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trary Principles, and have, as it were, two SERM. Minds almoft at all Times, which occafions great Inftability of Conduct, and Inconfiftency of Character. They have contrary Inclinations in their Hearts, by which they are drawn contrary Ways; and are fo equally influenced by oppofite Objects, that they cannot with the full Bent of their Minds pursue either the one or the other; but are continually halting, wavering, and vibrating between both; fometimes inclined to this, and fometimes to that, according to the last Impreffions they received from either.

This Unfteadinefs and Irrefolution is a great Weakness in our Natures, and in nothing more vifible than in our Regards to thofe very different Objects, the things of this World, and those of the other; under which View I fhall now particularly confider it.

The Words contain a Propofition, whose Senfe is independent of the Context; and therefore I fhall take up no Time in a critical Examination of that.-The Propofi tion itself confifts of two Parts.

I. The

SERM.
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I. The Character of one who is irrefolute

and unfixed in his leading Views and Defires, He is a Double minded Man. II. The Effect of such an unsteady, wavering Difpofition, it produces a strange Instability and Inconfiftency of Conduct. A Double minded Man is unstable in all bis Ways.

These two things I fhall particularly confider, and then fhew you the practical Improvement that ought to be made of this Subject at large.

I. We have the Character of one who is irrefolute and unfixed in his leading Views and Defires, He is a Double minded Man.

His Mind is divided between GOD and the World. He facrifices both to GoD and Mammon. He aims at what our Saviour fays is impoffible; and would ferve two contrary Mafters. He loves this World moft paffionately and fupremely, and would be thought to love GoD as much. He retains all his worldly Lufts, his Pride, his Paffion, his Covetoufnefs, his Self- fufficiency, his

worldly

1

worldly Dependance, and his ftrong Affec- SERM. tion for Vanity. And yet he dares not caft VI. off all Regard for Religion neither. He dares not renounce Christianity and his Confcience; but would be thought to have as great a regard for his Soul as other Men. And fome regard for it he has; and more especially at fome times. When his Mind is cool and fober, and free from thofe worldly Paffions which fo generally inflame it; when he is brought into a thoughtful Mood by reading some serious Book in private, or hearing fome warm and awakening Discourse in publick; he is then full of felf-reproaches; he feverely blames his Temper and Conduct; and calls himself a thousand Fools for being fo paffionately fond of Vanity, and living so forgetful of Eternity and his immortal Soul. Then his good Purposes return, and he is all for GoD and Heaven, and Immortality. And Vanity of Vanities he pronounces upon every thing else.

And happy were it for him if fuch a Frame continued, if he could preferve this good Difpofition. But, alas! like a Morning Cloud, or as the early Dew, it is foon gone. The very next Morning, perhaps, (for we will fup

pofe

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SERM. pofe thefe good thoughts and purposes to return upon him in the Evening of the Lord's Day) as foon as he is engaged in the Affairs of the World, his Heart takes fire again, and all the unhallowed Paffions are rekindled. The Profpect of Gain, or Pleasure, or Preferment transports him; he breaks through every Obligation of Reason and Religion, all the Restraints of Decency, Honour and Reputation, to gratify his governing Paffion. His Confcience is filenced. He is now affured that worldly Gain is fubftantial Good. He fees, and feels it to be fo; let weak Minds and fpeculative Men think and fay what they will. The World is his GOD, and he will adore it.

And in this Idolatry he is very zealous and devout; till it be interrupted by the unwelcome Return of that holy Day, when he is again called off from the World to the Worship of the true Go D. And then, after the first Uneafinefs, of having fuch a check put upon the Bent of his Inclinations is a little over, his Mind begins to be fedate and serious again. And then his Devotion and Self-reproaches return upon him together; till, as before, they both va

nish again at the very next Scene and Pro- SERM. spect of worldly Advantage that offers.

This is a brief and general Description of a Double minded Man. But more particularly, this Expreflion denotes a great Variation in all the three leading Powers of the Mind, the Understanding, Will, and Affections.

1. His Understanding is various. His Sentiments at one Time are very different from what they are at another. He fees things through a different Medium, and in a different Light; and therefore his Apprehenfion and Judgment of them is different at different Times.

Now he apprehends the Value of his Soul and the Vanity of the World; fees the Worth and Excellency of Religion in the cleareft Light, and is convinced that nothing but Heaven ought to be Object of his chief care and main Pursuit. He readily falls in with, and feels the Weight of Solomon's Sentiment, Vanity of Vanities, all is Vanity and Vexation of Spirit. And joins with him in the Conclufion of the whole Matter, that to fear God, and keep his Commandments, is the whole of Man, Ecclef. xii. 13.

And

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