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A SERMON Preach'd before the KING. 1 Joh. iii. 20. If our Heart condemn us, God is greater than our Heart —
A SERMON Preached before the KING. 1 John iii. 20. If our Heart condemn us, God is greater than our Heart —
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THE words of the Text are introduc'd upon the subject of Charity and Love to our Brethren, the Argument so much recommended through the whole Epistle, by the Loving and most Belov'd Apostle.
THE words of the Text Are introduced upon the Subject of Charity and Love to our Brothers, the Argument so much recommended through the Whole Epistle, by the Loving and most beloved Apostle.
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What occasion the Disciples had given for the Discourse, or wherein they had offended, St. John in the same Spirit of Charity conceals:
What occasion the Disciples had given for the Discourse, or wherein they had offended, Saint John in the same Spirit of Charity conceals:
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not exposing the particulars to common notice;
not exposing the particulars to Common notice;
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but referring the inquiry to their private thoughts, and leaving the prosecution to their own hearts:
but referring the inquiry to their private thoughts, and leaving the prosecution to their own hearts:
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adding only this necessary intimation, That if upon the examination they found themselves innocent, they might then appear before God with confidence, assur'd of his Favour;
adding only this necessary intimation, That if upon the examination they found themselves innocent, they might then appear before God with confidence, assured of his Favour;
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but if they were conscious to themselves of any Sins they cherish'd, they were then to think that the same Observations were made by the Almighty,
but if they were conscious to themselves of any Sins they cherished, they were then to think that the same Observations were made by the Almighty,
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and had nothing to expect but his Displeasure.
and had nothing to expect but his Displeasure.
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For if our Heart condemn us, God is greater than our Heart, and knoweth all things.
For if our Heart condemn us, God is greater than our Heart, and Knoweth all things.
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Where the Apostle we see proceeds from a double supposition:
Where the Apostle we see proceeds from a double supposition:
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for in the same insinuation, where these Christians are Accus'd, it is presum'd too, that they are not of reprobate profligate Minds;
for in the same insinuation, where these Christians Are Accused, it is presumed too, that they Are not of Reprobate profligate Minds;
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that they have retain'd Sence enough to discern their faults, Ingenuity to acknowledge, and Justice to condemn them.
that they have retained Sense enough to discern their Faults, Ingenuity to acknowledge, and justice to condemn them.
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But why then, infers the Apostle, do they not forsake them? and what have they to pretend before their Maker? They stand already convict, and pre-condemn'd by themselves;
But why then, infers the Apostle, do they not forsake them? and what have they to pretend before their Maker? They stand already convict, and pre-condemned by themselves;
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and what have they to say in Arrest of Judgment? How shall they escape the Condemnation of God? If our Heart condemn us, God is greater than our Heart —
and what have they to say in Arrest of Judgement? How shall they escape the Condemnation of God? If our Heart condemn us, God is greater than our Heart —
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According to the tenor of these words, the Discourse which now begs your Patience, is design'd, I. First, To consider the Supposition of St. John; And then, II. Secondly, To reinforce his Conclusion.
According to the tenor of these words, the Discourse which now begs your Patience, is designed, I First, To Consider the Supposition of Saint John; And then, II Secondly, To reinforce his Conclusion.
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I. First, The Supposition consists of Two Parts; First, The Knowledge these Christians had of their Duties; And, Secondly, Their Offence against it.
I. First, The Supposition consists of Two Parts; First, The Knowledge these Christians had of their Duties; And, Secondly, Their Offence against it.
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What the Measure of their Knowledge was, and what the Particulars of their Offence, they themselves were to consider by the Direction of the Apostle:
What the Measure of their Knowledge was, and what the Particulars of their Offence, they themselves were to Consider by the Direction of the Apostle:
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we are neither inform'd about it, nor concern'd. It may be enough for us to take that for granted which we cannot deny;
we Are neither informed about it, nor concerned. It may be enough for us to take that for granted which we cannot deny;
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That, in general, Mankind is so knowing, as to be sensible of a Duty; and so unhappy, as not to perform it:
That, in general, Mankind is so knowing, as to be sensible of a Duty; and so unhappy, as not to perform it:
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this may be enough to confess with shame before Men and Angels, with fear and trembling before our GOD.
this may be enough to confess with shame before Men and Angels, with Fear and trembling before our GOD.
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And First, That Man is born obnoxious to some Duties, and is conscious to himself of several Obligations bound upon him by Nature;
And First, That Man is born obnoxious to Some Duties, and is conscious to himself of several Obligations bound upon him by Nature;
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This is a Principle so well known, and universally own'd, that no other of any the most certain Science can pretend to a clearer light:
This is a Principle so well known, and universally owned, that no other of any the most certain Science can pretend to a clearer Light:
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the Notions of Equal and Unequal, Streight and Crooked not being more easie and natural, than those of Just and Unjust, Merit and Demerit:
the Notions of Equal and Unequal, Straight and Crooked not being more easy and natural, than those of Just and Unjust, Merit and Demerit:
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a Truth therefore not to be called in question by the Attempt of a Proof, nor now to be insisted on for greater Evidence;
a Truth Therefore not to be called in question by the Attempt of a Proof, nor now to be insisted on for greater Evidence;
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but only for the Weight that hangs upon it, and the great Consequences that attend it.
but only for the Weight that hangs upon it, and the great Consequences that attend it.
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For what we here suppose, amounts to no more than this:
For what we Here suppose, amounts to no more than this:
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That as all Animals have peculiar to them a Sence and Perception of what comes within their Sphere,
That as all Animals have peculiar to them a Sense and Perception of what comes within their Sphere,
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and is necessary for the Uses of their Life;
and is necessary for the Uses of their Life;
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as they distinguish by Taste, Smell, and Sight, find some things grateful, others ungrateful, receiving their Impressions with Pleasure and Pain;
as they distinguish by Taste, Smell, and Sighed, find Some things grateful, Others ungrateful, receiving their Impressions with Pleasure and Pain;
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as they have such a Consciousness, which attends not the Growth of Plants: So in Man, the Being of the next higher Rank, there is a new Sense,
as they have such a Consciousness, which attends not the Growth of Plants: So in Man, the Being of the next higher Rank, there is a new Sense,
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if I may so speak, added, a farther Perception given, of what is Just and Unjust, Decent and Indecent;
if I may so speak, added, a farther Perception given, of what is Just and Unjust, Decent and Indecent;
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A Sense not only of the Congruity or Incongruity of Bodies to Bodies, of an Object to the Organ;
A Sense not only of the Congruity or Incongruity of Bodies to Bodies, of an Object to the Organ;
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but of our Will to our Reason, of our Actions to our Rule, of our particular Designs to the Design of humane Nature:
but of our Will to our Reason, of our Actions to our Rule, of our particular Designs to the Design of humane Nature:
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and that such a Sense as this, like the other outward, to be felt and not expressed, is not neither without its Satisfaction or Dissatisfaction, its Pleasure or its Pain. That is;
and that such a Sense as this, like the other outward, to be felt and not expressed, is not neither without its Satisfaction or Dissatisfaction, its Pleasure or its Pain. That is;
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As the Eye, besides the serviceable notice it gives us of the Figure and Countenance of Things, their Magnitude and Parvitude, Distance and Approach;
As the Eye, beside the serviceable notice it gives us of the Figure and Countenance of Things, their Magnitude and Parvitude, Distance and Approach;
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has in it too a pleasing Perception of the beauty of Colours, and Symmetry of Proportion:
has in it too a pleasing Perception of the beauty of Colours, and Symmetry of Proportion:
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and as the Ear is made to give us an account of the motions and meetings of Bodies, in the Effect or Signification of which we may be concern'd;
and as the Ear is made to give us an account of the motions and meetings of Bodies, in the Effect or Signification of which we may be concerned;
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and has besides a distinctive Notion of the Agreeableness or Disagreeableness of Sounds:
and has beside a distinctive Notion of the Agreeableness or Disagreeableness of Sounds:
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in like manner, the Reasonable Part of Man is not only endued with the Faculty of being able to reflect and look back, to view and compare, to foresee and provide,
in like manner, the Reasonable Part of Man is not only endued with the Faculty of being able to reflect and look back, to view and compare, to foresee and provide,
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so to conduct our Actions in particular;
so to conduct our Actions in particular;
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but has in it too some sence of their Suitableness or Unsuitableness to the common Intentions of its Being;
but has in it too Some sense of their Suitableness or Unsuitableness to the Common Intentions of its Being;
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comprehends the difference of Good and Ill, Beneficence and Inhumanity, Generosity and Ingratitude, Justice and Injustice,
comprehends the difference of Good and Ill, Beneficence and Inhumanity, Generosity and Ingratitude, justice and Injustice,
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and is it self thence as differently affected.
and is it self thence as differently affected.
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For as a considering Man, after all Philosophical Attempts to the contrary, cannot but acknowledge an intention and contrivance in the Fabrick of Plants and Animals, in the Nourishment and Growth of both, in the Actions and Motions of the last, especially those towards the Production and Preservation of their Young;
For as a considering Man, After all Philosophical Attempts to the contrary, cannot but acknowledge an intention and contrivance in the Fabric of Plants and Animals, in the Nourishment and Growth of both, in the Actions and Motions of the last, especially those towards the Production and Preservation of their Young;
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those brute Creatures constantly pursuing the original Intention by an orderly course, and well-manag'd conduct; seeming to have a design of their own, but executing that of their Creator:
those brutus Creatures constantly pursuing the original Intention by an orderly course, and well-managed conduct; seeming to have a Design of their own, but executing that of their Creator:
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So in us Men, when our reason gives us a new Life above that of common Animals, we suppose it brings along with it new dispositions and higher intentions;
So in us Men, when our reason gives us a new Life above that of Common Animals, we suppose it brings along with it new dispositions and higher intentions;
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such as are those, to live Sociably, to deal Justly, to relieve Charitably:
such as Are those, to live Sociably, to deal Justly, to relieve Charitably:
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to these things we Men are orderly prompted, and gently inclin'd, by the frame of our Constitution, by I know not what Spring, by some thing our Maker has put within us, which we find to be there,
to these things we Men Are orderly prompted, and gently inclined, by the frame of our Constitution, by I know not what Spring, by Some thing our Maker has put within us, which we find to be there,
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but know not how to describe. Such a Direction there is implanted within us by our Creator:
but know not how to describe. Such a Direction there is implanted within us by our Creator:
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neither matters it much by what Physical Method it is wrought, whether it proceeds from Innate Notions already form'd,
neither matters it much by what Physical Method it is wrought, whither it proceeds from Innate Notions already formed,
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or from an Original Aptitude in us to form these Notions our selves.
or from an Original Aptitude in us to from these Notions our selves.
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As a Fowl of the Air no less Naturally builds its Nest, whether it sets on the work from an Idea or Model before trac'd in the imagination,
As a Fowl of the Air no less Naturally builds its Nest, whither it sets on the work from an Idea or Model before traced in the imagination,
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or is stirr'd up to it regularly by a Mechanical Impulse. Whatever Phrase we will chuse to use, whether Nature has wrote these Laws Her self,
or is stirred up to it regularly by a Mechanical Impulse. Whatever Phrase we will choose to use, whither Nature has wrote these Laws Her self,
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or Dictates them to be writ by us, the Law and Course of Humane Nature is still the same:
or Dictates them to be writ by us, the Law and Course of Humane Nature is still the same:
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by that we are conscious to our selves we should guide our Actions, and by that we judge them, our Thoughts Accusing or Excusing us.
by that we Are conscious to our selves we should guide our Actions, and by that we judge them, our Thoughts Accusing or Excusing us.
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From that ground there arises a Complacency and satisfaction in what we do well, in our selves it is remember'd with Delight, Applauded and Approv'd in others:
From that ground there arises a Complacency and satisfaction in what we do well, in our selves it is remembered with Delight, Applauded and Approved in Others:
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thence too is our Dislike of what is ill;
thence too is our Dislike of what is ill;
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it is Unseemly, Improper, Absurd, and Odious, always in other Men, and not without difficulty conniv'd at, and dissembled at home.
it is Unseemly, Improper, Absurd, and Odious, always in other Men, and not without difficulty connived At, and dissembled At home.
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For take from Man any concern of his own, set him out of the Commerce, and disengage him from the Interest of the World;
For take from Man any concern of his own, Set him out of the Commerce, and disengage him from the Interest of the World;
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let him stand by but as an Indifferent Spectator;
let him stand by but as an Indifferent Spectator;
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and as he cannot forbear to commend what is Beautiful to the Eye, or Harmonious to the Ear,
and as he cannot forbear to commend what is Beautiful to the Eye, or Harmonious to the Ear,
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so neither what is apt, and fit and suitable to the Mind.
so neither what is apt, and fit and suitable to the Mind.
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He that shall be found Regular and Temperate, Just and Impartial, Charitable and Beneficent, Contributing to the Good of the Universe, Grateful to all,
He that shall be found Regular and Temperate, Just and Impartial, Charitable and Beneficent, Contributing to the Good of the Universe, Grateful to all,
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but with a peculiar duty to his Almighty Benefactor;
but with a peculiar duty to his Almighty Benefactor;
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must be suppos'd to act Rightly and Commendably, according to the Law of his Creation, the Delight and the Admiration of his kind.
must be supposed to act Rightly and Commendably, according to the Law of his Creation, the Delight and the Admiration of his kind.
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And he on the contrary that should offend by Intemperance against the excellency of his own Nature,
And he on the contrary that should offend by Intemperance against the excellency of his own Nature,
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or by Injustice, Unmercifulness or Cruelty against the Lives or Fortunes of other Men;
or by Injustice, Unmercifulness or Cruelty against the Lives or Fortune's of other Men;
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must be allowed to have acted Wrong, and Disorderly, unsuitably to the intent of his nature, and design of his Maker; a disagreeable sight;
must be allowed to have acted Wrong, and Disorderly, unsuitably to the intent of his nature, and Design of his Maker; a disagreeable sighed;
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unworthy of the Favour of his God, and obnoxious to his Displeasure.
unworthy of the Favour of his God, and obnoxious to his Displeasure.
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With such a notion of good and ill are the Characters of Men in story transmitted and receiv'd,
With such a notion of good and ill Are the Characters of Men in story transmitted and received,
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and the Bad censur'd often by those that are not Better.
and the Bad censured often by those that Are not Better.
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So true generally and free is our judgment concerning the actions of others, though perverted or restrain'd at our own.
So true generally and free is our judgement Concerning the actions of Others, though perverted or restrained At our own.
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But this natural sence of Good and Ill never shows it self more certainly than when we come to suffer the Cruelty or Injustice our selves,
But this natural sense of Good and Ill never shows it self more Certainly than when we come to suffer the Cruelty or Injustice our selves,
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then we quickly find a Law of Nature, and understand the difference of right and wrong;
then we quickly find a Law of Nature, and understand the difference of right and wrong;
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then we speak it out loudly and sensibly; appeal to the World for the unworthiness and unreasonableness of the action;
then we speak it out loudly and sensibly; appeal to the World for the unworthiness and unreasonableness of the actium;
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and expect it should be condemn'd by the rest of Men. This is our apprehension concerning the Actions of others;
and expect it should be condemned by the rest of Men. This is our apprehension Concerning the Actions of Others;
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and for the most part too we fail not to have the same sence of our own.
and for the most part too we fail not to have the same sense of our own.
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Our Thoughts cannot be brought always to favour us, and Nature will speak its Mind: in its Checks and Dissents before the fact, in its Regrets and Remorses after.
Our Thoughts cannot be brought always to favour us, and Nature will speak its Mind: in its Checks and Dissents before the fact, in its Regrets and Remorses After.
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Or if our youthful Passions prevail, give no time to consider, and hurry on; yet when the fury and heat is over, and we can think;
Or if our youthful Passion prevail, give no time to Consider, and hurry on; yet when the fury and heat is over, and we can think;
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or adversity put us to a stand, and we begin to look back;
or adversity put us to a stand, and we begin to look back;
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our sence of Good and Ill returns to us, and we see behind us the crooked Errours of our ways.
our sense of Good and Ill returns to us, and we see behind us the crooked Errors of our ways.
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Then when at a distance, and in our temperate thoughts we review our Actions;
Then when At a distance, and in our temperate thoughts we review our Actions;
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as an Artist examines his Work, or a Writer revises his Composition, we easily espy our Faults, come upon them as strangers,
as an Artist examines his Work, or a Writer revises his Composition, we Easily espy our Faults, come upon them as Strangers,
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and censure them with an impartial eye.
and censure them with an impartial eye.
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But if any one has not yet given himself this leisure, always in haste, or in a perpetual heat;
But if any one has not yet given himself this leisure, always in haste, or in a perpetual heat;
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yet a fatal stop will come, and a cooler time: then the fumes will be evaporated;
yet a fatal stop will come, and a cooler time: then the fumes will be evaporated;
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and the forced thoughts, we have liv'd with, give place to those of Nature.
and the forced thoughts, we have lived with, give place to those of Nature.
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Man, when he comes to own his Mortality in earnest, will acknowledge too the other Conditions of his Being:
Man, when he comes to own his Mortality in earnest, will acknowledge too the other Conditions of his Being:
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and when he is brought to pay his last Debt, confess the rest of his Obligations:
and when he is brought to pay his last Debt, confess the rest of his Obligations:
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going to obey the Will of his God now, and O that he had comply'd before!
going to obey the Will of his God now, and Oh that he had complied before!
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Think then, says Epicurus, of the Pleasures you formerly enjoyed: let him think of them then, if he can, without regret:
Think then, Says Epicurus, of the Pleasures you formerly enjoyed: let him think of them then, if he can, without regret:
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but it would be happier much to have good Actions to think of; then he might look back with joy, and go on with assurance.
but it would be Happier much to have good Actions to think of; then he might look back with joy, and go on with assurance.
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Such, certainly, is the sence of Mankind, generally speaking, upon the first opportunities naturally arising in us, in our maturest Age, in our freest, soberest and least suspected hours:
Such, Certainly, is the sense of Mankind, generally speaking, upon the First opportunities naturally arising in us, in our maturest Age, in our Freest, Soberest and least suspected hours:
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follow Man into his Retirement and see, whether these are not the Notions of his undisturb'd recollected Thoughts:
follow Man into his Retirement and see, whither these Are not the Notions of his undisturbed recollected Thoughts:
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Go to his Death-bed and ask him, see what he thinks there; hearken how he counsels his Friends, and directs his Relations.
Go to his Deathbed and ask him, see what he thinks there; harken how he Counsels his Friends, and directs his Relations.
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There is therefore for such a moral sence of humane Nature, all the moral evidence that can be expected:
There is Therefore for such a moral sense of humane Nature, all the moral evidence that can be expected:
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it admitting not of more Proof, because it needs it not;
it admitting not of more Proof, Because it needs it not;
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as we urge not Arguments to evince that Men see or hear, and believe it to be true, notwithstanding what may be pretended by the wittiest of the blind or the deaf.
as we urge not Arguments to evince that Men see or hear, and believe it to be true, notwithstanding what may be pretended by the Wittiest of the blind or the deaf.
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For in such Subjects as these the wonder is not, that Proof cannot be given, but that it should be demanded:
For in such Subject's as these the wonder is not, that Proof cannot be given, but that it should be demanded:
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it being enough that we have for its Truth, the general Attestation of Mankind in all Ages and Places, added to our own private Experience.
it being enough that we have for its Truth, the general Attestation of Mankind in all Ages and Places, added to our own private Experience.
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Neither is this common Opinion and universal Consent to be imputed to the Policy of Law-givers, the Contrivance of Princes or Priests.
Neither is this Common Opinion and universal Consent to be imputed to the Policy of Lawgivers, the Contrivance of Princes or Priests.
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For some Writers of Politicks have favoured the Truth but little; neither has Atheism always been made the secret it is sometimes called.
For Some Writers of Politics have favoured the Truth but little; neither has Atheism always been made the secret it is sometime called.
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The Doctrine of private Profit and Pleasure is not so difficult to comprehend, but that the Commonalty might learn it well;
The Doctrine of private Profit and Pleasure is not so difficult to comprehend, but that the Commonalty might Learn it well;
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nor has it wanted it Apostles so, but that it has been very faithfully spread, and diligently recommended:
nor has it wanted it Apostles so, but that it has been very faithfully spread, and diligently recommended:
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It might have been quickly received too, had it been found as true, as it is easie and tempting;
It might have been quickly received too, had it been found as true, as it is easy and tempting;
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could the private Judgment and natural Apprehension of Man have been brought to consent, it would long ago have been the Catholick Doctrine, not continued a Paradox, not given its Abettors the Pleasure of Singularity.
could the private Judgement and natural Apprehension of Man have been brought to consent, it would long ago have been the Catholic Doctrine, not continued a Paradox, not given its Abettors the Pleasure of Singularity.
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Those too that publish these Notions of Vertue and Vice, Punishment and Reward hereafter, give them not Authority, but receive it from them:
Those too that publish these Notions of Virtue and Vice, Punishment and Reward hereafter, give them not authority, but receive it from them:
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from the Credit of such Truths it is that we are recommended to the People;
from the Credit of such Truths it is that we Are recommended to the People;
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who when they hear of these Dictates of Nature, believe only what they feel, and assent to nothing but what they know.
who when they hear of these Dictates of Nature, believe only what they feel, and assent to nothing but what they know.
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However we are not to expect, that this Supposition should pass without contradiction;
However we Are not to expect, that this Supposition should pass without contradiction;
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for what is that Truth which has not been disputed? This therefore too, we may confess without any derogation to it, has been denied by two sorts of Men:
for what is that Truth which has not been disputed? This Therefore too, we may confess without any derogation to it, has been denied by two sorts of Men:
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The One, who find this Notion of Good and Ill working within them, but own it not, esteem it a piece of weakness to confess their fears,
The One, who find this Notion of Good and Ill working within them, but own it not, esteem it a piece of weakness to confess their fears,
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and out of false bravery defie and tremble; these argue against themselves, and their words are condemned by their hearts.
and out of false bravery defy and tremble; these argue against themselves, and their words Are condemned by their hearts.
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The other may seem more Ingenuous, who have made themselves as insensible as they pretend, and are in some measure to be believ'd for the Ignorance they profess:
The other may seem more Ingenuous, who have made themselves as insensible as they pretend, and Are in Some measure to be believed for the Ignorance they profess:
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but they ought not then to set up for Patterns;
but they ought not then to Set up for Patterns;
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to oppose their single instance against the conspiring testimony of all the rest, and by an Irregularity to shape the course of Nature.
to oppose their single instance against the conspiring testimony of all the rest, and by an Irregularity to shape the course of Nature.
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For when we suppose a Natural Conscience in Man, we suppose too that it may be much Opprest,
For when we suppose a Natural Conscience in Man, we suppose too that it may be much Oppressed,
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and in some few it may be well-nigh Extinguisht. What was begun in Adam may be perfected by his Sons;
and in Some few it may be well-nigh Extinguished. What was begun in Adam may be perfected by his Sons;
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and the original Bent of our Constitution weaken'd at first by Him, at last wholly destroy'd by Us. For these Inclinations of our Rational part to Good, move not in us necessarily,
and the original Bent of our Constitution weakened At First by Him, At last wholly destroyed by Us. For these Inclinations of our Rational part to Good, move not in us necessarily,
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nor act irresistibly, as those of other Animals: they are accompanied with a freedom of the Will, which should Direct, but may Overrule.
nor act irresistibly, as those of other Animals: they Are accompanied with a freedom of the Will, which should Direct, but may Overrule.
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For that freedom of Choice given to Man, may check and divest our very Natural desires, may refuse to eat or drink;
For that freedom of Choice given to Man, may check and divest our very Natural Desires, may refuse to eat or drink;
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so easily may we imagine the same power over the other spiritual propensions: however neither of them, though disturb'd by Man's Will, are therefore Imaginary;
so Easily may we imagine the same power over the other spiritual propensions: however neither of them, though disturbed by Man's Will, Are Therefore Imaginary;
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to be Cross'd and Disorder'd, but not to be Deny'd.
to be Crossed and Disordered, but not to be Denied.
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A Mother that shall be able, by the unhappy exercise of her freedom, to restrain her Natural Affection to her Infant, is not therefore a good Argument against that Kind Design of Nature:
A Mother that shall be able, by the unhappy exercise of her freedom, to restrain her Natural Affection to her Infant, is not Therefore a good Argument against that Kind Design of Nature:
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nor shall a Man, that has prevail'd upon himself to be Unmerciful, Ungrateful, Insensible of a God, and Unapprehensive of the Future;
nor shall a Man, that has prevailed upon himself to be Unmerciful, Ungrateful, Insensible of a God, and Unapprehensive of the Future;
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perswade us therefore that this is Human, or the genuine result of his First Constitution.
persuade us Therefore that this is Human, or the genuine result of his First Constitution.
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As Man is Lord of himself, and enjoys his Liberty, so he may use it against himself;
As Man is Lord of himself, and enjoys his Liberty, so he may use it against himself;
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and destroy what he was intrusted to preserve:
and destroy what he was Entrusted to preserve:
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by debauch he may weaken and enervate the tone of his Body, and he may soften the Firmness of his Mind;
by debauch he may weaken and enervate the tone of his Body, and he may soften the Firmness of his Mind;
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he may deform God's Outward Image, and may efface the Characters within:
he may deform God's Outward Image, and may efface the Characters within:
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he may put out his Eyes, and cut off his Hands or his Feet, either wilfully,
he may put out his Eyes, and Cut off his Hands or his Feet, either wilfully,
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or as some have done, upon design to escape the Service of their Country;
or as Some have done, upon Design to escape the Service of their Country;
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but the design can never be this, to make Men believe that the Maim'd Trunk was the Original Shape;
but the Design can never be this, to make Men believe that the Maimed Trunk was the Original Shape;
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and that the Eyes and Limbs of other Men are Artificial things, and Additions to Nature.
and that the Eyes and Limbs of other Men Are Artificial things, and Additions to Nature.
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It is not therefore to be wondered that some Men have effected, what they labour'd so much;
It is not Therefore to be wondered that Some Men have effected, what they laboured so much;
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and that all the Industry and contrivance against themselves, of those that are the suppos'd Masters of Wit, should in some measure succeed.
and that all the Industry and contrivance against themselves, of those that Are the supposed Masters of Wit, should in Some measure succeed.
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The pleasures of one outward sense may be so violent as to supersede the perceptions of the other;
The pleasures of one outward sense may be so violent as to supersede the perceptions of the other;
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and the Soul strongly diverted at the Eye, may forget it has an Ear:
and the Soul strongly diverted At the Eye, may forget it has an Ear:
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so easily, when it is call'd outward at all the senses, may it disregard the notices of the Inner;
so Easily, when it is called outward At all the Senses, may it disregard the notices of the Inner;
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and suffer the gentle directions Within to be over-power'd by a violence from Abroad.
and suffer the gentle directions Within to be overpowered by a violence from Abroad.
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Then the Higher Rational part of Man is brought to submit to the Lower, and our Reason is put on the task to prove us Beasts.
Then the Higher Rational part of Man is brought to submit to the Lower, and our Reason is put on the task to prove us Beasts.
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There are then other suppositions made than those we mention, of Chance and Hazard in the Universe,
There Are then other suppositions made than those we mention, of Chance and Hazard in the Universe,
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and of Ill Nature in Men:
and of Ill Nature in Men:
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the one to be the cause of the Beauty and Regularity of the World, and the other the original of human Society.
the one to be the cause of the Beauty and Regularity of the World, and the other the original of human Society.
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Such suppositions are then made, not as would arise Naturally from our first Thoughts, but such as are Necessary for absurd Consequences;
Such suppositions Are then made, not as would arise Naturally from our First Thoughts, but such as Are Necessary for absurd Consequences;
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such as were attempted by one of the same Authors in other Learning, but did not succeed as well;
such as were attempted by one of the same Authors in other Learning, but did not succeed as well;
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when a Point was to be Big and a Line to be Broad:
when a Point was to be Big and a Line to be Broad:
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and those might, it may be, have been granted too, had the deductions been, not concerning the impertinence of a squar'd Circle, or a doubled Cube;
and those might, it may be, have been granted too, had the deductions been, not Concerning the impertinence of a squared Circle, or a doubled Cube;
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could those rich Consequences have followed thence, that profit and pleasure were the chief end of Man;
could those rich Consequences have followed thence, that profit and pleasure were the chief end of Man;
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that there was no Controul now, nor Judgment hereafter.
that there was no Control now, nor Judgement hereafter.
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For there is a great advantage design'd to be gain'd by the denyal of what we suppose:
For there is a great advantage designed to be gained by the denial of what we suppose:
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they that have overcome their Conscience, triumph as over a slain Enemy, and seem the only happy, the only free, Men:
they that have overcome their Conscience, triumph as over a slave Enemy, and seem the only happy, the only free, Men:
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they are in perfect peace, and full security;
they Are in perfect peace, and full security;
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by rejecting this single Principle, they are rid of all their Disquiets, Regrets, and Fears, they have chas'd away the Spectrum that haunted them, the peevish Monitor that disturb'd them.
by rejecting this single Principle, they Are rid of all their Disquiets, Regrets, and Fears, they have chased away the Spectrum that haunted them, the peevish Monitor that disturbed them.
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And so there may be a deeper quiet about a Prince when his Guards are asleep;
And so there may be a Deeper quiet about a Prince when his Guards Are asleep;
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but it is but a dream of security:
but it is but a dream of security:
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and a Man is at more ease without the Admonitions of his Friend, but in greater danger.
and a Man is At more ease without the Admonitions of his Friend, but in greater danger.
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All this Gaiety is but as of those who have lost their Senses;
All this Gaiety is but as of those who have lost their Senses;
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who seem at ease, and better than ever, in the flattering Delirium, under the heighth of their Distemper.
who seem At ease, and better than ever, in the flattering Delirium, under the height of their Distemper.
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For so the outward Sense of Feeling may be dulled and deadned by Art, may be made a Boast, and exposed for a Show;
For so the outward Sense of Feeling may be dulled and deadened by Art, may be made a Boast, and exposed for a Show;
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such are capable of no Pain, and have not the afflicting Impressions that others suffer:
such Are capable of no Pain, and have not the afflicting Impressions that Others suffer:
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but this Pain was design'd for their Use, and they are made sensible of Hurt, that they may avoid it, who otherwise might heedlesly suffer their Limbs to be lopp'd off,
but this Pain was designed for their Use, and they Are made sensible of Hurt, that they may avoid it, who otherwise might heedlessly suffer their Limbs to be lopped off,
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or their Life to be taken away.
or their Life to be taken away.
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In the same manner may Men boast they are without Pain within, but it is but an ill condition:
In the same manner may Men boast they Are without Pain within, but it is but an ill condition:
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they are without the sense that should grieve them when they do ill, and feel not the satisfaction of those that do well;
they Are without the sense that should grieve them when they do ill, and feel not the satisfaction of those that do well;
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without it they cannot live to the Advantages of the present Life, nor ever arrive at that to come.
without it they cannot live to the Advantages of the present Life, nor ever arrive At that to come.
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But prudent Men will act according to the intention of their Creator;
But prudent Men will act according to the intention of their Creator;
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and think it most fit for a Rational Being to pursue the design of the All-wise:
and think it most fit for a Rational Being to pursue the Design of the Alwise:
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they will, as much as they can, quicken this inward sence, improve this discerning Power of the Mind, and encourage its Reflections;
they will, as much as they can, quicken this inward sense, improve this discerning Power of the Mind, and encourage its Reflections;
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careful to maintain and keep up the Conscience, tender of its sight as of the Apple of their Eye.
careful to maintain and keep up the Conscience, tender of its sighed as of the Apple of their Eye.
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To this necessary purpose are all Holy Times;
To this necessary purpose Are all Holy Times;
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so many pauses interpos'd, and stops made in our lives, that we may stand still, consider, and look back;
so many pauses interposed, and stops made in our lives, that we may stand still, Consider, and look back;
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a quiet from abroad, to hearken within; to hear what God speaks, not only in his loud, but in his still voice.
a quiet from abroad, to harken within; to hear what God speaks, not only in his loud, but in his still voice.
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To this purpose we come, as now, to the Word of God; to have the Law on our Hearts, refresh'd by that of the Holy Book;
To this purpose we come, as now, to the Word of God; to have the Law on our Hearts, refreshed by that of the Holy Book;
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to have the fleshly Tables, injur'd in Adam, and in us, (as those first of stone were broke in Moses his hand) supplied again,
to have the fleshly Tables, injured in Adam, and in us, (as those First of stone were broke in Moses his hand) supplied again,
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if possible, and corrected by this Authentick Copy;
if possible, and corrected by this Authentic Copy;
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to have our domestick Monitor check'd, it may be, at home, encouraged and assisted by the Publick;
to have our domestic Monitor checked, it may be, At home, encouraged and assisted by the Public;
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to hear the same Reflections made, Directions and Reproofs seconded, by those that speak in our Maker's Name.
to hear the same Reflections made, Directions and Reproofs seconded, by those that speak in our Maker's Name.
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Thus far for the first Supposition, That there is in Mankind a Sence of Good and Ill, Natural Notices of our Duty, which may be suppress'd,
Thus Far for the First Supposition, That there is in Mankind a Sense of Good and Ill, Natural Notices of our Duty, which may be suppressed,
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but ought to be cherished and promoted.
but ought to be cherished and promoted.
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The Other Supposition of the Text is harder to be imagin'd, though it will be granted more easily:
The Other Supposition of the Text is harder to be imagined, though it will be granted more Easily:
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That Men may act contrary to what they know, and persist in that which they condemn.
That Men may act contrary to what they know, and persist in that which they condemn.
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For it may not be difficult to conceive, how a Rational Creature should understand its Duty,
For it may not be difficult to conceive, how a Rational Creature should understand its Duty,
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and be sensible of the design of its Frame:
and be sensible of the Design of its Frame:
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but hardly to be thought, he should oppose his Judgments by his Actions, and consent to what he disallows.
but hardly to be Thought, he should oppose his Judgments by his Actions, and consent to what he disallows.
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And yet this Real Contradiction, between our Will and our Reason, a seeming Contradiction in Nature, is too well attested by Practice, and understood by each of us:
And yet this Real Contradiction, between our Will and our Reason, a seeming Contradiction in Nature, is too well attested by Practice, and understood by each of us:
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it needs no Demonstration, is the Hypothesis of our Nature, and to be confessed by all the Sons of Adam. For it is the Case of all Mankind that St. Paul expresses;
it needs no Demonstration, is the Hypothesis of our Nature, and to be confessed by all the Sons of Adam. For it is the Case of all Mankind that Saint Paul Expresses;
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that which I do, I allow not; but what I hate that do I. that which I do, I allow not; but what I hate that do I.
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Upon the sight of which desperate profligate Condition, He well cries out, O wretched man that I am, who shall deliver me from this body of sin? Who shall deliver me from this inconceivable mystery of Iniquity, this fatal perplex'd Absurdity? How shall I be reconcil'd to my self? But who will reconcile me to my Maker? For if my heart condemn me, God is greater than my heart.
Upon the sighed of which desperate profligate Condition, He well cries out, Oh wretched man that I am, who shall deliver me from this body of since? Who shall deliver me from this inconceivable mystery of Iniquity, this fatal perplexed Absurdity? How shall I be reconciled to my self? But who will reconcile me to my Maker? For if my heart condemn me, God is greater than my heart.
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For as there was certainly an Intention and Design in the Parts of my Body, and their Functions;
For as there was Certainly an Intention and Design in the Parts of my Body, and their Functions;
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so in these Perceptions and Inclinations of my Mind:
so in these Perceptions and Inclinations of my Mind:
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and if we Act not according to this our Creator's first Intention, what other he may have for us we may justly fear;
and if we Act not according to this our Creator's First Intention, what other he may have for us we may justly Fear;
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we transgressing by the arbitrary Pleasure of our own Will, and obnoxious therefore to the Justice of His. Those Notions were imprinted in us by some superiour Cause,
we transgressing by the arbitrary Pleasure of our own Will, and obnoxious Therefore to the justice of His. Those Notions were imprinted in us by Some superior Cause,
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and will not an Account be taken of them by the same hand? So does the Sence of this Law prescrib'd, suppose a Law-giver;
and will not an Account be taken of them by the same hand? So does the Sense of this Law prescribed, suppose a Lawgiver;
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and the Conscience of our Trangressions, infer a Judge.
and the Conscience of our Transgressions, infer a Judge.
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But because infinite other Considerations would direct us to the Being of God, I shall therefore only follow these,
But Because infinite other Considerations would Direct us to the Being of God, I shall Therefore only follow these,
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as they lead us Prisoners to his Judgement seat, and as the Apostle has made the Chain;
as they led us Prisoners to his Judgement seat, and as the Apostle has made the Chain;
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If our hearts condemn us, God is greater than our hearts. For if our hearts have condemned us, the Sentence is not a groundless trifling Thought;If our hearts condemn us, God is greater than our hearts. For if our hearts have condemned us, the Sentence is not a groundless trifling Thought;
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It is the voice of our Constitution, and was suggested by our Maker;
It is the voice of our Constitution, and was suggested by our Maker;
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It carries his Authority along with it, and proceeds from an Oracle in the breast of each Man,
It carries his authority along with it, and proceeds from an Oracle in the breast of each Man,
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as sacred as that on the Breast-plate of Aaron. If our hearts have condemn'd us, this hath been only a Preparatory Hearing,
as sacred as that on the Breastplate of Aaron. If our hearts have condemned us, this hath been only a Preparatory Hearing,
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nor can it be pleaded in bar to another Tryal. We may slight the Sentence, think to Revoke, or endeavour to Erase it:
nor can it be pleaded in bar to Another Trial. We may slight the Sentence, think to Revoke, or endeavour to Erase it:
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but the Record will be remov'd, and the Cause taken out of our hands;
but the Record will be removed, and the Cause taken out of our hands;
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brought finally before a Judge, Omniscient, most Holy, and Omnipotent, from whose sight we can't be Hid, in whose Eye we can't be Innocent,
brought finally before a Judge, Omniscient, most Holy, and Omnipotent, from whose sighed we can't be Hid, in whose Eye we can't be Innocent,
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and to whose Power we must submit. For God is greater than our hearts. God is greater than our hearts, and knoweth all things, adds the Apostle:
and to whose Power we must submit. For God is greater than our hearts. God is greater than our hearts, and Knoweth all things, adds the Apostle:
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as if that Attribute alone were Great enough to confound the Sinners Presumption. From Men we may conceal the Sentence, and pass for Innocent;
as if that Attribute alone were Great enough to confound the Sinners Presumption. From Men we may conceal the Sentence, and pass for Innocent;
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the judgment not to be read on the Forehead, and more gaiety it may be on the Face of the Self-condemn'd:
the judgement not to be read on the Forehead, and more gaiety it may be on the Face of the Self-condemned:
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but the great God was not a stranger to the whole procedure, he saw the fact committed, knew the particular Circumstances of the Crime,
but the great God was not a stranger to the Whole procedure, he saw the fact committed, knew the particular circumstances of the Crime,
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and Articles of the Law, and was present at the whole Conviction;
and Articles of the Law, and was present At the Whole Conviction;
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the guilty Person is still in his Eye, and his Justice knows how to find him.
the guilty Person is still in his Eye, and his justice knows how to find him.
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He is therefore represented to laugh from above, at the folly of those that would abscond from Him;
He is Therefore represented to laugh from above, At the folly of those that would abscond from Him;
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that think they are hid, when Man does not see.
that think they Are hid, when Man does not see.
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He sees the vain disingenuity of those that argue against their Sence, and deny what they Know:
He sees the vain disingenuity of those that argue against their Sense, and deny what they Know:
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their solitary private thoughts are before him, what they own to Themselves, and forebode when they are Alone.
their solitary private thoughts Are before him, what they own to Themselves, and forebode when they Are Alone.
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He sees too the Arts that have been us'd to stifle the Evidence, and corrupt the Judge;
He sees too the Arts that have been used to stifle the Evidence, and corrupt the Judge;
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the Practices to Alter the natural direction, and to defeat the Original Intention; how much we have indeavour'd to change our Constitution, and to new Make our selves,
the Practices to Altar the natural direction, and to defeat the Original Intention; how much we have endeavoured to change our Constitution, and to new Make our selves,
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because we would disown our Creator.
Because we would disown our Creator.
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He was conscious to the Remonstrances, we would not hear, and to the good thoughts, we were able to suppress;
He was conscious to the Remonstrances, we would not hear, and to the good thoughts, we were able to suppress;
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he took notice, when we would take none.
he took notice, when we would take none.
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The sense of good and ill might be taken away, but the nature of it was not:
The sense of good and ill might be taken away, but the nature of it was not:
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that Immoveable boundary stood fast, as the great Depth, as the Everlasting Mountains. Our Minds might be depriv'd of their natural light;
that Immoveable boundary stood fast, as the great Depth, as the Everlasting Mountains. Our Minds might be deprived of their natural Light;
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but God was greater than our hearts, and his knowledge could not be impair'd: as Man may shut his Eyes, but that puts not out the Sun.
but God was greater than our hearts, and his knowledge could not be impaired: as Man may shut his Eyes, but that puts not out the Sun.
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Knew our God, knew Man of us, but as much as we do our selves;
Knew our God, knew Man of us, but as much as we do our selves;
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we should call for the Rocks to cover us, and for the Mountains to shelter us.
we should call for the Rocks to cover us, and for the Mountains to shelter us.
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But what we have observ'd, is but a part of that which lies open to the All-seeing Eye:
But what we have observed, is but a part of that which lies open to the All-seeing Eye:
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in the light of his Countenance are our secret Sins, such as our understanding never mark'd,
in the Light of his Countenance Are our secret Sins, such as our understanding never marked,
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or our Memory has let go.
or our Memory has let go.
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He is greater than our hearts, the searcher of them; He knows how negligently they have watched over our actions,
He is greater than our hearts, the searcher of them; He knows how negligently they have watched over our actions,
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and how little they have improv'd their first notices: our very Conscience, though esteem'd by us too scrupulous, will be accus'd of its defaults; our Judge will be condemn'd;
and how little they have improved their First notices: our very Conscience, though esteemed by us too scrupulous, will be accused of its defaults; our Judge will be condemned;
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and where then shall we appear? Especially when we consider not only the knowledge, but
and where then shall we appear? Especially when we Consider not only the knowledge, but
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Secondly, The Justice and Holiness of our Maker.Secondly, The justice and Holiness of our Maker.
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For though we may have complain'd of the Rigor of our Conscience, as if the Judge in our Breast were inexorable,
For though we may have complained of the Rigor of our Conscience, as if the Judge in our Breast were inexorable,
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and we had better appeal to a Stranger;
and we had better appeal to a Stranger;
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yet we must have been favour'd still, and we have all the while been judges in our Cause:
yet we must have been favoured still, and we have all the while been judges in our Cause:
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if we are condemn'd, it is with reluctancy; and the Sentence can't but be indulgent. But that we expect from God, cannot but be just:
if we Are condemned, it is with reluctancy; and the Sentence can't but be indulgent. But that we expect from God, cannot but be just:
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shall he accept our Person? or the Judge of all the Earth fail to do right,
shall he accept our Person? or the Judge of all the Earth fail to do right,
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for our sakes? As if when he saw a Thief, then he consented with him;
for our sakes? As if when he saw a Thief, then he consented with him;
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and would be partaker with the Adulterers. If our own Hearts have not been able to bear with our Iniquities;
and would be partaker with the Adulterers. If our own Hearts have not been able to bear with our Iniquities;
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have been offended, and griev'd, and complain'd under their intolerable burthen;
have been offended, and grieved, and complained under their intolerable burden;
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if our Eclips'd darkned reason could not but discern the Guilt, and Dust and Ashes abhor the Impurity;
if our Eclipsed darkened reason could not but discern the Gilded, and Dust and Ashes abhor the Impurity;
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if sometimes we have been provok'd even to hate our selves:
if sometime we have been provoked even to hate our selves:
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how must we appear in the sight of Him, to whom the Heavens are not pure, nor the Angels without spot;
how must we appear in the sighed of Him, to whom the Heavens Are not pure, nor the Angels without spot;
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the blessed Holy Being, the most Opposite to what is Irregular, and Impatient of what is Unclean? With what displeasure and Aversation must he have view'd us? and what doom are we to expect? No Pain certainly can be more contrary hereafter to Human Nature,
the blessed Holy Being, the most Opposite to what is Irregular, and Impatient of what is Unclean? With what displeasure and Aversation must he have viewed us? and what doom Are we to expect? No Pain Certainly can be more contrary hereafter to Human Nature,
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than our Wickedness has been to the Divine? If it is irksome to the disposition of our Nature, to be ill directed;
than our Wickedness has been to the Divine? If it is irksome to the disposition of our Nature, to be ill directed;
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and painful to our make, to be distorted, and put out of its first Order;
and painful to our make, to be distorted, and put out of its First Order;
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how will the Author and Creator endure the perverse Change, this defacing his Workmanship, and opposing his Pleasure? Will he not, think we, stand by his Laws,
how will the Author and Creator endure the perverse Change, this defacing his Workmanship, and opposing his Pleasure? Will he not, think we, stand by his Laws,
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and justify his Intention? and how then (in the last place) shall we escape his Power, or abide his Indignation?
and justify his Intention? and how then (in the last place) shall we escape his Power, or abide his Indignation?
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Little have some been able to endure the Regrets of their own thoughts, and what would they have given to have been deliver'd from themselves? Under the judgment of their hearts, they have appear'd indeed as condemn'd Men;
Little have Some been able to endure the Regrets of their own thoughts, and what would they have given to have been Delivered from themselves? Under the judgement of their hearts, they have appeared indeed as condemned Men;
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and their own evil Spirit has sufficiently tormented them:
and their own evil Spirit has sufficiently tormented them:
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so sensible were they of what they had deserv'd, that none but their God could afflict them more;
so sensible were they of what they had deserved, that none but their God could afflict them more;
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but his terrors were Greater still, and they felt not yet his Almighty Arm. Some indeed scape better here;
but his terrors were Greater still, and they felt not yet his Almighty Arm. some indeed escape better Here;
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they have the Address to Over-rule the Sentence of their hearts, or divert the Execution; find other entertainment for their thoughts, and by new guilt deliver themselves from the past;
they have the Address to Overrule the Sentence of their hearts, or divert the Execution; find other entertainment for their thoughts, and by new guilt deliver themselves from the past;
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call in Company for their help against themselves, to rescue, or to intercede; will not be at leisure to hear, nor suffer the Soul to speak;
call in Company for their help against themselves, to rescue, or to intercede; will not be At leisure to hear, nor suffer the Soul to speak;
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drown the Voice of Nature with a noise of Musick, and its fears in Wine. But these are but methods to practise upon themselves;
drown the Voice of Nature with a noise of Music, and its fears in Wine. But these Are but methods to practise upon themselves;
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Arts that can succeed only on our own weak Minds;
Arts that can succeed only on our own weak Minds;
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God is Greater: that Judge is not in our power, nor to be diverted by such Amusements.God is Greater: that Judge is not in our power, nor to be diverted by such Amusements.
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The Sentence therefore aggravated by these unprofitable criminal Delays, will at last be pronounc'd, and as certainly executed:
The Sentence Therefore aggravated by these unprofitable criminal Delays, will At last be pronounced, and as Certainly executed:
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whisper'd before, but then spoke out, by the glorious God that maketh the Thunder;
whispered before, but then spoke out, by the glorious God that makes the Thunder;
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by the God, that speaks to the Dead, and they hearken, to the old Criminals of Ages past,
by the God, that speaks to the Dead, and they harken, to the old Criminals of Ages past,
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and they rise up and appear. Then our Maker must be own'd, when He has twice form'd us;
and they rise up and appear. Then our Maker must be owned, when He has twice formed us;
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must be confess'd, at least by Torture. Then the Difference of Good and Ill, will be sensibly felt; the wide difference plainly discern'd;
must be confessed, At least by Torture. Then the Difference of Good and Ill, will be sensibly felt; the wide difference plainly discerned;
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wide, as the great Gulph betwixt Heaven and Hell. Let us therefore now begin to consider, and timely enter upon the necessary Review:
wide, as the great Gulf betwixt Heaven and Hell. Let us Therefore now begin to Consider, and timely enter upon the necessary Review:
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let us examine our selves for the Reflections we have neglected, and for those we have been able to prevent:
let us examine our selves for the Reflections we have neglected, and for those we have been able to prevent:
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let us recover the Notices we have stifled, and restore the Judicature to GOD within us.
let us recover the Notices we have stifled, and restore the Judicature to GOD within us.
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Let us judge our selves, that we be not judged; and prevent the Condemnation to come.
Let us judge our selves, that we be not judged; and prevent the Condemnation to come.
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Let our Apprehensions of GOD be as Great as His Majesty; and let us think of reconciling our selves to a Power we must obey.
Let our Apprehensions of GOD be as Great as His Majesty; and let us think of reconciling our selves to a Power we must obey.
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For if our hearts condemn us, and we persist to offend;
For if our hearts condemn us, and we persist to offend;
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where is our Hope? Or who is it that shall give the Pardon? Will GOD be less Holy than our selves,
where is our Hope? Or who is it that shall give the Pardon? Will GOD be less Holy than our selves,
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and our Sins less disagreeable to Him? Or will His Judgment want of the Righteousness of ours? And is Iniquity like to find favour there? To practise, what we cannot but condemn, is the highest disingenuity:
and our Sins less disagreeable to Him? Or will His Judgement want of the Righteousness of ours? And is Iniquity like to find favour there? To practice, what we cannot but condemn, is the highest disingenuity:
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but to expect that what we can't but condemn, should not be condemned by GOD, is a Blasphemous Presumption.
but to expect that what we can't but condemn, should not be condemned by GOD, is a Blasphemous Presumption.
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And if, in the Course of a vicious Life, our hearts condemn us not; (a Supposition St. John would not make):
And if, in the Course of a vicious Life, our hearts condemn us not; (a Supposition Saint John would not make):
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we have then more yet to dread, lest we should have been already condemn'd by the Almighty,
we have then more yet to dread, lest we should have been already condemned by the Almighty,
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and given up to this reprobate Mind;
and given up to this Reprobate Mind;
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lest our Consciences, sear'd so as with a hot Iron, should have been branded by a Judicial Sentence from above.
lest our Consciences, seared so as with a hight Iron, should have been branded by a Judicial Sentence from above.
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Our Case is desperate indeed, abandon'd by our selves, and given over by our Maker.
Our Case is desperate indeed, abandoned by our selves, and given over by our Maker.
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We hear no more of the Inferiour Judge deputed to fit in our hearts, to enquire and to determine:
We hear no more of the Inferior Judge deputed to fit in our hearts, to inquire and to determine:
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but we shall not so escape, he is assaulted and slain by our Treason;
but we shall not so escape, he is assaulted and slave by our Treason;
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a Treason added to our other Crimes, committed against the Sovereign, the proper Conusance of the Great and Terrible Day.
a Treason added to our other Crimes, committed against the Sovereign, the proper Conusance of the Great and Terrible Day.
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But if, when our hearts have condemned us, we repent and amend; are griev'd for what we cannot recall;
But if, when our hearts have condemned us, we Repent and amend; Are grieved for what we cannot Recall;
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and resolv'd hereafter to obey the Directions of our Reason: Our future good Deeds cannot indeed blot out the committed Ill;
and resolved hereafter to obey the Directions of our Reason: Our future good deeds cannot indeed blot out the committed Ill;
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nor our Hearts pardon us, and reverse the Sentence it has justly pass'd:
nor our Hearts pardon us, and reverse the Sentence it has justly passed:
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but, to our Comfort, God is greater; He can pardon our Faults, and will do away our fences;
but, to our Comfort, God is greater; He can pardon our Faults, and will do away our fences;
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by Him we are restor'd as at the beginning, and it is the part then of Satan, not of our Hearts, to accuse us.
by Him we Are restored as At the beginning, and it is the part then of Satan, not of our Hearts, to accuse us.
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Who shall lay any thing to the charge of God's Elect, is the Challenge then of St. Paul? It is God that justifieth, who is he that condemneth? Who shall lay any thing to the charge of God's Elect, is the Challenge then of Saint Paul? It is God that Justifieth, who is he that Condemneth?
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And then when a New Life shall have proceeded from this Beginning; a Life clear of Ʋnjustice, Intemperance, Profaneness;
And then when a New Life shall have proceeded from this Beginning; a Life clear of Ʋnjustice, Intemperance, Profaneness;
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Actions always unnatural to Man, but at last his surest Aversion, and most dreaded Horrour:
Actions always unnatural to Man, but At last his Surest Aversion, and most dreaded Horror:
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when Temperance in our selves, Charity to Men, Services and Duty to our GOD, shall have traced out a fair and happy way to Heaven;
when Temperance in our selves, Charity to Men, Services and Duty to our GOD, shall have traced out a fair and happy Way to Heaven;
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a course, upon the Reflection, the most delightful and agreeable sight to a Humane Mind:
a course, upon the Reflection, the most delightful and agreeable sighed to a Humane Mind:
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when at the Even of our Days we shall come to review our Actions, and see, with a satisfaction like to that of our Creatour, That all is Good:
when At the Even of our Days we shall come to review our Actions, and see, with a satisfaction like to that of our Creator, That all is Good:
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with Him we shall enter into a Sabbath too;
with Him we shall enter into a Sabbath too;
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and on our Deathbeds be in a State of Rest and unspeakable Joy, greater than Voluptuousness, Honour and Riches ever afforded the ungodly Offender;
and on our Deathbeds be in a State of Rest and unspeakable Joy, greater than Voluptuousness, Honour and Riches ever afforded the ungodly Offender;
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the same Instinct that prompted us before to our Duty, assuring us now of a Reward;
the same Instinct that prompted us before to our Duty, assuring us now of a Reward;
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and adding, to the pleasing View of the past time, the glorious Prospect of an infinitely happy Eternity to come.
and adding, to the pleasing View of the past time, the glorious Prospect of an infinitely happy Eternity to come.
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With those then who have so liv'd, like the Creatures of GOD, and according to the Truth of their Humane Nature;
With those then who have so lived, like the Creatures of GOD, and according to the Truth of their Humane Nature;
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He will likewise deal according to the infinite Goodness and Kindness of his own;
He will likewise deal according to the infinite goodness and Kindness of his own;
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acknowledging them for His, whom He finds after his Image, and advancing them to a greater Likeness, and nearer Approach:
acknowledging them for His, whom He finds After his Image, and advancing them to a greater Likeness, and nearer Approach:
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Well done, thou Good, thou Faithful and Obedient Creature, enter thou into the Joy of thy Maker. Well done, thou Good, thou Faithful and Obedient Creature, enter thou into the Joy of thy Maker.
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Thither may He please to bring us all by the Merits of His Son, and the Assistance of His Spirit: Thither may He please to bring us all by the Merits of His Son, and the Assistance of His Spirit:
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and to Them in their Trinity, &c. FINIS.and to Them in their Trinity, etc. FINIS.
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