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A SERMON Preached before the KING, Febr. 26th 1674 / 5. PSAL. 119. 59. I thought on my ways, and turned my feet unto thy testimonies.
A SERMON Preached before the KING, February 26th 1674 / 5. PSALM 119. 59. I Thought on my ways, and turned my feet unto thy testimonies.
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THE two great causes of the ruine of men, are Infidelity and want of consideration. Some do not believe the principles of Religion,
THE two great Causes of the ruin of men, Are Infidelity and want of consideration. some do not believe the principles of Religion,
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or at least have by arguing against them rendered them so doubtful to themselves, as to take away the force and efficacy of them:
or At least have by arguing against them rendered them so doubtful to themselves, as to take away the force and efficacy of them:
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But these are but a very small part of mankind, in comparison of those who perish for want of considering these things.
But these Are but a very small part of mankind, in comparison of those who perish for want of considering these things.
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For most men take the principles of Religion for granted, That there is a God, and a Providence, and a State of Rewards and Punishments after this life, and never entertained any considerable doubt in their minds to the contrary:
For most men take the principles of Religion for granted, That there is a God, and a Providence, and a State of Rewards and Punishments After this life, and never entertained any considerable doubt in their minds to the contrary:
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But for all this, they never attended to the proper and natural consequences of these principles,
But for all this, they never attended to the proper and natural consequences of these principles,
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nor applyed them to their own case;
nor applied them to their own case;
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They never seriously considered the notorious inconsistency of their lives with this belief, and what manner of persons they ought to be who are verily perswaded of the truth of these things.
They never seriously considered the notorious inconsistency of their lives with this belief, and what manner of Persons they ought to be who Are verily persuaded of the truth of these things.
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For no man that is convinced that there is a God, and considers the necessary and immediate consequences of such a perswasion, can think it safe to affront Him by a wicked life:
For no man that is convinced that there is a God, and considers the necessary and immediate consequences of such a persuasion, can think it safe to affront Him by a wicked life:
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No man that believes the infinite happiness and misery of another world, and considers withall that one of these shall certainly be his portion, according as he demeans himself in this present life, can think it indifferent what course he takes.
No man that believes the infinite happiness and misery of Another world, and considers withal that one of these shall Certainly be his portion, according as he demeans himself in this present life, can think it indifferent what course he Takes.
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Men may thrust away these thoughts, and keep them out of their minds for a long time;
Men may thrust away these thoughts, and keep them out of their minds for a long time;
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but no man that enters into the serious consideration of these matters, can possibly think it a thing indifferent to him whether he be happy or miserable for ever.
but no man that enters into the serious consideration of these matters, can possibly think it a thing indifferent to him whither he be happy or miserable for ever.
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So that a great part of the evils of mens lives would be cured, if they would but once lay them to heart;
So that a great part of the evils of men's lives would be cured, if they would but once lay them to heart;
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would they but seriously consider the consequences of a wicked life, they would see so plain reason and so urgent a necessity for the reforming of it, that they would not venture to continue any longer in it.
would they but seriously Consider the consequences of a wicked life, they would see so plain reason and so urgent a necessity for the reforming of it, that they would not venture to continue any longer in it.
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This course David took here in the Text, and he found the happy success of it;
This course David took Here in the Text, and he found the happy success of it;
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I thought on my ways, and turned my feet unto thy testimonies. In which Words there are these two things considerable.I Thought on my ways, and turned my feet unto thy testimonies. In which Words there Are these two things considerable.
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I. The course which David here took for the reforming of his life; I thought on my ways.
I. The course which David Here took for the reforming of his life; I Thought on my ways.
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II. The success of this course. It produced actual and speedy reformation; I thought on my ways, and turned my feet unto thy testimonies;
II The success of this course. It produced actual and speedy Reformation; I Thought on my ways, and turned my feet unto thy testimonies;
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I made haste and delayed not to keep thy commandments. These are the two heads of my following discourse;I made haste and delayed not to keep thy Commandments. These Are the two Heads of my following discourse;
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which when I have spoken to, I shall endeavour to perswade my self and you to take the same course which David here did,
which when I have spoken to, I shall endeavour to persuade my self and you to take the same course which David Here did,
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and God grant that it may have the same effect. I. We will consider the course which David here took for the reforming of his life;
and God grant that it may have the same Effect. I. We will Consider the course which David Here took for the reforming of his life;
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I thought on my ways, or, as the words are rendered in our old Translation, I called mine own ways to remembrance. I Thought on my ways, or, as the words Are rendered in our old translation, I called mine own ways to remembrance.
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And this may either signifie a general survey and examination of his life, respecting indifferently the good or bad actions of it:
And this may either signify a general survey and examination of his life, respecting indifferently the good or bad actions of it:
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Or else, which is more probable, it may specially refer to the sins and miscarriages of his life;
Or Else, which is more probable, it may specially refer to the Sins and miscarriages of his life;
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I thought on my ways, that is, I called my sins to remembrance.I Thought on my ways, that is, I called my Sins to remembrance.
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Neither of these senses can be much amiss in order to the effect mentioned in the Text, viz. the reformation and amendment of our lives;
Neither of these Senses can be much amiss in order to the Effect mentioned in the Text, viz. the Reformation and amendment of our lives;
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and therefore neither of them can reasonably be excluded, though I shall principally insist upon the later.
and Therefore neither of them can reasonably be excluded, though I shall principally insist upon the later.
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1. This thinking of our ways may signifie a general survey and examination of our lives, respecting indifferently our good and bad actions.
1. This thinking of our ways may signify a general survey and examination of our lives, respecting indifferently our good and bad actions.
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For Way is a Metaphorical word, denoting the course of a mans life and actions.
For Way is a Metaphorical word, denoting the course of a men life and actions.
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I thought on my ways, that is, I examined my life, and called my self to a strict account for the actions of it;I Thought on my ways, that is, I examined my life, and called my self to a strict account for the actions of it;
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I compared them with the Law of God the rule and measure of my duty, and considered how far I had obeyed that Law or offended against it;
I compared them with the Law of God the Rule and measure of my duty, and considered how Far I had obeyed that Law or offended against it;
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how much evil I had been guilty of, and how little good I had done, in comparison of what I might and ought to have done:
how much evil I had been guilty of, and how little good I had done, in comparison of what I might and ought to have done:
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That by this means I might come to understand the true state and condition of my soul,
That by this means I might come to understand the true state and condition of my soul,
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and discerning how many and great my faults and defects were, I might amend whatever was amiss, and be more careful of my duty for the future.
and discerning how many and great my Faults and defects were, I might amend whatever was amiss, and be more careful of my duty for the future.
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And it must needs be a thing of excellent use, for men to set apart some particular times for the examination of themselves, that they may know how accounts stand between God and them.
And it must needs be a thing of excellent use, for men to Set apart Some particular times for the examination of themselves, that they may know how accounts stand between God and them.
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Pythagoras (or whoever was the Author of those golden verses which pass under his name) doth especially recommend this practice to his Scholars, every night before they slept, to call themselves to account for the actions of the day past;Pythagoras (or whoever was the Author of those golden Verses which pass under his name) does especially recommend this practice to his Scholars, every night before they slept, to call themselves to account for the actions of the day past;
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enquiring wherein they had transgressed, what good they had done that day, or omitted to do.
inquiring wherein they had transgressed, what good they had done that day, or omitted to do.
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And this no doubt is an admirable means to improve men in virtue, a most effectual way to keep our consciences continually waking and tender,
And this no doubt is an admirable means to improve men in virtue, a most effectual Way to keep our Consciences continually waking and tender,
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and to make us stand in awe of our selves, and afraid to sin, when we know before hand that we must give so severe an account to our selves of every action.
and to make us stand in awe of our selves, and afraid to since, when we know before hand that we must give so severe an account to our selves of every actium.
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And certainly it is a great piece of wisdom to make up our accounts as frequently as we can, that our repentance may in some measure keep pace with the errors and failings of our lives,
And Certainly it is a great piece of Wisdom to make up our accounts as frequently as we can, that our Repentance may in Some measure keep pace with the errors and failings of our lives,
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and that we may not be oppressed and confounded by the insupportable weight of the sins of a whole life falling upon us at once;
and that we may not be oppressed and confounded by the insupportable weight of the Sins of a Whole life falling upon us At once;
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and that perhaps at the very worst time, when we are sick and weak, and have neither understanding nor leisure to recollect our selves,
and that perhaps At the very worst time, when we Are sick and weak, and have neither understanding nor leisure to recollect our selves,
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and to call our sins distinctly to remembrance, much less to exercise any fit and proper acts of repentance for them.
and to call our Sins distinctly to remembrance, much less to exercise any fit and proper acts of Repentance for them.
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For there is nothing to be done in Religion when our Reason is once departed from us;
For there is nothing to be done in Religion when our Reason is once departed from us;
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then darkness hath overtaken us indeed, and the night is come when no man can work.
then darkness hath overtaken us indeed, and the night is come when no man can work.
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But though we were never so sensible, and should do all we can at that time,
But though we were never so sensible, and should do all we can At that time,
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yet after all this, how it will go with us God alone knows.
yet After all this, how it will go with us God alone knows.
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I am sure it is too much presumption for any man to be confident that one general and confused act of repentance will serve his turn for the sins of his whole life.
I am sure it is too much presumption for any man to be confident that one general and confused act of Repentance will serve his turn for the Sins of his Whole life.
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Therefore there is great reason why we should often examine our selves, both in order to the amendment of our lives,
Therefore there is great reason why we should often examine our selves, both in order to the amendment of our lives,
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and the ease of our consciences when we come to dye.
and the ease of our Consciences when we come to die.
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2. This thinking of our ways may particularly and specially refer to the sins and miscarriages of our lives:
2. This thinking of our ways may particularly and specially refer to the Sins and miscarriages of our lives:
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I thought on my ways, that is, I called my sins to remembrance;I Thought on my ways, that is, I called my Sins to remembrance;
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I took a particular account of the errors of my life, and laid them seriously to heart;
I took a particular account of the errors of my life, and laid them seriously to heart;
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I considered all the circumstances and consequences of them, and all other things belonging to them;
I considered all the Circumstances and consequences of them, and all other things belonging to them;
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and reasoning the matter throughly with my self, came to a peremptory and fixed resolution of breaking off this wicked course of life,
and reasoning the matter thoroughly with my self, Come to a peremptory and fixed resolution of breaking off this wicked course of life,
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and betaking my self to the obedience of God's Laws.
and betaking my self to the Obedience of God's Laws.
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And the consideration of our ways taken in this sense (which seems to be the more probable meaning of the Words) may reasonably imply in it these following particulars. 1. The taking of a particular account of our fins, together with the several circumstances and aggravations of them. 2. A hearty trouble and sorrow for them;
And the consideration of our ways taken in this sense (which seems to be the more probable meaning of the Words) may reasonably imply in it these following particulars. 1. The taking of a particular account of our fins, together with the several Circumstances and aggravations of them. 2. A hearty trouble and sorrow for them;
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I thought on my ways, that is, I laid them sadly to heart. 3. A serious consideration of the evil and unreasonableness of a sinful course. 4. A due sense of the fearful and fatal consequences of a wicked life. 5. A full conviction of the necessity of quitting this course. 6. An apprehension of the possibility of doing this.I Thought on my ways, that is, I laid them sadly to heart. 3. A serious consideration of the evil and unreasonableness of a sinful course. 4. A due sense of the fearful and fatal consequences of a wicked life. 5. A full conviction of the necessity of quitting this course. 6. an apprehension of the possibility of doing this.
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1. The taking of a particular account of our sins, together with the several circumstances and aggravations of them.
1. The taking of a particular account of our Sins, together with the several Circumstances and aggravations of them.
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And to this end, we may do well to reflect particularly upon the several stages and periods of our lives,
And to this end, we may do well to reflect particularly upon the several stages and periods of our lives,
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and to recollect at least the principal miscarriages belonging to each of them.
and to recollect At least the principal miscarriages belonging to each of them.
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And the better to enable us hereto, it will be useful to have before our eyes some abridgement or summary of the Laws of God, containing the chief heads of duties and sins, of virtues and vices;
And the better to enable us hereto, it will be useful to have before our eyes Some abridgement or summary of the Laws of God, containing the chief Heads of duties and Sins, of Virtues and vices;
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For this will help to bring many of our faults and neglects to our remembrance, which otherwise perhaps would have been forgotten by us.
For this will help to bring many of our Faults and neglects to our remembrance, which otherwise perhaps would have been forgotten by us.
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We should likewise consider the several relations wherein we have stood to others, and how far we have transgressed or failed of our duty in any of those respects.
We should likewise Consider the several relations wherein we have stood to Others, and how Far we have transgressed or failed of our duty in any of those respects.
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And having thus far made up our sad account, we may in a great measure understand the number and greatness of our sins;
And having thus Far made up our sad account, we may in a great measure understand the number and greatness of our Sins;
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abating for some particulars which are slipp'd out of our memory, and for sins of ignorance,
abating for Some particulars which Are slipped out of our memory, and for Sins of ignorance,
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and dayly infirmities, which are innumerable. By all which we may see, what vile wretches and grievous offenders we have been:
and daily infirmities, which Are innumerable. By all which we may see, what vile wretches and grievous offenders we have been:
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especially if we take into consideration the several heavy circumstances of our sins, which do above measure aggravate them;
especially if we take into consideration the several heavy Circumstances of our Sins, which do above measure aggravate them;
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the heinousness of many of them, as to their nature, and the injurious consequences of them to the person,
the heinousness of many of them, as to their nature, and the injurious consequences of them to the person,
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or estate, or reputation of our neighbour;
or estate, or reputation of our neighbour;
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their having been committed against the clear knowledg of our duty, against the frequent checks and convictions of our consciences, telling us when we did them that we did amiss;
their having been committed against the clear knowledge of our duty, against the frequent Checks and convictions of our Consciences, telling us when we did them that we did amiss;
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against so many motions and suggestions of Gods Holy Spirit, so many admonitions and reproofs from others;
against so many motions and suggestions of God's Holy Spirit, so many admonitions and reproofs from Others;
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and contrary to our own most serious vows and resolutions, renewed at several times, especially upon the receiving of the blessed Sacrament,
and contrary to our own most serious vows and resolutions, renewed At several times, especially upon the receiving of the blessed Sacrament,
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and in times of sickness and distress:
and in times of sickness and distress:
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and all this notwithstanding the plainest declarations of Gods will to the contrary, notwithstanding the terrors of the Lord and the wrath of God revealed from heaven against all ungodliness and unrighteousness of men;
and all this notwithstanding the Plainest declarations of God's will to the contrary, notwithstanding the terrors of the Lord and the wrath of God revealed from heaven against all ungodliness and unrighteousness of men;
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notwithstanding the cruel sufferings of the Son of God for our sins, and the most merciful offers of pardon and reconciliation in his blood:
notwithstanding the cruel sufferings of the Son of God for our Sins, and the most merciful offers of pardon and reconciliation in his blood:
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Add to this the scandal of our wicked lives to our holy Religion, the ill example of them to the corrupting and debauching of others, the affront of them to the Divine Authority,
Add to this the scandal of our wicked lives to our holy Religion, the ill Exampl of them to the corrupting and debauching of Others, the affront of them to the Divine authority,
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and the horrible ingratitude of them to the mercy and goodness and patience of God, to which we have such infinite obligations.
and the horrible ingratitude of them to the mercy and Goodness and patience of God, to which we have such infinite obligations.
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Thus we should set our sins in order before our eyes, with the several aggravations of them.
Thus we should Set our Sins in order before our eyes, with the several aggravations of them.
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2. A hearty trouble and sorrow for sin; I thought on my ways, that is, I laid my sins sadly to heart.
2. A hearty trouble and sorrow for since; I Thought on my ways, that is, I laid my Sins sadly to heart.
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And surely whenever we remember the faults and follies of our lives, we cannot but be inwardly touched and sensibly grieved at the thoughts of them;
And surely whenever we Remember the Faults and follies of our lives, we cannot but be inwardly touched and sensibly grieved At the thoughts of them;
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we cannot but hang down our heads, and smite upon our breasts, and be in pain and heaviness at our very hearts.
we cannot but hang down our Heads, and smite upon our breasts, and be in pain and heaviness At our very hearts.
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I know that the tempers of men are very different, and therefore I do not say that tears are absolutely necessary to repentance,
I know that the tempers of men Are very different, and Therefore I do not say that tears Are absolutely necessary to Repentance,
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but they do very well become it; and a thorough sense of sin will almost melt the most hard and obdurate disposition,
but they do very well become it; and a thorough sense of since will almost melt the most hard and obdurate disposition,
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and fetch water out of a very rock.
and fetch water out of a very rock.
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To be sure, the consideration of our ways should cause inward trouble and confusion in our minds.
To be sure, the consideration of our ways should cause inward trouble and confusion in our minds.
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The least we can do when we have done amiss, is to be sorry for it, to condemn our own folly,
The least we can do when we have done amiss, is to be sorry for it, to condemn our own folly,
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and to be full of indignation and displeasure against our selves for what we have done,
and to be full of Indignation and displeasure against our selves for what we have done,
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and to resolve never to do the like again.
and to resolve never to do the like again.
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And let us make sure that our trouble and sorrow for sin have this effect, to make us leave our sins;
And let us make sure that our trouble and sorrow for since have this Effect, to make us leave our Sins;
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and then we shall need to be the less solicitous about the degrees and outward expressions of it.
and then we shall need to be the less solicitous about the Degrees and outward expressions of it.
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3. A serious consideration of the evil and unreasonableness of a sinful course.
3. A serious consideration of the evil and unreasonableness of a sinful course.
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That sin is the stain and blemish of our natures, the reproach of our reason and understanding, the disease and the deformity of our souls, the great enemy of our peace, the cause of all our fears and troubles:
That since is the stain and blemish of our nature's, the reproach of our reason and understanding, the disease and the deformity of our Souls, the great enemy of our peace, the cause of all our fears and Troubles:
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That whenever we do a wicked action, we go contrary to the clearest dictates of our reason and conscience, to our plain and true interest,
That whenever we do a wicked actium, we go contrary to the Clearest dictates of our reason and conscience, to our plain and true Interest,
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and to the strongest tyes and obligations of duty and gratitude.
and to the Strongest ties and obligations of duty and gratitude.
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And which renders it yet more unreasonable, sin is a voluntary evil which men wilfully bring upon themselves.
And which renders it yet more unreasonable, since is a voluntary evil which men wilfully bring upon themselves.
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Other evils may be forced upon us, whether we will or no;
Other evils may be forced upon us, whither we will or no;
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a man may be poor or sick by misfortune, but no man is wicked and vitious but by his own choice.
a man may be poor or sick by misfortune, but no man is wicked and vicious but by his own choice.
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How do we betray our folly and weakness, by suffering our selves to be hurried away by every foolish lust and passion, to do things which we know to be prejudicial and hurtful to our selves;
How do we betray our folly and weakness, by suffering our selves to be hurried away by every foolish lust and passion, to do things which we know to be prejudicial and hurtful to our selves;
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and so base and unworthy in themselves, that we are ashamed to do them, not only in the presence of a wise man,
and so base and unworthy in themselves, that we Are ashamed to do them, not only in the presence of a wise man,
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but even of a child or a fool.
but even of a child or a fool.
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So that if sin were followed with no other punishment, besides the guilt of having done a shameful thing, a man would not by intemperance make himself a fool and a beast;
So that if since were followed with no other punishment, beside the guilt of having done a shameful thing, a man would not by intemperance make himself a fool and a beast;
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one would not be false and unjust, treacherous or unthankful, if for no other reason,
one would not be false and unjust, treacherous or unthankful, if for no other reason,
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yet out of meer greatness and generosity of mind, out of respect to the dignity of his nature,
yet out of mere greatness and generosity of mind, out of respect to the dignity of his nature,
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and out of very reverence to his own reason and understanding.
and out of very Reverence to his own reason and understanding.
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For let Witty men say what they will in defence of their vices, there are so many natural acknowledgments of the evil and unreasonableness of sin, that the matter is past all denial:
For let Witty men say what they will in defence of their vices, there Are so many natural acknowledgments of the evil and unreasonableness of since, that the matter is passed all denial:
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Men are generally galled and uneasie at the thoughts of an evil action, both before and after they have committed it;
Men Are generally galled and uneasy At the thoughts of an evil actium, both before and After they have committed it;
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they are ashamed to be taken in a crime, and heartily vexed and provoked whenever they are upbraided with it;
they Are ashamed to be taken in a crime, and heartily vexed and provoked whenever they Are upbraided with it;
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and 'tis very observable, that though the greater part of the world was always bad,
and it's very observable, that though the greater part of the world was always bad,
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and vice hath ever had more servants and followers to cry it up, yet never was there any Age so degenerate, in which Vice could get the better of Virtue in point of general esteem and reputation:
and vice hath ever had more Servants and followers to cry it up, yet never was there any Age so degenerate, in which Vice could get the better of Virtue in point of general esteem and reputation:
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Even they whose wills have been most enslaved to sin, could never yet so far bribe and corrupt their understandings,
Even they whose wills have been most enslaved to since, could never yet so Far bribe and corrupt their understandings,
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as to make them give full approbation to it. 4. A due sense of the fearful and fatal consequences of a wicked life.
as to make them give full approbation to it. 4. A due sense of the fearful and fatal consequences of a wicked life.
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And these are so sad and dreadful, and the danger of them so evident, and so perpetually threatning us, that no temptation can be sufficient to excuse a man to himself and his own reason for venturing upon them.
And these Are so sad and dreadful, and the danger of them so evident, and so perpetually threatening us, that no temptation can be sufficient to excuse a man to himself and his own reason for venturing upon them.
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A principal point of wisdom is to look to the End of things;
A principal point of Wisdom is to look to the End of things;
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not only to consider the present pleasure and advantage of any thing, but also the ill consequences of it for the future;
not only to Consider the present pleasure and advantage of any thing, but also the ill consequences of it for the future;
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and to ballance them one against the other. Now sin in its own nature tends to make men miserable.
and to balance them one against the other. Now sin in its own nature tends to make men miserable.
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It certainly causes trouble and disquiet of mind:
It Certainly Causes trouble and disquiet of mind:
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And to a considerate man, that knows how to value the ease and satisfaction of his own mind, there cannot be a greater argument against sin,
And to a considerate man, that knows how to valve the ease and satisfaction of his own mind, there cannot be a greater argument against since,
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than to consider that the forsaking of it is the only way to find rest to our souls.
than to Consider that the forsaking of it is the only Way to find rest to our Souls.
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Besides this, every vice is naturally attended with some particular mischief and inconvenience, which maketh it even in this life a punishment to it self;
Beside this, every vice is naturally attended with Some particular mischief and inconvenience, which makes it even in this life a punishment to it self;
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and commonly, the providence of God and his just judgment upon sinners strikes in to heighten the mischievous consequences of a sinful course.
and commonly, the providence of God and his just judgement upon Sinners strikes in to heighten the mischievous consequences of a sinful course.
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This we have represented in the Parable of the Prodigal; his riotous course of life did naturally and of it self bring him to want,
This we have represented in the Parable of the Prodigal; his riotous course of life did naturally and of it self bring him to want,
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but the providence of God likewise concurred to render his condition more miserable, at the same time there arose a mighty famine in the land;
but the providence of God likewise concurred to render his condition more miserable, At the same time there arose a mighty famine in the land;
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so that he did not only want wherewithall to supply himself, but was cut off from all hopes of relief from the abundance and superfluity of others.
so that he did not only want wherewithal to supply himself, but was Cut off from all hope's of relief from the abundance and superfluity of Others.
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Sin brings many miseries upon us, and God many times sends more and greater than sin brings;
since brings many misery's upon us, and God many times sends more and greater than since brings;
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and the further we go on in a sinful course, the more miseries and the greater difficulties we involve our selves in.
and the further we go on in a sinful course, the more misery's and the greater difficulties we involve our selves in.
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But all these are but light and inconsiderable, in comparison of the dreadful miseries of another world;
But all these Are but Light and inconsiderable, in comparison of the dreadful misery's of Another world;
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to the danger whereof, every man that lives a wicked life doth every moment expose himself.
to the danger whereof, every man that lives a wicked life does every moment expose himself.
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So that if we could conquer shame, and had stupidity enough to bear the infamy and reproach of our vices,
So that if we could conquer shame, and had stupidity enough to bear the infamy and reproach of our vices,
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and the upbraidings of our consciences for them, and the temporal mischiefs and inconveniences of them;
and the upbraidings of our Consciences for them, and the temporal mischiefs and inconveniences of them;
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though for the present gratifying of our lusts we could brook and dispence with all these,
though for the present gratifying of our Lustiest we could brook and dispense with all these,
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yet the consideration of the end and issue of a sinful course, is an invincible objection against it, and never to be answered;
yet the consideration of the end and issue of a sinful course, is an invincible objection against it, and never to be answered;
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though the violence of our sensual appetites and inclinations should be able to bear down all temporal considerations whatsoever,
though the violence of our sensual appetites and inclinations should be able to bear down all temporal considerations whatsoever,
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yet methinks the interest of our everlasting happiness should lye near our hearts, the consideration of another world should mightily amaze and startle us;
yet methinks the Interest of our everlasting happiness should lie near our hearts, the consideration of Another world should mightily amaze and startle us;
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the horrors of eternal darkness, and the dismal thought of being miserable for ever, should effectually discourage any man from a wicked life.
the horrors of Eternal darkness, and the dismal Thought of being miserable for ever, should effectually discourage any man from a wicked life.
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And this danger continually threatens the sinner, and may, if God be not merciful to him, happen to surprize him the next moment.
And this danger continually threatens the sinner, and may, if God be not merciful to him, happen to surprise him the next moment.
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And can we make too much haste, to fly from so great and apparent a danger? When will we think of saving our selves, is not when (for ought we know) we are upon the very brink of ruine,
And can we make too much haste, to fly from so great and apparent a danger? When will we think of Saving our selves, is not when (for ought we know) we Are upon the very brink of ruin,
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and just ready to drop into destruction?
and just ready to drop into destruction?
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5. Upon this naturally follows, a full conviction of the necessity of quitting this wicked course.
5. Upon this naturally follows, a full conviction of the necessity of quitting this wicked course.
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And Necessity is always a powerful and over-ruling argument, and doth rather compel than perswade: And after it is once evident leaves no place for further deliberation.
And Necessity is always a powerful and overruling argument, and does rather compel than persuade: And After it is once evident leaves no place for further deliberation.
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And the greater the necessity is, it is still the more cogent argument. For whatever is necessary, is so in order to some end;
And the greater the necessity is, it is still the more cogent argument. For whatever is necessary, is so in order to Some end;
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and the greater the end, the greater is the necessity of the means without which that end cannot be obtained.
and the greater the end, the greater is the necessity of the means without which that end cannot be obtained.
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Now the chief and last end of all Reasonable creatures is happiness, and therefore whatever is necessary in order to that, hath the highest degree of rational and moral necessity.
Now the chief and last end of all Reasonable creatures is happiness, and Therefore whatever is necessary in order to that, hath the highest degree of rational and moral necessity.
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We are not capable of happiness, till we have left our sins, for without holiness no man shall see the Lord.
We Are not capable of happiness, till we have left our Sins, for without holiness no man shall see the Lord.
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But though men are convinced of this necessity, yet this doth not always enforce a present change;
But though men Are convinced of this necessity, yet this does not always enforce a present change;
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because men hope they may continue in their sins, and remedy all at last by repentance.
Because men hope they may continue in their Sins, and remedy all At last by Repentance.
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But this is so great a hazard in all respects, that there is no venturing upon it:
But this is so great a hazard in all respects, that there is no venturing upon it:
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And in matters of greatest concernment wise men will run no hazards, if they can help it.
And in matters of greatest concernment wise men will run no hazards, if they can help it.
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David was so sensible of this danger, that he would not defer his repentance and the change of his life for one moment;David was so sensible of this danger, that he would not defer his Repentance and the change of his life for one moment;
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I thought on my ways, and turned my feet unto thy testimonies: I made haste and delayed not to keep thy commandments. I Thought on my ways, and turned my feet unto thy testimonies: I made haste and delayed not to keep thy Commandments.
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This day, this hour, for ought we know, may be the last opportunity of making our peace with God.This day, this hour, for ought we know, may be the last opportunity of making our peace with God.
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Therefore we should make haste out of this dangerous state, as Lot did out of Sodom, lest fire and brimstone overtake us.
Therefore we should make haste out of this dangerous state, as Lot did out of Sodom, lest fire and brimstone overtake us.
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He that cannot promise himself the next moment, hath a great deal of reason to seize upon the present opportunity.
He that cannot promise himself the next moment, hath a great deal of reason to seize upon the present opportunity.
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While we are lingering in our sins, if God be not merciful to us, we shall be consumed.
While we Are lingering in our Sins, if God be not merciful to us, we shall be consumed.
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Therefore make haste, sinner, and escape for thy life, lest evil overtake thee. 6. Lastly, An apprehension of the possibility of making this change.
Therefore make haste, sinner, and escape for thy life, lest evil overtake thee. 6. Lastly, an apprehension of the possibility of making this change.
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God who designed us for happiness at first, and after we had made a forfeiture of it by sin, was pleased to restore us again to the capacity of it by the Redemption of our blessed Lord and Saviour, hath made nothing necessary to our happiness that is impossible for us to do;
God who designed us for happiness At First, and After we had made a forfeiture of it by since, was pleased to restore us again to the capacity of it by the Redemption of our blessed Lord and Saviour, hath made nothing necessary to our happiness that is impossible for us to do;
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either of our selves, or by the assistance of that grace which he is ready to afford us,
either of our selves, or by the assistance of that grace which he is ready to afford us,
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if we heartily beg it of him. For that is possible to us, which we may do by the assistance of another,
if we heartily beg it of him. For that is possible to us, which we may do by the assistance of Another,
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if we may have that assistance for asking: And God hath promised to give his holy Spirit to them that ask him.
if we may have that assistance for asking: And God hath promised to give his holy Spirit to them that ask him.
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So that notwithstanding the great corruption and weakness of our natures, since the grace of God which brings salvation hath appeared, it is not absolutely out of our power to leave our sins, and to turn to God:
So that notwithstanding the great corruption and weakness of our nature's, since the grace of God which brings salvation hath appeared, it is not absolutely out of our power to leave our Sins, and to turn to God:
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For that may truly be said to be in our power, which God hath promised to enable us to do,
For that may truly be said to be in our power, which God hath promised to enable us to do,
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if we be not wanting to our selves. So that there is nothing on Gods part to hinder this change.
if we be not wanting to our selves. So that there is nothing on God's part to hinder this change.
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He hath solemnly declared, that he sincerely desires it, and that he is ready to assist our good resolutions to this purpose.
He hath solemnly declared, that he sincerely Desires it, and that he is ready to assist our good resolutions to this purpose.
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And most certainly, when he tells us, that he hath no pleasure in the death of a sinner,
And most Certainly, when he tells us, that he hath no pleasure in the death of a sinner,
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but rather that he should turn from his wickedness and live; but rather that he should turn from his wickedness and live;
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that he would have all men to be saved, and to come to the knowledg of the truth;
that he would have all men to be saved, and to come to the knowledge of the truth;
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that he would not that any should perish, but that all should come to repentance, He means plainly as he saith,
that he would not that any should perish, but that all should come to Repentance, He means plainly as he Says,
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and doth not speak to us with any private reserve or nice distinction between his secret and revealed will, that is, he doth not decree one thing and declare the contrary.
and does not speak to us with any private reserve or Nicaenae distinction between his secret and revealed will, that is, he does not Decree one thing and declare the contrary.
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So far is it from this, that if a sinner entertain serious thoughts of returning to God,
So Far is it from this, that if a sinner entertain serious thoughts of returning to God,
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and do but once move towards him, how ready is he to receive him!
and do but once move towards him, how ready is he to receive him!
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This is, in a very lively manner, described to us in the Parable of the Prodigal Son, who when he was returning home,
This is, in a very lively manner, described to us in the Parable of the Prodigal Son, who when he was returning home,
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and was yet a great way off, what haste doth his Father make to meet him? he saw him, and had compassion, and ran.
and was yet a great Way off, what haste does his Father make to meet him? he saw him, and had compassion, and ran.
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And if there be no impediment on Gods part, why should there be any on ours? One would think all the doubt and difficulty should be on the other side,
And if there be no impediment on God's part, why should there be any on ours? One would think all the doubt and difficulty should be on the other side,
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Whether God would be pleased to shew mercy to such great offenders as we have been.
Whither God would be pleased to show mercy to such great offenders as we have been.
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But the business doth not stick there.
But the business does not stick there.
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And will we be miserable by our own choice, when the grace of God hath put it into our power to be happy? I have done with the first thing, The course which David here took for the reforming of his life; I thought on my ways. I proceed to the
And will we be miserable by our own choice, when the grace of God hath put it into our power to be happy? I have done with the First thing, The course which David Here took for the reforming of his life; I Thought on my ways. I proceed to the
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II. The success of this course. It produced actual and speedy reformation. I turned my feet unto thy testimonies;
II The success of this course. It produced actual and speedy Reformation. I turned my feet unto thy testimonies;
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I made haste, and delayed not to keep thy commandments. I made haste, and delayed not to keep thy Commandments.
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And if we consider the matter throughly, and have but patience to reason out the case with our selves,
And if we Consider the matter thoroughly, and have but patience to reason out the case with our selves,
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and to bring our thoughts and deliberations to some issue, the conclusion must naturally be, the quitting of that evil and dangerous course in which we have lived.
and to bring our thoughts and deliberations to Some issue, the conclusion must naturally be, the quitting of that evil and dangerous course in which we have lived.
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For sin and consideration cannot long dwell together.
For since and consideration cannot long dwell together.
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Did but men consider what sin is, they would have so many unanswerable objections against it, such strong fears and jealousies of the miserable issue and event of a wicked life, that they would not dare to continue any longer in it.
Did but men Consider what since is, they would have so many unanswerable objections against it, such strong fears and jealousies of the miserable issue and event of a wicked life, that they would not Dare to continue any longer in it.
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I do not say, that this change is perfectly made at once.
I do not say, that this change is perfectly made At once.
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A state of sin and holiness are not like two Ways that are just parted by a line,
A state of since and holiness Are not like two Ways that Are just parted by a line,
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so as a man may step out of the one full into the other;
so as a man may step out of the one full into the other;
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but they are like two Ways that lead to two very distant places, and consequently are at a good distance from one another,
but they Are like two Ways that led to two very distant places, and consequently Are At a good distance from one Another,
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and the further any man hath travelled in the one, the further he is from the other;
and the further any man hath traveled in the one, the further he is from the other;
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so that it requires time and pains to pass from the one to the other.
so that it requires time and pains to pass from the one to the other.
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It sometimes so happens, that some persons are by a mighty conviction and resolution, and by a very extraordinary and over-powering degree of Gods grace, almost perfectly reclaimed from their sins at once,
It sometime so happens, that Some Persons Are by a mighty conviction and resolution, and by a very extraordinary and overpowering degree of God's grace, almost perfectly reclaimed from their Sins At once,
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and all of a sudden translated out of the Kingdom of darkness into the Kingdom of his dear Son. And thus it was with many of the first Converts to Christianity;
and all of a sudden translated out of the Kingdom of darkness into the Kingdom of his dear Son. And thus it was with many of the First Converts to Christianity;
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as their prejudices against the Christian Religion were strong and violent, so the holy Spirit of God was pleased to work mightily in them that believed.
as their prejudices against the Christian Religion were strong and violent, so the holy Spirit of God was pleased to work mightily in them that believed.
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But in the usual and settled methods of Gods grace, evil habits are mastered and subdued by degrees,
But in the usual and settled methods of God's grace, evil habits Are mastered and subdued by Degrees,
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and with a great deal of conflict, and many times after they are routed they rally and make head again;
and with a great deal of conflict, and many times After they Are routed they rally and make head again;
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and 'tis a great while before the contrary habits of grace and virtue are grown up to any considerable degree of strength and maturity,
and it's a great while before the contrary habits of grace and virtue Are grown up to any considerable degree of strength and maturity,
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and before a man come to that confirmed state of goodness, that he may be said to have conquered and mortified his lusts.
and before a man come to that confirmed state of Goodness, that he may be said to have conquered and mortified his Lustiest.
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But yet this ought not to discourage us.
But yet this ought not to discourage us.
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For so soon as we have seriously begun this change, we are in a good way,
For so soon as we have seriously begun this change, we Are in a good Way,
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and all our endeavours will have the acceptance of good beginnings, and God will be ready to help us;
and all our endeavours will have the acceptance of good beginnings, and God will be ready to help us;
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and if we pursue our advantages, we shall every day gain ground, and the work will grow easier upon our hands;
and if we pursue our advantages, we shall every day gain ground, and the work will grow Easier upon our hands;
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and we who moved at first with so much slowness and difficulty, shall after a while be enabled to run the ways of Gods commandments with pleasure and delight.
and we who moved At First with so much slowness and difficulty, shall After a while be enabled to run the ways of God's Commandments with pleasure and delight.
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I have done with the two things I propounded to speak to from these words, The course here prescribed, and the success of it.
I have done with the two things I propounded to speak to from these words, The course Here prescribed, and the success of it.
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And now to perswade men to take this Course, I shall offer two or three Arguments.
And now to persuade men to take this Course, I shall offer two or three Arguments.
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1. That Consideration is the proper act of Reasonable creatures.
1. That Consideration is the proper act of Reasonable creatures.
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This argument God himself uses, to bring men to a consideration of their evil ways, Isa. 46. 8, Remember, and shew your selves men;
This argument God himself uses, to bring men to a consideration of their evil ways, Isaiah 46. 8, remember, and show your selves men;
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bring it again to mind, O ye transgressors. bring it again to mind, Oh you transgressors.
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To consider our ways, and to call our sins to remembrance, is to shew our selves men.
To Consider our ways, and to call our Sins to remembrance, is to show our selves men.
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'Tis the great fault and infelicity of a great many, that they generally live without thinking,
It's the great fault and infelicity of a great many, that they generally live without thinking,
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and are acted by their present inclinations and appetites, without any consideration of the future consequences of things,
and Are acted by their present inclinations and appetites, without any consideration of the future consequences of things,
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and without fear of any thing, but of a present and sensible danger;
and without Fear of any thing, but of a present and sensible danger;
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like Brute creatures, who fear no evils but what are in view, and just ready to fall upon them:
like Brute creatures, who Fear no evils but what Are in view, and just ready to fallen upon them:
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Whereas to a prudent and considerate man, a good or evil in reversion is capable of as true an estimation, proportionably to the greatness and distance of it,
Whereas to a prudent and considerate man, a good or evil in reversion is capable of as true an estimation, proportionably to the greatness and distance of it,
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as if it were really present.
as if it were really present.
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And what do we think has God given us our reason and understandings for, but to foresee evils at a distance, and to prevent them;
And what do we think has God given us our reason and understandings for, but to foresee evils At a distance, and to prevent them;
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to provide for our future security and happiness, to look up to God our Maker, who hath taught us more than the Beasts of the earth,
to provide for our future security and happiness, to look up to God our Maker, who hath taught us more than the Beasts of the earth,
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and made us wiser than the Fowls of heaven; and made us Wiser than the Fowls of heaven;
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but to consider what we do, and what we ought to do, and what makes most for our true and lasting interest,
but to Consider what we do, and what we ought to do, and what makes most for our true and lasting Interest,
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and what against it? What can a Beast do worse, than to act without any consideration and design,
and what against it? What can a Beast do Worse, than to act without any consideration and Design,
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than to pursue his present inclination without any apprehension of future danger? The most dull and stupid of all the brute creatures can hardly exercise less reason than this comes to.
than to pursue his present inclination without any apprehension of future danger? The most dull and stupid of all the brutus creatures can hardly exercise less reason than this comes to.
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So that for a man not to consider his ways, is to the very best intents and purposes, to be without understanding, and like the beasts that perish.
So that for a man not to Consider his ways, is to the very best intents and Purposes, to be without understanding, and like the beasts that perish.
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2. This is the end of Gods patience and long-suffering towards us, to bring us to consideration.
2. This is the end of God's patience and long-suffering towards us, to bring us to consideration.
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The great design of Gods goodness, is to lead men to repentance. He winks at the sins of men, that they may repent.
The great Design of God's Goodness, is to led men to Repentance. He winks At the Sins of men, that they may Repent.
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He bears long with us, and delays the punishment of our sins, and doth not execute judgment speedily,
He bears long with us, and delays the punishment of our Sins, and does not execute judgement speedily,
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because he is loth to surprize men into destruction; because he would give them the liberty of second thoughts, time to reflect upon themselves,
Because he is loath to surprise men into destruction; Because he would give them the liberty of second thoughts, time to reflect upon themselves,
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and to consider what they have done, and to reason themselves into repentance.
and to Consider what they have done, and to reason themselves into Repentance.
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Consider this all ye that forget God, lest his patience turn into fury, and he tear you in pieces, Consider this all you that forget God, lest his patience turn into fury, and he tear you in Pieces,
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and there be none to deliver. 3. Consideration is that which we must all come to, one time or other.and there be none to deliver. 3. Consideration is that which we must all come to, one time or other.
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Time will come, when we shall consider and cannot help it;
Time will come, when we shall Consider and cannot help it;
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when we shall not be able to divert our thoughts from those things, which we are now so loth to think upon.
when we shall not be able to divert our thoughts from those things, which we Are now so loath to think upon.
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Our consciences will take their opportunity, to bring our ways to remembrance; when some great calamity or affliction is upon us.
Our Consciences will take their opportunity, to bring our ways to remembrance; when Some great calamity or affliction is upon us.
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Thus it was with the Prodigal, when he was brought to the very last extremity,
Thus it was with the Prodigal, when he was brought to the very last extremity,
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and was ready to perish for hunger, then he came to himself. When we come to dye,
and was ready to perish for hunger, then he Come to himself. When we come to die,
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then we shall think of our ways with trouble and vexation enough;
then we shall think of our ways with trouble and vexation enough;
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And how glad would we then be, that we had time to consider them? And perhaps while we are wishing for more time, Eternity will swallow us up.
And how glad would we then be, that we had time to Consider them? And perhaps while we Are wishing for more time, Eternity will swallow us up.
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To be sure, in the other world, a great part of the misery of wicked men will consist in furious reflections upon themselves,
To be sure, in the other world, a great part of the misery of wicked men will consist in furious reflections upon themselves,
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and the evil actions of their lives.
and the evil actions of their lives.
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'Tis said of the Rich voluptuous man in the Parable, that in hell he lift up his eyes, being in torments;
It's said of the Rich voluptuous man in the Parable, that in hell he lift up his eyes, being in torments;
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as if he had never considered and bethought himself till that time. But alas! it will then be too late to consider:
as if he had never considered and bethought himself till that time. But alas! it will then be too late to Consider:
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For then consideration will do us no good;
For then consideration will do us no good;
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it will serve to no other purpose, but to aggravate our misery, and to multiply our stings,
it will serve to no other purpose, but to aggravate our misery, and to multiply our stings,
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and to give new life and rage to those Vultures which will perpetually prey upon our hearts.
and to give new life and rage to those Vultures which will perpetually prey upon our hearts.
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But how much a wiser course would it be, to consider these things in time, in order to our eternal peace and comfort;
But how much a Wiser course would it be, to Consider these things in time, in order to our Eternal peace and Comfort;
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to think of them, while we may redress them, and avoid the dismal consequences of them,
to think of them, while we may redress them, and avoid the dismal consequences of them,
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than when our case is desperate and past remedy?
than when our case is desperate and past remedy?
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And now what can I say more, to perswade every one of us to a consideration of our own ways? We are generally apt to busie our selves in observing the errors and miscarriages of our neighbours,
And now what can I say more, to persuade every one of us to a consideration of our own ways? We Are generally apt to busy our selves in observing the errors and miscarriages of our neighbours,
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and are forward to mark and censure the faults and follies of other men;
and Are forward to mark and censure the Faults and follies of other men;
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but how few descend into themselves, and turn their eyes inward, and say, What have I done? 'Tis an excellent saying of Antoninus the great Emperour and Philosopher, No man was ever unhappy,
but how few descend into themselves, and turn their eyes inward, and say, What have I done? It's an excellent saying of Antoninus the great Emperor and Philosopher, No man was ever unhappy,
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for not prying into the actions and condition of other men;
for not prying into the actions and condition of other men;
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but that man is necessarily unhappy, who doth not observe himself, and consider the state of his own soul. This is our proper work;but that man is necessarily unhappy, who does not observe himself, and Consider the state of his own soul. This is our proper work;
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and now is a proper season for it, when we pretend to God and men to set apart a solemn time for the examination of our selves,
and now is a proper season for it, when we pretend to God and men to Set apart a solemn time for the examination of our selves,
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and for a serious review of our lives, in order to humiliation and repentance, to the reforming and amendment of what is amiss.
and for a serious review of our lives, in order to humiliation and Repentance, to the reforming and amendment of what is amiss.
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And though we would venture to dissemble with men, yet let us not dissemble with God also:
And though we would venture to dissemble with men, yet let us not dissemble with God also:
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For shall not he that pondereth the heart consider it, and he that keepeth thy soul, shall not he know it; For shall not he that pondereth the heart Consider it, and he that Keepeth thy soul, shall not he know it;
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and shall not he render to every man according to his ways? I know it is a very unpleasant work which I am now putting you upon,and shall not he render to every man according to his ways? I know it is a very unpleasant work which I am now putting you upon,
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and therefore no wonder that men are generally so backward to it; because it will of necessity give some present disturbance to their minds.
and Therefore no wonder that men Are generally so backward to it; Because it will of necessity give Some present disturbance to their minds.
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They whose lives have been very vicious, are so odious a sight, so horrid a spectacle to themselves, that they cannot endure to reflect upon their own ways;
They whose lives have been very vicious, Are so odious a sighed, so horrid a spectacle to themselves, that they cannot endure to reflect upon their own ways;
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of all things in the world they hate Consideration, and are ready to say to it,
of all things in the world they hate Consideration, and Are ready to say to it,
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as the evil Spirit did in the Gospel to our Saviour, What have I to do with thee? Art thou come to torment me before the time? But let not this affright us from it;
as the evil Spirit did in the Gospel to our Saviour, What have I to do with thee? Art thou come to torment me before the time? But let not this affright us from it;
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for whatever trouble it may cause at present, it is the only way to prevent the anguish and the torments of Eternity.
for whatever trouble it may cause At present, it is the only Way to prevent the anguish and the torments of Eternity.
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The things which I have offered to your consideration, are of huge moment and importance.
The things which I have offered to your consideration, Are of huge moment and importance.
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They do not concern your bodies and estates, but that which is more truly your selves, your immortal souls, the dearest and most durable part of your selves:
They do not concern your bodies and estates, but that which is more truly your selves, your immortal Souls, the dearest and most durable part of your selves:
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and they do not concern us for a little while, but for ever.
and they do not concern us for a little while, but for ever.
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Let me therefore bespeak your most serious regard to them, in the words of Moses to the People of Israel, after he had set the Law of God before them, together with the blessings promised to obedience,
Let me Therefore bespeak your most serious regard to them, in the words of Moses to the People of Israel, After he had Set the Law of God before them, together with the blessings promised to Obedience,
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and the terrible curses threatned to the transgression of it, Deut. 32. 46. Set your hearts to the words which I testifie to you this day,
and the terrible curses threatened to the Transgression of it, Deuteronomy 32. 46. Set your hearts to the words which I testify to you this day,
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for it is not a vain thing, because it is your life. Your life, your eternal life and happiness depends upon it.for it is not a vain thing, Because it is your life. Your life, your Eternal life and happiness depends upon it.
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And besides a tender regard to your selves and your own interests, which methinks every man, out of a natural desire of being happy and dread of being miserable, should be forward enough to consider:
And beside a tender regard to your selves and your own interests, which methinks every man, out of a natural desire of being happy and dread of being miserable, should be forward enough to Consider:
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Be pleased likewise to lay to heart the influence of your example upon others.
Be pleased likewise to lay to heart the influence of your Exampl upon Others.
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I speak now to a great many Persons, the eminence of whose rank and quality renders their examples so powerful,
I speak now to a great many Persons, the eminence of whose rank and quality renders their Examples so powerful,
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as to be able almost to give authority either to Virtue or Vice.
as to be able almost to give Authority either to Virtue or Vice.
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People take their fashions from you, as to the habits of their minds as well as their bodies.
People take their fashions from you, as to the habits of their minds as well as their bodies.
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So that upon you chiefely depends the ruine or reformation of manners, our hopes or despair of a better world.
So that upon you chiefly depends the ruin or Reformation of manners, our hope's or despair of a better world.
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What way soever you go, you are followed by troops.
What Way soever you go, you Are followed by troops.
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If you run any sinful or dangerous course, you cannot perish alone in your iniquity, but thousands will fall by your side,
If you run any sinful or dangerous course, you cannot perish alone in your iniquity, but thousands will fallen by your side,
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and ten thousands at your right hands: and ten thousands At your right hands:
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And on the contrary, 'tis very much in your power, and I hope in your wills and designs, to be the sovereign restorers of piety and virtue to a degenerate Age.
And on the contrary, it's very much in your power, and I hope in your wills and designs, to be the sovereign restorers of piety and virtue to a degenerate Age.
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It is our part indeed to exhort men to their duty, but 'tis you that would be the powerful and effectual Preachers of righteousness:
It is our part indeed to exhort men to their duty, but it's you that would be the powerful and effectual Preachers of righteousness:
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We may endeavour to make men proselytes to virtue, but you would infallibly draw disciples after you:
We may endeavour to make men Proselytes to virtue, but you would infallibly draw Disciples After you:
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We may try to perswade, but you could certainly prevail, either to make men good, or to restrain them from being so bad.
We may try to persuade, but you could Certainly prevail, either to make men good, or to restrain them from being so bad.
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Therefore consider your ways, for the sake of others as well as your selves. Consider what you have done, and then consider what is fit for you to do,
Therefore Consider your ways, for the sake of Others as well as your selves. Consider what you have done, and then Consider what is fit for you to do,
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and if you do it not, what will be the end of these things.
and if you do it not, what will be the end of these things.
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And to help you forward in this work, it is not necessary that I should rip up the vices of the Age,
And to help you forward in this work, it is not necessary that I should rip up the vices of the Age,
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and set mens sins in order before them. It is much better, that you your selves should call your own ways to remembrance.
and Set men's Sins in order before them. It is much better, that you your selves should call your own ways to remembrance.
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We have every one a faithful Monitor and Witness in our own breasts, who, if we will but hearken to him, will deal impartially with us,
We have every one a faithful Monitor and Witness in our own breasts, who, if we will but harken to him, will deal impartially with us,
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and privately tell us the errors of our lives.
and privately tell us the errors of our lives.
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To this Monitor I refer you, and to the grace of God, to make his admonitions effectual.
To this Monitor I refer you, and to the grace of God, to make his admonitions effectual.
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Let us then every one of us, in the fear of God, search and try our ways, and turn unto the Lord.Let us then every one of us, in the Fear of God, search and try our ways, and turn unto the Lord.
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Let us take to our selves words, and say to God, with those true Penitents in Scripture, I have sinned, what shall be done unto thee, O thou preserver of men? Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth, I will abhor my self,Let us take to our selves words, and say to God, with those true Penitents in Scripture, I have sinned, what shall be done unto thee, Oh thou preserver of men? Behold, I am vile, what shall I answer thee? I will lay my hand upon my Mouth, I will abhor my self,
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and repent in dust and ashes.
and Repent in dust and Ashes.
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For surely it is meet to be said unto God, I will not offend any more;For surely it is meet to be said unto God, I will not offend any more;
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that which I know not, teach thou me, and if I have done iniquity I will do no more.
that which I know not, teach thou me, and if I have done iniquity I will do no more.
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O that there were such an heart in us!
O that there were such an heart in us!
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O that we were wise, that we understood this, that we would consider our later end!
O that we were wise, that we understood this, that we would Consider our later end!
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And God, of his infinite mercy, inspire into every one of our hearts this holy and happy resolution; And God, of his infinite mercy, inspire into every one of our hearts this holy and happy resolution;
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for the sake of our blessed Saviour and Redeemer, to whom with the Father, and the Holy Ghost, be all honour and glory, now and for ever. Amen.for the sake of our blessed Saviour and Redeemer, to whom with the Father, and the Holy Ghost, be all honour and glory, now and for ever. Amen.
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