A sermon preached before the Right Honourable the lord mayor and aldermen of the city of London at Guild-Hall Chapell, February the 17th, 1677/8 / by Edw. Young.
         Young, Edward, 1641 or 2-1705.
      
       
         
           1678
        
      
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             A sermon preached before the Right Honourable the lord mayor and aldermen of the city of London at Guild-Hall Chapell, February the 17th, 1677/8 / by Edw. Young.
             Young, Edward, 1641 or 2-1705.
          
           [3], 5-33, [2] p.
           
             Printed for William Birch ..., and William Leach ...,
             London :
             1678.
          
           
             Reproduction of original in the Union Theological Seminary Library
          
        
      
    
     
       
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         eng
      
       
         
           Church of England -- Sermons.
           Bible. -- O.T. -- Psalms LII, 7 -- Sermons.
           Sermons, English -- 17th century.
        
      
    
     
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             Chaplin
             Mayor
             .
             Die
             Martis
             Decimo
             Nono
             die
             Februarii
             ,
             1677
             /
             8
             Annoque
             Regni
             Regis
             Caroli
             Secundi
             Angliae
             ,
             &c.
             
             Tricesimo
             .
          
        
         
           THis
           Court
           doth
           desire
           Mr.
           Young
           to
           print
           his
           Sermon
           preached
           on
           Sunday
           morning
           last
           ,
           at
           the
           Guild-hall
           Chapell
           ,
           before
           the
           Lord
           Mayor
           and
           Aldermen
           of
           this
           City
           .
        
         
           
             Wagstaff
             .
          
        
      
       
         
           IMPRIMATUR
        
         
           
             
               Guil.
               Iane
            
             ,
             R.P.D.
             Henr.
             Episc.
             Lond.
             à
             Sacris
             Dom.
             
          
           
             Mar.
             4.
             1677
             
             /
             8.
             
          
        
      
       
         
         
           A
           SERMON
           PREACHED
           Before
           the
           Right
           Honourable
           The
           Lord
           Mayor
           AND
           ALDERMEN
           .
           Of
           the
           City
           of
           LONDON
           .
           AT
           GVILD-HALL
           Chapell
           ,
           
             February
             the
          
           17
           th
           .
           1677
           /
           8.
           
           By
           
             EDW.
             YOVNG
          
           ,
           B
           L.L.
           Fellow
           of
           New
           Colledge
           in
           Oxford
           .
        
         
           LONDON
           ,
           Printed
           for
           
             William
             Birch
          
           at
           the
           Peacock
           in
           Cheapside
           ,
           and
           
             William
             Leach
          
           at
           the
           Crown
           in
           Cornhill
           .
           1678.
           
        
      
    
     
       
         
         
           
           A
           Sermon
           preached
           before
           the
           LORD
           MAYOR
           ,
           &c.
           February
           the
           17
           th
           .
           1677
           /
           8.
           
        
         
           
             Psal.
             52.
             7.
             
          
           
             Lo
             this
             is
             the
             man
             that
             took
             not
             God
             for
             his
             strength
             ,
             but
             trusted
             unto
             the
             multitude
             of
             his
             riches
             ,
             and
             strengthened
             himself
             in
             his
             wickedness
             .
          
        
         
           IT
           is
           an
           Observation
           as
           true
           as
           common
           ,
           that
           no
           man
           was
           ever
           extremely
           wicked
           upon
           a
           sudden
           ;
           a
           hardy
           sinner
           must
           be
           a
           work
           of
           time
           ,
           a
           Creature
           of
           industry
           and
           toil
           ,
           of
           conflicts
           and
           repulses
           :
           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
           .
           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
           easie
           thing
           to
           overcome
           the
           fear
           that
           naturally
           haunts
           the
           guilty
           conscience
           ,
           and
           makes
           darkness
           it self
           to
           be
           no
           security
           :
           much
           less
           is
           it
           easie
           to
           dare
           to
           live
           at
           enmity
           with
           God
           ,
           after
           conviction
           that
           he
           is
           all-knowing
           ,
           and
           just
           ,
           and
           his
           wrath
           a
           consuming
           fire
           .
           And
           yet
           notwithstanding
           all
           this
           ,
           since
           wofull
           experience
           puts
           it
           out
           of
           question
           that
           men
           do
           daily
           arrive
           at
           this
           desperate
           pitch
           ;
           that
           how
           dangerous
           soever
           the
           precipice
           be
           ,
           thither
           they
           venture
           ;
           and
           being
           there
           ,
           bear
           their
           danger
           with
           less
           concern
           then
           others
           can
           behold
           it
           :
           It
           may
           be
           worth
           our
           while
           to
           enquire
           how
           ,
           and
           by
           what
           degrees
           sin
           thus
           advances
           ;
           and
           as
           it
           advances
           ,
           infatuates
           .
           The
           scheme
           is
           laid
           down
           in
           my
           Text
           ;
           where
           ,
           in
           the
           person
           of
           Doeg
           ,
           we
           have
           the
           description
           of
           a
           sinner
           Consummate
           ;
           one
           that
           had
           fill'd
           up
           his
           measure
           ,
           and
           was
           now
           ripe
           and
           overtaken
           with
           judgment
           .
           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
             .
          
           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
           ;
           The
           first
           being
           Alienation
           from
           God
           ,
           the
           second
           Application
           to
           the
           World
           ,
           the
           third
           Impiety
           profest
           :
           and
           these
           three
           are
           Consequential
           to
           each
           other
           ,
           as
           well
           in
           the
           order
           of
           Nature
           ,
           as
           of
           the
           Text.
           
        
         
           I
           beg
           in
           with
           the
           first
           member
           of
           the
           Character
           ,
           
             He
             took
             not
             God
             for
             his
             strength
             .
          
        
         
           The
           order
           and
           importance
           of
           this
           default
           ,
           will
           best
           appear
           if
           we
           inquire
           into
           the
           true
           measures
           of
           humane
           nature
           ;
           and
           see
           what
           strength
           she
           has
           in
           her self
           ,
           and
           what
           she
           wants
           ;
           and
           thence
           deduce
           the
           necessity
           of
           our
           dependance
           upon
           God.
           
        
         
           From
           those
           that
           have
           searched
           into
           the
           state
           of
           humane
           nature
           ,
           we
           have
           sometimes
           received
           very
           different
           and
           incompatible
           accounts
           ;
           as
           though
           the
           Inquirers
           had
           not
           been
           so
           much
           learning
           ,
           as
           fashioning
           the
           subject
           they
           had
           in
           hand
           ;
           and
           that
           as
           arbitrarily
           as
           a
           Heathen
           Carver
           that
           could
           make
           either
           a
           God
           or
           a
           Tressel
           out
           of
           the
           same
           piece
           of
           wood
           .
           For
           some
           have
           cry'd
           down
           Nature
           into
           such
           a
           desperate
           impotency
           as
           would
           render
           the
           Grace
           of
           God
           ineffectual
           ;
           
           and
           others
           ,
           on
           the
           contrary
           ,
           have
           invested
           her
           with
           such
           power
           and
           self-sufficiency
           ,
           as
           would
           render
           the
           Grace
           of
           God
           superfluous
           .
           The
           first
           of
           these
           Opinions
           wrongs
           Nature
           in
           defect
           by
           allowing
           her
           no
           strength
           ,
           which
           in
           consequence
           most
           make
           men
           desperate
           :
           The
           second
           wrongs
           Nature
           in
           excess
           by
           imputing
           too
           much
           strength
           ,
           which
           in
           effect
           must
           make
           men
           confident
           :
           And
           both
           of
           them
           do
           equally
           destroy
           the
           Reason
           of
           our
           application
           to
           God
           for
           strength
           .
           For
           neither
           will
           the
           man
           that
           is
           well
           in
           conceit
           ,
           nor
           yet
           the
           desperate
           ,
           apply
           himself
           to
           a
           Physician
           ;
           because
           the
           one
           cries
           there
           is
           no
           need
           ,
           the
           other
           ,
           there
           is
           no
           help
           .
           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
           .
        
         
           As
           for
           the
           first
           Opinion
           ,
           which
           wrongs
           Nature
           in
           Defect
           ,
           it
           was
           hatcht
           in
           the
           Heathen
           Schools
           upon
           this
           occasion
           .
           The
           Philosophers
           having
           considered
           the
           reproachfull
           nature
           of
           sin
           ,
           how
           that
           in
           it self
           it
           was
           nothing
           but
           injury
           ,
           turpitude
           ,
           and
           folly
           ;
           and
           in
           its
           effects
           ,
           mischief
           ,
           inquietude
           ,
           and
           ill-boding
           fears
           :
           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
           ,
           then
           reason
           was
           an
           ornament
           to
           man
           :
           But
           nevertheless
           finding
           themselves
           dipt
           in
           the
           common
           guilt
           ,
           and
           too
           soft
           to
           resist
           the
           pleasing
           evil
           ,
           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
           ,
           and
           yet
           not
           be
           in
           the
           fault
           ,
           and
           so
           be
           able
           to
           keep
           his
           Crimes
           and
           Credit
           too
           .
           The
           expedient
           they
           contrived
           was
           this
           ,
           to
           maintain
           ,
           That
           sin
           was
           no
           voluntary
           Act
           ,
           but
           a
           meer
           forced
           one
           :
           and
           this
           they
           proved
           by
           two
           Mediums
           ,
           Fate
           and
           Matter
           ;
           as
           each
           of
           them
           introducing
           a
           necessity
           upon
           humane
           actions
           .
           From
           the
           first
           they
           argued
           ,
           that
           all
           humane
           actions
           were
           pre-determined
           by
           the
           irresistible
           Power
           of
           an
           Eternal
           Decree
           ,
           so
           that
           Man
           did
           not
           purely
           act
           any
           thing
           of
           himself
           ,
           but
           was
           a
           meer
           passive
           Tool
           in
           the
           hand
           of
           Destiny
           .
           From
           the
           second
           they
           argued
           ,
           That
           though
           man
           were
           allowed
           liberty
           of
           Acting
           ,
           yet
           he
           could
           have
           no
           liberty
           of
           Choice
           ,
           because
           his
           Choice
           was
           always
           determined
           to
           the
           worser
           side
           by
           a
           certain
           insuperable
           malignity
           in
           matter
           ;
           that
           is
           ,
           by
           the
           pravity
           of
           his
           constitution
           .
           Upon
           either
           of
           these
           accounts
           it
           follow'd
           that
           man
           was
           a
           meer
           impotent
           slave
           ,
           always
           
           overruled
           by
           force
           ,
           either
           from
           without
           or
           within
           ;
           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
           .
           Thus
           did
           the
           Philosophers
           endeavour
           to
           bring
           mankind
           off
           from
           the
           scandal
           of
           their
           faults
           by
           impeaching
           Nature
           ;
           as
           an
           indulgent
           Jury
           will
           bring
           off
           a
           murtherer
           by
           a
           
             Non
             Compos
             mentis
          
           .
        
         
           As
           to
           their
           Hypothesis
           of
           the
           Irresistible
           Decree
           I
           shall
           speak
           no
           more
           of
           it
           but
           this
           ,
           that
           they
           who
           first
           broacht
           it
           ,
           and
           therefore
           were
           most
           fond
           of
           it
           ,
           found
           it
           clogg'd
           with
           so
           many
           ill
           consequences
           ,
           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
           .
           Chrysippus
           disavows
           it
           in
           Cicero
           &
           Gellius
           ;
           &
           the
           more
           Modern
           Stoicks
           build
           all
           their
           Morals
           upon
           a
           clear
           contrary
           foundation
           :
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           their
           first
           Principle
           :
           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
           ,
           because
           their
           errours
           about
           the
           Eternity
           and
           Original
           Qualities
           of
           Matter
           were
           perhaps
           Invincible
           :
           but
           for
           Christians
           to
           impute
           the
           
           same
           effects
           to
           the
           Corruption
           of
           our
           Nature
           by
           the
           Fall
           ,
           as
           though
           we
           had
           thereby
           contracted
           such
           a
           Complexional
           Necessity
           of
           sinning
           ,
           as
           neither
           precept
           nor
           caution
           ,
           nor
           all
           the
           remedies
           that
           God
           has
           provided
           ;
           could
           rescue
           us
           from
           that
           Necessity
           :
           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.
           And
           yet
           this
           pretence
           is
           not
           unusual
           ;
           it
           is
           not
           unusual
           to
           hear
           men
           confess
           their
           sins
           in
           such
           a
           subtle
           form
           ,
           as
           though
           they
           were
           drawing
           schemes
           of
           Sophistry
           against
           the
           day
           of
           Judgement
           .
           
             I
             must
             not
             deny
             my
             sins
             ,
             (
             says
             the
             Man
             )
             the
             righteous
             man
             falls
             seven
             times
             a
             day
             ;
             We
             dwell
             in
             a
             body
             of
             sin
             ;
             Our
             first
             Parent
             eat
             of
             the
             forbidden
             fruit
             ,
             and
             so
             derived
             a
             Curse
             upon
             his
             unhappy
             posterity
             ;
             
               Homo
               sum
            
             ,
             I
             am
             a
             son
             of
             Adam
             ,
             I
             need
             say
             no
             more
             to
             speak
             my
             guilt
             .
          
           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
           to
           insinuate
           that
           it
           is
           not
           will
           and
           choice
           ,
           but
           force
           of
           constitution
           that
           makes
           us
           sinners
           ;
           that
           we
           are
           born
           with
           such
           tainted
           principles
           ,
           flesh
           so
           stubborn
           ,
           and
           appetites
           so
           impetuous
           ,
           that
           
           neither
           Rule
           nor
           Institution
           ,
           nor
           Endeavour
           ,
           nor
           Grace
           it self
           can
           regulate
           them
           ;
           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
             :
          
           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
             .
          
           Thus
           will
           men
           dawb
           with
           
             untempered
             mortar
          
           (
           in
           the
           Prophet's
           Allegory
           )
           
             though
             the
             wall
             shall
             be
             cast
             down
             ,
             and
             they
             in
             the
             midst
             of
             it
             .
          
           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
           ;
           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
           ,
           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
           ;
           but
           these
           are
           so
           far
           from
           being
           actually
           evil
           themselves
           ,
           that
           they
           are
           the
           very
           life
           of
           Vertue
           ,
           and
           foundation
           of
           Reward
           .
           'T
           is
           true
           ,
           they
           create
           difficulties
           in
           vertue
           ,
           and
           make
           the
           way
           rugged
           ;
           but
           then
           
           God
           is
           pleased
           to
           consider
           these
           difficulties
           indulgently
           ;
           and
           for
           that
           very
           reason
           he
           admits
           man
           to
           terms
           of
           repentance
           and
           reconciliation
           ;
           whereas
           the
           Angels
           who
           were
           made
           of
           a
           purer
           nature
           ,
           and
           less
           obnoxious
           to
           temptation
           ,
           were
           allowed
           no
           such
           remedy
           .
           But
           moreover
           these
           difficulties
           which
           our
           infirmity
           creates
           ,
           are
           far
           from
           being
           insuperable
           ;
           we
           know
           our
           armour
           ,
           and
           we
           are
           commanded
           to
           fight
           ,
           and
           we
           are
           assured
           of
           Victory
           :
           whatsoever
           of
           strength
           we
           have
           not
           in
           our selves
           ,
           we
           know
           where
           to
           have
           supplied
           ,
           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
           .
           Grace
           is
           new
           light
           to
           the
           understanding
           ,
           and
           new
           power
           to
           the
           will
           ,
           and
           new
           regularity
           to
           the
           faculties
           that
           ought
           to
           obey
           ,
           and
           a
           new
           harmony
           to
           our
           whole
           discomposed
           frame
           .
           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
           .
           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
           ;
           that
           we
           have
           now
           a
           double
           tye
           to
           be
           Religious
           ;
           that
           is
           ,
           both
           to
           serve
           God
           and
           our selves
           ;
           forasmuch
           as
           our
           addresses
           do
           not
           more
           effectually
           pay
           him
           homage
           ,
           then
           they
           do
           supply
           our
           own
           wants
           .
           God
           could
           give
           without
           asking
           ,
           if
           it
           seemed
           good
           ;
           but
           then
           perhaps
           we
           should
           be
           more
           apt
           to
           glory
           as
           though
           we
           had
           not
           Received
           :
           whereas
           to
           receive
           when
           we
           want
           ,
           is
           the
           same
           thing
           in
           effect
           ,
           as
           to
           have
           had
           it
           in
           store
           ;
           but
           with
           this
           advantage
           ,
           that
           it
           makes
           us
           retain
           a
           greater
           veneration
           for
           the
           Donor
           ;
           as
           a
           man
           is
           in
           greater
           probability
           to
           live
           humble
           and
           dutifull
           when
           he
           has
           his
           livelihood
           conferred
           on
           him
           by
           daily
           dispensation
           ,
           then
           if
           he
           had
           the
           whole
           in
           entire
           possession
           .
           God
           could
           redintegrate
           Nature
           ,
           if
           it
           seemed
           good
           ;
           and
           re-instate
           her
           in
           her
           original
           rights
           and
           powers
           :
           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
           ;
           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
           .
           'T
           is
           a
           wise
           Rule
           in
           all
           things
           of
           Providence
           to
           
           conclude
           ,
           That
           that
           is
           best
           that
           now
           is
           ;
           and
           questionless
           it
           could
           not
           be
           better
           with
           us
           then
           it
           is
           ,
           notwithstanding
           all
           the
           infirmities
           of
           our
           Nature
           ,
           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
           .
        
         
           I
           pass
           in
           the
           second
           place
           to
           the
           Notion
           of
           those
           that
           exalt
           Nature
           above
           her
           due
           measures
           ,
           &
           invest
           her
           with
           such
           a
           self
           sufficiency
           ,
           as
           would
           make
           the
           Grace
           of
           God
           appear
           superfluous
           .
        
         
           
             Quid
             opus
             est
             Votis
          
           ?
           saith
           the
           Philosopher
           ;
           what
           need
           is
           there
           to
           pray
           ?
           make
           thy self
           a
           good
           man
           ;
           't
           is
           idle
           to
           petition
           God
           for
           that
           which
           thou
           canst
           bestow
           upon
           thy self
           .
           And
           many
           among
           Christians
           (
           beside
           Pelagius
           )
           seem
           to
           have
           consulted
           the
           Philosopher
           more
           then
           the
           Scriptures
           ,
           for
           their
           method
           of
           inculcating
           Religion
           and
           a
           good
           life
           .
           They
           recommend
           vertue
           in
           pompous
           harangues
           ,
           and
           urge
           Religion
           from
           the
           Rational
           Topicks
           of
           conveniency
           and
           inconveniency
           ;
           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
             ,
             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
             ,
             and
             desert
             the
             use
             of
             those
             faculties
             and
             powers
             which
             Nature
             has
             given
             him
             .
          
           After
           such
           a
           Moral
           discourse
           as
           this
           ,
           having
           called
           upon
           Reason
           ,
           and
           stirred
           up
           advertency
           to
           apply
           it
           ,
           they
           presume
           they
           have
           done
           enough
           ,
           and
           leave
           us
           to
           grow
           good
           upon
           our
           own
           stock
           and
           strength
           .
           But
           alas
           !
           these
           are
           Icarus
           his
           flights
           ,
           Nature
           has
           provided
           no
           wings
           for
           man
           to
           soar
           so
           high
           with
           .
           Vice
           will
           never
           be
           chas'd
           out
           of
           the
           world
           with
           Invectives
           ,
           nor
           Vertue
           advanc'd
           to
           her
           Empire
           by
           Panegyricks
           .
           The
           most
           prudent
           advertency
           ,
           and
           the
           most
           manly
           resolution
           ;
           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
           :
           'T
           is
           onely
           the
           Divine
           Assistance
           that
           is
           our
           castle
           and
           defence
           ,
           and
           the
           vital
           spring
           of
           all
           our
           good
           habits
           ;
           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
           .
        
         
           'T
           is
           true
           that
           Rational
           Arguments
           are
           proper
           ,
           nay
           necessary
           to
           excite
           a
           man
           to
           his
           duty
           ;
           which
           is
           a
           Rational
           service
           ,
           and
           effected
           by
           Rational
           endeavours
           ,
           not
           lazy
           presumptions
           :
           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
           :
           for
           God
           has
           reserved
           a
           partial
           agency
           to
           himself
           ,
           and
           he
           does
           as
           much
           command
           our
           application
           to
           him
           for
           this
           assistance
           ,
           as
           he
           does
           demand
           all
           the
           rest
           of
           our
           duty
           .
           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
           ;
           that
           is
           ,
           to
           apply
           our selves
           for
           ability
           to
           doe
           what
           he
           commands
           :
           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
           ,
           as
           if
           he
           should
           cut
           off
           the
           Travellers
           legs
           ,
           and
           provide
           him
           with
           a
           staff
           .
           That
           one
           instance
           of
           S.
           Peter
           to
           our
           Saviour
           ,
           
             Mat.
             26.
             
             Though
             I
             should
             die
             with
             thee
             ,
             yet
             will
             I
             not
             deny
             
             thee
          
           ;
           being
           as
           stout
           a
           Resolution
           ,
           upon
           as
           good
           motives
           ,
           and
           from
           as
           honest
           a
           heart
           ,
           as
           any
           man
           else
           can
           ever
           dare
           to
           pretend
           to
           ,
           has
           sufficiently
           baffled
           all
           humane
           confidence
           ,
           and
           demonstrated
           that
           the
           opinion
           of
           strength
           in
           our selves
           in
           vanity
           ,
           and
           the
           issue
           of
           it
           defeat
           .
        
         
           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
           :
           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
           ;
           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
           ,
           as
           being
           the
           first
           ,
           the
           inlet
           ,
           and
           the
           cause
           of
           all
           others
           .
           For
           whatsoever
           inadvertencies
           a
           man
           may
           be
           guilty
           of
           before
           ,
           it
           is
           impossible
           he
           should
           fall
           under
           the
           dominion
           of
           any
           vitious
           habits
           ,
           untill
           he
           has
           first
           faln
           from
           this
           Guard
           of
           the
           Divine
           Assistance
           .
           But
           then
           on
           the
           other
           side
           ,
           when
           a
           man
           has
           once
           by
           neglect
           faln
           from
           this
           Guard
           ;
           when
           either
           through
           
           desuetude
           ,
           or
           infrequency
           ,
           or
           meer
           formality
           of
           devotion
           ,
           he
           has
           suffered
           his
           mind
           to
           grow
           alienated
           from
           God
           ,
           and
           his
           dependance
           upon
           him
           ,
           to
           diminish
           and
           fail
           ;
           that
           man
           is
           then
           arrived
           to
           a
           pitch
           ,
           where
           it
           is
           as
           impossible
           for
           him
           to
           stay
           ,
           as
           it
           is
           to
           fix
           after
           the
           first
           step
           down
           a
           precipice
           :
           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
        
         
           The
           Soul
           of
           man
           ,
           like
           common
           Nature
           ,
           admits
           no
           Vacuum
           ;
           if
           God
           be
           not
           there
           ,
           Mammon
           must
           be
           ;
           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
           ;
           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
           ;
           and
           this
           indispensably
           obliges
           him
           to
           seek
           for
           his
           happiness
           abroad
           :
           Now
           if
           he
           seek
           his
           happiness
           from
           God
           ,
           he
           answers
           the
           very
           intention
           of
           his
           frame
           ;
           and
           has
           made
           a
           wise
           choice
           of
           an
           object
           ,
           that
           is
           adequate
           to
           all
           his
           wants
           and
           desires
           :
           But
           then
           if
           he
           does
           not
           seek
           his
           happiness
           from
           God
           ,
           he
           must
           necessarily
           seek
           it
           somewhere
           else
           ;
           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
          
           ;
           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
           .
           Thus
           when
           our
           Hope
           ,
           our
           Trust
           ,
           and
           our
           Expectations
           abate
           towards
           God
           ,
           they
           do
           not
           abate
           in
           themselves
           ,
           but
           are
           onely
           scattered
           among
           undue
           and
           inferiour
           Objects
           .
           And
           this
           makes
           the
           connexion
           infallible
           between
           Indevotion
           ,
           and
           Moral
           Idolatry
           ;
           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
           ;
           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
           ;
           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
           .
        
         
           Riches
           are
           Gods
           blessing
           ,
           and
           the
           good
           man's
           promise
           ,
           and
           administer
           not
           onely
           the
           lawfull
           comforts
           to
           Nature
           ,
           but
           the
           greatest
           means
           and
           opportunities
           to
           Vertue
           ;
           and
           yet
           the
           managery
           
           of
           them
           is
           so
           nice
           and
           hazardous
           ,
           and
           they
           occasionally
           produce
           so
           much
           of
           evil
           ,
           that
           ,
           as
           the
           Poets
           did
           therefore
           conclude
           them
           to
           come
           from
           Hell
           ,
           so
           the
           Scriptures
           tell
           us
           in
           earnest
           that
           they
           generally
           tend
           thither
           .
        
         
           Not
           things
           themselves
           ,
           but
           affections
           and
           opinions
           about
           things
           are
           evil
           ,
           says
           the
           Rule
           ;
           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
                 .
              
            
          
        
         
           The
           first
           respects
           Riches
           in
           Prospect
           ,
           the
           other
           two
           in
           Possession
           .
           I
           begin
           with
           Excess
           of
           Desire
           .
        
         
           The
           Stoick's
           Wise
           man
           would
           have
           no
           desire
           ,
           for
           fear
           of
           Disappointment
           ;
           but
           't
           is
           certain
           the
           Good
           man
           will
           have
           no
           great
           desire
           ,
           for
           fear
           of
           Impiety
           .
           For
           a
           great
           desire
           can
           hardly
           be
           entertained
           without
           a
           secret
           quarrel
           with
           providence
           ,
           an
           unthankfulness
           for
           what
           is
           present
           ,
           and
           a
           preference
           of
           our
           own
           wish
           before
           the
           good
           pleasure
           and
           ordination
           of
           God.
           When
           the
           Israelites
           desired
           a
           King
           ,
           they
           desired
           no
           more
           then
           the
           completion
           of
           God's
           own
           promise
           
           to
           them
           ;
           there
           was
           nothing
           sinfull
           in
           their
           desire
           ,
           but
           the
           excesse
           of
           it
           ;
           It
           was
           come
           to
           this
           ,
           
             Nay
             but
             we
             will
             have
             a
             King
          
           ;
           and
           then
           God
           sent
           them
           a
           King
           in
           his
           anger
           ,
           and
           many
           infamous
           calamities
           during
           the
           whole
           course
           of
           his
           reign
           .
           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
          
           ;
           and
           then
           God
           disappointed
           her
           with
           a
           Grant
           ,
           and
           punisht
           her
           with
           her
           very
           wish
           ;
           for
           she
           died
           in
           Child-bearing
           .
           
             All
             things
             are
             lawfull
             for
             me
          
           (
           says
           the
           Apostle
           )
           
             but
             I
             will
             not
             come
             under
             the
             power
             of
             any
          
           ;
           and
           so
           in
           like
           manner
           ,
           the
           desire
           of
           all
           things
           is
           lawfull
           ,
           while
           it
           is
           temperate
           ,
           but
           an
           impetuous
           desire
           grows
           a
           Master
           in
           the
           Soul
           ;
           it
           brings
           it
           under
           its
           power
           :
           and
           our
           freedom
           ,
           and
           our
           reason
           ,
           and
           our
           conscience
           too
           ,
           must
           upon
           occasion
           submit
           to
           its
           Tyranny
           .
           Hence
           it
           comes
           to
           pass
           ,
           that
           the
           desire
           of
           Riches
           does
           very
           often
           absolutely
           prophane
           the
           soul
           ,
           and
           turn
           the
           Temple
           of
           God
           into
           meer
           Shop
           and
           Exchange
           .
           When
           the
           man
           should
           be
           Religious
           ,
           his
           thoughts
           are
           never
           at
           home
           ;
           they
           are
           abroad
           in
           attendance
           upon
           the
           design
           in
           hand
           ;
           and
           Mammon
           is
           the
           commanding
           object
           of
           all
           his
           value
           and
           devotion
           .
           
           God
           Almighty
           requires
           that
           the
           strongest
           breathings
           of
           our
           heart
           ,
           should
           ,
           like
           the
           smoak
           of
           the
           Accepted
           Sacrifice
           ,
           mount
           directly
           to
           Heaven
           ;
           but
           the
           Covetous
           man's
           desire
           does
           ,
           like
           the
           rejected
           smoak
           ,
           incline
           all
           downwards
           ,
           and
           spend
           it self
           upon
           the
           Earth
           .
           He
           is
           restless
           in
           contrivance
           ,
           and
           hardy
           in
           pursuit
           ;
           confident
           in
           attempts
           ,
           and
           bold
           and
           importunate
           in
           addresses
           ;
           (
           and
           what
           is
           worse
           )
           he
           looks
           upon
           sordid
           complyance
           ,
           and
           base
           connivence
           ,
           and
           all
           the
           acts
           of
           dissimulation
           and
           fraud
           ,
           as
           onely
           provident
           methods
           of
           attaining
           his
           end
           .
           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
           ;
           so
           that
           scarcely
           does
           the
           poor
           Emet
           tug
           for
           a
           heap
           of
           earth
           ,
           with
           more
           toil
           ,
           or
           less
           Religion
           then
           he
           .
        
         
           Thus
           does
           man
           in
           the
           first
           place
           vitiate
           Riches
           by
           Desire
           ,
           and
           make
           them
           his
           sins
           before
           they
           are
           his
           .
           But
           if
           they
           come
           into
           possession
           ,
           he
           vitiates
           them
           in
           the
           second
           place
           by
           Mistake
           of
           Right
           .
        
         
           'T
           is
           certain
           that
           the
           worldly
           man
           studies
           nothing
           so
           accurately
           as
           his
           Title
           to
           his
           Estate
           and
           yet
           when
           all
           is
           done
           he
           mistakes
           it
           ,
           for
           he
           
           counts
           himself
           a
           Proprietor
           where
           he
           is
           but
           a
           Steward
           .
           For
           the
           good
           things
           of
           this
           life
           being
           by
           no
           means
           the
           Christians
           portion
           ,
           God
           never
           consigns
           them
           to
           us
           into
           Property
           ,
           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
           .
           'T
           is
           therefore
           the
           Wise
           man's
           care
           to
           make
           friends
           with
           the
           Mammon
           ;
           to
           sow
           as
           he
           hopes
           to
           reap
           ;
           to
           justifie
           his
           expences
           ,
           and
           to
           blesse
           the
           stock
           by
           thankfulnesse
           ,
           temperance
           and
           charity
           :
           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
           ;
           that
           he
           may
           either
           spend
           it
           upon
           his
           own
           luxury
           ,
           or
           hoard
           it
           up
           for
           that
           of
           his
           Heirs
           ;
           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
           ,
           as
           it
           is
           in
           the
           letter
           .
           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
           ,
           and
           his
           petition
           rejected
           with
           this
           sole
           answer
           ,
           
             Son
             remember
             that
             thou
             in
             thy
             life-time
             hadst
             thy
             good
             
             things
             .
          
           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
           ;
           but
           this
           was
           Dives
           his
           case
           ,
           he
           took
           the
           good
           things
           of
           this
           life
           for
           his
           property
           ,
           and
           his
           portion
           ,
           and
           used
           them
           accordingly
           ;
           and
           therefore
           it
           was
           that
           now
           he
           must
           expect
           no
           more
           .
        
         
           The
           third
           Affection
           whereby
           a
           man
           vitiates
           his
           Riches
           is
           undue
           Complacency
           ,
           which
           is
           an
           Acquiescence
           of
           mind
           in
           the
           Object
           of
           enjoyment
           ,
           or
           (
           in
           the
           Scripture
           expression
           )
           
             a
             setting
             our
             hearts
             upon
             it
             .
          
        
         
           A
           moderate
           complacency
           or
           satisfaction
           in
           the
           good
           things
           of
           this
           world
           is
           requisite
           to
           make
           a
           man
           thankfull
           ,
           as
           a
           proportion
           of
           spirits
           is
           necessary
           to
           sense
           ;
           but
           an
           absolute
           complacency
           ,
           or
           rest
           in
           them
           ,
           is
           (
           like
           a
           great
           excesse
           of
           Spirits
           )
           a
           very
           stupor
           and
           losse
           of
           mind
           .
           The
           best
           rule
           about
           Riches
           is
           to
           possesse
           them
           as
           though
           we
           possessed
           them
           not
           ;
           that
           is
           ,
           to
           respect
           them
           with
           such
           an
           equality
           of
           temper
           ,
           as
           neither
           to
           place
           our
           happinesse
           in
           their
           presence
           ,
           nor
           our
           misery
           in
           their
           losse
           :
           But
           the
           worldly
           man
           possesses
           them
           so
           ,
           that
           he
           is
           possest
           by
           them
           ;
           they
           take
           in
           his
           heart
           ,
           and
           then
           fill
           it
           so
           compleatly
           ,
           that
           he
           is
           not
           sensible
           
           of
           any
           other
           hunger
           or
           desire
           .
           How
           sweetly
           does
           he
           sing
           ,
           Soul
           take
           thy
           rest
           ,
           for
           I
           am
           rich
           ,
           and
           increased
           with
           goods
           ,
           and
           have
           need
           of
           nothing
           ?
           How
           securely
           does
           he
           sleep
           when
           his
           senses
           drop
           tired
           from
           variety
           of
           diversions
           ,
           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
           an
           overture
           of
           change
           would
           shock
           and
           disgust
           him
           .
           For
           what
           indeed
           should
           he
           do
           there
           ?
           whose
           conceptions
           are
           wholly
           levelled
           to
           the
           pleasures
           of
           sense
           ;
           of
           wines
           and
           meats
           ,
           and
           their
           wanton
           consequences
           ;
           and
           who
           is
           no
           more
           apprehensive
           of
           immaterial
           joys
           ,
           then
           the
           grossest
           brute
           is
           of
           Musick
           or
           Picture
           .
           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
           now
           the
           sinner
           being
           advanc't
           thus
           far
           through
           the
           neglect
           of
           Piety
           ,
           and
           love
           of
           the
           World
           ,
           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
           ;
           that
           is
           ,
           gayety
           and
           pleasure
           ,
           and
           perhaps
           riches
           too
           :
           and
           these
           thoughts
           making
           deeper
           impressions
           ,
           then
           any
           thing
           future
           can
           ,
           upon
           a
           mind
           whose
           reasonings
           are
           now
           grown
           weak
           ,
           and
           consideration
           little
           ;
           what
           can
           he
           resolve
           but
           to
           go
           on
           ?
           But
           because
           to
           go
           on
           ,
           and
           at
           the
           same
           time
           to
           look
           back
           ,
           is
           distracting
           ;
           because
           reflexion
           upon
           guilt
           is
           a
           torment
           ,
           and
           a
           cowardly
           sinner
           is
           an
           insufferable
           penance
           ,
           he
           finds
           it
           necessary
           to
           take
           better
           courage
           ;
           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
           ,
           and
           thence
           he
           bids
           defiance
           to
           Heaven
           .
           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
           ,
           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
           resolves
           to
           defend
           himself
           by
           a
           meditated
           rebellion
           .
        
         
           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
           .
           To
           indulge
           appetites
           and
           gratifie
           senses
           ,
           to
           live
           soft
           and
           delicate
           according
           to
           the
           scheme
           of
           studied
           pleasure
           ,
           is
           the
           businesse
           of
           the
           Voluptuous
           ;
           but
           the
           Debauchee
           is
           not
           so
           choice
           :
           For
           his
           end
           is
           not
           so
           much
           to
           please
           ,
           as
           to
           amuze
           ;
           and
           his
           whole
           study
           is
           onely
           for
           a
           course
           of
           expedients
           how
           to
           darken
           the
           mind
           ,
           and
           divert
           thought
           ,
           and
           fence
           out
           reflexion
           .
           His
           wine
           is
           not
           to
           refresh
           but
           to
           drown
           ;
           and
           therefore
           he
           drinks
           not
           like
           an
           Epicure
           ,
           but
           rather
           like
           a
           Spartan
           Slave
           ,
           when
           he
           drunk
           to
           bring
           drinking
           into
           disgrace
           .
           His
           Discourse
           is
           not
           for
           understanding
           ,
           but
           for
           noise
           .
           Noise
           is
           good
           company
           and
           wit
           ;
           and
           so
           with
           hurry
           and
           laughter
           ,
           and
           any
           thing
           that
           is
           loud
           ,
           he
           stifles
           the
           remonstrances
           of
           Reason
           ,
           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
           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
           ;
           lest
           the
           remembrance
           of
           a
           God
           should
           check
           his
           jollity
           ,
           and
           bridle
           his
           excesse
           .
           But
           then
           ,
           if
           notwithstanding
           all
           this
           art
           ,
           his
           body
           chance
           to
           tire
           under
           the
           
           drudgery
           of
           vice
           ,
           and
           so
           he
           be
           overtaken
           with
           the
           intervals
           of
           apprehensive
           thoughts
           ,
           the
           last
           Refuge
           of
           his
           uneasie
           and
           desperate
           mind
           is
           Atheism
           .
           And
           questionlesse
           ,
           how
           poor
           a
           Refuge
           soever
           Atheism
           be
           ,
           it
           was
           never
           any
           other
           then
           Refuge
           :
           it
           is
           an
           Opinion
           that
           was
           never
           offered
           by
           Reason
           ,
           but
           always
           sought
           for
           by
           Distresse
           .
           And
           this
           without
           doubt
           is
           the
           reason
           why
           one
           age
           of
           Christianity
           has
           produc'd
           more
           Atheists
           ,
           then
           were
           ever
           known
           in
           the
           whole
           extent
           and
           duration
           of
           Heathenism
           ;
           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
           ,
           then
           the
           Heathen
           could
           be
           ,
           whose
           knowledge
           of
           sin
           and
           judgement
           being
           lesse
           ,
           his
           fears
           must
           necessarily
           be
           so
           too
           .
           After
           the
           man
           has
           once
           resolved
           upon
           Atheism
           ,
           he
           does
           generally
           in
           the
           first
           place
           swear
           Fidelity
           to
           his
           Opinion
           ;
           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
           ;
           and
           so
           he
           hardens
           himself
           in
           his
           pretence
           .
        
         
         
           In
           the
           next
           place
           he
           pronounces
           Religion
           a
           Trick
           ;
           contrived
           by
           the
           Art
           of
           Princes
           ,
           and
           conserved
           by
           the
           Interest
           of
           Priests
           ;
           that
           if
           ever
           any
           talk't
           wisely
           about
           Religion
           ,
           it
           is
           onely
           they
           who
           discard
           all
           particular
           positive
           Religions
           ,
           and
           stick
           onely
           to
           that
           of
           Nature
           .
           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
           ;
           we
           have
           Custome
           for
           opposite
           Religions
           ,
           and
           for
           no
           Religion
           ;
           and
           so
           in
           fine
           from
           Nature
           can
           arise
           no
           Obligation
           at
           all
           .
        
         
           In
           the
           next
           place
           the
           Doctrine
           of
           Spirits
           is
           cryed
           down
           as
           absurd
           ;
           and
           all
           the
           matters
           of
           fact
           that
           tend
           to
           assert
           their
           being
           ,
           can
           obtain
           no
           more
           credit
           ,
           then
           Lucian's
           raillery
           upon
           the
           inchanted
           Broomstaff
           .
           But
           most
           of
           all
           absurd
           in
           his
           conceit
           ,
           and
           unphilosophical
           is
           the
           Doctrine
           of
           Immortal
           Souls
           .
           
             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
             ;
             and
             why
             should
             man
             fancy
             that
             hazard
             to
             himself
             ?
             No
             ,
             we
             are
             born
             at
             all
             adventures
             ;
             and
             we
             shall
             be
             as
             though
             we
             had
             never
             been
             ;
             and
             our
             Spirits
             shall
             vanish
             into
             soft
             air
             .
          
           And
           now
           what
           can
           be
           done
           with
           a
           man
           of
           this
           perswasion
           ?
           'T
           is
           to
           as
           little
           purpose
           to
           tell
           him
           of
           Hell
           and
           torments
           ,
           as
           of
           Charon
           and
           Cerberus
           ;
           All
           is
           
             Par
             sollicito
             Fabula
             somnio
          
           ,
           as
           his
           Minion
           Poet
           hath
           concluded
           it
           ;
           And
           thus
           the
           Atheist
           is
           become
           as
           safe
           and
           impregnable
           ,
           as
           in
           a
           Castle
           of
           Brasse
           .
        
         
           But
           alas
           the
           miserable
           dream
           of
           peace
           that
           must
           wake
           into
           an
           eternity
           of
           real
           evils
           !
           Alas
           the
           pityable
           Reasons
           that
           must
           be
           confuted
           by
           so
           sad
           an
           Experiment
           !
           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
           .
           You
           have
           seen
           what
           the
           man
           was
           ;
           he
           was
           gay
           and
           secure
           in
           his
           wickednesse
           :
           but
           now
           
             Lo
             this
             is
             the
             man
          
           ;
           this
           is
           his
           present
           state
           ,
           he
           is
           become
           a
           spectacle
           of
           vengeance
           ,
           an
           object
           of
           terrour
           and
           of
           scorn
           ,
           and
           pointed
           out
           
           for
           a
           warning
           to
           all
           that
           shall
           come
           after
           .
           Lo
           this
           is
           the
           Man
           that
           had
           shipwrackt
           his
           Faith
           ,
           and
           wasted
           his
           Conscience
           ,
           and
           corrupted
           his
           Mind
           ,
           so
           that
           he
           had
           lost
           the
           notices
           of
           what
           he
           should
           do
           ,
           as
           well
           as
           the
           care
           of
           what
           he
           did
           :
           But
           now
           his
           Miseries
           have
           rectified
           his
           Notions
           ;
           He
           believes
           and
           trembles
           ;
           He
           sees
           God
           again
           in
           the
           terrour
           of
           his
           judgements
           ;
           and
           is
           convinced
           by
           an
           eternal
           dying
           ,
           that
           the
           soul
           is
           subject
           to
           no
           other
           death
           .
           He
           now
           lies
           scourged
           with
           past
           enjoyments
           ;
           and
           terrified
           with
           his
           present
           passions
           :
           His
           Wit
           and
           Parts
           groan
           under
           the
           Conviction
           of
           Folly
           ;
           and
           his
           shame
           and
           anguish
           are
           consummated
           by
           despair
           .
           But
           my
           Text
           onely
           points
           at
           this
           ;
           nor
           is
           it
           my
           businesse
           to
           insist
           upon
           it
           any
           farther
           .
           I
           have
           my
           end
           in
           minding
           you
           from
           the
           Example
           ,
           that
           Sin
           and
           Judgement
           are
           inseparably
           linkt
           together
           ;
           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
           ,
           and
           pluck
           up
           the
           roots
           of
           it
           ,
           which
           in
           passing
           I
           have
           discovered
           .
        
         
           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
           :
           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
           ,
           and
           there
           is
           no
           security
           of
           stopping
           betwixt
           Indevotion
           and
           the
           Bottomlesse
           Pit.
           
        
         
           From
           which
           the
           Divine
           mercy
           prevent
           us
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Books
           Printed
           for
           William
           Birch
           .
        
         
           
             A
             Description
             of
             the
             17
             Provinces
             ,
             commonly
             called
             the
             
               Low
               Countries
            
             ,
             the
             present
             Stage
             of
             Action
             ;
             also
             of
             the
             Rivers
             ,
             Commodities
             ,
             All
             Cities
             ,
             strong
             Towns
             ,
             and
             Forts
             ;
             as
             
               Utrecht
               ,
               Gaunt
               ,
               Bruges
               ,
               Ipre
               ,
               Ostend
               ,
               Newport
               ,
               S.
               Omers
               ,
               Cambray
               ,
               Valenciennes
               ,
               &c.
            
             with
             other
             things
             remarkable
             therein
             .
             Price
             bound
             1
             s.
             
          
           
             The
             Angler's
             delight
             ,
             Containing
             the
             whole
             Art
             of
             Neat
             and
             Clean
             Angling
             ;
             wherein
             is
             taught
             the
             readiest
             way
             to
             take
             all
             sorts
             of
             Fish
             from
             the
             Pike
             to
             the
             Minnow
             ;
             together
             with
             their
             proper
             haunts
             ,
             and
             times
             of
             fishing
             for
             them
             ;
             as
             also
             the
             Method
             of
             Fishing
             in
             Hackney
             River
             ,
             &
             of
             the
             best
             stands
             there
             ;
             with
             the
             manner
             of
             making
             all
             sorts
             of
             good
             Tackle
             ;
             The
             like
             never
             printed
             before
             .
             By
             W.G.
             Gent
             ,
          
           
             Bridge's
             Word
             to
             the
             Aged
             ,
          
           
             Steps
             of
             Ascension
             unto
             God
             ,
             or
             a
             Ladder
             to
             Heaven
             ;
             Containing
             Prayers
             and
             Meditations
             for
             every
             day
             of
             the
             week
             ,
             and
             for
             all
             other
             times
             and
             occasions
             .
             By
             
               E.
               Gee
            
             .
          
           
             Shepard's
             Court-keepers
             Guide
             .
          
           
             The
             French
             King
             Conquered
             by
             the
             English
             ,
             
             the
             King
             of
             France
             and
             his
             Son
             brought
             prisoners
             into
             England
             ,
             besides
             divers
             Earls
             ,
             Lords
             ,
             and
             above
             2000
             Knights
             and
             Esquires
             ;
             wherein
             is
             given
             an
             account
             of
             several
             great
             Battels
             fought
             ,
             and
             wonderful
             Victories
             obtained
             over
             the
             French
             when
             they
             have
             had
             six
             to
             one
             against
             the
             English
             ;
             to
             the
             honour
             and
             renown
             of
             England's
             unparalleled
             Valour
             ,
             Conduct
             ,
             and
             Resolution
             .
          
           
             Leybourn's
             Universal
             Instrument
             ,
             performing
             all
             such
             Conclusions
             ,
             Geometrical
             and
             Astronomical
             ,
             as
             are
             usually
             wrought
             by
             the
             Globes
             ,
             Spheres
             ,
             Sector
             ,
             Quadrants
             ,
             Planupheres
             ,
             or
             any
             other
             the
             like
             Instrument
             yet
             in
             being
             ,
             with
             much
             ease
             and
             exactness
             .
          
           
             The
             Reasonableness
             of
             God's
             Law
             ,
             and
             Vnreasonableness
             of
             Sin.
             
          
           
             Allen
             of
             Contentment
             .
          
           
             The
             Young
             Merchants
             Glass
             ,
             wherein
             are
             exact
             Rules
             of
             all
             Weights
             ,
             Coins
             ,
             Measures
             ,
             Exchanges
             ,
             and
             other
             matters
             necessary
             used
             in
             Commerce
             ;
             as
             also
             Variety
             of
             Merchants
             Accompts
             ,
             after
             the
             Italian
             way
             of
             Debitor
             and
             Creditor
             ,
             in
             Factorage
             ,
             Partnership
             ,
             and
             Bartar
             ;
             likewise
             the
             Method
             of
             keeping
             Pursers
             books
             .
             By
             
               J.
               Every
            
             .
          
           
             Clark's
             Martyrology
             .
             Fol.
             
          
           
             His
             Examples
             ,
             in
             
               2
               Vol.
               Fol.
            
             
          
           
             Marrow
             of
             Ecclesiastical
             History
             .
             Fol.
             
          
        
         
           THE
           END
           .