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Devil; and that he that is permitted to fhew them all the Kingdoms of the World,and the Glories of them in a moment, hath power alfo to reward Iniquity; and that Profperity which is acquired by Sin, cannot be of God's making, but is an effect of the Devil's bounty, who never gives but with an intent to murder; and makes Prefents for no other end, but to make the Soul a Prey to his Fury; who gives, like the Grecians, only to overcome, and feems kind, only to get an intereft in the Sinner, and to take advantage against him when there fhall be occafion; who Bleffes with a defign to Curse, and rewards to harden Men in their contempt of the Almighty; who lets Men reap Profit, that they may venture confidently on Sin; and is contented they fhould have fomething for their pains, that they may dedicate themselves more entirely to his difpofal.

So that it may be faid of such a Man's Poffeffions, as the Lacedæmonian in Plutarch faid of Lampes, whom a Gentleman commended for being rich in Shipping; I do not like that Felicity which depends fo much on Cords and Threds. Indeed he fpake it with respect to the uncertainty of fuch Riches; but we may justly call fuch a Man's Wealth Cords and Strings, in another sense; Cords which intangle him, and by degrees tye him faster and faster to the Devil's Service; drag him into hardness of Heart and Impenitency, and at last into that Prison, from whence there is no returning, till he hath paid the uttermoft farthing.

But what can you expect from Men that are refolved not to fee, and are fo wedded to their

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Gain that they are frighted with the very Thoughts of a Remedy that would clear their Sight, and fhew them the fatal Hand that gives them their Profperity, and discover to them the Fiend that conveys the Gain they get into their Houses, and bribes them into everlasting Tortures.

O poor befotted Sinners! And do you lose Heaven for this? Is it for this you leap into Destruction? Is it for this you hazard the Favour of God? Is it for this, you fcorn the Gold of the Sanctuary? Is it for this that the Riches of Grace and Mercy are vile, and mean, and defpicable in your Eyes? Is it for this that you break your Sleep, heat your Blood, difcompofe your Minds, diforder your Bodies, and alienate your Affections from him, who, being Rich, became poor for your fake? Will not Heathens be your Judges? Will not Phocion, Fabritius, Fabius, Diogenes, Socrates, Plato, Demetrius, Apollonius, mere Heathens, who would not accept of the Riches they might have had, and which were freely offered them, left their Virtue fhould fuffer in the Acceptance, and they be tempted to grow remifs in their Selfdenials.

Would any Man think you had rational, immortal Souls within you, that fees you live thus? Would any Man imagine, that you believe a Reward to come, that fees you greedy after a present Recompence? So greedy, that you fight your way through Oaths,Curfes,Lies, Oppreffion, Extortion, Injuftice, Covetoufnefs, Uncleannefs, Blafphemy, Flatteries, Railings, M Slanders,

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Slanders, Abuses, Drunkennefs, and through the most sneaking, most fordid, and most difingenuous Sins to get it? To fee this, what fober Man would not blefs himfelf? What Man of Reason would envy fuch Advantages? Pity you, he may, but he can never with for your Happiness; for that which you call Happiness, is Mifery in grain, and muft fhortly die into endless Lamentations. Verily I fay unto, yoth have your Reward, Matth. 6. 5.

VI. Impediment.

VI. Fear of being melancholy with so much Serioufnefs, is another Impediment. And as the Devil ceases not day and night to inftil this Principle into Mens Minds, fo it ufually prevails with the Jolly Crew, and fuch as are all for Mirth and Railery, and hate Sadnefs as their most deadly Enemy. Confideration they are afraid will strike them into dumps, and a view of the odioufness and loathfomnefs of their Sinful Life, deprive them for ever of that merry Temper kind Nature hath bestowed on them. Confideration of the Danger, they fear, will put them in mind of the fevere Duties of Religion, and fuggeft fomething to them that will lie gnawing within, and make them that they fhall never enjoy a merry Hour again. They look upon Men abroad, who have applied themselves to Confideration of their Ways, and ftudied how they fhall be happy after Death, and find it hath spoiled their Triumphs, and causes them to walk about discourag'd

rag'd and dejected. They hear of dismal Stories, how People that have been studying Things of this nature, have been deluded by the Devil, and how fome have been drown'd, and others stabb'd themselves: Though it is only an effect of fome Bodily Diftemper, which would have happen'd to them had they never thought on Spiritual Objects, yet they are willing to impute it to the auftere Rules of Devotion; and tho' the fame Argument would hold against greedinefs after the Riches of the World, which makes fome Men come to the Gallows, and others fall into ftrange tortures of the Mind, yet they wifely forbear examining the ftrength of the Argument, left they fhould want Pretences for their Lazinefs. They fee how fome that think much of their Salvation, hang down their Heads like a Bulrufh, fold their Arms, and spend their days in Tears and Weeping. They see how uncomfortable Confideration hath made their Lives, how it hath filled their Hearts with Sorrow, and Grief, and Anguish, and they are afraid this will be their Fate; and the effects it hath wrought in others, fright them, left they should be as difconfolate as they. While they maintain their jolly Temper, they can live quietly, and with content; and while they have little or nothing to do with thofe ferious things Divines do talk of, they feel no disturbance; and why should they meddle with Confideration, which will certainly infuse fad Thoughts into their Minds, and give them Gall and Vinegar to drink? Might not one plead as well, that it is in vain to fortifie fuch

a Town againftan Enemy, for not a few Cities in the World, that have been of no great ftrength, have escaped well enough; and why should they difcompofe themfelves with fears of an Affault, having been fecure fo many years? Why should they now begin to diforder themfelves with difmal Prefages, or be at the trouble of digging, and building, and raifing Fortreffes, when they can lie ftill in their Beds, and indulge themselves, and eat the Fat of the Land?

And are not these excellent Arguments against Confideration? Are not these very lofty and pregnant Reasons, to confute the neceflity of fo great a Duty? Wretched, deluded Men! Confideration would let you fee, that there is a great difference between Melancholy and Serioufnefs; and that every Man that looks grave and fober, is not therefore dejected, and difcomposed within; and that it's poflible for Men not to rant, and tear, and fwagger, and yet to enjoy great calmness and quietnefs in their Souls. That a Man is not therefore fad, because he will not fwear and drink nor therefore Hypochondriack,because his Confcience will not digeft those Sins which you can fwallow down without chewing.

Confideration would let you fee, That you, who allow your felves in Sin and Vanity, of all Men have leaft reason to be merry; who have the King Immortal and Invifible for your Enemy, and the Blood of Jefus Chrift speaking against you, and God's Spirit bearing witness of your Difobedience, and know not how foon God will open the Floodgates of his Anger, and how foon your Portion will be in outer Darkness; who

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