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A Sermon preached before the LORD MAYOR, &c. February the 17th. 1677 /
A Sermon preached before the LORD MAYOR, etc. february the 17th. 1677 /
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8. Psal. 52. 7. Lo this is the man that took not God for his strength,
8. Psalm 52. 7. Lo this is the man that took not God for his strength,
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but trusted unto the multitude of his riches, and strengthened himself in his wickedness.
but trusted unto the multitude of his riches, and strengthened himself in his wickedness.
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IT is an Observation as true as common, that no man was ever extremely wicked upon a sudden;
IT is an Observation as true as Common, that no man was ever extremely wicked upon a sudden;
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a hardy sinner must be a work of time, a Creature of industry and toil, of conflicts and repulses:
a hardy sinner must be a work of time, a Creature of industry and toil, of conflicts and repulses:
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And that because Nature, however depraved, has yet left such strong guards upon Vertue, that no man can break through them without doing violence not onely to his Reason, but his very Complexion too.
And that Because Nature, however depraved, has yet left such strong guards upon Virtue, that no man can break through them without doing violence not only to his Reason, but his very Complexion too.
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It is no easie thing to overcome the shame that naturally attends all dishonest actions, and makes those that commit them to love darkness.
It is no easy thing to overcome the shame that naturally attends all dishonest actions, and makes those that commit them to love darkness.
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It is no easie thing to overcome the fear that naturally haunts the guilty conscience, and makes darkness it self to be no security:
It is no easy thing to overcome the Fear that naturally haunts the guilty conscience, and makes darkness it self to be no security:
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much less is it easie to dare to live at enmity with God, after conviction that he is all-knowing,
much less is it easy to Dare to live At enmity with God, After conviction that he is All-knowing,
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and just, and his wrath a consuming fire.
and just, and his wrath a consuming fire.
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And yet notwithstanding all this, since wofull experience puts it out of question that men do daily arrive at this desperate pitch;
And yet notwithstanding all this, since woeful experience puts it out of question that men do daily arrive At this desperate pitch;
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that how dangerous soever the precipice be, thither they venture; and being there, bear their danger with less concern then others can behold it:
that how dangerous soever the precipice be, thither they venture; and being there, bear their danger with less concern then Others can behold it:
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It may be worth our while to enquire how, and by what degrees sin thus advances; and as it advances, infatuates.
It may be worth our while to inquire how, and by what Degrees sin thus advances; and as it advances, infatuates.
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The scheme is laid down in my Text; where, in the person of Doeg, we have the description of a sinner Consummate;
The scheme is laid down in my Text; where, in the person of Doeg, we have the description of a sinner Consummate;
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one that had fill'd up his measure, and was now ripe and overtaken with judgment.
one that had filled up his measure, and was now ripe and overtaken with judgement.
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For the first words of the verse, Lo this is the man, point out his miserable end, which the Context will tell us, was destruction and casting out of the Land of the living.
For the First words of the verse, Lo this is the man, point out his miserable end, which the Context will tell us, was destruction and casting out of the Land of the living.
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And the rest of the words (on which I design chiefly to insist.) are his character, exhibiting the wicked course of life which brought him to that miserable end, (viz.) He took not God, &c. The Character consists of three Members, which are as it were the three Stations of the Broad way;
And the rest of the words (on which I Design chiefly to insist.) Are his character, exhibiting the wicked course of life which brought him to that miserable end, (viz.) He took not God, etc. The Character consists of three Members, which Are as it were the three Stations of the Broad Way;
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The first being Alienation from God, the second Application to the World, the third Impiety profest:
The First being Alienation from God, the second Application to the World, the third Impiety professed:
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and these three are Consequential to each other, as well in the order of Nature, as of the Text.
and these three Are Consequential to each other, as well in the order of Nature, as of the Text.
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I beg in with the first member of the Character, He took not God for his strength.
I beg in with the First member of the Character, He took not God for his strength.
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The order and importance of this default, will best appear if we inquire into the true measures of humane nature;
The order and importance of this default, will best appear if we inquire into the true measures of humane nature;
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and see what strength she has in her self, and what she wants; and thence deduce the necessity of our dependance upon God.
and see what strength she has in her self, and what she Wants; and thence deduce the necessity of our dependence upon God.
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From those that have searched into the state of humane nature, we have sometimes received very different and incompatible accounts;
From those that have searched into the state of humane nature, we have sometime received very different and incompatible accounts;
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as though the Inquirers had not been so much learning, as fashioning the subject they had in hand;
as though the Inquirers had not been so much learning, as fashioning the Subject they had in hand;
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and that as arbitrarily as a Heathen Carver that could make either a God or a Tressel out of the same piece of wood.
and that as arbitrarily as a Heathen Carver that could make either a God or a Tressel out of the same piece of wood.
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For some have cry'd down Nature into such a desperate impotency as would render the Grace of God ineffectual;
For Some have cried down Nature into such a desperate impotency as would render the Grace of God ineffectual;
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and others, on the contrary, have invested her with such power and self-sufficiency, as would render the Grace of God superfluous.
and Others, on the contrary, have invested her with such power and self-sufficiency, as would render the Grace of God superfluous.
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The first of these Opinions wrongs Nature in defect by allowing her no strength, which in consequence most make men desperate:
The First of these Opinions wrongs Nature in defect by allowing her no strength, which in consequence most make men desperate:
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The second wrongs Nature in excess by imputing too much strength, which in effect must make men confident:
The second wrongs Nature in excess by imputing too much strength, which in Effect must make men confident:
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And both of them do equally destroy the Reason of our application to God for strength.
And both of them do equally destroy the Reason of our application to God for strength.
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For neither will the man that is well in conceit, nor yet the desperate, apply himself to a Physician;
For neither will the man that is well in conceit, nor yet the desperate, apply himself to a physician;
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because the one cries there is no need, the other, there is no help.
Because the one cries there is no need, the other, there is no help.
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I presume therefore that a more distinct view of these two extreme opinions, may properly serve to guide us into the notice of the true state of Nature, which lies between them both.
I presume Therefore that a more distinct view of these two extreme opinions, may properly serve to guide us into the notice of the true state of Nature, which lies between them both.
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As for the first Opinion, which wrongs Nature in Defect, it was hatcht in the Heathen Schools upon this occasion.
As for the First Opinion, which wrongs Nature in Defect, it was hatched in the Heathen Schools upon this occasion.
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The Philosophers having considered the reproachfull nature of sin, how that in it self it was nothing but injury, turpitude, and folly;
The Philosophers having considered the reproachful nature of since, how that in it self it was nothing but injury, turpitude, and folly;
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and in its effects, mischief, inquietude, and ill-boding fears:
and in its effects, mischief, inquietude, and ill-boding fears:
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concluded justly that the commission of it was base and infamous, and that the deliberate choice of a sinfull action was a greater reproach to reason,
concluded justly that the commission of it was base and infamous, and that the deliberate choice of a sinful actium was a greater reproach to reason,
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then reason was an ornament to man:
then reason was an ornament to man:
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But nevertheless finding themselves dipt in the common guilt, and too soft to resist the pleasing evil,
But nevertheless finding themselves dipped in the Common guilt, and too soft to resist the pleasing evil,
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but likewise too proud to own the reproach of it; They set their wits on work to contrive an expedient, how a man might sin,
but likewise too proud to own the reproach of it; They Set their wits on work to contrive an expedient, how a man might sin,
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and yet not be in the fault, and so be able to keep his Crimes and Credit too.
and yet not be in the fault, and so be able to keep his Crimes and Credit too.
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The expedient they contrived was this, to maintain, That sin was no voluntary Act, but a meer forced one:
The expedient they contrived was this, to maintain, That since was no voluntary Act, but a mere forced one:
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and this they proved by two Mediums, Fate and Matter; as each of them introducing a necessity upon humane actions.
and this they proved by two Mediums, Fate and Matter; as each of them introducing a necessity upon humane actions.
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From the first they argued, that all humane actions were pre-determined by the irresistible Power of an Eternal Decree,
From the First they argued, that all humane actions were predetermined by the irresistible Power of an Eternal decree,
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so that Man did not purely act any thing of himself, but was a meer passive Tool in the hand of Destiny.
so that Man did not purely act any thing of himself, but was a mere passive Tool in the hand of Destiny.
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From the second they argued, That though man were allowed liberty of Acting, yet he could have no liberty of Choice,
From the second they argued, That though man were allowed liberty of Acting, yet he could have no liberty of Choice,
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because his Choice was always determined to the worser side by a certain insuperable malignity in matter;
Because his Choice was always determined to the Worse side by a certain insuperable malignity in matter;
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that is, by the pravity of his constitution.
that is, by the pravity of his constitution.
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Upon either of these accounts it follow'd that man was a meer impotent slave, always overruled by force, either from without or within;
Upon either of these accounts it followed that man was a mere impotent slave, always overruled by force, either from without or within;
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and therefore since he could not possibly help what he did, why should he be blamed for it? rather let the causes be blamed to which he owed his necessity.
and Therefore since he could not possibly help what he did, why should he be blamed for it? rather let the Causes be blamed to which he owed his necessity.
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Thus did the Philosophers endeavour to bring mankind off from the scandal of their faults by impeaching Nature;
Thus did the Philosophers endeavour to bring mankind off from the scandal of their Faults by impeaching Nature;
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as an indulgent Jury will bring off a murtherer by a Non Compos mentis.
as an indulgent Jury will bring off a murderer by a Non Compos mentis.
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As to their Hypothesis of the Irresistible Decree I shall speak no more of it but this, that they who first broacht it,
As to their Hypothesis of the Irresistible decree I shall speak no more of it but this, that they who First broached it,
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and therefore were most fond of it, found it clogg'd with so many ill consequences,
and Therefore were most found of it, found it clogged with so many ill consequences,
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so reflecting upon the Deity, and of such ill influence upon Manners, that though they were accounted the most pertinacious sect of men in the world, they have left it honestly retracted.
so reflecting upon the Deity, and of such ill influence upon Manners, that though they were accounted the most pertinacious sect of men in the world, they have left it honestly retracted.
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Chrysippus disavows it in Cicero & Gellius; & the more Modern Stoicks build all their Morals upon a clear contrary foundation: for NONLATINALPHABET is their first Principle:Chrysippus disavows it in Cicero & Gellius; & the more Modern Stoics built all their Morals upon a clear contrary Foundation: for is their First Principle:
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that is, all men's internal actions are naturally free. As for the Malignity of Matter, it was a Notion more tolerable among the Heathens,
that is, all men's internal actions Are naturally free. As for the Malignity of Matter, it was a Notion more tolerable among the heathens,
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because their errours about the Eternity and Original Qualities of Matter were perhaps Invincible:
Because their errors about the Eternity and Original Qualities of Matter were perhaps Invincible:
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but for Christians to impute the same effects to the Corruption of our Nature by the Fall,
but for Christians to impute the same effects to the Corruption of our Nature by the Fallen,
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as though we had thereby contracted such a Complexional Necessity of sinning, as neither precept nor caution,
as though we had thereby contracted such a Complexional Necessity of sinning, as neither precept nor caution,
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nor all the remedies that God has provided; could rescue us from that Necessity:
nor all the remedies that God has provided; could rescue us from that Necessity:
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This is a great Calumny to Nature, and affront to God's goodness, and a meer crude apology of such as were first resolved for a lazy indulgence to Vice.
This is a great Calumny to Nature, and affront to God's Goodness, and a mere crude apology of such as were First resolved for a lazy indulgence to Vice.
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And yet this pretence is not unusual; it is not unusual to hear men confess their sins in such a subtle form,
And yet this pretence is not unusual; it is not unusual to hear men confess their Sins in such a subtle from,
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as though they were drawing schemes of Sophistry against the day of Judgement.
as though they were drawing schemes of Sophistry against the day of Judgement.
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I must not deny my sins, (says the Man) the righteous man falls seven times a day;
I must not deny my Sins, (Says the Man) the righteous man falls seven times a day;
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We dwell in a body of sin;
We dwell in a body of since;
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Our first Parent eat of the forbidden fruit, and so derived a Curse upon his unhappy posterity;
Our First Parent eat of the forbidden fruit, and so derived a Curse upon his unhappy posterity;
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Homo sum, I am a son of Adam, I need say no more to speak my guilt.Homo sum, I am a son of Adam, I need say no more to speak my guilt.
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And now what means such a Confession as this, but that the Man is willing to discharge the burthen of his Conscience upon something out of his own power;
And now what means such a Confessi as this, but that the Man is willing to discharge the burden of his Conscience upon something out of his own power;
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and to insinuate that it is not will and choice, but force of constitution that makes us sinners;
and to insinuate that it is not will and choice, but force of constitution that makes us Sinners;
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that we are born with such tainted principles, flesh so stubborn, and appetites so impetuous, that neither Rule nor Institution,
that we Are born with such tainted principles, Flesh so stubborn, and appetites so impetuous, that neither Rule nor Institution,
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nor Endeavour, nor Grace it self can regulate them;
nor Endeavour, nor Grace it self can regulate them;
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and that thereupon as Adam urged against God for the first sin committed, The Woman that thou gavest me beguiled me and I did eat:
and that thereupon as Adam urged against God for the First since committed, The Woman that thou Gavest me beguiled me and I did eat:
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so his Posterity might urge for all that have been committed since, The Nature that thou hast allotted us, has betrayed us, and we are sinners.
so his Posterity might urge for all that have been committed since, The Nature that thou hast allotted us, has betrayed us, and we Are Sinners.
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Thus will men dawb with untempered mortar (in the Prophet's Allegory) though the wall shall be cast down,
Thus will men dawb with untempered mortar (in the Prophet's Allegory) though the wall shall be cast down,
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and they in the midst of it. and they in the midst of it.
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For to assign the true measures of Nature in reference to Defect, I lay down this for the Fundamental Truth, That whatsoever there is, either of impotence or positive malignity in our Natures, it is onely such as is consistent both with the Purity and Mercy of God;
For to assign the true measures of Nature in Referente to Defect, I lay down this for the Fundamental Truth, That whatsoever there is, either of impotence or positive malignity in our Nature's, it is only such as is consistent both with the Purity and Mercy of God;
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and therefore we may certainly conclude, that it cannot be so much as shall either administer matter of excuse to those that will be bad,
and Therefore we may Certainly conclude, that it cannot be so much as shall either administer matter of excuse to those that will be bad,
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or argument of despair to those that desiret o be good. We are born with propensions to Vice, and appetites prone to close with tempting Evils;
or argument of despair to those that desiret o be good. We Are born with propensions to Vice, and appetites prove to close with tempting Evils;
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but these are so far from being actually evil themselves, that they are the very life of Vertue, and foundation of Reward.
but these Are so Far from being actually evil themselves, that they Are the very life of Virtue, and Foundation of Reward.
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'Tis true, they create difficulties in vertue, and make the way rugged; but then God is pleased to consider these difficulties indulgently;
It's true, they create difficulties in virtue, and make the Way rugged; but then God is pleased to Consider these difficulties indulgently;
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and for that very reason he admits man to terms of repentance and reconciliation;
and for that very reason he admits man to terms of Repentance and reconciliation;
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whereas the Angels who were made of a purer nature, and less obnoxious to temptation, were allowed no such remedy.
whereas the Angels who were made of a Purer nature, and less obnoxious to temptation, were allowed not such remedy.
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But moreover these difficulties which our infirmity creates, are far from being insuperable;
But moreover these difficulties which our infirmity creates, Are Far from being insuperable;
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we know our armour, and we are commanded to fight, and we are assured of Victory:
we know our armour, and we Are commanded to fight, and we Are assured of Victory:
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whatsoever of strength we have not in our selves, we know where to have supplied,
whatsoever of strength we have not in our selves, we know where to have supplied,
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and whatsoever those excellencies are which we deplore as lost in the Fall, the Gospel assures us, that supervening Grace makes a full repair of them.
and whatsoever those excellencies Are which we deplore as lost in the Fallen, the Gospel assures us, that supervening Grace makes a full repair of them.
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Grace is new light to the understanding, and new power to the will, and new regularity to the faculties that ought to obey,
Grace is new Light to the understanding, and new power to the will, and new regularity to the faculties that ought to obey,
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and a new harmony to our whole discomposed frame.
and a new harmony to our Whole discomposed frame.
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In a word, Grace is more to us now in the state of corruption, then in the state of primitive perfection we could have been to our selves.
In a word, Grace is more to us now in the state of corruption, then in the state of primitive perfection we could have been to our selves.
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Whosoever therefore shall consider the defects and impotence of our present state, together with the rich promises of God in Christ, I know nothing that he ought reasonably to argue or inferr thence but this, that we now lie under a stricter obligation to live in a perpetual dependance upon God;
Whosoever Therefore shall Consider the defects and impotence of our present state, together with the rich promises of God in christ, I know nothing that he ought reasonably to argue or infer thence but this, that we now lie under a Stricter obligation to live in a perpetual dependence upon God;
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that we have now a double tye to be Religious; that is, both to serve God and our selves;
that we have now a double tie to be Religious; that is, both to serve God and our selves;
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forasmuch as our addresses do not more effectually pay him homage, then they do supply our own wants.
forasmuch as our Addresses do not more effectually pay him homage, then they do supply our own Wants.
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God could give without asking, if it seemed good;
God could give without asking, if it seemed good;
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but then perhaps we should be more apt to glory as though we had not Received:
but then perhaps we should be more apt to glory as though we had not Received:
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whereas to receive when we want, is the same thing in effect, as to have had it in store;
whereas to receive when we want, is the same thing in Effect, as to have had it in store;
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but with this advantage, that it makes us retain a greater veneration for the Donor;
but with this advantage, that it makes us retain a greater veneration for the Donor;
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as a man is in greater probability to live humble and dutifull when he has his livelihood conferred on him by daily dispensation,
as a man is in greater probability to live humble and dutiful when he has his livelihood conferred on him by daily Dispensation,
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then if he had the whole in entire possession. God could redintegrate Nature, if it seemed good;
then if he had the Whole in entire possession. God could redintegrate Nature, if it seemed good;
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and re-instate her in her original rights and powers:
and reinstate her in her original rights and Powers:
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But then perhaps the man who now in the state of corruption attributes his vices to his Constitution, not to his Will, would if he had been born with greater strength and sufficiency have attributed the glory of his vertue to his own conduct and not unto God;
But then perhaps the man who now in the state of corruption attributes his vices to his Constitution, not to his Will, would if he had been born with greater strength and sufficiency have attributed the glory of his virtue to his own conduct and not unto God;
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and so had he had in him lesse of the sin of the man, he would have had more of the sin of Lucifer, that is, pride and affectation.
and so had he had in him less of the since of the man, he would have had more of the since of Lucifer, that is, pride and affectation.
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'Tis a wise Rule in all things of Providence to conclude, That that is best that now is;
It's a wise Rule in all things of Providence to conclude, That that is best that now is;
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and questionless it could not be better with us then it is, notwithstanding all the infirmities of our Nature,
and questionless it could not be better with us then it is, notwithstanding all the infirmities of our Nature,
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if we had but the happiness to make such use of them as God intends, that is, to fix our dependance and application more strictly to himself.
if we had but the happiness to make such use of them as God intends, that is, to fix our dependence and application more strictly to himself.
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I pass in the second place to the Notion of those that exalt Nature above her due measures,
I pass in the second place to the Notion of those that exalt Nature above her due measures,
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& invest her with such a self sufficiency, as would make the Grace of God appear superfluous.
& invest her with such a self sufficiency, as would make the Grace of God appear superfluous.
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Quid opus est Votis? saith the Philosopher; what need is there to pray? make thy self a good man;Quid opus est Votis? Says the Philosopher; what need is there to pray? make thy self a good man;
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'tis idle to petition God for that which thou canst bestow upon thy self.
it's idle to petition God for that which thou Canst bestow upon thy self.
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And many among Christians (beside Pelagius ) seem to have consulted the Philosopher more then the Scriptures,
And many among Christians (beside Pelagius) seem to have consulted the Philosopher more then the Scriptures,
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for their method of inculcating Religion and a good life.
for their method of inculcating Religion and a good life.
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They recommend vertue in pompous harangues, and urge Religion from the Rational Topicks of conveniency and inconveniency;
They recommend virtue in pompous harangues, and urge Religion from the Rational Topicks of conveniency and inconveniency;
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they display the amiableness and advantages of Good, and the deformity and mischiefs of Evil. How ugly is envy? how tormenting is revenge? how brutal is drunkenness? how pernicious is lust? On the contrary, meekness, temperance and beneficence,
they display the amiableness and advantages of Good, and the deformity and mischiefs of Evil. How ugly is envy? how tormenting is revenge? how brutal is Drunkenness? how pernicious is lust? On the contrary, meekness, temperance and beneficence,
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how serene are they in their state, and how commodious in their effects? And needs a man now (say they) any infusion here to determine his choice? or any assisting influence to put it in execution? All that he seems to need is onely this, that he do not turn fool,
how serene Are they in their state, and how commodious in their effects? And needs a man now (say they) any infusion Here to determine his choice? or any assisting influence to put it in execution? All that he seems to need is only this, that he do not turn fool,
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and desert the use of those faculties and powers which Nature has given him.
and desert the use of those faculties and Powers which Nature has given him.
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After such a Moral discourse as this, having called upon Reason, and stirred up advertency to apply it, they presume they have done enough,
After such a Moral discourse as this, having called upon Reason, and stirred up advertency to apply it, they presume they have done enough,
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and leave us to grow good upon our own stock and strength. But alas!
and leave us to grow good upon our own stock and strength. But alas!
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these are Icarus his flights, Nature has provided no wings for man to soar so high with.
these Are Icarus his flights, Nature has provided no wings for man to soar so high with.
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Vice will never be chas'd out of the world with Invectives, nor Vertue advanc'd to her Empire by Panegyricks.
Vice will never be chased out of the world with Invectives, nor Virtue advanced to her Empire by Panegyrics.
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The most prudent advertency, and the most manly resolution;
The most prudent advertency, and the most manly resolution;
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the most rational love, and the most generous indignation that ever Opinionative Morallist could conceive and fortifie his breast withall, will never be able to secure a man against the subtle approaches or the violent assaults of sin:
the most rational love, and the most generous Indignation that ever Opinionative Moralist could conceive and fortify his breast withal, will never be able to secure a man against the subtle Approaches or the violent assaults of since:
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'Tis onely the Divine Assistance that is our castle and defence, and the vital spring of all our good habits;
It's only the Divine Assistance that is our castle and defence, and the vital spring of all our good habits;
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and whosoever terminates his hopes, even of serving and pleasing God, upon the confidence of any other strength then what is derived from God, his hopes are impious, and he must miscarry.
and whosoever terminates his hope's, even of serving and pleasing God, upon the confidence of any other strength then what is derived from God, his hope's Are impious, and he must miscarry.
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'Tis true that Rational Arguments are proper, nay necessary to excite a man to his duty;
It's true that Rational Arguments Are proper, nay necessary to excite a man to his duty;
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which is a Rational service, and effected by Rational endeavours, not lazy presumptions:
which is a Rational service, and effected by Rational endeavours, not lazy presumptions:
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But then this is the point, A man must likewise know, that when he is about his duty, he is not sufficient for that which he is about:
But then this is the point, A man must likewise know, that when he is about his duty, he is not sufficient for that which he is about:
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for God has reserved a partial agency to himself, and he does as much command our application to him for this assistance,
for God has reserved a partial agency to himself, and he does as much command our application to him for this assistance,
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as he does demand all the rest of our duty.
as he does demand all the rest of our duty.
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For as God does require us to keep his Commandments, so in order to the doing of this, he does altogether as much require us to Ask, to Seek, and to Knock;
For as God does require us to keep his commandments, so in order to the doing of this, he does altogether as much require us to Ask, to Seek, and to Knock;
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that is, to apply our selves for ability to doe what he commands:
that is, to apply our selves for ability to do what he commands:
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and therefore he who shall undertake to reason and argue a man into his duty, without insisting on the necessary application to God, does the same thing in resemblance,
and Therefore he who shall undertake to reason and argue a man into his duty, without insisting on the necessary application to God, does the same thing in resemblance,
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as if he should cut off the Travellers legs, and provide him with a staff.
as if he should Cut off the Travellers legs, and provide him with a staff.
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That one instance of S. Peter to our Saviour, Mat. 26. Though I should die with thee,
That one instance of S. Peter to our Saviour, Mathew 26. Though I should die with thee,
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yet will I not deny thee; being as stout a Resolution, upon as good motives, and from as honest a heart,yet will I not deny thee; being as stout a Resolution, upon as good motives, and from as honest a heart,
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as any man else can ever dare to pretend to, has sufficiently baffled all humane confidence,
as any man Else can ever Dare to pretend to, has sufficiently baffled all humane confidence,
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and demonstrated that the opinion of strength in our selves in vanity, and the issue of it defeat.
and demonstrated that the opinion of strength in our selves in vanity, and the issue of it defeat.
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Having thus adjusted the true measures of humane Nature, as consisting between the two extremes of self-sufficiency to Good, and absolute necessity to Evil:
Having thus adjusted the true measures of humane Nature, as consisting between the two extremes of self-sufficiency to Good, and absolute necessity to Evil:
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It results, that the not making God our strength (which in one word we may call Indevotion, Doeg's first charge in my Text) is the great Parent Evil;
It results, that the not making God our strength (which in one word we may call Indevotion, Doeg's First charge in my Text) is the great Parent Evil;
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an Evil more prolifical in us then that of Adam; and if we will with S. Augustin, attribute the Universal Origine of sin to a Deficient Cause, it must be to this Defect of Application to God,
an Evil more prolifical in us then that of Adam; and if we will with S. Augustin, attribute the Universal Origine of since to a Deficient Cause, it must be to this Defect of Application to God,
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as being the first, the inlet, and the cause of all others.
as being the First, the inlet, and the cause of all Others.
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For whatsoever inadvertencies a man may be guilty of before, it is impossible he should fall under the dominion of any vitious habits,
For whatsoever Inadvertencies a man may be guilty of before, it is impossible he should fallen under the dominion of any vicious habits,
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untill he has first faln from this Guard of the Divine Assistance.
until he has First fallen from this Guard of the Divine Assistance.
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But then on the other side, when a man has once by neglect faln from this Guard;
But then on the other side, when a man has once by neglect fallen from this Guard;
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when either through desuetude, or infrequency, or meer formality of devotion, he has suffered his mind to grow alienated from God,
when either through desuetude, or infrequency, or mere formality of devotion, he has suffered his mind to grow alienated from God,
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and his dependance upon him, to diminish and fail;
and his dependence upon him, to diminish and fail;
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that man is then arrived to a pitch, where it is as impossible for him to stay,
that man is then arrived to a pitch, where it is as impossible for him to stay,
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as it is to fix after the first step down a precipice:
as it is to fix After the First step down a precipice:
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He must go on, and his next genuine advance, is to the second Member of Doeg's charge, (viz.) He trusted in the multitude of his Riches. For
He must go on, and his next genuine advance, is to the second Member of Doeg's charge, (viz.) He trusted in the multitude of his Riches. For
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The Soul of man, like common Nature, admits no Vacuum; if God be not there, Mammon must be;
The Soul of man, like Common Nature, admits no Vacuum; if God be not there, Mammon must be;
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and it is as impossible to serve neither, as it is to serve both. And for this there is an essential reason in our constitution;
and it is as impossible to serve neither, as it is to serve both. And for this there is an essential reason in our constitution;
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For Man is designed and born an Indigent Creature, full of wants and appetites, and a restless desire of happiness, which he can by no means find within himself;
For Man is designed and born an Indigent Creature, full of Wants and appetites, and a restless desire of happiness, which he can by no means find within himself;
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and this indispensably obliges him to seek for his happiness abroad:
and this indispensably obliges him to seek for his happiness abroad:
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Now if he seek his happiness from God, he answers the very intention of his frame;
Now if he seek his happiness from God, he answers the very intention of his frame;
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and has made a wise choice of an object, that is adequate to all his wants and desires:
and has made a wise choice of an Object, that is adequate to all his Wants and Desires:
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But then if he does not seek his happiness from God, he must necessarily seek it somewhere else;
But then if he does not seek his happiness from God, he must necessarily seek it somewhere Else;
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for his appetites cannot hang long undetermined, they are eager and must have their quarry; If he forsake the fountain of Living waters, yet he cannot forsake his thirst;
for his appetites cannot hang long undetermined, they Are eager and must have their quarry; If he forsake the fountain of Living waters, yet he cannot forsake his thirst;
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and therefore he lies under the necessity of hewing out broken Cisterns to himself; He must pursue, and at least promise himself satisfaction in other enjoyments.
and Therefore he lies under the necessity of hewing out broken Cisterns to himself; He must pursue, and At least promise himself satisfaction in other enjoyments.
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Thus when our Hope, our Trust, and our Expectations abate towards God, they do not abate in themselves,
Thus when our Hope, our Trust, and our Expectations abate towards God, they do not abate in themselves,
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but are onely scattered among undue and inferiour Objects. And this makes the connexion infallible between Indevotion, and Moral Idolatry;
but Are only scattered among undue and inferior Objects. And this makes the connexion infallible between Indevotion, and Moral Idolatry;
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that is, between the neglect of God's worship, and worshipping the Creature; for whatsoever share we abate towards God, we always place upon something else;
that is, between the neglect of God's worship, and worshipping the Creature; for whatsoever share we abate towards God, we always place upon something Else;
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and whatsoever thing else we prosecute with that share of love, desire, or complacency, which is due unto God, that is in effect our Idol;
and whatsoever thing Else we prosecute with that share of love, desire, or complacency, which is due unto God, that is in Effect our Idol;
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as is expressly declared in the case of Riches, Col. 3. 5. which is the particular matter I am to treat about in this second part.
as is expressly declared in the case of Riches, Col. 3. 5. which is the particular matter I am to Treat about in this second part.
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Riches are Gods blessing, and the good man's promise, and administer not onely the lawfull comforts to Nature,
Riches Are God's blessing, and the good Man's promise, and administer not only the lawful comforts to Nature,
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but the greatest means and opportunities to Vertue;
but the greatest means and opportunities to Virtue;
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and yet the managery of them is so nice and hazardous, and they occasionally produce so much of evil, that,
and yet the managery of them is so Nicaenae and hazardous, and they occasionally produce so much of evil, that,
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as the Poets did therefore conclude them to come from Hell, so the Scriptures tell us in earnest that they generally tend thither.
as the Poets did Therefore conclude them to come from Hell, so the Scriptures tell us in earnest that they generally tend thither.
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Not things themselves, but affections and opinions about things are evil, says the Rule;
Not things themselves, but affections and opinions about things Are evil, Says the Rule;
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and it being so in the present case, I shall briefly note some affections of men that thus pervert Riches into evil. I shall mention three. Excesse of Desire. Mistake of Right. And undue Complacency.
and it being so in the present case, I shall briefly note Some affections of men that thus pervert Riches into evil. I shall mention three. Excess of Desire. Mistake of Right. And undue Complacency.
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The first respects Riches in Prospect, the other two in Possession. I begin with Excess of Desire.
The First respects Riches in Prospect, the other two in Possession. I begin with Excess of Desire.
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The Stoick's Wise man would have no desire, for fear of Disappointment; but 'tis certain the Good man will have no great desire, for fear of Impiety.
The Stoic's Wise man would have no desire, for Fear of Disappointment; but it's certain the Good man will have no great desire, for Fear of Impiety.
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For a great desire can hardly be entertained without a secret quarrel with providence, an unthankfulness for what is present,
For a great desire can hardly be entertained without a secret quarrel with providence, an unthankfulness for what is present,
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and a preference of our own wish before the good pleasure and ordination of God.
and a preference of our own wish before the good pleasure and ordination of God.
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When the Israelites desired a King, they desired no more then the completion of God's own promise to them;
When the Israelites desired a King, they desired no more then the completion of God's own promise to them;
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there was nothing sinfull in their desire, but the excesse of it; It was come to this, Nay but we will have a King;
there was nothing sinful in their desire, but the excess of it; It was come to this, Nay but we will have a King;
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and then God sent them a King in his anger, and many infamous calamities during the whole course of his reign.
and then God sent them a King in his anger, and many infamous calamities during the Whole course of his Reign.
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Nor was Rachel's desire of Children any other then natural and just, till it came to this impatience, Give me Children or else I die;
Nor was Rachel's desire of Children any other then natural and just, till it Come to this impatience, Give me Children or Else I die;
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and then God disappointed her with a Grant, and punisht her with her very wish; for she died in Child-bearing.
and then God disappointed her with a Grant, and punished her with her very wish; for she died in Childbearing.
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All things are lawfull for me (says the Apostle) but I will not come under the power of any; All things Are lawful for me (Says the Apostle) but I will not come under the power of any;
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and so in like manner, the desire of all things is lawfull, while it is temperate,
and so in like manner, the desire of all things is lawful, while it is temperate,
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but an impetuous desire grows a Master in the Soul; it brings it under its power:
but an impetuous desire grows a Master in the Soul; it brings it under its power:
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and our freedom, and our reason, and our conscience too, must upon occasion submit to its Tyranny.
and our freedom, and our reason, and our conscience too, must upon occasion submit to its Tyranny.
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Hence it comes to pass, that the desire of Riches does very often absolutely prophane the soul,
Hence it comes to pass, that the desire of Riches does very often absolutely profane the soul,
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and turn the Temple of God into meer Shop and Exchange. When the man should be Religious, his thoughts are never at home;
and turn the Temple of God into mere Shop and Exchange. When the man should be Religious, his thoughts Are never At home;
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they are abroad in attendance upon the design in hand; and Mammon is the commanding object of all his value and devotion.
they Are abroad in attendance upon the Design in hand; and Mammon is the commanding Object of all his valve and devotion.
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God Almighty requires that the strongest breathings of our heart, should, like the smoak of the Accepted Sacrifice, mount directly to Heaven;
God Almighty requires that the Strongest breathings of our heart, should, like the smoke of the Accepted Sacrifice, mount directly to Heaven;
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but the Covetous man's desire does, like the rejected smoak, incline all downwards, and spend it self upon the Earth.
but the Covetous Man's desire does, like the rejected smoke, incline all downwards, and spend it self upon the Earth.
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He is restless in contrivance, and hardy in pursuit;
He is restless in contrivance, and hardy in pursuit;
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confident in attempts, and bold and importunate in addresses; (and what is worse) he looks upon sordid complyance,
confident in attempts, and bold and importunate in Addresses; (and what is Worse) he looks upon sordid compliance,
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and base connivence, and all the acts of dissimulation and fraud, as onely provident methods of attaining his end.
and base connivance, and all the acts of dissimulation and fraud, as only provident methods of attaining his end.
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His thoughts being thus in full employ, and his imagination always busy, he lets time rowl over his head, without making any reflexions worthy his immortal part;
His thoughts being thus in full employ, and his imagination always busy, he lets time roll over his head, without making any reflexions worthy his immortal part;
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so that scarcely does the poor Emet tug for a heap of earth, with more toil, or less Religion then he.
so that scarcely does the poor Emet tug for a heap of earth, with more toil, or less Religion then he.
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Thus does man in the first place vitiate Riches by Desire, and make them his sins before they are his.
Thus does man in the First place vitiate Riches by Desire, and make them his Sins before they Are his.
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But if they come into possession, he vitiates them in the second place by Mistake of Right.
But if they come into possession, he vitiates them in the second place by Mistake of Right.
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'Tis certain that the worldly man studies nothing so accurately as his Title to his Estate and yet when all is done he mistakes it,
It's certain that the worldly man studies nothing so accurately as his Title to his Estate and yet when all is done he mistakes it,
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for he counts himself a Proprietor where he is but a Steward.
for he counts himself a Proprietor where he is but a Steward.
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For the good things of this life being by no means the Christians portion, God never consigns them to us into Property,
For the good things of this life being by no means the Christians portion, God never consigns them to us into Property,
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but onely into Trust. They employ the Manager, and approve the Faithfull; but he that fails in his accounts will find, that his Revenues are his Debts.
but only into Trust. They employ the Manager, and approve the Faithful; but he that fails in his accounts will find, that his Revenues Are his Debts.
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'Tis therefore the Wise man's care to make friends with the Mammon; to sow as he hopes to reap;
It's Therefore the Wise Man's care to make Friends with the Mammon; to sow as he hope's to reap;
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to justifie his expences, and to blesse the stock by thankfulnesse, temperance and charity:
to justify his expenses, and to bless the stock by thankfulness, temperance and charity:
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But he that assumes more right then God has given, that is, he that takes what he has to be absolutely his own, the first Inference he makes is this, that he may do with it what he pleases;
But he that assumes more right then God has given, that is, he that Takes what he has to be absolutely his own, the First Inference he makes is this, that he may do with it what he Pleases;
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that he may either spend it upon his own luxury, or hoard it up for that of his Heirs;
that he may either spend it upon his own luxury, or hoard it up for that of his Heirs;
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and thus he eludes all the obligations of charity, and esteems the casting his bread upon the waters as great a folly in the figure,
and thus he eludes all the obligations of charity, and esteems the casting his bred upon the waters as great a folly in the figure,
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as it is in the letter.
as it is in the Letter.
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It was thus that Dives in the Parable, had carved for himself, who when he petitioned for a drop of water to allay his torments, his mouth was stopped,
It was thus that Dives in the Parable, had carved for himself, who when he petitioned for a drop of water to allay his torments, his Mouth was stopped,
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and his petition rejected with this sole answer, Son remember that thou in thy life-time hadst thy good things.
and his petition rejected with this sole answer, Son Remember that thou in thy lifetime Hadst thy good things.
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Questionlesse many a man has had his good things in his life-time, and yet his share after this life not a jot the lesse;
Questionless many a man has had his good things in his lifetime, and yet his share After this life not a jot the less;
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but this was Dives his case, he took the good things of this life for his property,
but this was Dives his case, he took the good things of this life for his property,
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and his portion, and used them accordingly; and therefore it was that now he must expect no more.
and his portion, and used them accordingly; and Therefore it was that now he must expect no more.
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The third Affection whereby a man vitiates his Riches is undue Complacency, which is an Acquiescence of mind in the Object of enjoyment,
The third Affection whereby a man vitiates his Riches is undue Complacency, which is an Acquiescence of mind in the Object of enjoyment,
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or (in the Scripture expression) a setting our hearts upon it.
or (in the Scripture expression) a setting our hearts upon it.
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A moderate complacency or satisfaction in the good things of this world is requisite to make a man thankfull,
A moderate complacency or satisfaction in the good things of this world is requisite to make a man thankful,
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as a proportion of spirits is necessary to sense;
as a proportion of spirits is necessary to sense;
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but an absolute complacency, or rest in them, is (like a great excesse of Spirits) a very stupor and losse of mind.
but an absolute complacency, or rest in them, is (like a great excess of Spirits) a very stupor and loss of mind.
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The best rule about Riches is to possesse them as though we possessed them not;
The best Rule about Riches is to possess them as though we possessed them not;
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that is, to respect them with such an equality of temper, as neither to place our happinesse in their presence,
that is, to respect them with such an equality of temper, as neither to place our happiness in their presence,
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nor our misery in their losse: But the worldly man possesses them so, that he is possest by them;
nor our misery in their loss: But the worldly man Possesses them so, that he is possessed by them;
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they take in his heart, and then fill it so compleatly, that he is not sensible of any other hunger or desire.
they take in his heart, and then fill it so completely, that he is not sensible of any other hunger or desire.
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How sweetly does he sing, Soul take thy rest, for I am rich, and increased with goods,
How sweetly does he sing, Soul take thy rest, for I am rich, and increased with goods,
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and have need of nothing? How securely does he sleep when his senses drop tired from variety of diversions,
and have need of nothing? How securely does he sleep when his Senses drop tired from variety of diversions,
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and lie lockt up in the fumes of agreeable juices? Do we think that the Kingdom of Heaven is like to suffer violence from such a man? no, it is rather to be feared that he would count Heaven it self a violence,
and lie locked up in the fumes of agreeable juices? Do we think that the Kingdom of Heaven is like to suffer violence from such a man? no, it is rather to be feared that he would count Heaven it self a violence,
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and an overture of change would shock and disgust him.
and an overture of change would shock and disgust him.
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For what indeed should he do there? whose conceptions are wholly levelled to the pleasures of sense;
For what indeed should he do there? whose conceptions Are wholly leveled to the pleasures of sense;
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of wines and meats, and their wanton consequences;
of wines and Meats, and their wanton consequences;
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and who is no more apprehensive of immaterial joys, then the grossest brute is of Musick or Picture.
and who is no more apprehensive of immaterial Joys, then the Grossest brutus is of Music or Picture.
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And here I limit the second station of the Broad way; that is Doeg's second charge, He trusted in the multitude of his Riches.
And Here I limit the second station of the Broad Way; that is Doeg's second charge, He trusted in the multitude of his Riches.
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And now the sinner being advanc't thus far through the neglect of Piety, and love of the World,
And now the sinner being advanced thus Far through the neglect of Piety, and love of the World,
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and finding his road gratefull, and the return tedious, and the visage of repentance so austere, that if he put himself under her conduct, he must lose all that he knows how to prize;
and finding his road grateful, and the return tedious, and the visage of Repentance so austere, that if he put himself under her conduct, he must loose all that he knows how to prize;
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that is, gayety and pleasure, and perhaps riches too:
that is, gaiety and pleasure, and perhaps riches too:
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and these thoughts making deeper impressions, then any thing future can, upon a mind whose reasonings are now grown weak, and consideration little;
and these thoughts making Deeper impressions, then any thing future can, upon a mind whose reasonings Are now grown weak, and consideration little;
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what can he resolve but to go on? But because to go on, and at the same time to look back, is distracting;
what can he resolve but to go on? But Because to go on, and At the same time to look back, is distracting;
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because reflexion upon guilt is a torment, and a cowardly sinner is an insufferable penance, he finds it necessary to take better courage;
Because reflection upon guilt is a torment, and a cowardly sinner is an insufferable penance, he finds it necessary to take better courage;
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that is, in the words of my third part, To, strengthen himself in his wickedness: and thereupon he betakes himself to the two strong holds of sin, Debauchery and Atheism,
that is, in the words of my third part, To, strengthen himself in his wickedness: and thereupon he betakes himself to the two strong holds of since, Debauchery and Atheism,
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and thence he bids defiance to Heaven.
and thence he bids defiance to Heaven.
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Like an ungratefull Subject, who after he has long abused his Prince, and his crimes are grown so great that they cannot be compounded on easie terms,
Like an ungrateful Subject, who After he has long abused his Prince, and his crimes Are grown so great that they cannot be compounded on easy terms,
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and his stomach so haughty too, that he hates to stoop to due submission and allegeance, He draws his sword and flings away the scabbard,
and his stomach so haughty too, that he hates to stoop to due submission and allegiance, He draws his sword and flings away the scabbard,
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and resolves to defend himself by a meditated rebellion.
and resolves to defend himself by a meditated rebellion.
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The first strong hold that the rebel sinner betakes himself to is Debauchery, which in its proper notion, is no more then an expresse art against Thinking.
The First strong hold that the rebel sinner betakes himself to is Debauchery, which in its proper notion, is no more then an express art against Thinking.
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To indulge appetites and gratifie senses, to live soft and delicate according to the scheme of studied pleasure, is the businesse of the Voluptuous;
To indulge appetites and gratify Senses, to live soft and delicate according to the scheme of studied pleasure, is the business of the Voluptuous;
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but the Debauchee is not so choice: For his end is not so much to please, as to amuze;
but the Debauchee is not so choice: For his end is not so much to please, as to amuse;
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and his whole study is onely for a course of expedients how to darken the mind,
and his Whole study is only for a course of expedients how to darken the mind,
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and divert thought, and fence out reflexion. His wine is not to refresh but to drown;
and divert Thought, and fence out reflection. His wine is not to refresh but to drown;
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and therefore he drinks not like an Epicure, but rather like a Spartan Slave, when he drunk to bring drinking into disgrace.
and Therefore he drinks not like an Epicure, but rather like a Spartan Slave, when he drunk to bring drinking into disgrace.
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His Discourse is not for understanding, but for noise. Noise is good company and wit;
His Discourse is not for understanding, but for noise. Noise is good company and wit;
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and so with hurry and laughter, and any thing that is loud, he stifles the remonstrances of Reason,
and so with hurry and laughter, and any thing that is loud, he stifles the remonstrances of Reason,
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and murmurs of Conscience, as drum and trumpet cover the cryes of a battel. He guards himself against the awe of vertue, by an habitual contempt of the good;
and murmurs of Conscience, as drum and trumpet cover the cries of a battle. He guards himself against the awe of virtue, by an habitual contempt of the good;
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and secures himself against counsel, by a preventing derision of the serious: He hates every solemn act, if it be but a grace at his meal;
and secures himself against counsel, by a preventing derision of the serious: He hates every solemn act, if it be but a grace At his meal;
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lest the remembrance of a God should check his jollity, and bridle his excesse.
lest the remembrance of a God should check his jollity, and bridle his excess.
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But then, if notwithstanding all this art, his body chance to tire under the drudgery of vice,
But then, if notwithstanding all this art, his body chance to tire under the drudgery of vice,
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and so he be overtaken with the intervals of apprehensive thoughts, the last Refuge of his uneasie and desperate mind is Atheism.
and so he be overtaken with the intervals of apprehensive thoughts, the last Refuge of his uneasy and desperate mind is Atheism.
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And questionlesse, how poor a Refuge soever Atheism be, it was never any other then Refuge:
And questionless, how poor a Refuge soever Atheism be, it was never any other then Refuge:
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it is an Opinion that was never offered by Reason, but always sought for by Distresse.
it is an Opinion that was never offered by Reason, but always sought for by Distress.
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And this without doubt is the reason why one age of Christianity has produc'd more Atheists,
And this without doubt is the reason why one age of Christianity has produced more Atheists,
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then were ever known in the whole extent and duration of Heathenism;
then were ever known in the Whole extent and duration of Heathenism;
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because the Christian lying under greater convictions, and therefore stronger pressures of conscience, must needs be more forcibly urg'd to fly to this Refuge,
Because the Christian lying under greater convictions, and Therefore Stronger pressures of conscience, must needs be more forcibly urged to fly to this Refuge,
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then the Heathen could be, whose knowledge of sin and judgement being lesse, his fears must necessarily be so too.
then the Heathen could be, whose knowledge of since and judgement being less, his fears must necessarily be so too.
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After the man has once resolved upon Atheism, he does generally in the first place swear Fidelity to his Opinion;
After the man has once resolved upon Atheism, he does generally in the First place swear Fidis to his Opinion;
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that is, he doth by familiar forms of Oaths and raving Imprecations inculcate to himself that God is nothing but a Mormoe or Bug-bear;
that is, he does by familiar forms of Oaths and raving Imprecations inculcate to himself that God is nothing but a Mormoe or Bugbear;
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and so he hardens himself in his pretence. In the next place he pronounces Religion a Trick;
and so he hardens himself in his pretence. In the next place he pronounces Religion a Trick;
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contrived by the Art of Princes, and conserved by the Interest of Priests;
contrived by the Art of Princes, and conserved by the Interest of Priests;
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that if ever any talk't wisely about Religion, it is onely they who discard all particular positive Religions,
that if ever any talked wisely about Religion, it is only they who discard all particular positive Religions,
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and stick onely to that of Nature.
and stick only to that of Nature.
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But then what is Nature, or at least the Interpreter of Nature, but common usage and Custome? And what is it that we have not Custome for? We have Custome for all sorts of Vices;
But then what is Nature, or At least the Interpreter of Nature, but Common usage and Custom? And what is it that we have not Custom for? We have Custom for all sorts of Vices;
p-acp av q-crq vbz n1, cc p-acp ds dt n1 pp-f n1, cc-acp j n1 cc n1? cc q-crq vbz pn31 cst pns12 vhb xx n1 p-acp? pns12 vhb n1 p-acp d n2 pp-f n2;
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we have Custome for opposite Religions, and for no Religion; and so in fine from Nature can arise no Obligation at all.
we have Custom for opposite Religions, and for no Religion; and so in fine from Nature can arise no Obligation At all.
pns12 vhb n1 p-acp j-jn n2, cc p-acp dx n1; cc av p-acp j p-acp n1 vmb vvi dx n1 p-acp d.
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In the next place the Doctrine of Spirits is cryed down as absurd;
In the next place the Doctrine of Spirits is cried down as absurd;
p-acp dt ord n1 dt n1 pp-f n2 vbz vvn a-acp p-acp j;
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and all the matters of fact that tend to assert their being, can obtain no more credit,
and all the matters of fact that tend to assert their being, can obtain no more credit,
cc d dt n2 pp-f n1 cst vvb p-acp vvb po32 vbg, vmb vvi av-dx dc n1,
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then Lucian's raillery upon the inchanted Broomstaff.
then Lucian's raillery upon the enchanted Broomstaff.
av npg1 n1 p-acp dt j-vvn n1.
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But most of all absurd in his conceit, and unphilosophical is the Doctrine of Immortal Souls.
But most of all absurd in his conceit, and unphilosophical is the Doctrine of Immortal Souls.
p-acp ds pp-f d j p-acp po31 n1, cc j vbz dt n1 pp-f j n2.
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For what do Souls act above the power of subtle matter in the state of Union? and how can they disengage themselves from common perishing in the state of dissolution? The Beasts approach very near us in our most wise and sagacious operations without the hazard of being Immortal;
For what do Souls act above the power of subtle matter in the state of union? and how can they disengage themselves from Common perishing in the state of dissolution? The Beasts approach very near us in our most wise and sagacious operations without the hazard of being Immortal;
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and why should man fancy that hazard to himself? No, we are born at all adventures;
and why should man fancy that hazard to himself? No, we Are born At all adventures;
cc q-crq vmd n1 vvi d n1 p-acp px31? uh-dx, pns12 vbr vvn p-acp d n2;
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and we shall be as though we had never been; and our Spirits shall vanish into soft air.
and we shall be as though we had never been; and our Spirits shall vanish into soft air.
cc pns12 vmb vbi c-acp cs pns12 vhd av-x vbn; cc po12 n2 vmb vvi p-acp j n1.
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And now what can be done with a man of this perswasion? 'Tis to as little purpose to tell him of Hell and torments,
And now what can be done with a man of this persuasion? It's to as little purpose to tell him of Hell and torments,
cc av q-crq vmb vbi vdn p-acp dt n1 pp-f d n1? pn31|vbz p-acp c-acp j n1 pc-acp vvi pno31 pp-f n1 cc n2,
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as of Charon and Cerberus; All is Par sollicito Fabula somnio, as his Minion Poet hath concluded it;
as of Charon and Cerberus; All is Par sollicito Fabula Somnio, as his Minion Poet hath concluded it;
c-acp pp-f np1 cc np1; d vbz fw-fr fw-la fw-la fw-la, p-acp po31 n1 n1 vhz vvn pn31;
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And thus the Atheist is become as safe and impregnable, as in a Castle of Brasse.
And thus the Atheist is become as safe and impregnable, as in a Castle of Brass.
cc av dt n1 vbz vvn p-acp j cc j, c-acp p-acp dt n1 pp-f n1.
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But alas the miserable dream of peace that must wake into an eternity of real evils!
But alas the miserable dream of peace that must wake into an eternity of real evils!
cc-acp uh dt j n1 pp-f n1 cst vmb vvi p-acp dt n1 pp-f j n2-jn!
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Alas the pityable Reasons that must be confuted by so sad an Experiment!
Alas the pityable Reasons that must be confuted by so sad an Experiment!
np1 dt j n2 cst vmb vbi vvn p-acp av j dt n1!
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For as we have hitherto taken the prospect of the sinner's way, so my Text requires us to look a little farther, and advert his end.
For as we have hitherto taken the prospect of the sinner's Way, so my Text requires us to look a little farther, and advert his end.
p-acp c-acp pns12 vhb av vvn dt n1 pp-f dt ng1 n1, av po11 n1 vvz pno12 pc-acp vvi dt j av-jc, cc vvi po31 n1.
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You have seen what the man was; he was gay and secure in his wickednesse: but now Lo this is the man;
You have seen what the man was; he was gay and secure in his wickedness: but now Lo this is the man;
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this is his present state, he is become a spectacle of vengeance, an object of terrour and of scorn,
this is his present state, he is become a spectacle of vengeance, an Object of terror and of scorn,
d vbz po31 j n1, pns31 vbz vvn dt n1 pp-f n1, dt n1 pp-f n1 cc pp-f n1,
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and pointed out for a warning to all that shall come after.
and pointed out for a warning to all that shall come After.
cc vvd av p-acp dt n-vvg p-acp d cst vmb vvi a-acp.
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Lo this is the Man that had shipwrackt his Faith, and wasted his Conscience, and corrupted his Mind,
Lo this is the Man that had shipwrecked his Faith, and wasted his Conscience, and corrupted his Mind,
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so that he had lost the notices of what he should do, as well as the care of what he did:
so that he had lost the notices of what he should do, as well as the care of what he did:
av cst pns31 vhd vvn dt n2 pp-f r-crq pns31 vmd vdi, c-acp av c-acp dt n1 pp-f r-crq pns31 vdd:
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But now his Miseries have rectified his Notions; He believes and trembles; He sees God again in the terrour of his judgements;
But now his Misery's have rectified his Notions; He believes and trembles; He sees God again in the terror of his Judgments;
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and is convinced by an eternal dying, that the soul is subject to no other death.
and is convinced by an Eternal dying, that the soul is Subject to no other death.
cc vbz vvn p-acp dt j j-vvg, cst dt n1 vbz j-jn p-acp dx j-jn n1.
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He now lies scourged with past enjoyments; and terrified with his present passions: His Wit and Parts groan under the Conviction of Folly;
He now lies scourged with past enjoyments; and terrified with his present passion: His Wit and Parts groan under the Conviction of Folly;
pns31 av vvz vvn p-acp j n2; cc vvn p-acp po31 j n2: png31 n1 cc n2 vvb p-acp dt n1 pp-f n1;
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and his shame and anguish are consummated by despair. But my Text onely points at this;
and his shame and anguish Are consummated by despair. But my Text only points At this;
cc po31 n1 cc n1 vbr vvn p-acp n1. p-acp po11 n1 av-j vvz p-acp d;
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nor is it my businesse to insist upon it any farther.
nor is it my business to insist upon it any farther.
ccx vbz pn31 po11 n1 pc-acp vvi p-acp pn31 d av-jc.
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I have my end in minding you from the Example, that Sin and Judgement are inseparably linkt together;
I have my end in minding you from the Exampl, that since and Judgement Are inseparably linked together;
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That if we will escape Doeg's end, we must avoid his way; That if we will resist sin successfully, we must resist it in its first Issues,
That if we will escape Doeg's end, we must avoid his Way; That if we will resist since successfully, we must resist it in its First Issues,
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and pluck up the roots of it, which in passing I have discovered.
and pluck up the roots of it, which in passing I have discovered.
cc vvb a-acp dt n2 pp-f pn31, r-crq p-acp vvg pns11 vhb vvn.
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And now that the most important of what I have said, may be left more immediately upon your thoughts, I shall summe it up into one sentence, and conclude:
And now that the most important of what I have said, may be left more immediately upon your thoughts, I shall sum it up into one sentence, and conclude:
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The lesson that the whole example does most genuinely teach us is this, That when a man once ceases to take God for his strength, (which was Doeg's first default) when he once neglects to apply himself to Heaven for conduct and support, that man naturally falls from one sin to another,
The Lesson that the Whole Exampl does most genuinely teach us is this, That when a man once ceases to take God for his strength, (which was Doeg's First default) when he once neglects to apply himself to Heaven for conduct and support, that man naturally falls from one since to Another,
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and there is no security of stopping betwixt Indevotion and the Bottomlesse Pit. From which the Divine mercy prevent us. FINIS.
and there is no security of stopping betwixt Indevotion and the Bottomless Pit. From which the Divine mercy prevent us. FINIS.
cc pc-acp vbz dx n1 pp-f vvg p-acp n1 cc dt j np1 p-acp r-crq dt j-jn n1 vvi pno12. fw-la.
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