XXVIII sermons preached at Golden Grove being for the summer half-year, beginning on Whit-Sunday, and ending on the xxv Sunday after Trinity, together with A discourse of the divine institution, necessity, sacredness, and separation of the office ministeriall / by Jer. Taylor.

[ A] Sermon. XVI.* 1.1 [ B] Of Growth in Sinne, OR [ C] The severall states and degrees of Sinners, WITH The manner how they are to be treated. (Book 16)

[ D] Jude Epist. Ver. 22, 23.

And of some have compassion, making a difference: * And others save with fear, pulling them out of the fire.

MAn hath but one entrance into the world, but a thousand wayes to passe from thence; and as it is in the natural, so it is in the spiritual; nothing but the union of faith and obedience [ E] can secure our regeneration, and our new birth, and can bring us to see the light of hea∣ven: but there are a thousand passages of turn∣ing into darknesse; and it is not enough that our bodies are exposed to so many sad infirmities and dishonoura∣ble imperfections, unlesse our soul also be a subject capable of so many diseases, follies, irregular passions, false principles, accursed

habits and degrees of perversnesse, that the very kindes of them [ A] are reducible to a method, and make up the part of a science: There are variety of stages and descents to death; as there are diversity of torments, and of sad regions of misery in hell, which is the centre and kingdom of sorrows. But that we may a little refresh the sadnesses of this consideration; for every one of these stages of sin. God hath measured out a proportion of mercy; for if sin abounds, grace shall much more abound, and God hath concluded all under sin, not with purposes to destroy us, but, Vt omnium misereatur, that he might have mercy upon all; that light may break forth from the deepest inclosures of darknesse, and [ B] mercy may rejoyce upon the recessions of justice, and grace may triumph upon the ruins of sin, and God may be glorified in the mi∣racles of our conversion, and the wonders of our preservation, and glories of our being saved. There is no state of sin, but if we be persons capable (according to Gods method of healing) of re∣ceiving antidotes, we shall finde a sheet of mercy spread over our wounds and nakednesse. If our diseases be small, almost necessary, scarce avoidable, then God does, and so we are commanded to cure them, and cover them with a vail of pity, compassion, and gentle remedies: If our evils be violent, inveterate, gangrened [ C] and incorporated into our nature by evil customes, they must be pulled from the flames of hell with censures, and cauteries, and punishments, and sharp remedies, quickly and rudely; their dan∣ger is present and sudden, its effect is quick and intolerable, and there is no soft counsels then to be entertained; they are already in the fire; but they may be saved for all that; so great, so infinite, so miraculous is Gods mercy, that he will not give a sinner over, though the hairs of his head be singed with the flames of hell; Gods desires of having us to be saved continue, even when we be∣gin to be damned; even till we will not be saved, and are gone be∣yond [ D] Gods method, and all the revelations of his kindnesse. And certainly that is a bold and a mighty sinner whose iniquity is sweld beyond all the bulk and heap of Gods revealed loving kindnesse: If sin hath sweld beyond grace and superabounds over it, that sin is gone beyond the measures of a man; such a person is removed beyond all the malice of humane nature, into the evil and spite of Devils, and accursed spirits; there is no greater sadnesse in the world then this. God hath not appointed a remedy in the vast treasures of grace for some men, and some sins; they have sinned like the falling Angels; and having over run the ordinary evil [ E] inclinations of their nature, they are without the protection of the divine mercy; and the conditions of that grace which was designed to save all the world, was sufficient to have saved twenty. This is a condition to be avoyded with the care of God and his Angels, and all the whole industry of man. In order to

[ A] which end my purpose now is to remonstrate to you the several states of sin, and death, together with those remedies which God had proportioned out to them, that we may observe the evils of the least, and so avoid the intolerable mischiefs of the greater, e∣ven of those sins which still are within the power and possibilities of recovery, lest insensibly we fall into those sins and into those circumstances of person for which Christ never died, which the Holy Ghost never means to cure, and which the eternal God ne∣ver will pardon; for there are of this kinde more then common∣ly men imagine, whilest they amuse their spirits with gaietyes [ B] and false principles, till they have run into horrible impieties, from whence they are not willing to withdraw their foot, and God is re∣solved never to snatch and force them thence.

1. [Of some have compassion] and these I shall reduce to four heads or orders of men and actions; all which have their proper cure proportionable to their proper state, gentle remedies to the lesser irregularities of the soul. The first are those that sin without observation of their particular state; either because they are un∣instructed in the special cases of conscience, or because they do an evil against which there is no expresse commandment. It is a sad [ C] calamity, that there are so many milions of men and women that are entred into a state of sicknesse and danger, and yet are made to believe they are in perfect health; and they do actions concerning which they never made a question whether they were just or no; nor were ever taught by what names to call them. For while they observe that modesty is sometimes abused by a false name and cal∣led clownishnesse, & want of breeding; and contentednesse and tempe∣rate living is suppressed to be want of courage and noble thoughts; and severity of life is called imprudent and unsociable; and simplici∣ty and hearty honesty is counted foolish and unpolitick, they are ea∣sily [ D] tempted to honour prodigality and foolish dissolution of their estates with the title of liberal and noble usages, timorousnesse is cal∣led caution, rashnesse is called quicknesse of spirit, covetousnesse, is fra∣gality, amorousnesse is society, and gentile; peevishnesse and anger is courage, flattery is humane, and courteous; and under these false vails vertue slips away (like truth from under the hand of the•• that fight for her) and leave vices dressed up withthe same imag••••y, and the fraud not discovered, till the day of recompences, when men are distinguished by their rewards. But so men think they sleep free∣ly when their spirits are loaden with a Lethargy and they call [ E] a hestick-feaver the vigour of a natural heat, tell nature changes those lesse discerned states into the notorious images of death. Very many men never consider whether they sin or no in 10000. of their actions, every one of which is very disputable; and do not think they are bound to consider: these men are to be pitied and instructed, they are to be called upon to use religion like a daily

diet; their consciences must be made tender and their Catechis∣me [ A] enlarged; teach them, and make them sensible and they are cured.

But the other in this place are more considerable; Men sin with∣out observation because their actions have no restraint of an expresse Commandment, no letter of the law to condemn them by an ex∣presse sentence. And this happens, when the crime is comprehen∣ded under a general notion without the instancing of particulars; for if you search over all the Scripture you shall never finde incest named and marked with the black character of death; and there are diveres sorts of uncleannesse, to which Scripture therefore gives [ B] no name, because she would have them have no being; And it had been necessary that God should have described all particulars and all kindes, if he had not given reason to man. For so it is fit that a guide should point out every turning, if he be to teach a childe or a fool to return under his fathers roof: But he that bids us a∣void intemperance for fear of a feaver, supposes you to be suffici∣ently instructed that you may avoid the plague; and when to look upon a woman with lust is condemned, it will not be necessary to adde, you must not do more, when even the least is forbidden; [ C] and when to uncover the nakednesse of Noah brought an univer∣sal plague upon the posterity of Cham, it was not necessary that the law-giver should say, you must not ascend to your fathers bed, or draw the curtains from your sisters retirements. When the A∣thenians forbad to transports figs from Athens, there was no need to name the gardens of Alcibiades, much lesse was it necessary to adde that Chabrias should send no plants to Sparta. What so ever is comprised under the general notion, and partakes of the common nature and the same iniquity, needs no special prohibition, unlesse we think we can mock God and elude his holy precepts with an [ D] absurd trick of mistaken Logick. I am sure that will not save us harmlesse from a thunderbolt.

2. Men sin without an expresse prohibition when they com∣mit a thing that is like a forbidden evil. And when Saint Paul had reckoned many works of the flesh, he addes [and such like.] all that have the same unreasonablenesse & carna••••ty. For thus, poligamy is unlawful; for if it be not lawful for a Christian to put away his wife and marry another (unlesse for adultery) much lesse may he keep a first and take a second, when the first is not put away; If a Christi∣an may not be drunk with wine, neither may he be drunk with [ E] passion; if he may not kill his neighbour, neither then must he tempt him to sin; for that destroyes him more: if he may not wound him, then he may not perswade him to intemperance, and a drunken feaver; if it be not lawful to cozen a man, much lesse is it permitted that he make a man a fool, and a beast, and expo∣sed to every mans abuse and to all ready evils. And yet men are

[ A] taught to start at the one half of these, and make no conscience of the other half; whereof some have a greater basenesse then the other that are named, and all have the same unreasonable∣nesse.

3. A man is guilty, even when no law names his action, if he does any thing that is a cause or an effect, a part or unhandsome ad∣junct of a forbidden instance; he that forbad all intemperance, is as much displeased with the infinite of foolish talk that happens at such meetings, as he is at the spoiling of the drink and the destroy∣ing the health. If God cannot endure wantonnesse, how can he [ B] suffer lascivious dressings, tempting circumstances, wanton eyes, high diet? if idlenesse be a sin, then al immoderate mispending of our time, all long and tedious games, all absurd contrivances how to throw away a precious hour and a day of salvation also, are against God and against religion. He that is commanded to be charitable it is also intended he should not spend his money vainely, but be a good husband and provident that he may be able to give to the poor, as he would be to purchase a Lordship, or pay his daugh∣ters portion: and upon this stock it is that Christian religion forbids jeering, and immoderate laughter and reckon jestings amongst the [ C] things that are unseemly. This also would be considered.

4. Besides the expresse laws of our religion, there is an universal line and limit to our passions and designes, which is called the a∣nology of Christianity; that is, the proportion of its sanctity and strictnesse of its holy precepts. This is not forbidden, but does this become you? Is it decent to see a Christian live in plenty and ease and heap up mony and never to partake of Christs passions, there is no law against a Judge, his being a dresser of gardens or a gatherer of Sycamore fruits, but it becomes him not, and deserves a reproof. If I do exact justice to my neighbour and cause him to [ D] be punished legally for all the evils he makes me suffer, I have not broken a fragment from the stony tables of the law: but this is against the analogy of our religion; It does not become a Disciple of so gentle a master to take all advantages that he can. Christ, that quitted all the glories that were essential to him, and that grew up in his nature when he lodged in his Fathers bosom, Christ that suffered all the evils due for the sins of mankinde, himself remain∣ing most innocent, Christ, that promised persecution, injuries and affronts as part of our present portion, and gave them to his Disci∣ples as a legacy, and gave us his spirit to enable us to suffer inju∣ries; [ E] and made that the parts of suffering evils should be the mat∣ter of three or four Christian graces, of patience of fortitude of longa∣nimity and perseverance; he that of eight beatitudes made that five of them should be instanced in the matter of humiliation and suf∣fering temporal inconvenience, that blessed Master was certainly desirous that his Disciples should take their crowns from the crosse,

not from the evennesse and felicities of the world; He intended [ A] we should give something, and suffer more things, and forgive all things, all injuries whatsoever; and though together with this may consist our securing a just interest; yet in very many circum∣stances we shall be put to consider how far it becomes us, to quit something of that, to pursue peace; and when we have secured the letter of the law, that we also look to its analogy; when we do what we are striectly bound to, then also we must consider what becomes us, who are disciples of such a Master, who are in∣structed with such principles, charmed with so severe precepts and invited with the certainty of infinite rewards. Now although this [ B] discourse may seem new and strange, and very severe, yet it is infinitely reasonable, because Christianity is a law of love, and vo∣luntary services; it can in no sense be confined with laws and strict measures; well may the Ocean receive its limits, and the whole capacity of fire be glutted, and the grave have his belly so full, that it shal cast up al its bowels and disgorge the continual meal of so many thousand years; but love can never have a limit; and it is indeed to be swallowed up but nothing can fill it but God, who hath no bound. Christianity is a law for sons, not for servants; and God that gives [ C] his grace without measure, and rewards without end, and acts of favour beyond our askings, and provides for us beyond our needs, and gives us counsels beyond commandments, intends not to be li∣mited out by the just evennesses and stricken measures of the words of a commandment. Give to God full measure, shaken together, pres∣sed down, heaped up, and running over; for God does so to us; and when we have done so to him, we are infinitely short of the least measure of what God does for us; we are still unprofitable servants. And therefore as the breaking any of the laws of Christianity provoks God to anger, so the prevaricating in the [ D] analogy of Christianity stirres him up to jealousie: He hath rea∣son to suspect our hearts are not right with him, when we are so reserved in the matter and measures of our services: and if we will give God but just what he calls for by expresse mandate, it is just in him to require all of that at our hands without any a∣batement & then we are sure to miscarry. And let us remember that when God said he was a jealous God he expressed the meaning of it to be, he did punish to the third and fourth generation. Jelousie is like the rage of a man: but if it be also like the anger of God, it is insupportable and will crush us into the ruines of our [ E] grave.

But because these things are not frequently considered, there are very many sins committed against religion, which because the commandment hath not marked men, refuse to mark, and think God requires no more. I am entred into a sea of matter, which I must not now prosecute; but I shall onely note this to you that it is

[ A] but reasonable, we should take accounts of our lives, by the propor∣tions as well as by the expresse rules, of our religion; because in hu∣mane and civil actions all the nations of the world use so to call their subjects to account. For that which in the accounts of men is called reputation and publick honesty, is the same which in religion we call analogy and proportion; in both cases there being some things, which are besides the notices of laws, and yet are the most certain consignations of an excellent vertue. He is a base person that does any thing against publick honesty and yet no man can be punished if he marries a wife the next day after his first wives funeral: and so [ B] he that prevaricates the proportions and excellent reasons of Christi∣anity, is a person without zeal, and without love: and unlesse care be taken of him he will quickly be without religion. But yet these I say are a sort of persons which are to be used with gentlenesse, and treated with compassion; for no man must be handled rough∣ly to force him to do a kindnesse: and coercion of laws and seve∣rity of Judges, serjeants and executioners are against offenders of commandments; But the way to cure such persons is the easiest and gentellest remedy of all others. They are to be instructed in all the parts of duty, and invited forward by the consideration [ C] of the great rewards which are laid up for all the sons of God, who serve him without constraint, without measures and allayes, even as fire burns, and as the roses grow, even as much as they can, and to all the extent of their natural and artificial capacities For it is a thing fit for our compassion, to see men fettered in the iron bands of laws and yet to break the golden chains of love but all those instruments which are proper to enkindle the love of God and to turn fear into charity are the proper instances of that compassion which is to be used towards these men.

2. The next sort of those who are in the state of sin, and yet to [ D] be handled gently and with compassion are those who entertain themselves with the beginnings and little entrances of sin, which as they are to be more pitied because they often come by reason of inadvertancy, and an unavoidable weaknesse in many degrees, so they are more to be taken care of, because they are underval∣lued & undiscernably run into inconvenience; when we see a childe strike a servant rudely, or jeere a silly person, or wittily cheat his play-fellow, or talk words light as the skirt of a summer garment, we laugh and are delighted with the wit and confidence of the boy; [ E] and incourage such hopeful beginnings; and in the mean time we consider not that from these beginnings he shall grow up till he become a Tyrant, an oppressor, a Goat and a Traytor. Nemo simul malus fit & malus esse cernitur; sicut nec scorpijs tum innas∣cuntur stimuli cum pungunt No man is discerned to be vitious so soon as he is so, and vices have their infancy and their childe-hood and it cannot be expected that in a childs age should be the vice

of a man; that were monstrous as if he wore a beard in his cradle; [ A] and we do not believe that a serpents sting does just then grow when he stricks us in a vital part: The venome and the little spear was there, when it first began to creep from his little shell: And little boldnesses and looser words and wranglings for nuts, and lying for trifles, are of the same proportion to the malice of a childe, as impudence and duels and injurious law-suits, and false witnesse in judgement & perjuries are in men. And the case is the same when men enter upon a new stock of any sin; the vice is at first apt to be put out of countenance and a little thing discourages it; and it a∣muses the spirit with words, and phantastick images, and cheape [ B] instances of sin; and men think themselves safe because they are as yet safe from laws, and the sin does not as yet out cry the health∣ful noise of Christs loud cryings and intercession with his Father, nor call for thunder or an amazing judgement; but according to the old saying the thornes of Dauphine will never fetch blood if they do not scratch the first day: & we shal finde that the little undecencies and riflings of our souls, the first openings and disparkings of our vertue differ onely from the state of perdition, as infancy does from old age, as sicknesse from death; It is the entrance into those regi∣ons whether whosoever passes finally, shall lie down and groan with [ C] an eternal sorrow. Now in this case it may happen that a compassion may ruine a man, if it be the pity of an indiscreet mother, and nurse the sin from its weaknesse to the strength of habit and impudence; The compassion that is to be used to such persons is the com∣passion of a Phisitian or a severe Tutor; chastise thy infant-sinne by discipline, and acts of vertue; and never begin that way from whence you must return with some trouble, and much shame, or else if you proceed, you finish your eternal ruine.

He that means to be temperate and avoid the crime and disho∣nour [ D] of being a drunkard must not love to partake of the songs or to bear a part in the foolish scenes of laughter which destract wis∣dome and fright her from the company; And Lavina that was chaster then the elder Sabines, and severer then her Philosophical guardian, was wel instructed in the great lines of honour and cold ju∣stice to her husband; but when she gave way to the wanton ointments & looser circumstances of the Baie and bathed often in Avernus, and from thence hurried to the companies and dressings of Lucrinus, she quenched her honour, and gave her vertue and her body as a spoil to the follies and intemperance of a young gentle-man. For [ E] so have I seen the little purles of a spring sweat thorow the bot∣tom of a bank and intenerate the stubborn pavement till it hath made it fit for the impression of a childes foot, and it was despised like the descending pearls of a misty morning, till it had opened its way, and made a stream large enough to carry away the ruines of

[ A] the undermined strand, and to invade the neighbouring gardens: but then the despised drops were grown into an artificial river and an intolerable mischief: so are the first entrances of sin, stop'd with the antidotes of a hearty prayer, and checked into sobriety, by the eye of a Reverend man, or the counsells of a single sermon: But when such beginnings are neglected and our religion hath not in it so much Philosophy as to think any thing evil as long as we can en∣dure it, they grow up to ulcers and pestilential evils; they destroy the soul by their aboad, who at their first entry might have been killed with the pressure of a little finger.

[ B] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Those men are in a condition in which they may if they please pity themselves; keep their green wounds from festering and un∣cleanlinesse and it will heal alone, non procul absunt, they are not far from the kingdom of Heaven, but they are not within its portion; and let me say this, that although little sins have not yet made our condition desperate but left it easily recoverable, yet it is a condition that is quite out of Gods favour: although they are not far ad∣vanced in their progresse to ruine, yet they are not at all in the state [ C] of grace, and therefore though they are to be pitied and relieved ac∣cordingly, yet that supposes the incumbency of a present misery.

3. There are some very much to be pitied and assisted because they are going to hell and (as matters stand with them) they cannot,* 1.2 or they think they cannot avoid it. Quidam ad alienum dormiunt somnum ad alienum edunt appetitum: amare & odisse (res omnium maximè liberas) jubentur. There are some persons whose life is so wholly in dependance from others, that they sleep when others please; they eat and drink according to their Masters appetite, or intemperance: they are commanded to love or hate, and are not [ D] left free in the very Charter and priviledges of nature: Miserum est servire sub Dominis parùm felicibus, for suppose the Prince or the Patron be vitious, suppose he calls his servants to bathe their souls in the goblets of intemperance: if he be also imperious (for such persons love not to be contradicted in their vices) it is the losse of that mans fortune, not to lose his soul: and it is the servants excuse and he esteems it also his glory, that he can tell a merry tale, how his Master and himself did swim in drink, till they both talked like fools, and then did lie down like beasts.

[ E] —Facinus quos inquinat aequat. There is then no difference, but that the one is the fairest bull and the master of the heard. And how many Tenents and Relatives are known to have a servile conscience and to know no affirmation or negation but such as shall serve their Land-lords interest? Alas the poor men live by it, and they must beg their bread if ever they turn recreant, or shall offer to be honest. There are some trades whose very foundations

is laid in the vice of others; and in many others if a threed of de∣ceit [ A] do not quite run thorow all their negotiations, they decay into the sorrows of beggery; and therefore they will support their neighbours vice, that he may support their trade: And what would you advise those men to do, to whom a false oath is offered to their lips, and a dagger at their heart: their reason is surprized, and their choice is seized upon, and all their consultation is arrested; and if they did not prepare before hand, and stand armed with reli∣gion, and perfect resolutions, would not any man fall, and think that every good man will say his case is pitiable. Although no tem∣ptation is bigger then the grace of God, yet many temptations are [ B] greater then our strengths, and we do not live at the rate of a mighty and a victorious grace.

Those persons which cause these vitious necessities upon their brethren will lie low in hell; but the others will have but small comfort in feeling a lesser damnation.

Of the same consideration it is, when ignorant people are Ca∣techized into false doctrine, and know nothing but such principles which weaken the nerves, and enfeeble the joynts of holy living; they never heard of any other; those that follow great and evil [ C] examples; the people that are ingaged in the publike sins of a kingdom wihch they understand not, and either must venture to be undone upon the strength of their own little reasonings, and weak discoursings, or else must go quâ itur, non quâ eundum est, there where the popular misery hath made the way plain before their eyes, though it be uneven and dangerous to their consciences. In these cases I am forced to reckon a Catalogue of mischiefs; but it will be hard to cure any of them. Aristippus in his dis∣courses was a great flatterer of Dionysius of Sicily, and did own doctrines which might give an easinesse to some vices, and knew [ D] not how to contradict the pleasures of his Prince; but seemed like a person disposed to partake of them, that the example of a Phi∣losopher, and the practise of a King might do countenance to a shamefull life. But when Dionysius sent him two women, slaves, fair, and young, he sent them back and shamed the easinesse of his doctrine by the severity of his manners, he daring to be ver∣tuous when he was alone, though in the presence of him, whom he thought it necessary to flatter, he had no boldnesse to own the vertue: So it is with too many; if they be left alone, and that they stand unshaken with the eye of their tempter, or the au∣thority [ E] of their Lord, they go whither their education or their custome carries them: but it is not in some natures to deny the face of a man, and the boldnesse of a sinner; and which is yet worse, it is not in most mens interest to do it; these men are in a pitiable condition, and are to be helped by the following rules.

1. Let every man consider that he hath two relations to serve,

[ A] and he stands between God and his Master, or his neerest relative: and in such cases it comes to be disputed whether interest be pre∣ferred; which of the persons is to be displeased, God or my Master, God or my Prince, God or my Friend? If we be servants of the man; remember also that I am a servant of God; adde to this, that if my present service to the man be a slavery in me, and a ty∣ranny in him, yet Gods service is a noble freedom: And Apol∣lonius said well. It was for slaves to lie, and for free men to speak the truth. If you be freed by the blood of the Son of God, then you are free indeed: and then consider how dishonourable it is to lie, [ B] to the displeasure of God, and onely to please your fellow-ser∣vant. The difference here is so great, that it might be sufficient onely to consider the antithesis. Did the man make you what you are? Did he pay his blood for you, to save you from death? Does he keep you from sicknesse? True. You eat at his table; but they are of Gods provisions that he and you feed of. Can your master free you from a fever, when you have drunk your self into it? and re∣store your innocence when you have forsworn your self for his interest? Is the change reasonable? He gives you meat and drink for which you do him service. But is not he a Tyrant, and an usur••per, [ C] an oppressor, and an extortioner, if he will force thee to give thy soul for him? to sell thy soul for old-shoes, and broken bread? But when thou art to make thy accounts of eternity, will it be taken for an answer, My Patron, or my Governour, my Prince, or my Master, forced me to it? or if it will not. Will he undertake a por••tion of thy flames? or if that may not be, will it be in the midst of all thy torments, any ease to thy sorrows to remember all the rewards and clothes, all the money, and civilities, all the cheer∣full looks, and familiarity, and fellowship of vices which in your life time made your spirit so gay and easie? It will in the eternall [ D] loads of sorrow, adde a duplicate of groans and indignation, when it shall be remembred for how base and trifling interest, and upon what weak principles we fell sick and died eternally.

2. The next advise to persons thus tempted is, that they would learn to separate duty from mistaken interest; and let them be both served in their just proportions, when we have learned to make a difference. A wife is bound to her husband in all his just designes, and in all noble usages and Christian comportments: But a wife is no more bound to pursue her husbands vitious ha∣treds, then to serve and promote his unlawfull and wandring loves: [ E] It is not alwayes a part of duty to think the same propositions, or to curse the same persons, or to wish him successe in unjust de∣signes: And yet the sadnesse of it is, that a good woman is easily tempted to beleeve the cause to be just, and when her affection hath forced her judgement, her judgement for ever after shall carry the affection to all its erring and abused determinations. A

friend is turned a flatterer if he does not know, that the limits of [ A] friendship extend no further then the pale and inclosures of reason and religion. No Master puts it into his covenant that his servant shall be drunk with him, or give in evidence in his Masters cause, according to his Masters scrolls: and therefore it is besides and against the duty of a servant to sin by that authority; it is as if he should set Mules to keep his sheep, or make his Dogs to carry bur∣dens▪ it is besides their nature and designe; and if any person falls under so tyrannicall relation, let him consider how hard a Master he serves; where the Devil gives the imployment, and shame is his entertainment, and sin is his work, and hell is his wages. Take [ B] therefore the counsel of the son of Syrac.* 1.3 Accept no person against thy soul, and let not the reverence of any man cause thee to fall.

3. When passion mingles with duty, and is a necessary instru∣ment of serving God, let not that passion run its own course and passe on to liberty, and thence to licence and dissolution: but let no more of it be entertained, then will just do the work. For no zeal of duty will warrant a violent passion to prevaricate a duty. I have seen some officers of Warre in passion and zeal of their duty, have made no scruple to command a souldier with the dia∣lect [ C] of cursing and accents of swearing, and pretended they could not else speak words effective enough, and of sufficient authority; and a man may easily be overtaken in the issues of his government; while his authority serves it still with passion, if he be not curious in his measures, his passion will also serve it self upon the autho∣rity and over rule the Ruler.

4. Let every such tempted person remember, that all evil comes from our selves and not from others; and therefore all pretences and prejudices, all commands and temptations, all opinions and ne∣cessities, are but instances of our weaknesse, and arguments of our [ D] folly: For unlesse we listed, no man can make us drink beyond our measures: And if I tell a lie for my Masters or my friends ad∣vantage, it is because I prefer a little end of money, or flattery be∣fore my honour and my innocence. They are huge follies which go up and down in the mouthes and heads of men. [He that knows not how to dissemble, knows not how to reigne. [He that will not do as his company does, must go out of the world, and quit all soci∣ety of men: We create necessities of our own, and then think we have reason to serve their importunity. Non ego sum ambitiosus, sed nemo aliter Romae potest vivere, non ego sumptuosus, sed urbs [ E] ipsa magnas impensas exigit. Non est meum vitium quod iracundus sum, quod nondum constitui certum vitae genus adolescentia haec facit. The place we live in makes us expensive, the state of life I have chosen renders me ambitious, my age makes me angry or lustfull, proud or peevish. These are nothing else but resolutions never to mend as long as we can have excuse for our follies, and untill we

[ A] can cozen our selves no more. There is no such thing as a necessity for a Prince to dissemble, or for a servant to lie, or for a friend to flatter, for a civil person and a sociable, to be drunk: we cozen our selves with thinking the fault is so much derivative from others, till the smart and the shame falls upon our selves, and covers our heads with sorrow. And unlesse this gap be stopped, and that we build our duty upon our own bottoms, as supported with the grace of God, there is no vice but may finde a Patron; and no age or re∣lation, or state of life, but will be an engagement to sin: And we shall think it necessary to be lustfull in our youth, and revengefull [ B] in our manhood, and covetous in our old age: and we shall perceive that every state of men, and every trade and profession, lives upon the vices of others, or upon their miseries; and therefore they will think it necessary to promote, or to wish it. If men were tempe∣rate, Physitians would be poor: and unlesse some Princes were am∣bitious, or others injurious, there would be no imployment for souldiers. The Vintners retail supports the Merchants trade, and it is a vice that supports the Vintners retail; and if all men were wise and sober persons, we should have fewer beggers, and fewer rich; and if our Law-givers should imitate Demades of Athens, [ C] who condemned a man that lived by selling things belonging to fu∣neralls, as supposing he could not choose but wish the death of men, by whose dying he got his living, we should finde most men ac∣counted criminalls, because vice is so involved in the affairs of the world, that it is made the support of many trades and the businesse of great multitudes of men: Certainly from hence it is that iniqui∣ty does so much abound; and unlesse we state our questions right, and perceive the evil to be designed onely from our selves, and that no such pretence shall keep off the punishment 〈◊〉〈◊〉 the shame from our selves, we shall fall into a state which is onely capable of com∣passion [ D] because it is irrecoverable: and then we shall be infinitely miserable, when we can onely receive an u••••lesse and ineffective pi∣ty. Whatsoever is necessary cannot be avoided: He therefore that shall say, he cannot avoid his sin, is out of the mercies of this Text: they who are appointed Guides, & Physitians of souls cannot to any purpose do their offices of pity. It is necessary that we serve God, and do our duty, and secure the interest of our souls, and be as care∣full to preserve our relations to God, as to our friend, or Prince. But, if it can be necessary for any man, in any condition to sin, it is [ E] also necessary for that man to perish.

Notes

• * 1.1

  SER. XVI.
• * 1.2

  Seneca.
• * 1.3

  Ecclus. 4. 22.