Imágenes de páginas
PDF
EPUB

deep in the heart, and put beyond the danger of being torn up by any ordinary violence done to it.

4. The fourth and last thing to be considered is, That that which weakens, and directly tends to extinguish this principle, (so far as it is capable of being extinguished,) is an inferior, sensitive principle, which receives its gratifications from objects clean contrary to the former; and which affect a man in the state of this present life, much more warmly and vividly than those which affect only his nobler part, his mind. So that there being a contrariety between those things that conscience inclines to, and those that entertain the senses; and since the more quick and affecting pleasure still arises from these latter, it follows that the gratifications of these are more powerful to command the principles of action than the other, and consequently are, for the most part, too hard for, and victorious over, the dictates of right reason.

Now from these four considerations, thus premised, we naturally infer these two things:

First, That no man is quickly or easily brought to take a full pleasure and delight in his own sins. For though sin offers itself in never so pleasing and alluring a dress at first, yet the remorse, and inward regrets of the soul, upon the commission of it, infinitely overbalance those faint and transient gratifications it affords the senses. So that, upon the whole matter, the sinner, even at his highest pitch of enjoyment, is not pleased with it so much, but he is afflicted more. And, as long as these inward rejolts and recoilings of the mind continue, (which they will certainly do for a considerable part of a man's life,) the sinner will find his accounts of

pleasure very poor and short, being so mixed and indeed overdone with the contrary impressions of trouble upon his mind, that it is but a bitter-sweet at best; and the fine colours of the serpent do by no means make amends for the smart and poison of his sting.

Secondly, The other thing to be inferred is, that, as no man is quickly or easily brought to take a full pleasure or delight in his own sins, so much less easily can he be brought to take pleasure in those of other men. The reason is, because the chief motive, as we have observed, that induces a man to sin, which is the gratification of his sensitive part, by a sinful act, cannot be had from the sins of another man; since naturally, and directly, they affect only the agent that commits them. For certainly another man's intemperance cannot affect my sensuality, any more than the meat and drink that I take into my mouth can please his palate: but of this more fully in some of the following particulars.

In the mean time, it is evident from reason, that there is a considerable difficulty in a man's arriving to such a disposition of mind, as shall make him take pleasure in other men's sins; and yet it is also as evident from the text, and from experience too, that some men are brought to do so. And therefore, since there is no effect, of what kind soever, but is resolvable into some cause; we will inquire into the cause of this vile and preternatural temper of mind, that should make a man please himself with that which can no ways reach or affect those faculties and principles, which nature has made the proper seat and subject of pleasure. Now the causes (or at least some of the causes) that debauch and

corrupt the mind of man to such a degree, as to take pleasure in other men's sins, are these five.

1. A commission of the same sins in a man's own person. This is imported in the very words of the text; where it is said of such persons, that they not only do the same things; which must therefore imply that they do them. It is conversation and acquaintance, that must give delight in things and actions, as well as in persons: and it is trial that must begin the acquaintance. It being hardly imaginable, that one should be delighted with a sin at second hand, till he has known it at the first. Delight is the natural result of practice and experiment; and when it flows from any thing else, so far it recedes from nature. None look with so much pleasure upon the works of art, as those who are artists themselves. They are therefore their delight, because they were heretofore their employment; and they love to see such things, because they once loved to do them. In like manner, a man must sin himself into a love of other men's sins; for a bare notion or speculation of this black art will not carry him so far. No sober, temperate person in the world, (whatsoever other sins he may be inclinable to, and guilty of,) can look with any complacency upon the drunkenness and sottishness of his neighbour; nor can any chaste person (be his other failings what they will) reflect with any pleasure or delight upon the filthy, unclean conversation of another, though never so much in fashion, and vouched, not by common use only, but applause. No, he must be first an exercised, thorough-paced practitioner of these vices himself, and they must have endeared themselves to him by those personal

*

gratifications he had received from them, before he can come to like them so far as to be pleased and enamoured with them wheresoever he sees them. It is possible indeed, that a sober or a chaste person, upon the stock of ill-will, envy, or spiritual pride, (which is all the religion that some have,) may be glad to see the intemperance and debauchery of some about them; but it is impossible that such persons should take any delight in the men themselves for being so. The truth is, in such a case, they do not properly delight in the vice itself, though they inwardly rejoice (and after a godly sort, no doubt) to see another guilty of it; but they delight in the mischief and disaster which they know it will assuredly bring upon him whom they hate and wish ill to they rejoice not in it, as in a delightful object, but as in a cause and means of their neighbour's ruin. So grateful, nay, so delicious, are even the horridest villainies committed by others, to the pharisaical piety of some; who in the mean time can be wholly unconcerned for the reproach brought thereby upon the name of God and the honour of religion, so long as by the same their sanctified spleen is gratified in their brother's infamy and de

struction.

This therefore we may reckon upon, that scarce any man passes to a liking of sin in others, but by first practising it himself; and consequently may take it for a shrewd indication and sign, whereby to judge of the manners of those who have sinned with too much art and caution to suffer the eye of the world to charge some sins directly upon their conversation. For though such kind of men have lived never so much upon the reserve, as to their personal

behaviour, yet, if they be observed to have a particular delight in, and fondness for, persons noted for any sort of sin, it is ten to one but there was a communication in the sin, before there was so in affection. The man has, by this, directed us to a copy of himself; and though we cannot always come to a sight of the original, yet by a true copy we may know all that is in it.

2dly, A second cause that brings a man to take pleasure in other men's sins is, not only a commission of those sins in his own person, but also a commission of them against the full light and conviction of his conscience. For this also is expressed in the text; where the persons charged with this wretched disposition of mind are said to have been such as knew the judgment of God, that they who committed such things were worthy of death. They knew that there was a righteous and a searching law, directly forbidding such practices; and they knew, that it carried with it the divine stamp, that it was the law of God; they knew also, that the sanction of it was under the greatest and dreadfullest of all penalties, death. And this surely, one would think, was knowledge enough to have opened both a man's eyes, and his heart too; his eyes to see, and his heart to consider, the intolerable mischief that the commission of the sin set before him must infallibly plunge him into. Nevertheless, the persons here mentioned were resolved to venture, and to commit the sin, even while conscience stood protesting against it. They were such as broke through all mounds of law, such as laughed at the sword of vengeance, which divine justice brandished in their faces. For we must know, that God has set a flaming sword, not only

« AnteriorContinuar »