way. It is therefore said, He that committeth fin (i. e. customarily and allowedly) is of the devil. 1 Job. iii. 8. He is like the devil, an affociate with him, and guided by him.Now, this confideration fhould quicken us to forfake the way of fin. 'Tis a way wherein the devil is always with us; though we fee him not, and think not of it. And can we be content to be companions in fin, with the devil and bis angels! If fo, we fhall be companions with them in mifery. Which leads to the next head.

2. Confider, The way of fin is the way to deftruction. It leads down to the pit of eternal perdition. Matth. vii. 13 Wide is the gate, and broad is the way which leadeth to deftruction The way of fin, is the high way to Hell. It will affuredly iffue in eternal damnation, in that place of torments. Death, eternal death, is the end of a finful course. Rom. vi, 21. What fruit had ye then in those things, whereof ye are now afbamed? for the end of thofe things is death. As ever therefore we would efcape intolerable and eternal mifery, we muft forfake the way of fin. O let us think, how we shall be able to dwell with devouring fire, with everlasting burnings! And if we would not have this to be our unhappy portion, we muft relinquish every way of fin. We fhould flee from fin, as ever we would flee from the wrath to come. O let

let destruction from God be then a terror to us: and let that cause us to haften out of the way of fin, that he may not destroy us. Ezek. xviii. 30. Repent, and turn from all your tranfgreffions; fo iniquity shall not be your ruin.-Now for direction, in two words.

Direct. 1. Cherish all convictions of the evil of fin. The way of fin will never be forfaken, unlefs the evil of it be feen. Conviction of fin's evil, is neceffary to : converfion from fin. And, many times, finners are under convictions, of the evil nature and tendency of the ways of fin. Some word of God preached, or fome judgment of God upon others, or fome affliction befalling themselves, does bring them to a convincing fight of the evil of their ways. Their confciences fmite them; and tell them, that the way they are in, is not good, and that if they do not forfake it, the confequence of it will be dreadful. Now fuch convictions as these ought to be cherished, as ever we would forfake the ways of fin. If we ftifle convictions, or divert them, and feek to rid our minds of them, we may juftly fear that God will give us up to our hearts lufts. Pfal. lxxxi. 11, 12. But my people would not hearken to my voice, and Israel would none of me: fo I gave them up to their own hearts lufts; and they walked in their own counfels. When the voice of God in his word and providence is not heark ned to, and especially when it is feconded with the voice of our own confcience, there is great danger of being left to walk on in our ways of fin, to our deftruction. Let us then fee to it that we give welcome entertainment to all inward convictions of fin's evil, wrought by the Spirit of God. And then,

Direct. 2. Let us earnestly pray to God, to turn ‹us from our evil ways. Nothing fhort of divine power can separate our hearts from the lufts of fin, and break the bond of friendship between them. 'Tis God, that must work in us an hatred of all fin, and forrow for it; and work us up to ftedfaft refolutions against it, and univerfal departure from it. Saving repentance is the gift of

God

God alone. A. xi. 18. Then bath God alfo to the Gentiles granted repentance unto life. Ezek. xxxvi. 26. A new heart will I give you.-O then pray earnestly to God, that he would give you this new beart, even an heart, unfeignedly to repent of fin, and fincerely to turn from it: fo may you hope, that God will graciously anfwer you, as he did Ephraim. Jer. xxxi. 18, 20. Turn thou and I shall be turned; for thou art the Lord my God. I will furely have mercy upon him, faith the Lord.

me,

DOCT. II. Sinners must forfake, not only their outward way of fin, but also their inward finful thoughts, in order to finding mercy with God. Let the unrighte ous man forfake bis thoughts. 'Tis not enough, for men to reform their lives, but they must also renounce and relinquish their finful thoughts of heart, if they would have God be merciful to them.

PROP. I. The thoughts of men may be finful. Men may fin, not only in their words, and deeds, but also in their thoughts. There are thought fins, as well as lipfins, and life fins. Thoughts are not free, nor are they of an indifferent nature, fo as to be neither good nor evil. Sinners indeed are apt to imagine, that they have a liberty to think as they pleafe; and that they need not make any confcience of their thoughts: but this is a moft falfe and pernicious imagination, directly tending to the ruin of men's fouls for ever. For nothing more establishes the dominion of indwelling fin, than an apprehenfion of the harmlefnefs and inoffensiveness of tho3ts. Two things may here be enquired into.

Queft. 1, How does it appear, that the thoughts of men may be finful?

Anfw. 1. From the fpirituality of the law of God. The law which God has given to men for their rule to act by, is a spiritual law. Rom. vii. 14. For we know. that the law is fpiritual. It extends to the fpirits of men, and to all their internal operations. And therefore

men

men are bound to keep the law with their fpirits, or fouls. The inward actions of their fouls, are to be regulated by, and conformed to, the law of God. Indeed, the Pharifees of old, interpreted the law of God, as hav ing refpect only to the body, and outward acts of men'slives. And accordingly they

tranfgrefs the law of God, by "ght, that men did not

paffed in their hearts, "but only by outward großs acts of fin. They denied, that there were any fuch fins, as beart murder, beartadultery, or the like; and reckoned none guilty of murder and adultery, but those who actually committed these fins, in outward practice. This corrupt doctrine of theirs, our Lord condemns; and plainly declares, that men may break the law of God in their bearts, though they be not guilty of any outward tranfgreffion of it by grofs acts of fin. (See Matth. v. 21, 22, 27, 28.) It is plain then, that the law of God reaches to men's hearts, and all their inward actings. So that men may in their thoughts tranfgrefs the law of God.

Anfw. 2. From the afcription of fin unto men's thoughts. In the holy fcriptures we often find the thoughts of men taxed with fin. Thus, Gen. vi. 5. God faw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Their thoughts are here declared to be evil, i. e. morally evil, or finful. Thus alfo our Lord Jefus Chrift charges the Scribes with evil thoughts. Matth. ix. 4. Jefus knowing their thoughts, faid, Where fore think ye evil in your bearts? And again our Lord fays, Matth. xv. 19. Out of the heart proceed evil thoughts. Thus alfo God tells his people of old, Ifai. lix. 7. Their thoughts are thoughts of iniquity. It is then moft evident from the word of God, that there may be iniquity in men's thoughts.

Anfw. 3. From the batefulness of thoughts unto God. Men's thoughts may be the matter of God's abhorrence, as well as their words or deeds. Prov. vi. 16, 18. These fix things doth the Lord-bate; yea, Jeven are an abomina

tion to bim: One of which is, an beart that deviseth wicked imaginations. These are hateful and abominable unto the holy God. So again, Prov. xv. 26. The thoughts of the wicked, are an abomination unto God. Abomination, denotes an extream hatred. Now, if thoughts may be fo exceeding bateful to God, it follows that they may be exceeding finful in the fight of God. For nothing is primarily hateful to God, but fin. That only is the next and immediate object of God's hatred. If he hate any person, or thing, it is on the account of fin cleaving thereto. Were it not for sin, no creature which he has made, nor any action which they perform, would be abhorred of God. Inafmuch then as thoughts may be most odious to God, 'tis moft evident, that they may be very finful.

Anfu. 4. From God's calling on finners to repent of their thoughts. Thus in our text, the unrighteous man is called upon to for fake his thoughts; which includes in it repentance for his paft thoughts, as well as abftinence from them for the future. Now, if men ought to repent of their thoughts, this proves that they may be fin ful. For nothing is a matter of repentance, but fin; nothing is to be repented of, but fin. And accordingly we find, that the finfulness of thoughts is made the ground of deep humiliation and forrow for them. Prov. xxx. 32. If thou hast thought evil, lay thine hand upon thy mouth. Laying the hand upon the mouth,is oftentimes the gefture of a man full of fadnefs and forrow and fo, it points out that great grief of heart, men fhould be under, for the finfulness of their thoughts.

Anfw. 5. From the need which men's thoughts do fand in of pardon. Sinners need, to have their very thoughts forgiven. On this account, Simon the forcerer. is directed to apply himfelf to God by prayer for pardoning mercy. ll. viii, 22. Repent therefore of this thy wickedness, and pray God, if perhaps the THOUGHT of thine beart may be forgiven thee. Now, if thoughts may need to be pardoned, is an evidence that they may be finful.

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