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And here I fhall only mention a few ob- SERM, vious inftances of Agreement, and take care not to torture or overftrain the Metaphor by descending to low and imaginary points of resemblance: a charge which is often brought, but too juftly, against this method of Difcourfe; which, however, when conducted with judgment, is very proper and profitable, and attended with these Advantages, that it is equally fuited to all Capacities, conveys to the mind the most useful Inftructions in the cafieft manner, and helps the Memory to retain them.

Now the Similitude between the Sickness of the Soul, and that of the Body, will appear very obvious, whether we confider the Cause, the Progress or the Effects of both.

1. If we confider the Cause of them.

Sickness is nothing but an ill Habit of the Body, either received from others or contracted by fome irregular Acts of our own. So Sin is an ill habit of the Mind, either received from others, or contracted by frequent evil Actions.

1. Some bodily Disorders are received by Infection from others. So the original Disorder of our Minds we receive from the Con

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SERM. tagion of our firft Father's Sin; which hath 11. fpread its fatal Taint through the whole human Nature. So that we are conceived in Sin, Pfal. li. 5. And who can bring a clean thing out of an unclean? Job xiv. 4. As fome derive an infirm and fickly Conftitution from their Parents; fo we all of us derive many fpiritual Disorders, and a weak and depraved Nature from our firft Parents.

But, 2. Befide fuch hereditary Diftempers there are many others which Perfons contract themfelves, by intemperate Gratifications or irregular Practices. So, befide original Sin, there are many actual Tranfgreffions with which the human Soul is diftempered, which it hath only to charge upon itself; and these are exceeding numerous and various, and what we have most reafon to fear and lament. And the Cafe of that Man must be very dangerous, whose infirm Conftitution, received from his Parents, is continually more and more weakened by conftant Excefs and Intemperance.

And as fome Conftitutions are more fubject to fome Distempers than others, fo fome Tempers are more fubject to certain Sins than others. And a Man's peculiar governing Sin is oftentimes as vifible as the predomi

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nant Fault of his bodily Conftitution. As SERM. fome Conftitutions are more fubject to a Fever, a Tympany, a Palfy, or Lethargy, than others; fo fome Men's Tempers are more inclined to Paffion, Pride, Diffidence, or Lukewarmness than others. Which Vices of the Mind bear a Refemblance to the forementioned Distempers of the Body.mention of these things may fuffice.

But the

2. We may observe a good Analogy or Agreement between the Distempers of the Mind and those of the Body, if we attend to the Manner in which they invade us, or the Progrefs which each of them make. For Instance,

1. Bodily Distempers fometimes fteal and grow upon us infenfibly; fo do fome Sins: Their first Affault is fo imperceptible, and their first Progrefs fo flow, that we are scarce fenfible of them till they have gained a confiderable head; and are at a lofs to think when and how they began at first to invade us; and furprized to find ourselves so easily overcome by that Sin which perhaps we little thought ourselves in Danger of. As we carry the Seeds of Diftempers in our Bodies, fo we carry the Seeds of Sin in our Souls: which though we may not be presently aware of, yet when

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SERM. when the Sun-fhine and Showers of Profperity and Peace impregnate and cherish them, they foon shoot forth and discover themselves in the Life or Temper; and which (if they are fuffered to take root and grow,) will require no fmall Pains to eradicate.

2. As bodily Diftempers gain Strength by Neglect and Indulgence, or by our continuing in the fame Course that brought them upon us; fo do the Diftempers of the Mind. The longer Sin is countenanced or let alone, the deeper Root it takes in the Heart; the more natural it becomes: So that to oppose it is like repelling Nature. It is a Maxim among Phyficians, Obsta Principiis: Take care to ftop the Beginnings of a Distemper. Nip it in the Bud. A rule that is of equal Ufe and Importance in the Diftempers of the Mind. For it is not to be imagined how fast Sin grows upon us by Neglect, much more by Indulgence.

All Vice ftands on a Precipice (b). And going on in a Course of it, is going down-hill. It will run fast enough of itself if we but neglect to stop it; much faster if we push it on by ftudied Indulgences. And, in pursuance of

(b) Omne in Præcipiti Vitium ftetit.

Juv.

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the fame Metaphor, the further it runs the SERM. more Strength and Speed it acquires. Again,

3. The Distempers of the Body are then most dangerous when the Patient is leaft fenfible of them; fo are the Diftempers of the Soul.

of

It is a fign the Diftemper is very high and raging when it hath feized the Head, and produced a Delirium. The Patient then, perhaps, is in moft Eafe, and thinks himself well; appears jocund and pleased; and talks apace his worldly affairs, without expreffing the leaft Concern about his prefent Danger, which his Friends cannot perfuade him he is in. He thinks himself to be as well as they, but they know that now, in reality, he is worse than ever, and in the greatest Danger of Death.

In just such a melancholy Cafe may we observe some to be, who are under the Power of their spiritual Diftempers. When Sin hath got the whole poffeffion of the Soul, it often affects the Head, difturbs the Reason, and diforders the Powers of the Understanding. So that Sinners think themselves well, when they never were worfe. Think themselves and their Souls fafe enough, when they never were in more Danger. There is

no

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