The madness of mankind, represented in a sermon preached in the New Presbyterian Church in Philadelphia the 9th of June 1754. / By Samuel Finley, A.M. Minister of the Gospel at Nottingham. ; Published at the desire of many of the audience, with a few enlargments. Finley, Samuel, 1715-1766. Approx. 39 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2009-10. N05667 N05667 Evans 7193 APX9079 7193 99026051

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Early American Imprints, 1639-1800 ; no. 7193. (Evans-TCP ; no. N05667) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 7193) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 7193) The madness of mankind, represented in a sermon preached in the New Presbyterian Church in Philadelphia the 9th of June 1754. / By Samuel Finley, A.M. Minister of the Gospel at Nottingham. ; Published at the desire of many of the audience, with a few enlargments. Finley, Samuel, 1715-1766. 30, [2] p. ; 19 cm. (8vo) Printed and sold by William Bradford, at the corner-house of Front- and Market-Streets., Philadelphia, : [1754] With an errata slip mounted on p. [31].

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eng Good and evil. Sermons -- 1754. 2008-08 Assigned for keying and markup 2008-09 Keyed and coded from Readex/Newsbank page images 2008-12 Sampled and proofread 2008-12 Text and markup reviewed and edited 2009-02 Batch review (QC) and XML conversion

The MADNESS of Mankind, REPRESENTED IN A SERMON PREACHED IN THE NEW PRESBYTERIAN CHURH in PHILADELPHIA on the 9th of June 1754

BY SAMUEL FINLEY, A. M. Miniſter of the Goſpel at Nottingham.

Publiſhed at the DESIRE of many of the AUDIENCE, with a few Enlargements.

PHILADELPHIA, Printed and Sold by WILLIAM BRADFORD, at the Corner-Houſe of Front- and Market-Streets.

The MADNESS of Mankind, REPRESENTED IN A SERMON PREACHED In the New Preſbyterian Church in Philadelphia on the 9th of June, 1754. Eccleſ. ix. 3.

And Madneſs is in their Heart while they live, and after that they go to the Dead.

WHOEVER ſeriouſly views and wiſely conſiders the Manners of Mankind, and brings them to the Teſt of right Reaſon, will be forced to receive the ſame melancholy Idea of them, repreſented in this Text. The Words are Solomon's, who was not only an indefatigable Student of Nature, but an accurate Obſerver of divine Providence, of the Conduct of Men, and the ſeveral Conſequences of Actions, divine and human. He here tells us the Reſult of his Reſearches reſpecting theſe. As to Providence, that though God has a ſpecial Regard to the Holy and Good; yet in external Things he makes no Difference; but all Things come alike to all. As to Mankind, that they take Occaſion from theſe promiſcuous Diſpenſations to commit Wickedneſs without Reſerve: Their Heart is full of Evil: for they obſerve, that ſuch as work Wickedneſs are ſet up, and they who tempt God are even delivered. Mal. iii. 15. This has ſometimes been puzzling to the Pious, but has ſtruck the Ungodly with Madneſs. Hence it comes that Madneſs is in their Heart while they live.

Madneſs is a State of Irregularity and Diſcompoſure. The Perſon affected with it, is not fixed in his Purpoſe; is not influenced in his Conduct by the moſt engaging Motives; pays no Regard to the Dictates of right Reaſon; nor is careful about what is decorous, profitable, diſadvantageous, or dangerous.

Now we are aſſured, by unerring Truth, that this is the State of the Sons of Men. 'Tis true, they make high Pretences to Wiſdom, and have a Shew of it; but the Wiſdom of this World is Fooliſhneſs with God. 1. Cor. iii. 19. If Madneſs were concealed in the Heart we could not diſcover it: But out of the Abundance of the Heart the Mouth ſpeaketh; Matth. xii. 34. and ſo by Men's Words and Actions we come to know what is in their Hearts. Hence, a Courſe of Life, contrary to right Reaſon, and juſt Rules of Conduct, will evidence Heart-Madneſs.

In treating this Subject, I am naturally led to ſhew wherein the Madneſs of human Hearts diſcovers itſelf. This cannot be done, but by mentioning particular Inſtances of human Conduct.

And as I apprehend, that the Method of ſuch a Narration is in a great Meaſure arbitrary, I ſhall not attempt a nice Arrangement of the general Heads in natural Order; but propoſe them as they occur. And,

I. Precipitant Concluſions concerning Perſons, Things, or Opinions, formed without Evidence, and often in Defiance of Demonſtration to the contrary, diſcover a Degree of Madneſs. The Croud of Mankind determine the moſt important Points, without weighing the Reaſons on both Sides of the Queſtion. In their own Imagination they quickly penetrate Matters, which to the more Judicious are abſtruſe and intricate. If they embrace Truth, it is by Accident. They contend not for Religion, becauſe they ſee its proper Evidence; but becauſe they have been accuſtomed to it: And thus they may be orthodox and regular Chriſtians, from no better Principles than thoſe from which the Turks are Mahometans, Nay, they form their Judgment of Religion, the higheſt Concern of all, with more Indifference than of the ſmall Affairs of this Life. From hence ariſe the many ſottiſh Opinions, wild Reveries, and deſtructive Hereſies, that paſs for pure Religion with their reſpective Votaries, divide the chriſtianized World into ſo many oppoſite Parties, are contended for with a Peremptorineſs that knows not to yield to Argument, and promoted frequently with a bitter, ſometimes with a bloody, Zeal. What intelligent Chriſtian is there, who, without a Mixture of Pity and Contempt, can obſerve the Profeſſors of Wiſdom become Fools? Rom. i. 22. Hear the Dictates of eternal Wiſdom pronounced Folly, with a ſupercilious Air? and fanciful Chimeras ſubſtituted in its Room? It would ſeem as though the Faculty of Reaſoning was, to many, given in vain; while one aſſerts the Uſeleſneſs of it in Religion, another its Sufficiency, in our lapſed State. This denies the Neceſſity of any divine Revelation; that aſſerts, every Circumſtance muſt be immediately revealed. One thinks Saving Grace conſiſts in moral Honeſty, another places it in the Obſervation of invented Forms. One is a Libertine, who fancies he ſerves GOD while he gratifies his Luſts; another is ſuperſtitious, and thinks to pleaſe him by monkiſh Auſterities. One is content with a dead Faith, which neither purifies the Heart, nor works by Love; another is perſuaded he ſhall be ſaved by his good Works, though imperfect, without Faith in the Righteouſneſs of Chriſt. This lays the whole Streſs on orthodox Principles; that thinks it indifferent what we believe. Some doubt not their Safety, becauſe they are of ſuch a particular religious Denomination; others are of Opinion, that all Denominations ſtand alike fair for Salvation. Here is a Bigot who eſteems every Circumſtance in Religion to be eſſential, and whatever he believes to be right and true muſt be a Term of Communion; there is a Latitudinarian whoſe Religion has little or nothing in it that is important, or worthy to be earneſtly contended for. Here unaffecting Speculation is triumphant; there Ignorance is the Mother of Devotion. Here Religion is dreſſed in gaudy Attire, with Jewiſh worldly Pomp, inſomuch that its firſt Inſtitution is hardly at all diſcernable; there the pure external Ordinances of God himſelf are rejected with Scorn, from a ſwoln Conceit of Spirituality. Now all theſe contradictory Parties will be equally ſtiff and poſitive in their Notions; yet are all equally extravagant and monſtrous: all oppoſite to divine Revelation, and the Reaſon of Things. And are all theſe, O my Soul! are all theſe the rational Sons of Men! Are all theſe ſure they are wiſe! Can Truth, divine Truth, be a Syſtem—a Syſtem did I ſay? a Heap of Dotages! Can Reaſon, ſtrict Reaſon, approve Contradictions! or rather, muſt we not aſſuredly conclude, that Madneſs is in their Heart while they live?

Nor ſhall we find more Wiſdom in their Judgment of Men than of Things. They conclude of Characters in the Lump: can hardly ſee any thing amiable and good where ſome Things diſpleaſe; nor are Blemiſhes apt to be diſguſtful where ſome good Qualities ſhine. Superficial Defects hide ſubſtantial Excellencies from the vulgar Eye; whilſt the Abſence of all valuable Accompliſhments is eaſily ſuppoſed by meer Sound, and empty Show. Wiſdom and Virtue, meanly cloathed, are deſpiſed; whilſt Ignorance and Vice, dreſſed in Purple, are honoured. An eaſy Air and genteel Addreſs, often recommend Nonſenſe, and make Flattery appear ſincere; but an uncouth Mode will cauſe the ſame Perſons, to diſieliſh undiſſembled Regard, and ſolid Diſcretion. Even learned Criticks do ſometimes defend the very Abſurdities of a favourite Author; and cenſure what is truly ſublime in another. Whole Communities, nay, whole Nations, like under the Cenſure which belongs only to a Part, and, perhaps, a ſmall Part of them. Thus Mankind judge as though Reaſon taught them to make the Concluſion univerſal, when the Premiſes are only particular.

II. Men judge not more precipit •• tly than ſpeak and act inconſiderately. How ••••• quently may we ſee proper and impr •••• confu ed No Reſpect had to Time, or Place, or 〈◊〉 ; nor a Thought of the obvious and •••• oidable Conſequences? How many live as if there was no need of Caution, no poſſible Danger of miſſing the Right, nor any Extreme to be feared?—As if nothing could follow from any Courſe of Conduct, and a neceſſary Cauſe would not produce its genuine Effect? — As if Prudence and Circumſpection were mere Names, and no Power of Deliberation had ever been given? They live at random, and ſeem to conſider Right and Wrong with abſolute Indifference. In the religious Life, ſome are offenſive, others ſtumble and fall, and ſome take Offence when none is given. In the civil Life, many ruin themſelves in their worldly Affairs, and others too, by Indiſcretion. Some live above their Ability, engage in Matters too high for them, and fall by thoſe Means by which they thought to riſe. The imprudent Purſuit of Grandeur brings others into Contempt, whilſt they induſtrious ſeek to obtain a Character which they cannot ſupport; and climb to a Pinnacle where their Brains are turned, and they cannot ſtand.

Many, in a devout Qualm, engage in a Courſe of ſtrict Religion, without a rational Senſe of its Importance, or counting the Coſt. Luke xiv. 28. They think not what Offences and ſtumbling Blocks are in the 〈◊〉 — What Artifices of Satan, what A •••••• ents of the Fleſh, and what Terrors of the World, are combined to turn them aſide.—How ſtrait the Gate, how narrow the Path, Matth. vii. 14. how arduous the Aſcent, and how deceitful and impotent their Souls.—What Self-denial, what Humbleneſs of Mind, what Watchfulneſs and Care, and what Courage and determinate Reſolution, are requiſite for the Purpoſe. They aſſure themſelves that they will ſtand firm againſt all Aſſaults, though they were at no Pains to dig deep, and found themſelves on a Rock: Hence, when the Rain deſcends, when the Floods come, and the Winds blow, and beat upon them, they fall, Matth. vii. 26, 27. and are carried headlong down the Stream. Hence their Goodneſs is as a Morning-Cloud, and vaniſhes like the early Dew. Hoſ. vi. 4. They either become profane, or are taken in the Snare of ſome deluſive Opinion, or Hereſy: They turn away their Ears from the Truth, and are turned into Fables: 2 Tim. iv. 4. And thus ends their Religion.

III. Many appear to have falſe Views of what is advantageous, or hurtful; and draw falſe Inferences from Actions and Event. In how ſtrange a Light do they look on ſtrict Piety, who diſdain it as mean, or avoid it as unpleaſant; and how come the Paths of Sin to appear honourable and bliſsful? Religious Perſons, and ſpiritual Converſation, are by many ſhunned as though they were dangerous, while the Looſe and Profane are choſen for Companions, as though they were moſt ſafe. They are not afraid to violate the Laws of God; yet they dread his threatned Vengeance. Hell is their Terror, Sin their Sport and Entertainment. They tremble at the Effect, yet delight in its proper Cauſe. But how abſurd is it, mentally to ſeparate Miſery from Sin, when they can never be ſeparated in Fact? The eternal Reaſon of Things has made their Connexion inviolable.

What falſe Apprehenſions have many of their own Caſes? The Aged and Infirm think of Years to come, and hence defer their intended Preparation for Death. The Drunkard never knows his Capacity, but thinks he may ſafely venture to take the other Glaſs: nor does the covetous Miſer ever judge truly of his Neceſſity; and therefore lives poor in the Midſt of Plenty.

Every Occurrence is perverted. The Goodneſs of GOD, which would ſeem ſufficient to me •• hard Hearts, and form them according to his Will, becomes a Mean of hardening them againſt him. If he gives to ſome Abundance of worldly Wealth, they uſe it as though it were a Licence given them to indulge Wantonneſs, Exceſs of Riot, Luxury, and all thoſe ſenſual Pleaſures, which to others are forbidden. If Honour and Power are conferred on them, they act as though they were advanced above a ſcrupulous Regard to the divine Commands. They ſeem to ſay, Who is the Lord, that we ſhould obey him? Exod. v. 2. Becauſe the Wicked proſper, they conclude it is quite ſafe to follow their Ways: And becauſe Sentence againſt an evil Work is not ſpeedily executed, Eccleſ. viii. 11. they are bold in Impiety, preſuming on perpetual Impunity. They ſee Men deſpiſe Piety, and even ſit in the Scorner's Chair, yet no viſible Evil befals them; hence ſome are tempted to think divine Threats are but Bug-bears, and Religion but a Fancy. On the contrary, pious People are diſtreſſed, often ſeverely reproached and run down, and no viſible Regard manifeſted for all their Care to pleaſe God: Upon this others readily determine, that it is vain to ſerve him. Mal. iii. 14. Some, who made a plauſible Profeſſion of ſtrict Religion, fall away, and prove themſelves, by their After-conduct, to have been but Hypocrites: Therefore, others carefully avoid every Appearance of Piety, that they may avoid Hypocriſy: They expect to be counted honeſt and upright, when they are openly wicked, and glory in their Shame.

IV. There are Numbers who do not ſo much as attempt to form their Judgment, or regulate their Practice, by Reaſon. They follow the Vogue without Scruple. They ſeek no other Teſt of Truth, than that at is ſaid by the Great or the Many; nor any other Proof of the Propriety and Goodneſs 〈…〉 Behaviour, but that it is modiſh. 〈…〉 is to them inſtead of Reaſon, and ••• ences them much more powerfully than the Authority of GOD himſelf. Let their Conduct be irrational, let it be wicked too, provided only it be faſhionable. Has it a Multitude to patronize it? then 'tis no Matter though it cannot ſtand the Teſt of Scripture; no, nor of common Senſe. The Croud, like a Torrent, carries theſe along, and they loſe themſelves in it. Their weak Minds are confuſed with the Tumult, and made giddy with the Glare of worldly Pomp. Sedate Thought and calm Reaſon, by Means of numberleſs airy Vanities, loſe their Weight, and are reſolved into Fume and Vapour. In this Plight, it is no Wonder that they eſteem thoſe contemptibly weak who chuſe rather to expoſe themſelves to the Cenſure of the World, than to offend God. They judge Religion itſelf by the Faſhion. By that they determine which of the divine Commands it is proper to obey; and which of them, for the ſake of Decency, is to be laid aſide. If religious Diſcourſe is reckoned unpolite, a ſerious Expreſſion will ſhock a gay Company, and a few would go near to diſperſe them. Though it is the Will of God, that Sin ſhould be reproved, and the Sinner made aſhamed; yet we would offend againſt modern Politeneſs, ſhould we diſcover even a calm Diſapprobation of what is wickedly ſpoken or acted in Company. They who would be quite acceptable to this World, muſt, at leaſt ſeem, to approve what GOD condemns, that ſo none may ever be made uneaſy by their Preſence. They muſt ſay to every one that deſpiſes the LORD, and that walks after the Imagination of his Heart, ye ſhall have Peace, and no Evil ſhall come upon you. Jer. xxiii. 17. But ſurely, the Friendſhip of the World is Enmity with God. Jam. iv. 4.

But let us proceed further, and take a View of Men who miſtake not their Duty; who acknowledge the Things that are excellent, being inſtructed out of the Law; and we cannot but conclude that they exceed in Madneſs. For,

V. Multitudes continually counteract their Judgment and Conſcience, when rightly informed. They own the Soul to be more excellent than the Body, yet are moſt anxious to provide for the latter. They ſpare not Coſt and Pains to cure a bodily Diſtemper, while the immortal Spirit, all diſordered, is quite neglected. Remedies are carefully ſought for an Head-ach; but none for an hard Heart. A Fever is deplored; irregular and diſtorted Paſſions are indulged. The Body is gorgeously cloathed, and delicately fed, while the Soul is naked, without Righteouſneſs, and no Bread of Life ſought after for its Nouriſhment. It is of more Value than the the whole World, yet is bartered away for a very ſmall Part of it; for Vanity, for Songs, for Triffles. That Heaven is infinitely preferable to this Earth, eternal Glory to temporal Felicity, is not diſputed; yet Sinners chuſe to live here always. They are conſcious to themſelves, that they would deſire no other Kind of Bleſſedneſs that this World affords, could they but ſtill enjoy it, and enjoy it fully; and hence graſp the Preſent, regardleſs of the Future. They acknowledge, that they ſhould make it the very Buſineſs of their Life to pleaſe God, and that his Favour is more valuable than the Favour of all Mankind; yet they gratify their Appetites and Humours, when they know they diſpleaſe him in ſo doing: and if they ſtand fair in the Opinion of Men, are quite careleſs about his Approbation. They commend Virtue, but practiſe Vice; and while they own, that Wickedneſs is the Way to Hell, walk boldly on in that Way at all Adventures.

They confeſs, that Reaſon ſhould guide, and the Paſſions ſhould be governed by its Dictates; yet when their Paſſions become clamorous, the Voice of Reaſon is drowned, and its loudeſt Remonſtrations no more heard. The covetous Man is drawn into Abſurdities by the Love of Money, the Voluptious harries on in Purſuit of ruining Pleaſures, and Thirſt of Praiſe carries the Ambitious headlong.

They make no ſuitable Improvement of their own Experiences, nor correct paſt Follies by After-obſervation. The World and its evil Cuſtoms are infectious; they have been often caught in the ſame Snare, yet never learn to be guarded and circumſpect. The Review of paſt Scenes of guilty Pleaſures gives griping Remorſe; the preſent do not ſatisfy, yet many Trials convince them not that the future will ſurely diſappoint them. After drinking to Exceſs, the Heart is thirſty; and Hunger ſucceeds the moſt plenteous Repaſt. In the midſt of Laughter the Heart is ſorrowful, and the End of that Mirth is Heavineſs. Prov. xiv. 13. For oftentimes Reaſon is debauched, the Conſcience feared, the Paſſions inflamed, the Conſtitution broken, Eſtate ruined, and the Perſon deſpiſed. Guilt is contracted, Time waſted, and the Spirits flag by means of an immoderate Elevation. Senſual Joys cloy and ſurfeit, but do not content: they gratify the Brute, but ſtarve the Man, and frequently ruin the Chriſtian. Yet, ſee Multitudes of Mortals eagerly fluttering to graſp Joys, which, like airy Phantoms, ſtill elude their Embraces; and are hardly the Shadows of Realities!—diſappointed, they nevertheleſs ſtill purſue, ſtill go the tireſome Round, and tread the ſame beaten Path, in vain! In fine, after numberleſs Experiments, they neither learn the Emptineſs of earthly Things, nor the Deceitfulneſs of their own Hearts.

VI. It is well known, that Madneſs hurries Perſons, who are affected with it, into moſt deſperate Courſes: And this is the Caſe of Mankind. They know the Judgment of God, that they who commit ſuch Things are worthy of Death; Rom. i. 32. yet they do them, and delight in them. They ſin againſt plaineſt Precepts, guarded with moſt awful Threatnings. In the very Sight of Sinai's burning Mount, amidſt the Thunders of offended Jehovah, hardy Rebels durſt form a God of Gold. Sinners are ſtill the ſame. They ſin againſt ſhocking Terrors, felt by themſelves; and diſregard alluring Offers of Pardon, and charming Promiſes of eternal Salvation. They ſin, while they are receiving tender Mercies, never conſidering, that the Goodneſs of God ſhould lead them to Repentance; Rom. ii. 4. and while they ſuffer the Inflictions of ſevere Judgments. Examples of Deſpair, the fearful Ends of wretched Offenders, deter them not; nor are they perſuaded to be religious by the Death-bed Joys of pure and living Piety. Let their deareſt Friends, and the moſt learned and godly Miniſters, convince and beſeech them, yet will they not yield themſelves to God. SOLOMON with all his Wiſdom, the royal Authority, joined with the ſublimeſt Strains, of the ſweet Singer of ISRAEL, the perſuaſive Oratory of APOLLOS, with Peter's burning Zeal, could not turn Sinners from their Courſe. Let Miracles be wrought, the Mountains removed, the Dead raiſed, the Deaf made to hear, and the Blind to ſee; even theſe Things will not have the Force of Argument with them. Uncover Deſtruction, and make Hell naked before them, with open Eyes they ruſh into thoſe Flames. Let Angels come from Heaven, and Fiends from the Infernals; let eternal Raptures, and endleſs Horrors, be preſented lively to their View, they will hardly ſo much as make a Pauſe. Tell them, nay ſhew them, how ſottiſh and fooliſh their Way is, yet they will not be aſhamed. Conſcience ſpeaks, but is not heard; commands, but is not obeyed. What ſhall I ſay more?—They ruſh on God himſelf, on the thick Boſſes of his Buckler, Job xv. 26.—They provoke incenſed Omnipotence to unequal Engagement; defy his Power, deſpiſe his Wrath, and, like LEVIATMAN, laugh at the Shaking of his Spear. Job xli. 29. They cannot ſucceſsfully contend, nor is it poſſible to eſape, yet they will not ſubmit;—will be broken rather than bow, and daſhed in Pieces like a Potter's Veſſel, Pſalm ii. 9. rather than comply with the confeſſedly righteous Will of God. They are told, that eternal Damnation cannot be avoided, nor eternal Glory obtained, but only by the Merits of JESUS CHRIST; yet many, (could it have been thought!) many make light even of a Saviour! deſpiſe the Redeemer! moſt horrid, moſt deſperate Thought! His exquiſite Agonies, his exceedingly ſorrowful Soul, his bloody Sweat, the Soldiers Scourges, the Crown of Thorns, the cruel Mockings, the painful and accurſed Death he endured for Sin, inſtead of affecting them with Reverence and Love to his Perſon, are the Matter of their Scorn; or, at beſt, received with the coldeſt Indifference. O my Soul! come not thou into their Secret; unto their Aſſembly, mine Honour, be not thou united! Gen. xlix. 6. — Be aſtoniſhed, O ye Heavens, at the Madneſs, the daring Impiety, of guilty Mortals! be horribly afraid! be ye very deſolate! Jer. ii. 12.

VII. Madneſs diſcovers itſelf in abſurd and unreaſonable Hopes. Earthly-minded and ſenſual Perſons hope to content their luſtful Appetites, by gratifying them to the full; whereas it is plain, that all vicious Paſſions, like the Dropſy, increaſe by Indulgence: Endeavours to ſatisfy them, and by that Means to get rid of their importunate Cravings, is the ſame as heaping Fuel on Fire, in order to extinguiſh it, which yet only ſerves to heighten and perpetuate the Flame. There is no Mean that has a proper Tendency to quell irregular Deſires, but only Self-denial.

Some hope to obtain Heaven without Holineſs; to he glorious in the Eyes of the Lord, Iſai. xlix. 5. though quite unlike Him; to dwell with Pleaſure for ever in his Preſence, though Enemies in their Minds by wicked Works; Col. i. 21. and to enjoy ſpiritual Bleſſedneſs, while they carnalize their Affections, and more and more indiſpoſe themſelves to reliſh it. Thus they ſeparate what GOD has joined together, while they expect the End without the appointed Means. They hope to be pardoned without an Heart-purifying Faith, and accepted of God without the imputed Righteouſneſs of Chriſt: — to be embraced by that Mercy which they groſsly abuſe, and ſpared by that Patience which they continue to provoke. Nay, they propoſe what is obviouſly impoſſible; to live with the Wicked, the Worldly, and Debauched, and yet to die with the Holy and Self-denied: — to be Followers of the meek and humble Jeſus, and yet indulge Wrath and Ambition: — and to be happy without friendly Intercourſe with the Father of their Spirits, and Fountain of Bliſs; and hence live contented without having Fellowſhip with the Father and his Son Jeſus Chriſt. 1 John i. 3. Though all fallible, and prone to deceive, they nevertheleſs depend more firmly on each others Word, than on the Promiſe and Oath of God, who cannot lie. Tit. i. 2. They hope to get Victory over Sin by ſlothful Wiſhes, without ſtriving earneſtly againſt it, and to become ſome how good, without ever exerciſing themſelves unto Godlineſs. 1 Tim. iv. 7. O! what ſhocking Diſappointments will ſuch Hopes meet with! The higher they riſe, the more dreadful their Fall! They will all be cut down like a Tree, Job xix. 10. and end in certain Deſpair.

VIII. Madneſs appears in the precarious Fickleneſs of human Hearts. Mankind are blown hither and thither, like withered Leaves in Autum, or like Chaff, the Sport of Winds. They are not only contradictory, to each other, but the ſame Individual is diſcordant with himſelf. One Thing is approved in the Morning, the Contrary in the Evening. Now Love is predominant, but the next Pulſe beats Diſaffection to the ſame Object. This Hour the Sinner, diſturbed in Mind, rejects a favourite Luſt with Abhorrence; the next he recalls and embraces it. He now reſolves to be religious in Earneſt, but preſently defers it till To-morrow; and when the Morrow is come, he has forgotten the Whole. Now the Judgment is clear, and Things appear in comely Order; now it is covered with Clouds, and what was Order becomes Confuſion. Now the Heart is calm, eaſy, and pliant; now a Tempeſt ruffles the Boſom, and Obſtinacy that cannot bend, takes Place. Now Mercy and Kindneſs ſweeten the Temper, which is preſently ſoured by Revenge and Moroſeneſs. Now he ſteers a ſteady Courſe this Way, but turns to a different Point with the next veering Gale. Excellent Sentiments are quickly blotted, and the laſt Impreſſions ſtill razed out by the next ſucceeding. A determinate and fixed Reſolve but mocks the Obſerver, and ſeems more like the Effect of Chance, than of Judgment and Deliberation.

How ludicrous are the quick Changes of Cuſtoms and Faſhions! yet each of them approved, and each of them cenſured in its Turn, by the very ſame Perſons! Now it pleaſes; now it gives Diſguſt; and now it pleaſes again. The Gay and Faſhionable, and they who live in affluent Circumſtances, are buſied too, and even perplexed, in the Variety of Vanity; and wearied in the giddy Chace,—and though many of them are, in ſome leſſer Points, more poliſhed than others, yet they afford us a proſpect, not more rational, nor leſs wild, than thoſe they deſpiſe. Worldly Proſperity, perverted from its Uſe by human Depravity, makes their Paſſions impetuous, their Impatience violent, and their Judgment weak. This being the Character, though not of all, yet of the greater Part of thoſe who glory in high Life, what can follow from it but a wild Inconſtancy!—O my Soul! how evanid are human Thoughts, and human Things! How deluſive the Scenes of mortal Pleaſures! and how little Reaſon is there to depend on the Power, or Wiſdom, or Fidelity of the fallen human Race! Truſt not in Princes themſelves, nor in the Son of Man, in whom there is no Help: Pſal. cxlvi. 3. but rather, ceaſe from Man, whoſe Breath is in his Noſtrils; for wherein is he to be accounted off? Iſai. ii. 22. Theſe Characters are no Fictions, nor Exaggerations of the Truth, but are all taken from the Life: And though the half is not told, yet in what a ſhocking Point of Light do even theſe rough and imperfect Sketches ſet Mankind!

But what aggravates this Madneſs to the higheſt Degree, is, that after all they go to the Dead. Solemn Conſideration! — The Gay and Jovial, the Rich, the Great, the Poor and Mean, the Sorrowful and Afflicted,— all depart hence, and are ſeen no more among the Living! See whole Ages ſwept away by the Beſom of Deſtruction! Iſai. xiv. 23. noiſy and buſtling Millions ſilent in the Duſt! and all their mortal Honours, their ſenſual Joys, and earthly Cares, are for ever departed with them. What Authority or Empire have Alexander the Great, Cyrus, or Caeſar, now? Where are their Favourites, their Friends, their Flatterers, and their Subjects? Who fears their Frowns, trembles at their Threats, or courts their Favour, in the Houſe of Silence? And what do their Triumphs and Spoils avail them now? Implacable Enemies are huſhed into everlaſting Peace. Are theſe the Men that made the Earth tremble? that ſhook Kingdoms? Iſai. xiv. 16, they are become weak as the meaneſt; (v. 10.) their Pomp is brought down to the Grave; the Worm is ſpread under them, and the Worms cover them. vor. 11. Thus Mankind, in every Age, buſtle and die. Like Bubbles, they are blown up, glitter, and break: like Flowers, they ſpring, bloom, and are cut down: and like Shadows they paſs away, and continue not. Job xiv. 2. But whither do they paſs? Where ſhall our curious, or rather ſollicitous Thoughts follow them? Is Death the End of their Exiſtence? No. Aſter that comes the Judgment. Heb. ix. 27. They are ſummoned to appear before the auguſt, the impartial, and ſovereign Judge; they ſtand at his Bar, and hear an irrevocable Doom. What Doom? Can we bear to contemplate the State of thoſe, who madly provoked their Judge, and perſiſted impenitent? Does not the Heart recoil, the Imagination ſtartle, at the direful Thought of an horrible Gloom,—Regions of eternal Deſpair,—the Steam of Sulphur mixed with unquenchable Fire,—the torturing Gripes, the relentleſs Laſhes of a guilty Conſcience, that gnawing, never-dying Vulture,—the inſufferable Impreſſions of almighty Wrath,—and the hideous Shrieks of damned Souls? Are the bare Thoughts of theſe Things ſhocking? what then will it be to endure them? And can we judge thoſe to be ſober, and in their right Minds, who are in continual Danger of plunging into theſe Miſeries, and yet are ſecure and careleſs about any Endeavours to eſcape from the Wrath to come? What an amazing Scene do the Sons and Daughters of Pleaſure exhibit to us? They are daily expoſed to a thouſand Deaths; are eaſily broken by numberleſs unforeſeen Accidents; and if they die impenitent, they are for ever undone: yet are no more alarmed than if they were immortal. All thoughtleſs, all volatile, hating ſerious Things, and Lectures of Death, which therefore ſurprizes them, finds them unprovided, hurries them away, and puſhes them reluctant down the dreadful Precipice,—from Time into Eternity. O the hardy Adventure! to take a Leap in the Dark into an endleſs, unalterable State! Merry Company, Balls, Aſſemblies, and Plays, amuſe them ſo, that they forget they are mortal, till they die; and ſee not their Danger, till they are beyond Relief. They live in Jeſt, and after that they go to the Dead in Earneſt. What Degree of Folly is it, to catch a Feather, and let go a Crown! to gain a Toy, and loſe a Kingdom! for a Morſel to barter a Birthright! and for a Moment's Pleaſure to part with everlaſting Joys, and ſuffer eternal Woes! And are theſe your Men of Senſe, who look indignant on thoſe who are ſo weak as to be deeply concerned about ſuch important Affairs? Vain Man, forſooth, would be wiſe, though he is born like the wild Aſſe's Colt. Job xi. 12. It is an inexpreſſible Abſurdity, that temporal Things, whether Riches, Honour, or Pleaſures, ſhould ingroſs the intenſeſt Thoughts of Beings bound for Eternity: And it is an eternal Soleciſm in Religion, to be engaged about the Concerns of it in a cold and indifferent Manner. The Kingdom of Heaven ſuffereth Violence, and the Violent take it by Force. Matth. xi. 12.

After conſidering all theſe Things, will it ſeem an Abuſe of Mankind, if I compare this World to a great Bedlam, filled with Perſons ſtrangely and variouſly diſtracted? Some are ſo deſperate, as to refuſe all ſalutary Medicines; and the Habit ſo inveterate, as to non-plus the Phyſician's Skill, and make him almoſt deſpair of their Cure: Some appear hopeful for a while, but relapſe, and their Caſe is more dangerous than before: And ſome are actually recovered in a leſs, ſome in a greater Degree; but not ſo much as one perfectly well. My Text will warrant the Compariſon: and I may not flatter Mankind by ſoothing Expreſſions, when their Caſe requires plain Dealing; nor be ſo polite as not to learn of God how to ſpeak, when I deliver his Meſſage.

From the Whole we are taught,

1. How little Reaſon any one has to be puffed up with popular Applauſe, or disſpirited when he does not obtain it. For, conſider who are the Judges? Are they all Perſons of ſound Minds, whoſe Concluſions are according to Truth? Far from it. It is true, all fancy themſelves mighty good Judges of Merit: but I ſpeak charitably, when I ſay, perhaps one in an Hundred can diſtinguiſh. That Soul, therefore, is lighter than Vanity, that is toſſed hither and thither, according to the ebbing and flowing Tides of inconſtant Affections. The favourable Opinion of Mankind is chiefly to be valued as it gives an Opportunity to ſerve their beſt Intereſts more ſucceſsfully.

2. How much Reaſon there is in that divine Exhortation, Be not conformed to this World. Rom. xii. 2. Do not act upon its Principles, nor accommodate yourſelves to its evil Cuſtoms and Modes. For this World is at Variance with God, and no Man can ſerve two Maſters. Matth. vi. 24. It is here modiſh to make light of Religion, and treat it, if treated at all, with an Air of the moſt abſolute Indifference, and Unconcern.—Nay, with many it is polite, to ſneer at ſolemn Devotion, and make a Mock of Sin. He appears big, who dares trample on ſacred and inviolable Authority, and laugh at divine Threatnings; and wiſe, who can ridicule the Myſteries of the Goſpel. He who is a Companion of ſuch Fools, ſhall be deſtroyed. Prov. xiii. 20.

Laſtly, Let the Follies of others be a Motive to engage your more earneſt Purſuit of ſaving Wiſdom. Seek her as Silver, ſearch for her as for hidden Treaſure. Prov. ii. iv. Happy is the Man that finds her; for ſhe is more precious than Silver, than fine Gold and Rubies.— Her Ways are Ways of Pleaſantneſs, and all her Paths are Peace. chap. iii. ver. 13, 14, 15, and 17. If any of you lack this ſpiritual Wiſdom, ask it of GOD, who gives liberally, and upbraids not: and let it ever be a ſmall Matter with you, to be judged weak and fooliſh by a mad World, provided always that you are wiſe to Salvation.

THE END.
Advertiſement.

THE Revd. Author of the enſuing Diſcourſe, living at a Diſtance from the Preſs, thro miſtake the Texts of Scripture are inſerted in the Body of the Sermon, which were deſigned to be placed in the Margent. The Reader is deſired to correct the following Errata. p. 8, l. 26, for ſuppoſed, r. ſupplied. p. 10, l. 10, for induſtrious, r. induſtriouſly.