The great law of consideration: or a discourse, wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, is laid open: By Anthony Horneck, preacher at the Savoy.

CHAP. V Of the various Mischief's arising from Neglect of Consideration. The want of it prov'd to be the Cause of most Sins. Some Instances are giuen in Atheism, Vnbelief, Swearing, Pride, Carelesness in Gods Service, Luke∣warmness, Couetousness, &c. (Book 5)

FRom what hath been said, we may safely draw this Conclusion, That want of Consideration is the unhappy spring, from which most of the miseries, and calamities of Mankind flow. Indeed God, Isa. 5.12, 13. makes this the great reason, Why his people were gone into Captiuity, why their honourable men were famish'd, and their multitude dryed up with thirst; why Hell had enlarged herself, and open'd her mouth without measure, and their glory, and their multitude, and their pomp descended into it. It's the want of it, which in all Ages hath procur'd Gods judgments, which by Consideration might have been stopt, and prevented. Had Adam improv'd his solitariness in the Garden of Eden, into serious Consideration of the Nature of the Precept his Master gave him, and reflected on the wisdom of the Supreme Law-giver,

that made it, on the immense bounty, his great Benefactor had crown'd him withall, on the abominable ingratitude he would make himself guilty of, by breaking so reasonable an Injunction. Had he but recollected him∣self, (when tempted to eat of the dangerous fruit, under a pretence, that it would open his eyes, and make him wise, as God) and thought, that the Creator of Heaven and Earth knew best, what degree of wisdom, and knowledge, became a creature of his quality, and condition; and that he that was all love, and beauty, and kindness, would not have interdicted him that fruit, if the food might have any way advanc'd his hap∣piness, and that therefore there must be some cheat in the Temptation; That the Angels which were lately thrown down from their glory, could not but envy the felicity he en∣joyed, and for that reason would appear in all manner of shapes, and try a thousand wayes, to weaken the favor of God towards him; and that it was without all peradven∣ture the safest way to prefer an express com∣mand, before an uncertain suggestion. Had his mind taken a view of such Arguments, as these, & of the uninterrupted prosperity, and immortality, he was promis'd upon his obe∣dience; it's not the Charms, or Rhetorick, or soft language of a Wife, nor the subtilty of

a Serpent, nor the pretended Omniscience the Devil flatter'd him withall, would have made him leave that happy state, which the infinite goodness of Heaven had plac'd him in. But while he suffers the pleasure of a Garden to transport his Soul, and to blind it, fears no ill, no mischief, no danger among the Roses, and Flowers of Paradice, embraces the deceitful suggestion, without examining the cause, the manner, or the end of it, swal∣lows the fatal bait without chewing, believes a Wife, and a Beast, without considering the consequence of the fact, and inquires not how God may resent his curiosity, he falls in∣to death and misery, and drags all his Po∣sterity after him.

Had the Inhabitants of Sodom, and Go∣morrah, reflected like rational Men on the Reproofs, and Admonitions of righteous Lot, consider'd the kindness of the Almighty, in sending them such a Preacher, and thought with themselves, That sure it could not be the Preachers interest, to set himself against their Vices; That except Conscience, and a Divine Commission had prompted him to attempt their Reformation, it was not pro∣bable, he would enrage a debauched City against himself, and make himself obnoxious to the fury of the People; That the righte∣ous Man spake nothing but reason, and

sought nothing but their good; That Gods patience, would certainly be tired ere long, and his long-suffering turn into vengeance; That the fire of their Lust, would shortly pull down other fire; and the heat of their unclean desires, break into more consuming flames; That God would not alwayes put up affronts, nor suffer his methods to reclaim them, to be baffled everlastingly; That they could not hope to escape Gods indignation, no more than the men of the first world; and when their sins were equal, Gods judgments would overtake them, as well as they did their Brethren; That God could intend them no harm, by calling them to Repentance; and being the great Preserver of Men, could not but design their interest and happiness.

Had they suffered their thoughts to dwell on such truths as these, made such Conside∣rations familiar to their Souls, they would have melted and humbled themselves, and kept back that fire and brimstone, which af∣terwards consumed them. Want of Consi∣deration made them secure in sin, and that se∣curity prepared for their devastation.

Indeed there is no sin almost, but is com∣mitted for want of Consideration. Men con∣sider not what sin is, nor how loathsom it is to that God, who carries them on his wings, as the Eagle doth her young, nor what inju∣ry

they do to their own Souls, nor what the dreadful effects and consequences of it are, and that makes them supine and negligent of their duty.

To give a few instances: Did the Atheist but look up to Heaven; Did his swinish and brutish appetite, but give him leave to con∣template that glorious Fabrick, the orderly Position of the Stars, the regular Motion of those Celestial Lamps, and the Mathematical contrivance of that curious Globe, how is it possible but he must spy a most wise, most perfect, and most powerful Architect, even that God, who commanded them into being, and still preserves them from decay and ruine?

Would he but consider, how things that have a beginning, could not make them∣selves, unless they were, before they were, (which implies, a contradiction) and there∣fore must certainly be made, and produced at first by some supreme cause, that is eternal, and omnipotent. Would he but reflect on the universal consent of Mankind, how not only the civiliz'd, but the most barbarous Nations in all Ages, have had a sense of a Deity; and how improbable it is that all Man∣kind should conspire into such a Cheat, if there were no Supreme power, how ratio∣nal it is, that when Men of different Consti∣tutions,

Complexions, Principles, Desires, In∣terests, Opinions, do all, or most of them agree in one thing, there must necessarily be something more than ordinary in't, and the Notion must be supposed either imprinted by God on the hearts of all men, or carefully deliver'd to Posterity by the first Planters of the world, which in all probability they would not have done, except they had had very good ground, and reason for it. Would the Fool, I say, but think seriously on these familiar Arguments, how could he say in his heart, There is no God?

How could the wretch deny a Providence, if he did but take notice, how all things are preserved in those stations, spheres, and ten∣dencies, they were at first created in. How things contrary to one another, are kept from destroying one another. How every thing prosecutes the end for which it was produ∣ced. How the Sea that's higher than the Earth, is yet kept from over-running, and drowning it. How Kingdoms, Empires and Commonwealths are continued and conser∣ved in the world. How one Countrey is made a scourge to the other for their sin; and how the soberer Nation many times conquers the more debauched and vicious, till the formers Sobriety dying, proves a presage of the fune∣ral of their happiness. How men are suffered

to tyrannize, and to rage, that their fall af∣terward may be more grievous, and terrible. How sin, is punished with sin; and with what measure we mete, with the same other men mete to us again. How strangely Mur∣ther is found out, and secret Villanies disco∣vered,* 1.1 arraigned, and condem∣ned. How Caligula, that bids defiance to Heaven, and threatens Jupiter to chastise him, if he sent rain that day, his Play∣ers were to Act; how the poor miserable creature hides his head in a Feather-bed, when it thunders; and how the stoutest sin∣ners tremble, even then, when no man pur∣sues them. How light is frequently produ∣ced out of darkness; the greatest felicity, from the greatest misery; and even sin itself so ordered, that it proves an occasion of the greatest good. How miraculously men are preserved, and how prodigiously rescued from dangers, that hang over their heads, and threaten their destruction. How one man is punished by prosperity, another favo∣red by wanting of it. How one mans bles∣sings are turn'd into curses, and another mans curses into blessings. How men perish, that they may not perish; and are suffer'd to grow poor, that they may be rich; and are depri∣ved of all, that they may arrive to far greater plenty. How strangely many times men are

preserved from sin, and something comes in, and crosses their sinful attempts and intenti∣ons, that they are not able to put their pur∣poses in execution. How men are fitted for several employments, and no office or business so mean, and fordid, but some men have a genius, or inclination to it. How beasts, which are stronger than men, are yet kept from hurting men; and men themselves, that in∣tend mischief to their Neighbors, are pre∣vented in their designs, and in the Net they spread for others, their foot is taken. How by very inconsiderable means, very great things are effected; and sometimes without means, very signal changes and alterations are produced. How the greatest Enemy, sometimes becomes the greatest Friend; and he that hated another unto death, is on a sud∣den convinc'd of his folly, and loves him as his own Soul. How kindly the Heavens dispense their former, and latter rain; and how upon solemn Prayers and Supplications, some great Judgment is averted, and men re∣stored to their former peace and tranquility. How even in things fortuitous, Justice is exe∣cuted; and the Arrow which such a man shot at random, is yet so guided, as to hit the per∣son, guilty of some heinous Crime. How such a mans ruine, proves anothers instruction; and he whom Education could not engage

to Prudence, learns to be wise by anothers fall. How men ignorantly contrive their Neighbors good, and while they least intend the happiness of others, take the readiest course to make their labours successful and prosperous. How a word that drops some∣times from the Preachers mouth in a Sermon, shall make that impression on the Hearers heart, as to change it, and work him into another man.

He that would take such passages as these into serious Consideration, how were it pos∣sible for him to question a Providence, that orders, and rules, and governs all, and ex∣tends its care even to the least, most minute, and most abject, and contemptible creature? How could he forbear to admire God, as the most wise, most knowing, most lovely, most perfect, most holy, and most beautiful Being, whose eyes run to and fro, to shew himself strong in the behalf of those, whose heart is upright towards him.

The Unbeliever, that doth not believe the Scripture to be the Word of God, and fan∣cies there is no other World, no Judgment after Death, and thinks it irrational, That temporal sin should be punish'd with an eter∣nity of torments; it's want of Considera∣tion, makes him continue Infidel:

For, I. As for the Scripture, which con∣tains the Sum and Substance of the Chri∣stian Religion, would he but take a walk in the Field, or in his Garden, or in his Cham∣ber, and weigh the Arguments, which make for the Divinity of this Book, and consider, what he can object against it, and whether his objections be equal in strength, and weight, with the reasons, that fetch its pedigree from Heaven, he would soon be of another mind, and pity the weakness, and sauciness of those Youngsters, that play up∣on the Oracles of God in Ale-houses, or Taverns, or Theatres. He need only dispute with himself in this manner.

I see the whole Christian world for so many Centuries together hath embraced these sacred Volumes, as a Treasure of Gods Will, and Ordinances, as a Directory dropt down from Heaven, to teach them, how God will be worship'd, what Notions they are to entertain of God, and what they are to do to save their Souls for ever. It's very proba∣ble, that God, wherein all goodness, all mer∣cy, and of infinite pity, and hath made this world to serve man, and endow'd him with a capacity of knowing, and adoring God, would not leave him destitute of such helps, and means, as might best promote his know∣ledge of him; but find out a way, to mani∣fest

himself to him, especially when it's evi∣dent, that without some better directions, than Nature gives, men are so very apt to fall into errors, and misapprehensions of his glo∣ry, and majesty. Whether this Book contain therefore the true Revelations, which God hath been pleas'd to make to mankind, is the question.

Upon examination I find, That there is nothing in this Book, either promised, or threatned, or commanded, but what is Deo dignum, fit for a God to promise, and threaten, and command.

Whatever is deliver'd here, seems to be very agreeable to his Majesty, and Sovereign∣ty, and Divine Nature. The rewards, as well as punishments, are Godlike; and the Du∣ties pressed here, are but the necessary conse∣quents of his Goodness, and Justice, and Government, and Supremacy, which conse∣quences, because man, by reason of his cor∣ruption, was not able to deduce from the No∣tion of a God, God thought fit to reveal, and manifest to him, by various Passages, Histories, Prophecies, Parables, Precepts, and Conclusions.

Upon inquiry I perceive, that the designs of this Book are at least very harmless, its great aime being, to make men good, and just, and honest, and live like men of reason.

Whatever verity or truth the light of Na∣ture, or Reason dictates, is here to be found; and this Book is so far from contradicting, or abolishing any thing of that nature, that it improves, and refines it. If I search all the Volumes of the ancient Heathen Philoso∣phers, men, who ransackt Nature, and tryed what Nature would discover of God, and anatomized the Law written upon mens hearts. If I peruse all the Lessons, and Rules of Morality, they gave and prescribed to Mankind, I find them all deliver'd in this Book, much purer, and much clearer, than those Philosophers were able to propose them.

The Sacred Writers, whoever they were, for ought I see, were men of very noble, and generous spirits; for their great endeavor is, to instruct and edifie mankind, and to teach them such delights, as are fit for a ra∣tional Soul to embrace. I see, they exhort men to live like themselves, like persons ca∣pable of conversing with God. I see they are all for preservation of humane Societies, and to this end, they speak against all that's evil, and encourage Justice, and Peace, and Unity, and Charity, and Obedience to Go∣vernors, and all that's good and holy, and condemn al Hypocrisie, commend upright dealing, and sincerity of heart, and proscribe

even those sins, which the world can take no notice of, sins of thoughts, sins of the heart, and sins of secresie, and urge a hearty, un∣feigned love to our Neighbor. Their great care, and sollicitude is, that men may not be kept unacquainted with themselves; and though they liv'd in different Ages, at dif∣ferent Times, and were of different Educa∣tions, yet they all agree in their great endea∣vor and design to purifie mens hearts, and to keep their Consciences void of offence to∣wards God, and towards men. They would have God worship'd, and honour'd like a God, in Spirit, and in Truth, and require the cream and marrow of our endeavours, our dearest and tenderest love to be given to him, which indeed is a worship fit for him, that is our Supreme Ruler, and Governor, in whom we live, and have our Being.

They condemn all Sensuality, which makes men live like Beasts; and all impatience, and discontent, which makes their Lives misera∣ble; and all Pride, and Haughtiness, which makes their near Neighbors hate, and despise them; and all base Selfishness, which makes them uncompassionate. They prescribe the greatest Cordials against Crosses, and Affli∣ctions; for they promise a better life after this, a life of everlasting joy and bliss; and suppose there were no such life, yet would

the fancy of it be mighty pleasing in distress, and calamities, and serve to bear us up under the greatest burthens; and should we find nothing of that nature, when we come to dye, to be sure there would be no body to laugh at us.

They represent God as infinitely merciful to wretched men and willing to accept of those that repent, and turn, and sincerely fear him, and to make them everlastingly happy; and yet that men may not presume, and turn the grace of God into wantonness, they re∣present him just withall, that will take ven∣geance on, those, who provoke his patience, and mock his compassion, and abuse his mer∣cy into contempt of his Laws. They repre∣sent him as a very reasonable Master, that layes upon his servants no more, than they are able to bear, and expects returns answer∣able to the favors he bestows on them, and such services, as are in some measure propor∣tionable to the means he hath afforded them, which is no more, but what we expect from our servants. All which is highly rational; and I must needs imagine, since no men, that ever liv'd in the world, could give the world such exact Rules for the improvement, and advancement of a rational Soul, as these Writers do, that they must have had some Divine Spirit to guide them. To exalt the

Soul, and to elevate it above Sense, and Earth, and Dross, and Dung, and to make it fit to be admitted to familiarity with its Ma∣ker, seems to be the very drift and design of this Book; and if it were not Divine, or Inspired, it might however deserve the repu∣tation of maintaining the greatest, and most generous designs, that ever were carried on by mankind.

But sure, its original, is more than humane; and the persons who deliver these things, had certainly a Divine Commission. When I look either upon, Moses, and the Prophets in the Old, or upon Jesus, and his Apostles in the New Testament, Men who were the chief Promulgers of the Truths, deliver'd in these Books, methinks there appears something ex∣traordinary in them, and I cannot but see the Finger of God, that did direct and help them. If I believe any thing, that I never heard, or saw my self, I have the greatest rea∣son in the world to believe, that that Mo∣ses, whom both Jews and Heathen call the great Leader, and Captain General of the Jews, was inspired from above, when he gave his Law to the whole Nation of the Jews. That he wrought those stupendious miracles which are recorded in Scripture, the Jewish Nation hath firmly and constant∣ly believed, ever since they were wrought;

and how 600 000 men before whom they were wrought, and who did feed upon ma∣ny of those Wonders, and who have delive∣red the real performance of those Miracles down to their Posterity, and so imprinted it on the hearts of their Progeny, that neither Sword, nor Fire, could ever make them de∣ny it. How, I say, this vast multitude of men could be mistaken in those Miracles, and give credit to his Law, observe every punctilio of it, upon the account of those Miracles, if they had not been confident of the truth and reality of them, is altogether unaccountable to a rational man. These Miracles he could never have wrought without a supernatural power, nor can I imagine any other reason, why God should honour him with that su∣pernatural power, but only to confirm the Law, and Statutes, he gave to the Jews, and to testifie unto them, and to assure them, that they came from God, and that the punish∣ments threatned, would certainly attend the wilful neglecters of that Law.

That the Prophets foretold things, some 200, some 300, some 500 years, before they came to pass, is so evident from the History of Josias, Cyrus, and the Messias, who was to come, that he must profess himself a stranger to all History, that denies it; for I find the Jews had those Prophecies by them many

years, before they were fulfilled, and there∣fore cannot be supposed to have forged those Prophecies, after the things pretended to be foretold in them, were come to pass.

But had we no other testimony that the Writings of the Old Testament are inspired, and of Divine Original, but that of Jesus, and his Apostles, (provided we can prove, that these came with Divine Authority) there would be enough to satisfie any person, that doth not delight in disputing against light, and reason.

That we owe the Doctrine of the New Testament to this Jesus, and his Apostles, the whole Christian world hath unanimously believed for 1600 years together; and I must needs suppose, there could not have been such a stir in the World, for so many hundred years together, about the Religion of Jesus, if there had not been such a person in the world. But in this I find the whole world agree; That there was such a person, not on∣ly Christians, but their greatest Enemies both Jews and Heathen, do confess it. This Jesus as he doth aver and maintain, That God spake by Moses, and the Prophets of old, so he could not but be himself a person sent from God to reform the world, and to let them know the will and pleasure of the Al∣mighty, concerning their everlasting happi∣ness.

For I find he wrought such Miracles, Works so exceeding Art, and Nature, that they were the wonder, and confusion of the World; Nor do I upon examination per∣ceive, that the Jews deny it; only they give out, that being well skill'd in the Art of Ma∣gick, and dealing with the Devil, he made all that stir and noise in the World, and drew so many followers after him, which to any man in his wits seems the filliest Plea imagi∣nable; for his Doctrine, Life, Miracles, all tended to the destruction of the Devils King∣dom. His first work was to forbid Idolatry, and to pull down the Worship of Devils, and to encourage real Goodness, and Piety, and abhorrency not only of all evil, but of all appearance of evil; and, if Satan cast out Satan, he is divided against himself, and how then shall his Kingdom stand? Matth. 12.26.

I find that the Art of Magick in those dayes, was in great request with all the Gran∣dees of the Jews, and they arriv'd to very great perfection in it. And if this Jesus wrought his Miracles by that Art, why could not those great Masters of Magick, imitate those wonderful Works; not to mention, that at his Crucifixion, when they alledg'd all that Malicce, or Hell could suggest against him, none of his Adversaries, whatever some

of them had done before, durst be so abomi∣nably impudent, as to charge him with that black and dismal crime. Nero certainly had the greatest advantages of any man that ever liv'd, to know the utmost reach of Magick; for as his extreme viciousness and debauchery made him the Devils Darling, so he had all the Magicians in the World to teach, and to instruct him; yet with all the tricks and jug∣gles, that either Men or Devils could fur∣nish him withall, I do not find, that he was able to Cure a cut Finger.

As great an Enemy as Julian the Apostate was to the Christian Religion, as much as he hated, and persecuted it, yet by what is Re∣corded by very faithful Men, I see, he could not deny, but that Jesus did open the eyes of some blind Men, and Cured others that were Lame, and dispossessed not a few, that were molested with evil spirits; and though he makes light of these wonders, yet to a Man that is not possessed with prejudice, those Works will seem Divine and Supernatural; not but that Cataracts, and accidental dim∣ness of the eyes, may be redressed by natu∣ral means; but where Men that are born blind, are restored to their sight with a word, it cannot but argue a Commission from Heaven.

I cannot readily comprehend, why Tibe∣rius should have been so fond, to have this Jesus ascribed into the number of the Ro∣man Gods; or why Severus should worship him in his Closet among his other Deities; or why Adrian would have purpos'd to erect Temples, without Images to his Honour, if they had not look'd upon him as some extra∣ordinary person, and had not been sufficient∣ly assured of the many wonderful Works he had done.

The Evangelists (whose Writings I have no more reason to question, than I do the Writings of Tacitus, or Seneca, or Cicero, or Livy, they having been universally acknow∣ledged to be theirs, and no man having ever been able to confute their relation, or to give any satisfactory Argument, why they should not be believed) these Evangelists, some of them being Eye-witnesses, I find, make men∣tion of several Miracles that were wrought before great multitudes of people; and cer∣tainly some of them would have found it out, if there had been a cheat, or juggle in't: Nay, is it rational, that the Apostles of this Jesus would, or durst have with that free∣dom boldness, and confidence, have affirmed, asserted, and abetted both his Resurrection, and his Miracles, in the very Metropolis of Judea, in the City of Jerusalem, where it had

been an easie matter to discover the fraud, if there had been no such thing? From all which, I must necessarily conclude, as Nico∣demus, John 3. ver. 2. Master, we know that thou art a Teacher come from God; for no man can, do these miracles that thou doest, except God be with him.

Indeed, if I will not put a Vail over my face, and wilfully blind my self, I must needs conclude, That his Doctrine must necessarily be Divine, whose Miracles were so; nor can I suppose it possible, that God would suffer that person, whom he intrusted with his own power of doing Miracles, to obtrude unto the World false and idle Tales, or unnecessary and impertinent Doctrines, and Injunctions. I cannot conceive, why God should communi∣cate to him the power of doing Miracles, except it be to confirm the Divinity and in∣dispensable necessity of his Doctrine and Pre∣cepts; so that, if the works he did, had a Divine original; his Doctrine and Commands must be derived from Heaven too, else it would follow, that God had been very un∣wise in his choice, and had exerted his om∣nipotent power to little or no purpose, only to make a shew in the World, or to increase the Kingdom of darkness, than which, there can nothing be imagin'd more absurd, or in∣congruous.

If I consider the progress of this Gospel, I find it's altogether miraculous, not only be∣cause the Apostles, who propagated this Do∣ctrine, had the power of Miracles confer'd on them by this Jesus, which proves him to have been in the form of God, but because in less than 200 years, without force or arms, in despite of Sword and Fire, and the direst Torments, it spread over all the known world. That the Mahometan Religion made a stupendous progress, after its first rise, is not denied; but he that shall reflect on the means whereby it enlarged its power, viz. by Sword, and Violence, by depopula∣ting Countries, by killing and murthering all that resisted, will judge it rose from Hell rather, than came down from Heaven. But I find the Gospel spread to a Miracle on∣ly by innocence, and patience; by doing good, and suffering evil, the proper Arms of Heaven.

I see how in despite of all the Arts, and Stratagems, the Devil could invent to stop its progress, in despite of all the endeavours of Nero, Domitian, Trajan, Decius, Diocle∣sian, to root it out, it mock'd their rage and fury. I find how the blood of Martyrs, that was spilt this day, brought forth a greater number of Confessors the next; and multi∣tudes

of Christians, that were sacrificed this week, were seconded by a greater Army in a few dayes after, and men seem'd to glory in being designed for death, and serving as Ap∣prentices of Martyrdom; and though here and there a Mahometan may die for his Re∣ligion, yet such a number of Martyrs no Re∣ligion can shew; and what can I think of so many Myriads of men, that being offered Ease, Plenty, Riches, Honours, Preferments, despised them all, and would suffer the most exquisite Tortures, Tortures which the Exe∣cutioners themselves trembled at, and which made the very Heathen blush to see such in∣humanity, rather than deny that Doctrine, which they had upon indubitable Testimo∣nies receiv'd as Divine? what can I think, I say, of these men, but that they had sufficient∣ly search'd into the truth of this Gospel, and were most certainly assured, that it was the Word, and Will of God; and that this Je∣sus would most certainly fulfill his promises to them, and give them eternal life, if they could be content to lose their lives on earth for his sake; That so many Hundred thou∣sand men, many of them learned, and wise, and of noble blood, and ingenious educati∣on, should throw away their lives in a hu∣mor, without very good ground, that what

they believed was really Divine, and could not but be so, is a thing altogether unac∣countable to a rational man.

I read, how in and about Christ's time, ei∣ther just before his coming, or shortly after his departing out of this world, by confessi∣on of the Heathen themselves, the Heathen Oracles, and the Voices of Devils ceas'd. And can I think the Devil would have left delu∣ding the world, by his ambiguous Oracles, gone off of the Stage voluntarily, and qui∣etly, except he had been forced, and compel∣led to it by this prodigious person, whom God sent into the world to reveal his glory? Certainly it could not be one that was meer man, whom these evil Spirits would have vailed and bowed to; without he had been more than man, they would have disputed their power, and maintained their possession, and defended their universal Empire, and made men know, that the arm of flesh was a very inconsiderable weapon to controll, or dethrone the Rulers of the darkness of this world.

I find wherever this Gospel came, the Devil fled away, this destroyed his Service, Priests, and Altars, the gates of Hell could not withstand it; nor can I see which way the Gospel could have effected all this,

without its power and efficacy had been Divine.

I read what strange alterations it made up∣on all Peoples tempers, dispositions, and af∣fections, who embrac'd it; what should make so many great men, so many subtle Philoso∣phers, so many learned Men, so many Sages, men of the greatest wit, and judgment, and apprehension, both in the Eastern and Western Empire, yield and submit to it, and throw away their vain Philosophical Learn∣ing, and humble themselves to the Cross of Christ, except they had seen the stamp of God upon it? I find, that the greatest Orators, and Logicians, and the ablest Disputants, that came with an intent to deride it, were capti∣vated, and conquer'd by it, and submitted to its Lawes and Doctrines, The change it wrought upon Peoples spirits, was wondrous strange; the Cholerick, the Envious, the Drunkard, the Fornicator, the Adulterer, the Worldling, the Oppressor, the Timorous, the Pusillanimous, were on a sudden transform'd into Love, Meekness, Sobriety, Chastity, Temperance, Charity, Liberality, Fortitude, and Magnanimity; and they that before trembled, at the thoughts of Fire, and wild Beasts, offered themselves to flames, and took it ill if they were put by, and deprived of the

Honour of riding in such fiery Chariots to Heaven.

Nay, I see at this day, how wonderfully it works on the Souls of men, makes them act against their natural inclinations, without any prospect of temporal interest, go against the bias of their corruptions, and stop in their career to Hell, which they were run∣ning to with most eager appetite. I see how it makes them hate that evil company they formerly delighted in, and how insipid it ren∣ders all the jests of their old Associates, how it makes them love their Enemies, do good to them that hate them, pray for them that persecute them, and despitefully use them; how it makes them live above sense, and seek their greatest satisfaction in the wayes and ordinances of God. In a word, how from Beasts, it changes them into men; and from men, into more than men. And what can I ascribe all this to, but to a Divine Spirit, that by this Gospel subdues the hearts, and brings the lusts and affections of men into obedi∣ence to Christ Jesus.

He that shall take such Arguments as these into serious Consideration, may easily satisfie himself, that in these Volumes is contain'd the true Will of God, at least, that this, of all things extant, is most likely to be the Will of God, nothing in nature having those circum∣stances,

and characters, and testimonies of a Divine Original, as the Rules contain'd in these Books, we call the Bible, have; & what∣ever seeming Contradictions and Tautolo∣gies may be found there, to a Considerate man it would appear, that as long as the main thing, the true way to happiness, is se∣cured, such accidental things, as frequency of the same expressions, and Chronological mistakes committed by the various Transcri∣bers, may be pass'd by, without offence; That many things which have seem'd Con∣tradictions, upon examination of the Customs, and Circumstances of the Age these Books were written in, have been found no Contradictions; and that thus it may be in all the rest, if we knew all those wayes of speaking, and reckoning, and naming things, and all the Proverbial expressions then in use; That in the substantial things of these Books, there hath been no alteration, or cor∣ruption, for so many Ages together; and that the plain way of writing, used here, and repeating the same things often, doth but ar∣gue honest simplicity, and want of guile, and unwillingness, to impose upon the world, in those that have written these Books.

And as Consideration would chase away all infidelity of this nature, so the want of it, we find, makes men Sotts, and Beasts, and

talk against things they understand not, and cavil at things most sacred, and full of rea∣son and majesty. This is it, makes them break jests on that which they ought to tremble at, and speak lightly of those mysteries, which require and challenge our greatest venera∣tion.

This 2dly is the Reason, which makes the sensual man question another world, He considers not, what a Divine Angelical Spirit is within him, nor how improbable it is, that the rational part of himself (a thing certainly distinct from his body, and which consists not of matter capable of corruption, and can voluntarily move it self, which mat∣ter cannot do) should perish, as the Beasts of the Field; would he but consider how this Notion of an after-retribution is spread all the soberer world over, and certainly this Notion must have a beginning, something or other did occasion it in mens minds; the usual Plea, that Politicians did invent it, to restrain men from secret Villanies, which they saw present Punishments would not do, seems to be strangely impertinent; For not to mention, that there was never any History in the world, that we could hear of, that gave us an account of such a thing, or of the beginning of it, we cannot suppose, that these Politicians, if they were wise men, and

expected to see the fruit of their labours, would ever have adventur'd to plant this Notion of a future judgment in mens un∣derstandings, had not they either believed, and been persuaded, that there was a possibi∣lity of such an after-retribution, and that the notion was very sutable and agreeable to mans reason; or observ'd, that there was in most men a very great inclination to believe it, else they might have persuaded, the world, that black is white, or that it's better to be blind, than to see, Maxims, which would have expos'd them to scorn and contempt. And whence should this sutableness of the Notion to mans reason, or that easie closing of the Soul with the Notion, or mens readi∣ness to embrace the Notion upon the first hearing of it, whence can all this be, but from the stamp and impression the great Creator hath made on the hearts of men, when first he gave them a being in the world; nor can we think so mean of this first cause, as to sup∣pose, that he made this Notion so sutable to the rational Soul of man, or endued the Souls of men with a proneness to entertain it, without there had been really such a thing, as a future retribution, else it would follow, that this Supreme Being had given us a proneness to believe a Lye, or a thing, which is not, and consequently impos'd, and put a

cheat upon his creatures, which is equally absurd, and blasphemous.

Nor could melancholy men be the first Broachers of it, as is pretended by some; for we do not find, that melancholy fancies do ordinarily spread so much. He that fancies he sees such and such things in the Air, or in his House, or entertains Notions that are out of the common road, gets but very few to imitate, or to follow him, or to think as he cloth. But this Notion of an after-retribu∣tion takes posession of the greatest, and learnedst men, nay, the most airy constituti∣ons embrace it, men of all complexions and tempers imbibe and cherish it, and they can∣not stand out against the Notion, it appears so reasonable; so that still we must have re∣course to him, that first made Man, and made this Notion so agreeable to his reason; and this he would not, could not have done, if such a thing had never been intended.

Would the sensual Wretch but ruminate upon these circumstances, the Consideration would confound his foolish principles, and childish conclusions; would he but take time to consider how hard a matter it is, to eradi∣cate this Notion out of the mind, after it hath once taken root there, what pains some da∣ring men are forc'd to use, to lift or eject this principle out of their Souls; how they

are forced to drink and swear, to be rid of it; how they must turn Beasts, unman them∣selves, turn day into night, and night into day, caress all sorts of temptations, make themselves slaves to their lusts, court the vi∣lest of mankind, seek out jovial society, run through a perfect discipline of Vice, are afraid to be alone, are ever in a hurry, dare not make use of their reason, are forc'd to banish all serious thoughts, are constrained to enter∣tain all that's light and frothy, encourage themselves in nothing but sensuality, avoid all sober and grave discourses, be alwayes in the noise of Drums and Trumpets, I mean in the noise of idle Tales and Divertisements, damp all the checks of their own Conscien∣ces, read Playes and Romances, and busie themselves about nothing but trifles, things, that School-boyes would be ashamed of, and all this to root out this one poor Notion of an After-judgment; and yet when they have done all this, debauch'd their virtuous prin∣ciples, ruin'd nature, dethron'd their reason, made themselves greater slaves to the Devil possibly, than the Devil would have them to be, they cannot totally banish it, it will come again, and fright them; and the Notion sticks so close, it is so riveted in the Soul, that nei∣ther the blood of the grapes, nor all the fro∣licks and merriments they can think of, nor

all the mistresses and strumpets in the world, can totally blot, and deface it.

Would he but consider all this, an easie matter would make him conclude, If there be no such thing, and nothing but Education produces and causes those needless apprehen∣sions of an After-judgment, then why is it so hard a matter to eradicate this nothing? One would think, if it stands for a Cypher only, it should be no hard matter to unravel Education; for a Vice I see though it be be∣come a second nature, may be unlearn'd by degrees; but this Notion of an After-judg∣ment, though the sinner may suppress, and smother it for some time, yet that it should break out again, and when the Wretch thinks he hath conquer'd it, should return with greater violence, nay, beat so much stronger upon the mind, by how much more a man strives to put it out, as if it would not be denied, and would have admittance, in de∣spight of all opposition, and mock'd all the weapons that Nature, and the wit of Man can use against it; This sure makes it more than probable, that it is a Plant, which God himself hath planted in the Soul.

Would he consider with himself, I believe there is a God, and I cannot but allow that God impartial justice. To deny him this, is to deny him Perfection, and consequently to

deny his Being; for the notion of a God, implies absolute perfection; If this God be just, how shall I judge of his Justice? I have no other rule to go by, but that justice, which all Mankind believes to be justice. If God be our Governour, (as certainly none hath greater right to it, because in him we live, and breathe, and have our being) he cannot but be a righteous Governour, and how can he be a Righteous Governour, with∣out distributive justice, without making a just difference by rewards and punishments, between the obedient and disobedient? and When I see God makes no just difference in this life, by rewards and punishments, be∣tween those that serve him, and those that de∣spise and contemn his Will; what can I con∣clude, but that he intends to make it in the life to come, or after this life is ended? Which way he intends to do it, is not material for me to know, as long, as I am assur'd that this Soul I carry within me, will be the principal sub∣ject of these joyes or miseries. He is most certainly able to preserve that Soul which he hath made capable of being govern'd by moral Laws and Precepts, and to be wrought upon by moral perswasions into obedience to his Laws; he is most certainly able, I say, to keep our Souls in being, even when they leave the Earthly Tabernacle of

their Bodies, and to punish, or reward them according to their Works; these Souls being the principal Agents in good or evil: and he that was able to create the Body, is cer∣tainly able to raise it again, and unite it to the Soul, that so both may participate of the same fate. Nay, the necessity of these after-rewards and punishments enforce a ne∣cessity at least, of Gods preserving the Soul, for these rewards and punishments; and what way soever God hath to preserve our intellectu∣al part after death; its enough to me, or to any rational man, that according to the no∣tion and apprehension, we have of justice, he cannot be just, without he doth preserve it, either for reward or punishment.

For, that God doth not sufficiently reward and punish Men in this life, daily experi∣ence gives me sufficient testimonies. The wickedest of Men, are very often the great∣est in the World; and those that oppress such as truly fear God, swim in all manner of plenty, and ease, and riches, and honour. And though its true, that such men have sicknesses and dye, yet those are things com∣mon to good and bad, and can be thought no just differencing retributions, Those that make it their business to observe Gods Laws, labour to approve themselves his most obe∣dient Subjects, and his most faithful Servants,

ordinarily suffer great injuries, are unjustly arraign'd, condemn'd, executed, undergo tortures of cruel mockings, of scourgings, of bonds, of imprisonments. And their Ac∣cusers, or Judges, may be, have all that heart can wish; their Eyes stand out with fatness, neither are they plagued like other Men, or if they be sometimes afflicted, the afflicti∣on is not at all answerable to the horrid∣ness of the crimes they commit.

How gently do many of these Monsters dye upon their Beds, no Lamp expires more leisurely than their breath, while the other, that meditates in Gods Law, day and night, dies with disgrace and shame, or is most bar∣barously murther'd, and butcher'd. Can I look upon all these passages and occurren∣cies, and not conclude another world? I must eiher conclude there is no Governour of the World, or if there be one, that Governour will certainly find a time, if not here, yet hereafter to manifest his Justice, to reward the Innocent, and to punish those that bid defiance to Heaven.

Either Man is a nobler Creature, than a Beast, or he is not, if he be not, what means his Reason, his Speech, his Power to ex∣press his Mind, and to examine the nature, manner, ends, causes, and designes of all things, his dominion over all the Beasts of

Earth, &c. If he be, we must not affirm that of him, which will certainly declare him more miserable than the Beasts, whose spirit goes downwards, If there be no o∣ther World, no Judgement to come, no after-retribution, why is man possessed with the fear of it? This fear is a thing of that consequence, and hath so great an influence upon Mens Lives, that from that fear, ac∣cording as Creatures are either possest with it, or want it, they may justly be call'd ei∣ther happy or miserable. Beasts I see, are not capable of these fears, and consequent∣ly cannot be disturb'd with the apprehensi∣on of such things, and therefore must neces∣sarily be more happy, and nobler Creatures, than Men, who are not only capable of such apprehensions, but by a natural instinct, feed and cherish such thoughts as these.

And can there be any thing more absurd, than to call an Ox, or Lion, or Elephant, a nobler Creature than Man? and yet this must necessarily follow, if there be no other world. Man would be the most miserable Creature in the world, being so apt to be tormented with those fears, if he did dye into annihilation: and he might justly wish himself a Beast, and lament, that God had put such a clog to all his delights and merri∣ments and accuse his Maker of Injustice, or

Cruelty, for frighting, or possessing him with fears of that which never was, nor is, nor will be,

Such considerations would most certainly satisfy any rational, impartial Man, and deli∣ver him from halting between two opinions, and convince him, that he doth not cease to be, when he dies, that there is a just Judge, and that he will in a short time find it by woful experience, if a serious return to God prevent it not, that when the jolly sinner banishes all thoughts and contemplations of this Nature from his Mind, he turns Mon∣ster, Changeling, Devil, nay, worse than Devil, for the Devils believe a world to come, and tremble, and its meerly want of consideration makes him so.

3. The same defect makes him wonder at the malapertness, and impertinence of Di∣vines, that in every Sermon almost, pro∣nounce Eternal Flames, to be a due and just punishment for Temporal sins.

Let the vain man but call his thoughts together, and summon his understanding, to take a view of such Topicks as these. Why should I think it incongruous to Gods ju∣stice, to punish sins committed here, with an Eternity of pain and anguish? Hath not he power to do with his own what he pleas∣eth? May not he affright stubborn sinners,

with what punishment he hath a mind to? Had I a Servant, to whom I were as kind as to my own Child, whom I had rais'd out of the Dust, and heap'd innumerable Favours upon, and promis'd all my Estate to, after some few years service, and should that Ser∣vant, instead of honouring me, despise me, where ever he comes, instead of obeying me, laugh at my reasonable commands; instead of Working, play his time away, instead of going to the place I send him to, run to Brothel-Houses, or Taverns; instead of loving me, hate me, and affront me, slight both my actual kindesses, and my future smiles, and notwithstanding my continual exhorta∣tions to another course of life, continue wilfully in the way he hath begun, meerly to gratify his foolish Lusts, and when he is convinc'd too of the unreasonableness of his doings, knows it is Ingratitude in the high∣est Degree, and yet will be guilty of it; and when he might do otherwise only out of malice, and to vindicate his own humour, resolves against it; what punishment can there be too great for such a wretch?

Were this mine, or my neighbors case, we should certainly doom such a monster, to all the Tortures that severity can invent, or in∣flict; and why should I have any hard thoughts of God, for punishing the sinners Ingratitude,

with eternal pain and loss, an ingrati∣tude so great, all things consider'd, that the worst returns one man can make to another, cannot sufficiently express the horror and vileness of it.

God for ought I see in condemning wilful sinners to Eternal misery, gives them but their own choice, and if that old saying be true, Volenti non fit injuria, To him that's willing, can be done no injury, God certainly cannot be ac∣cus'd of cruelty, for he gives the stubborn sin∣ner but that, which he deliberately pitcht up∣on, and affected; and though no man doth ordinarily chuse punishment, much less ever∣lasting calamity for its own self; yet as long as they do with vehement affection, long af∣ter that, which hath this calamity inseparably annext, we justly suppose that they agree to suffer the calamity, as well as to enjoy the thing, which is the others inseparable com¦panion. He that is certain that the smell of such an Herb, or Flower is poisonous, and will kill him, if notwithstanding this conviction, he will smell to it; its apparent he makes choice of his death and ruine.

There is not a sinner, that lives under the Gospel, but he must know, that he who doth not practically believe the Gospel, or, which is all one, lives in wilful contempt of the Laws of the Gospel, shall certainly be damn'd; for

the Gospel is so full of these threatenings, that he, that doth but come to any place, where this word of life is preach'd, if he be not deaf, he must necessarily hear it; nay, if he will but make the least enquiry, and set himself to con∣sider seriously, whether that Gospel be of God or no; he cannot but find, that it is the Son of God, even he who can assoon loose his being, as tell a lye, that hath, with all the protestati∣ons imaginable, threatened this everlasting condemnation to Men, that are resolv'd to prefer satisfaction of their Lust, before all his wisest and wholsomest Precepts.

This being known by all, that have any reason or understanding, as much as that Fe∣lony, or Burglary, is death by the Law, if in de∣spight of this knowledge, and perswasion, the hard-hearted wretch will venture upon a life of disobedience and contempt, to which damnation is inseparably annext: What can I think, but that the vain Man is in Love with his own Eternal destruction?

In Love with it! So one would think, that sees him drive to everlasting death, as furi∣ously as Jehu did to Jezreel, and make more haste to invade the Gates of Hell, than Eli∣jah, for all his fiery Chariot, did to get to Heaven. The Man that runs through Swords and Daggers, breaks down Walls and Fences, poisons the principles of Sobriety, Provi∣dence

hath lodg'd in his Breast, strangles the kind suggestions of his own Conscience, cracks the Bolts and Barrs of a virtuous Edu∣cation, seeks out Dangers, and precipitates himself into them, and with the noise of his riot, strives to overcome the calls of the Holy Ghost within, defies all present con∣victions, dis-regards the Groans and Cryes, and Tears, and Wounds of a crucified Sa∣viour, that would keep him from being un∣done, vanquishes Gods methods to catch him into Repentance, breaks through all the prohibitions of the Gospel, through Vows and Promises, and Sacraments, and most solemn Engagements, charges all the threatenings of a jealous God, and fights his way through Rocks of oppositions, and all to get to Hell and Damnation, sure makes that his choice, and if so, God doth him no in∣jury, in giving him his own hearts desire.

A Sheep or a Horse, certainly can never counter-ballance the life of a Man, yet he that knows, he shall be hanged if he steal either, and will in despight of the penalty, venture, meerly to gratify his sickly fancy, justly suffers the punishment, which seems to bear no proportion with the things he stole; the justice of the punishment, is found∣ed in the malefactors choice. And so we find it in the case before us, the Blessing and the

Curse, is laid before the sensual Man, Life and death are proposed to him, he's put to his choice which of these he'l have; He freely, and willfully chuses Death, and the Curse, maugre all that God, or his Angels, or his Ministers can say to the contrary; and it's but just, since he thus fights against God, and seems resolved to cross all God's endeavours, to purify and turn him, and will have his wrath and indignation, and scorns his Mer∣cy, God should let him have that Fire and Brimstone, which is the portion of the Sin∣ners Cup, and which he is so very greedy af∣ter, as if he were afraid, he should never be so happy, as to obtain, or be master of it.

Indeed, the more I think of it, the more I find that its not God so much that condemns him to Eternal misery, as the sinner himself. 'Tis he that's thus barbarous to his own Soul, and adjudges himself to that worm which dies not. He kisses that consuming Fire, as if it were the Light of God's Countenance, and seems to envy the Devils their unhap∣piness, he doth so long to be a sharer of it. He snatches Damnation out of the hands of God's Justice, and while God offers to keep it from him, makes a long Arm to reach it.

God alas! doth what he can to save him, his bowels yearn over him, and nothing would please him more, than to see his pe∣nitential

Tears. He is ready with the good Fa∣ther, Luk 15.20. To run, and to have com∣passion on him, as soon as he doth but resolve to leave the Kingdom of Darkness; even that God who would have all men to be saved, and come to the knowledge of the Truth; He waits to be gracious, and justly expects that the Vineyard on which he hath bestowed great cost, and pains, should bring forth Grapes: He doth not afflict the Chil∣dren of Men willingly, he delights not in their tortures, he dehorts and discourages them from being accessary to their own ruine. He gives them time and space to repent, he caresses them with his Heaven; he can do no less in justice, than prepare a Hell for the stubborn offender, this is the only way to vindicate the honour of his Law; but then he would have him shun that Tophet, and walk in the way that leads to Life, and promises him to rejoyce over his Repentance, and to crown his serious endeavours with all that's rich and glorious. All the Mercies, Afflictions, Judgements, Providences he sends upon him, are to disswade him from walk∣ing in the way to destruction; He wooes the proud Creature to his dying day, and stands between him and eternal anguish, while the wretch faucily thrusts the Eternal God a∣way, and will storm the fatal Gate; God

would hold him, but he breaks loose from him, and flings himself into the Devils Arms, and then sure it is not God that so much that condemns him to everlasting horror, and anguish, as himself.

But if it were not so, that there is such a punishment threatned in the Gospel, is be∣yond dispute. And this threatening to be sure is not like the Ceremonial Law, which was but a shadow of things to come, and so fell of it self, when the substance appear'd. In this threatening, there are no Types, and therefore we can look for no Abolition; This is God's peremptory determination, this way he is unalterably resolv'd to pro∣ceed, and most certainly God is not a Man, that he should lye, or a Son of Man, that he should Repent; His Word is engaged, and the Honor of his Veracity concern'd, to see this threatening executed; should God dispense with it, it would follow, that God either did not know what he did when he made this sanction, or that he repents of it, as unjust, or that he did not foresee the in∣conveniences, which were like to ensue up∣on the execution of this threatening, all which consequences are monstrously ab∣surd, and unreasonable.

The terms and conditions, upon which Eternal Salvation is offer'd, are so reasona∣ble

and so just, and I may say, so easy, that the wilful neglect of them deserves no less than loss of the great Salvation, God offers; were the conditions God requires, in order to everlasting Bliss, attended with uncon∣querable difficulties; did God require a thousand Rivers of Oil, or the Sacrifice of out First-born; or dragging the Cattel up∣on a thousand Hills to his Altar, did he require us to wade through stinking Ditches full of Leeches, and venemous creatures, as the enemy of Mankind is said to advise some of the Indians; did he injoyn us to suf∣fer our selves to be crush'd to death under Chariot-wheels, as some of the Heathens of Indostan doe, out of respect to their Idol Jagannath; indeed then, to neglect this pro∣mis'd felicity would admit of some excuse, the difficulty of the enterprize would qua∣lify the crime, and the omission be capable of some slight Apology.

But when God requires no more but a practical Belief, and submission to those rules, His Son came down from Heaven to teach us, the observance whereof ad∣vances our Temporal Interest, as well as our Spiritual; keeps us in health, and in a good temper, makes us live quietly and content∣edly, even in this present World, where the duty is profit, and obedience brings its pre∣sent

reward with it, there to slight an incor∣ruptible Crown of Glory; common reason will tell us, that we justly loose it. He that will not accept of the greatest Treasure ima∣ginable, if he may have it but for asking; we our selves confess it's pity, he should ever enjoy it, and then when a practical Belief of the promises and threatenings of the Gospel, is all the trouble God desires us to be at, in order to endless Felicity; the condition being so facile, so equitable, we cannot, if we our selves were to be the Judges, but acknowledge, that we deserve never to possess it, if we despise or neglect so reasonable a condition.

The high quality of the person offend∣ed, certainly makes a fault the greater; He that kills a King, commits a greater crime, than he that kills a Peasant: And if the dig∣nity of the person injured, aggravates the sin, it may justly aggravate the guilt and punishment too. And therefore he that hath affronted his Prince and Soveraign, deserves to lye in Jayl longer than he that hath wrong'd his equal or inferior; and con∣sequently he that offends, and wilfully, without need, and malitiously, and for ma∣ny years, and in despight of all the Court∣ship of Ministers to leave off, offends an In∣finite, Eternal, Incomprehensible God; why

should not the offence amount to a demerit of Infinite and Eternal punishments? Cer∣tain it is, that the obstinate sinner slights an Eternal Redemption, and had he liv'd for ever, he would without all peradventure have sinn'd for ever; and since the Man that would have committed Treason, is deser∣vedly executed for Treason; why should not he suffer Eternally, who, if he had liv'd, here to all Eternity, would have affronted God, and abused him to all Eternity. The more I reflect on the nature of sin, the more dreadful it appears to me. If I think of God's Wisdom, I see how sin controuls that, as if God had made very foolish Laws to go∣vern Mankind by: if I ruminate on God's Power, I see how sin mocks that, as if all his threatenings were but Bugbears, and God did threaten more than he could per∣form: If I cast my Eye upon God's Truth, and Veracity, I see how sin would make him a Lyar, changeable, unfaithful, inconstant to himself: if I take a view of his justice, I see how sin would dash and abolish it; for in that it makes the sinner hope for impunity, when he hath affronted his Maker, as much as he can, what doth it, but enervate God's Righteousness, shake off God's Government, and prompt the sinner to resist, and fight with him, whose Eyes are like flames of Fire

and whose Feet are as Brass glowing in a Furnace; and that such a continual contempt of the Almighty, should justly, and deser∣vedly, pull down perpetual torments, is a thing not at all contrary to reason; Nay, for ought I see the sinner makes nothing of Eternal Damnation while he lives here; the loss of 50 or 100 l. shall, fright him more than, Everlasting banishment, from the gra∣cious Presence of Almighty God, whereby he tacitly confesses, that the punishment is very slight, and inconsiderable, and what wrong doth God do him, in inflicting a pu∣nishment upon him, which by his own ac∣knowledgement, is so trivial, and so slight, that hee'l sooner endure it, than the loss of a Friend or Relation; nay, many times wishes for it in his common discourse, as if it were some pleasure to see Eternal Flames about his ears.

How soon would Consideration of such Arguments, as these, undeceive the world∣ly wretch that talks, he knows not what, when he finds fault with' God's dooming, careless, wilful, obstinate sinners to un∣quenchable fire. But its want of Consi∣deration, makes his discourse so loose, and wanton. It's this makes him embrace every litle conjecture about the shortness of Hell torments, before the solid arguments that

evince an Eternity of God's displeasure a∣gainst stubborn sinners: It's this makes him prefer a May-be, before a Real-known-Truth, and the man that makes sport with Eternal misery, shall he be more acceptable company, than the gravest, and most judi∣cious Divine, whose Reasons he cannot answer.

Alas! did the Drunkard, When he comes to himself again, Smite upon his Thigh, and say what have I done? how odious is this Vice I indulge my self in? How like a Beast do I live? How unworthy of that Reason which the wise Creator hath bestowed upon me? How unworthy of those Mercies I daily enjoy? How would many of the sober Heathens, have scorned a temptation to such a sin? What follies and extravagancies doth it involve me in? How do I prostitute, and expose my self to the contempt and scorn of Men that know me? How can I hear the Apostle protest, that no Drunkard shall enter into the Kingdom of God, and go on; Will not God take an account one day and examine, how I have spent my time and can I spend my time worse, than by ex∣ceeding irrational Creatures in sensuality! What brute but a Swine would disorder it self, as I do my Body? What can I plead in excuse of so soul a crime? ls this renounc∣ing

the Devil and all his works, as I vow'd to do in Baptisme? Is this adorning the Gos∣pel of my Saviour, as my Profession re∣quires? If I fear not Hell-fire, why do not I fear impoverishing of my self and Fami∣ly? How do I dispose my self for all man∣ner of sin, by this enormity! What crime is there that I am not fit for, when my Rea∣son is overwhelmed with Drink? How do I embezel the Gifts of God, when I abuse his Creatures thus! How do I pervert the end of Gods bounty when I make that to ruine and destroy my nature, which was intended to preserve it? What difficulty is there in leaving so gross a vice, which threa∣tens so much mischief and misery? Is it such a pleasure to make a Pond of my Body? is it such a pleasure to deprive my self of Rea∣son? Is it such a pleasure to be laught at by all men that maintain Sobriety? What hurt hath God ever done me, that I should thus wilfully affront him? How soon might I van∣quish this sin? if I would in good earnest resolve to be allur'd by my old companions no more? And why should they be dearer to me than my God, my Soul, and a good Conscience? Will these companions save me when I come to dye? Will it not be far more comfortable to have none of this load to burthen, and oppress my Soul? What if

God should strike me dead in a drunken fit? Doth not Dives, his calling for a drop of water to cool his burning Tongue, affright me? How do I prepare for Diseases by this Vice? and if there were no Hell, no Judge∣ment to come, how should the inconveni∣ences, which attend this sin, discourage me? Lord! if neither the Plagues which wait upon the offence in this World, nor the terror of that which is to come, can disswade me, how justly may God pour out all the Vials of his wrath upon me? How justly may he plunge, me into the Red Sea of his Indignation, and leave me to the rage and malice of that Divel, whose voice and sug∣gestions I do now obey.

Did the sot but blow those sparks of Rea∣son he hath left, into such considerations as these, how horrid, how nauseous would the sin appear? but want of consideration makes him transform the Image of God, into the Image of a Beast, and makes him drink away the Poors relief and his own Estate: This is it makes him a Thief, for he robs the poor, and sometimes hiS own Family, of that su∣stenance and support he owes them, as he is a Man, and pretends to be a Christian; this is it makes him laugh, when he should wish for rivers of Tears, and for a Fountain of Water, to deplore the sadness of his conditi∣on

on here, and the more dreadful state of his Soul hereafter.

Did the swearer but seriously consider, what a foolish, weak, sordid, and impertinent thing it is, to mingle profanations of God's Name, with his Speeches, he would soon take pains to avoid it, and set a mulct upon himself, for running upon the same Rock again. Would he but think, good God! how irrationally do I act! if I believe there is a God, what can I fancy that God to be? sure I must fancy him such a Deity as the Hea∣then worshipp'd, one that hath Eyes, and sees not, Ears,' and hears not; a Deity of Brass or Stone, that I can securely play with∣al; a Deity, that's not at all jealous of his Honour and Glory, and can sit down un∣der every affront that's put upon him; should the meanest of my Servants make use of my name in every trifling discourse, in every foolish story, and whenever he is pettish or peevish, I should take it very ill at his hands; and why should I think, God will endure that from me, which I would not allow in my Foot-Boy, or Valet de chambre? I must con∣fess, there is no bait, no temptation to this sin; He that robs upon the high-way, is tempted by an apparent profit; that the Covetous huggs his Gold, and pays Ado∣ration to his Money, as to his Saint; That

he beholds the Sun when it shines, and the Moon walking in brightness; no marvel, for he sees it hath a kind of Almighty power, can make foes, friends, unlock Gates, break the strong∣est Barrs, give him admission into company of the highest quality, &c. The dissemb∣ler hopes he may save his credit and repu∣tation, and fortune, by not speaking what he thinks, but in swearing, I can have no pro∣spect of advantage, and I must only act the Devil, love sin for sins sake; Fornication and Adultery do yet pretend some pleasure, but this I cannot do in swearing; the great∣est Masters of pleasures, never reckon'd this sin as an ingredient of carnal satisfaction, and though there is no real necessity for any sin, yet for this I can pretend no necessi∣ty at all; were a knife set to my Throat, were my Life in danger, were I to dye pre∣sently upon the spot, if I did not swear, I might have some colour of argument for it, but when there is nothing compels me to it, but my own wilfulness, I deserve no pitty, no compassion, if God lashes me with the se∣verest Thunders. 'There is no sin that's more in my power to avoid than this, the most barbarous Heathen can shun it, and shall I pretend impossibility? I see it engages me to very great uncivility, I cannot but offend all sober company by it, they must needs be

uneasy in my society, and to hear God abus'd, and how ill I do with to my own Soul, can∣not but grate upon a heart, that hath any sense of Religion or Honesty; nor do I see that people believe me any whit the more for swearing, but I render my self ridicu∣lous, and make people think me dishonest, unfaithful, and treacherous, who make so little conscience of what I say; How can any man trust me, that hears me abuse the best, and deerest friend I have; or what credit can any man give to me, that sees me so trea∣cherous to God, to whom I owe all I have? Can there be greater ingratitude in the World, than I am guilty of by this sin? the Air I breathe in, the Earth I tread upon, the Ground which nourishes me, the Fire that warms me, are all the Gift of God; and is this the return I make to take his Name in vain, that supports and maintains me? Do I make nothing of God's threaten∣ings? How often doth he manifest his dis∣pleasure against this sin in his Word, and can I think I am not concern'd in the com∣mination? what hope can I have, that Christ's Bloud will save me, when I swear it away, and thrust it from me with both Arms? how justly may God damn me, that do so often wish for it, and is there any thing in nature so barbarous to it self, as I am in

praying to God, as it were, to deliver me up into the clutches of the Devil? No Devil would wish himself so ill, as I do my own Soul, and is there, nothing in the inhumani∣ty, and horror of the sin, to discourage, and terrify me from it?

Did the Swearer but ruminate on these disswasive arguments, how would it cool his courage; but neglecting that, he neglects his restorative, and speaks as if he would be revenged on his Maker, for giving him a Tongue.

How soon would the bladder of Pride break, did the proud man but consider, that he is Dust, and what a wretched sinful crea∣ture he is, and how much worse than other men, and how much he forgets the Humili∣ation of the Son of God, who being in the Form of God, thought it no robbery to be equal with God, but made himself of no re∣putation, becoming obedient to the death of the Cross, how odious this lofty Spirit is in the sight of God, how amiable Humi∣lity, how God detests the one, and embra∣ces the other; how pride keeps out the operations and influences of God's Spirit, and how the Holy Ghost refuses to come and lodge in that Soul, that swells with vain conceits of its own worth; how pride keeps him a stranger to himself, how it makes

his neighbor hate him, raises him enemies, and makes him an object of contempt and scorn; how all the gifts, and blessings, and privi∣ledges he enjoyes, are but the effects of God's charity; how the stately Fabrick, which his Soul doth animate, must shortly re∣turn to the earth, from which it was taken, what condescension God uses towards him, how God, who commands Heaven and Earth, becomes an humble suitor to his Creatures, and instead of consuming, courts them to yield to his requests, and injuncti∣ons, how noble and generous it is to imi∣tate him, who is eternally happy in himself, how in the Grave all distinctions dye, how unfit that person is to be a Christian, that is a stranger to meekness and humility, how those that have domineer'd in this World, and trampled upon Men, and have thought it their interest and glory, to despise their equals and inferiors, are now roaring in the burning Lake; and how they would now be contented to be the poorest, meanest, and most contemptible creatures in the World, provided, that they might be but freed from that never-dying Worm, that gnaws their Souls, and how shortly this pride and haughtiness, if not seriously, and timely repented of, will end in weeping and gnashing of Teeth.

Were but these things rightly, and seriously ponder'd, it would cause a very strange al∣teration in the lofty, censorious Man's de∣signes and resolutions; but while these ob∣servables are passed by, as things, out of his element, no marvel if he idolizes himself, and like a Hedgehog, wraps himself up in his own soft Down, and turns the Prickles to all the world besides.

Let the Soul, that's careless of God's ser∣vice, and lukewarm, neither hot nor cold, but try it, and reflect, Lord! And is this a service fit for him, that is of purer Eyes, than to behold iniquity! Is this slovenly De∣votion a sit Present for him, who searches the Hearts and the Reins? should my Ser∣vants serve me as I do God, how ill should I resent it! and dare I offer the blind, and the lame to God, which I would scorn to accept of from my Slaves and Vassals! I would have my Prayers heard, and answer'd, but how can I hope they'l pass for accepta∣ble sacrifices in Heaven, when they want the fire of the Sanctuary to give them Flame! will God mind a Supplication, in which I do not mind his Greatness, Majesty, and Holiness? or can I think God is so fond of answering my requests, that he matters not, with what frame of Heart I approach his Throne? when the Primitive Christians, that

certainly knew best, what was to be done in order to Salvation, as having converse with the Disciples, and Apostles of our Lord, when they consecrated that time, when their spirits were most lively, to pious exer∣cises, and look'd upon that Religion, as dead, that had not fervency for its ingre∣dient, shall I hope to come off at a cheaper Rate? Is the King immortal, invisible, bles∣sed for evermore, to be put off with the chips and shavings of Devotion? should not I give him the cream and marrow of my endeavours, that hath greater power over me, than my Master, my Father, or my Prince? so great a God, and so mean a Sa∣crifice, so infinite a Majesty, and so pitti∣ful a Present? How deliberate, how circum∣spect am I in my addresses to my King, and is not God a greater Prince than he? what is my careless devotion, but mocking of God, and my drowzy Prayer, what is it but play∣ing with him, at whose Presence the Moun∣tains tremble? Am not I afraid of venge∣ance, or can I think God will suffer a wretch, that lives upon his mercy, and makes no bet∣ter return, go unpunished? How justly may he deny me his Grace and assistance, who do not seek it more earnestly? How justly may he say, Depart from me, I know thee not, who am so indifferent, whether I enjoy

the light of his countenance or no? How just∣ly may he refuse to be found by me, who seek him, as if his favour deserved no pains, or trouble? Strive, as it were for your lives, to enter in at the strait Gate, saith the Great Redeemer of Man, and is this taking the Kingdom of Heaven by force, when I look upon it as a thing, that may be had at any time, upon a Lord have mercy upon me? Is this wrestling and striving, when I suffer any outward worldly concern, though never so slight and trivial, to take me off from minding the great concern of my Soul! Is this giving all diligence, to make my calling and election sure, when I am infinitely more concerned, how to secure a small sum of Mo∣ney, than I am to secure those Treasures, which fade not away? Will God give a re∣ward, to Men, that stand yawning, and stretching themselves in his Vineyard, un∣resolv'd, whether they shall work or no? A reward indeed they shall have, but such a reward, as hypocrites receive, a reward, from which Good Lord deliver us. And am I so stupified, that nothing of all this can move me, neither the Glory of God, nor the interest of my Soul, nor all that can be said against my want of Zeal, and fervency of Spirit?

Were these reason laid home by serious consideration, it would rowze the Soul from her slumber, and make her see, how dange∣rous her rest is, and how deer that sleep will cost her, she is for the present lull'd in, if it be not suddenly dispell'd and scatter'd; but want of consideration, makes the careless sinner fancy God such a one as himself, one that is pleas'd with his indifferency in Re∣ligion, as well as himself; this is it makes him entertain very gross, absurd, and unreason∣able conceits, concerning that all Wise, most Excellent, and most lovely Being, despise a Treasure of infinite, value trample on the pearl of price, and forget what the hope of God's calling is, and what the riches of the glory of his inheritance is in the Saints.

Had the Covetous but a Heart to think with himself, vain foolish man! How loath am I to confess my self guilty of this vice? How do I deceive my self with the fair names of good Husbandry and Frugality? but will these delusions stand the fire? Will these Paper Walls be proof against everlast∣ing burnings? if there be such a sin, as co∣vetousness, and that sin so odious to God, and his Holy Angels, as Christ and his Apo∣stles make it, and so great an impediment to everlasting happiness, as the Scripture repre∣sents, it, it must needs be worth knowing,

whether I am infected with this plague, espe∣cially since my behaviour and actions look as if I were; why should the Apostle call this sin Idolatry, but because it makes men set their affections on the World, more than upon that which is to come, and more on their Riches, Estate, or Incomes; than upon God, and everlasting Glory, whereby God is robb'd of his Honor, and that high Esteem and Love which is God's due, as he is God, is given to be creature, which in Gods sight is Lighter than nothing, and vanity; and is not this my case? How is my Soul fix'd upon this World? How close doth my heart stick to the profits and advantages it affords? How is my Soul bound up with my Corn, and Wine; and Oyl? How do I fancy that all my happiness is gone, when these out∣ward comforts are gone! Did sin ever grieve me a quarter so much as a temporal loss? Did offending a Gracious God, ever cost me the tenth part of the Tears, I shed for be∣ing deprived of a little shining Clay? How hearty is my joy, under the blessings of Gods left hand? How little am I affected with the blessings of his right ? How far greater satisfaction doth my thriving in the world give me, than my thriving in Grace, and in the knowledge of our Lord Jesus Christ? How loath am I to honour God with

my substance? How unwillingly, how grudgingly, do I part with any thing con∣siderable, for Charitable uses? How loath am I to part with any of this worlds Goods, for Gods service? How happy do I count my self, when Religion doth cost me nothing? How loath am I to be any at charges for Hea∣ven? How doth it grieve me, when I spend any thing upon Religion? How do I dote upon these sublunary vanities? How far great∣er pains do I take to be rich, than to be hap∣py for ever? How can I dispense with a sin for profits sake? How little of my desires and breathings, hath God and a bleeding Sa∣viour? How dull am I under the most lively descriptions of the joys of Heaven? How dull under the stupendous offers of Grace and Mercy? How dead under the joyful message of pardon? How dull when tempted by all the ravishing arguments of Gods love, to love him above all? What means my un∣willingness to take God for my greatest porti∣on? What means that quickness, sagacity, and wisdom, when my, Riches, Plenty, or world∣ly, prosperity is concerned, and that strange dumpishness, when God courts and beseeches my Soul to lay hold on Eternal Life? Are not these evident signs, that the World draws and attracts my Heart most power∣fully? God sees my Heart is not upright

with him, he sees I am afraid to take up with him alone; he sees how covetousness hath possess'd my Soul, and can I cherish this root of an evil in my Breast, and not tremble at the danger my Soul is in? Am I by the Apostles verdict, an Idolater, and do I make light of so great a guilt? if no Ido∣later must expect a Crown of Glory, alas! what can I look for but Eternal Darkness? when I read, that it's easier for a Camel to enter through the eye of a Needle, than for a rich man, who sets his heart on his Riches, to enter into Heaven, am not I frighted with the expression? I find how this sin de∣prives me of a Holy communion with God, and shall I loose my greatest comfort and support, and satisfaction for it? If any man love the World, the love of the Father is not in him; and can I be contented without the love of God? if God be not my friend, what doth the friendship of the whole World signify; When my Soul must leave this Tabernacle, and appear before Gods Barr, O God, I shall have so many witnes∣ses against me, that I shall not know what to say, or whether to betake my self for re∣fuge; the Poor will accuse me, because I have not open'd my Hand and Heart to them; my own Conscience will accuse me, because I have not been a good Steward of

the means God gave me; the Ministers of God will accuse me, because whatever was laid out upon my, Pride and Lust, was thought too little; and the least, kindness I shew'd to those that wait at Gods Altar, too much; The Devils will accuse me, be∣cause, having a Soul so great, so noble, so pre∣cious, I did employ it chiefly in scraping a little Dross, and Dung together, nay, the Lord Jesus will accuse me, because his ex∣ample of contentedness, and Heavenly mind∣edness, would not allure me into imitation; God will accuse me, because having furnish'd me with all the motives, and encourage∣ments imaginable, to mind Heaven more than Earth, I preferr'd this Earth before all the joyes of Heaven; and how shall I bear up under all this weight?

Would the poor deluded Worldling but let such thoughts sink into his Heart, what a damp would it strike on his strong de∣sires after the World, and how would it make his immoderate love to these subluna∣ry Riches, break into longings after a nobler Inheritance? but neglecting this, he Serpent-like feeds on Dust, and prepares for anxie∣ty, discontent, and vexation of Spirit, and for a miserable death, like a Hog, lies, root∣ing in the Earth, and buries his Soul in a Chest of Money, despises all admonitions to,

Charity; and like the Smiths Dog, can hear the hammering and beating of his Master, and endure the sparks flying about his ears, without being stirr'd or concern'd at it.

Hypocrisie is a sin, which the painted Chri∣stian does not easily part withal, yet would he reflect, like a person that hates to sow pil∣lows under his own Elbows; can I read Christ's discourses against the Pharisees, and not ask my own heart, whether the Pharisees temper be an emblem of my complexi∣on? Have I no self-end in any Religious Duty? What is it puts me many times up∣on doing good, applause from Men, or the love of God? Do not I pretend God's Glo∣ry sometimes, when I aim at nothing but mine own? Do not I draw nigh to God with my Lips, when in my heart and con∣versation I deny him? Do not I by pretend∣ing to please God, neglect my Duty to my neighbor? Am not I more severe in pressing the lesser concerns of Religion, than I am in urging the greater? Doe not I commend that in a rich or great man, which I can re∣prehend in my inferiors, or meaner persons? Do not I require those Duties of other men, which my self am loath to practise? Do not I applaud my self for my own sanctity, while I despise others, whom I fancy not so Holy as I am? Am not I more curious to know

other mens conditions than mine own? Am not I more zealous in publick, than I am in private? Am not I Religious for filthy lucre's sake? Do not I make a gain of Godliness, and use Religion as a cloak, to cover my secret sins? Do not I make Devotion a scaffold to erect my own credit and profit by? What is hypocrisie, if this be not? Though I can hide it from the sight of Men, can I conceal it from him, who knows my down-sitting, and my up-rising, and understands my thoughts afar off? Can I remember the fate of Judas, and not think of a serious repen∣tance? Can I hear the Son of God call so of∣ten, Woe, Woe, to ye Hypocrites, and hug the sin in my bosom? Shall I harbor a Snake there, which will sting me into endless gnaw∣ings of Conscience? How shortly will all these delusions be discover'd? Before I am a few days older, God may summon me, and lay open all my deceits and juglings in Religion; Do I think to blind the Eyes of him, in whose Book all my Members are set down? Is the portion of Hypocrites no discouragement? What promise in the Gospel can I lay hold of, during this condition? They all run to the upright in heart, and must I go without these Cordials? Must I see others run away with these Treasures, while my self can ex∣pect nothing but Gods curse and anger?

Must I see others go to possess the Promis'd Land, while I must stay behind in a Wilder∣ness! Must I see others gather Manna, and feed upon the rich clusters of Canaan, while my own Soul must perish for want of that Bread of Life! Lord! who shall abide in thy Tabernacle? who shall dwell in thy Holy Hill? He that walks uprightly, and works righteous∣ness, and speaks the Truth in his Heart. And must I have no seat in yonder Mansion? No House in that Jerusalem which is above? No habitation in that City, which hath foundations, whose Maker and Build∣er is God? O my Soul, stay not here in Me∣sheck, dwell no longer in the Tents of Ke∣dar: Away, and hate this Garment spotted by the Flesh.

Such serious thoughts would check Hypocrisie, but the vain man hardens his Heart against them, locks them out, will give them no entertainment, and that makes him serve God to please the Devil, and turn Religion into a meer shew, and formality, burn in Words, and freeze in Deeds, and like that Son in the Gospel, say I goe Sir, but he goes not.

From the Premisses, we may easily guess what to think of other sins, viz. that the great cause of them, is want of considera∣tion, and therefore the Holy Ghost, likens

men that live in any sin, or indulge them∣selves in any transgression, to a Horse that rushes into the Battel, and considers not what he doth, ventures among Swords and Arrows, and the greatest dangers, without recollecting, what will be the issue of it. Jer. 8.6. Consideration is the Bridle, that must govern our sense and appetite, take that away, and the Beast runs away with the Rider, and hastens him into a thousand inconveniences.

Notes

• * 1.1

  Sucton. in Calig.