I design from these words to begin (for little more can be done in so short an Exercise) a Discourse concerning Evil Examples; which I take to be one of the most general, and too effectual ob­structions of Reformation of Life and Man­ners. So powerfull for the most part, as to defeat and defy all the force, not only of some dull and noisy Sermons; but also of the most wise, rational and eloquent Dis­courses, either spoken or written.

It is true, every ones particular experi­ence gives in but too much evidence, that our Natures have been by some ways mise­rably corrupted from the womb; that we never saw the light clear and innocent; that our vicious inclinations came into the [Page 2] world with us: but it is as certain they had never been so numerous and multiplied, never so strong and violent, never so conti­nued and lasting, were it not for the mul­titude and magnitude too of bad examples, perpetually passing before us, enticing and sometimes hurrying us with great violence, even against reclaiming Reason and Strug­ling Conscience. We set fire one to ano­ther, and like smothering Coals put toge­ther, we increase the heat of our lusts to such a degree, that at last they burst forth into a flame; and that sometimes so fierce, that no-body dares to approach so near as to allay or slacken them. Vivitur exem­plis. The rules of Mens lives for the most part, is what they see other Men do, not what they are taught, and what in sober temper they dare not deny they ought to do. Precepts are of small force against this, and are as little able to withstand it, as a grave Senator with his wise and elo­quent Orations, the rude charge of a Troop of boysterous Soldiers.

I know there are sometimes examples of good and happy Influence, and we are not so far to discourage those that are, or those who are fairly inclined to be good Men, as to tell them, that they are all alone, and so always like to be; that they'll never [Page 3] make one Proselyte, and it is well if they can secure themselves. For the Con­versation of a wise and vertuous Man, e­specially joyn'd with a goodness of Nature, may move, and sometimes effectually con­vert the Minds and Manners of those who are constant witnesses of it: but alas, it is a thousand to one perhaps otherwise; and all to be expected, is, that if you live ver­tuously and piously, some few will com­mend you, but rarely any imitate you.

The number of good examples is very small; and when we have in our view those of both kinds, we are all more apt to run to the worst side, by reason of the most unhappy inclination and pente of our nature. Quoniam dociles imitandis—tur­pibus & pravis omnes sumus.

To which we may add the observation, that vertuous and religious men are gene­rally of a more modest, prudent and reser­ved temper and behaviour: but contrari­wise, vicious men generally are more con­fident, active and bold; which seems to inconsiderate spectators (infinitely the greatest number) witty, generous and pleasant, yea and reasonable too; because reason should precede confidence; and con­sequently their examples make greater im­pressions. But I somewhat prevent my self.

The words are a proverbial verse in Me­nander the Poet. Whether S. Paul had read it himself, or heard it often quoted as a very usefull proverbial Speech is not mate­rial. Something may be said of the true rendring of the words, before we lay out the matter of the Discourse, but very briefly.

There is some difference in the translati­on of [...] [communications] and [...] [good manners.] The first is translated by some Colloquies, Narrations, Discourses; by our own here Communications; by o­thers Conversation, using of Company, or the like. I should think this last best. (1.) Be­cause it is more general and includeth the former. (2.) Because Lexicographers ex­pound it of both. Phavor. [...]. The word [...] is taken for discoursing, or conversing with another. And in Suidas [...] is [...], to converse together. As for [...], good manners, a learned Expositor of our own would rather have it turned good nature, or good dispositions; i. e. such who are very pliable and easy to agree with others in their discourse and actions; which is usually out of weakness of understanding, and softness of nature to­gether; and sometimes from an imprudent [Page 5] civility, (in which may be excess) and loathness to give offence, and willingness to please every body. But I should rather retain our own translation of good manners. Because although [...] may some­times have such a peculiar signification as good dispositions, yet the other signification is far more frequent and more agreeable to the scope and context of the words. So that I should read the Text thus; Evil conversations [i. e. of some] corrupt good manners, [i. e. of others].

From hence we shall take occasion to discourse a while concerning the general influence of bad Examples, and how migh­ty an hindrance it is of the conversion and reformation of Sinners, and that under these heads:

• I. Give the Reasons of the efficacy of Examples against Precepts.
• II. Mention some of the Causes of the prevalency of evil Examples against good ones.
• III. Shew how these evil Examples do operate.
• IV. Give a caution or two to be obser­ved in non-compliance with evil Examples.
• V. Make an Inference or two.

[Page 6] I. What are the Reasons why Examples are more powerfull than Precepts, and con­sequently bad ones prevail easily against Precepts and Rules of Duty. They seem to be these.

1. Because Examples are more frequent than Instruction. For Instruction, the rules and reasons of our opinions and practice, are met withall only in a few good Books, (the Bible in the first place) or in Dis­courses and Lectures out of Pulpits and Desks, or in the Conversation of wise and vertuous Men. The first of these are seldom looked upon, except on the outsides, and it is a very few hours of their lives that the greatest part of Men, and even of those of Education and Leisure, whose time lies upon their hands, spend in such an Em­ployment.

What they do read is only something of Wit and Fancy; or fine Words, and perhaps Filthiness.

'Tis not easily to be imagined how much the World would mend, if Books containing true and rational Religion, Mo­rality and Wisdom, were put into Men's hands, and frequently perused by them; if it were but once the fashion and humour of the Age, to furnish their Libraries and [Page 7] Memories and Discourses with the choicest Thoughts of the wisest and best Men.

The first place no doubt is justly here gi­ven to the Oracles of God, or the Wri­tings of inspired Men well proved and well understood; and it is as certain that the Books of the New Testament, or Christi­an Religion contain in them the best Col­lection of Dogms, both for Speculation and Morality that ever the World knew. But because there are a sort of Men who will suspect Credulity or Cunning in the best Religion, or pretend to do so; it is to be wished they would then at least vouch­safe to look into the Writings of those, who have had no other Masters but Na­tural Light and Reason, and who have been in great Reputation for Wisdom and Knowledge, for now many Centuries of Years.

The Names and Sects of such as Plato, and Tully, and Seneca, and Epictetus with his Commentators, and that excellent Empe­rour Antoninus, who may seem better to deserve a Saintship than many foolish things in the Church of Rome, are still every where known and great. Their Morality though in some few instances defective, yet is generally excellent.

And it hath been known often, where Men have been by reading their Discour­ses shamed and reason'd into good Man­ners, and restrained in bad ones, and there­by mightily prepared for a great Esteem, and relish of the Christian Religion.

Wherefore it is reasonable to believe, that the Modern humour of calling, read­ing even of the choicest Books of the wisest Men, by the contemptuous Name of Pe­dantry, and justling out the Study of Books by the pretended Study of Men (not to help to mend but to corrupt Humane Nature; not to avoid but to imitate Vices, which otherwise they had never known; not so much to secure them­selves and their Friends the honest and innocent, as to circumvent and supplant others) I say, that this modern Humour hath had a considerable influence upon the Degeneracy and Immorality of this Age; and is truly great Pedantry it self, if want of reason and judgment be as it ought, sig­nified by that Name: And it may well seem to be set abroad, and with an Air of Manliness receiv'd, by some who could hardly write or read well, or at least in no other Tongue than what their Nurse taught them: like as some Fashions have been invented to cover some natural or vi­ciously contracted Infirmities.

The Truth of the Case is, as I think, and which will do no harm to most Men to remember, that the generality of Men are the worst Books that can be read, and the Study of good Books approved by the wisest, which contain Men's Thoughts, Passions, Actions, Laws, Rules and Pre­cepts, what Men have thought, done, and should do, is the best Study of Men.

Though the other too managed discreet­ly for honest and vertuous Ends is a great improvement for any, and even necessary for many Employments and Stations of Life. And then for Pulpit-Discourses or others of the like Nature, they are but rare likewise in comparison of Examples, which occur every Hour; and many of them too, as they sometimes should, contain Mat­ters of Faith more than of Practice; and when they are practical (to mention it by the bye) they are but too little regar­ded, though they want not Eloquence, Reason and Judgment; or at least such both Matter and Dress as may be most proper for the Auditory.

Finally the Conversation of wise and good Men is seldom to be had, few Men's Company being instructive; or else more in Matters of Speculation than Practice, more in other sort of Knowledge, than in [Page 10] wise and usefull Observation in practical Religion, and good Manners.

But on the other hand, Examples are in our view every moment almost, except we be of that small Number who converse much with the dead and the absent, (I mean Books) and with themselves. Which were it more frequent and intermixed sea­sonably and discreetly with Experience and Conversation, would much secure us from the Corruption of the Examples of Vice and Folly; of which otherwise we are in very great danger by reason of their fre­quency, notwithstanding the Precepts and Rules and Exhortations which are to op­pose and hinder them.

2. A second Cause of the greater Efficacy of Example above that of Precepts is, that Examples are Objects of Sense and Imagi­nation; but the Precepts or Rules of life only of Reason and Understanding. The Impressions of Example upon Sense, Ima­gination and Corporeal Memory, are dee­per and stronger than those of Precepts up­on our Understanding. And consequent­ly upon our Passions, and then upon our Choice and Inclinations, that is, our Man­ners; and we may truly add finally, upon our opinions. For there is not a persuasion in an Hundred, which is not the effect [Page 11] more of affection and inclination than of reason and judgment.

The sense and meaning of Precepts are by few Men well conceived and appre­hended, or but faintly and obscurely, be­cause they are intellectual Objects.

For which reason History, but more especially Biography, or the History of the Lives of the most excellent Men in all kinds, where mental Endowments or the Qualities of Men's minds are represented as it were embodied with sensible Circum­stances, written by judicious and virtuous Men, seems the most proper and effectual Way, for the good Instruction of the Ge­nerality of Men.

3. A third Cause of the prevailing In­fluence of Examples, if we consider the whole Life of Man together, is the early precedency of it to that of Precepts and In­structions. We are capable of observing and receiving great Impressions from, and imitating of Examples too, especially of those whom we love and esteem, before we know what we do, or come to the use of any Reason; much more of so much as to understand a good Instruction or Precept.

The first is from our very Childhood, the second rarely comes before we arrive at an Age thought fit to manage an Estate, [Page 12] and it is well if we then see it. So that we have been under the power of Exam­ples, and are formed usually by them, be­fore we are capable of the Discipline of an Instructor or Tutor.

Whence it is that men seldom much change the Inclinations they have contract­ed to that time; and generally if by good example and government we are well sea­son'd and temper'd to that Age, or some few years beyond, we seldom prove at least very bad. Although by long and fre­quent ill company and example, too great a part may be undone again, and sometimes all spoiled, which is very rare, because it is very difficult to obliterate those early characters and impressions so often repea­ted.

Have no fellowship with the unfruitfull works of Darkness, but rather reprove them, saith the Apostle in that excellent Epistle, Eph. 5. 11. [...], &c. From the good you'll learn good, among the bad you'll surely grow worse: like to that of the Wise man, Prov. 13. 20. He that wal­keth with wise men shall be wise; but the companion of fools shall be destroyed. Aspice quid faciunt commercia, venerat obses. The Youth once was very innocent, behold what he is now; how strangely changed [Page 13] by lewd company? [...] As­sociate not thy self to a wicked man. These and such like are the Sayings of the Scripture, and the wiser sort of men, which do but remind us of the efficacy of exam­ples upon our manners, and that far be­yond the power and force of all Precepts, Instructions and Directions.

Nor do I yet know how this prevalency of example may be prevented or remedied, but either (1.) by a more than ordinary felicity of temper from the birth, whereby we are enclined to use our Reason more than our Senses, and are capable of giving Precepts and Examples too: or, (2.) by the providence and grace of God, which may happily order the condition of our lives, or even immediately work upon our minds, and particularly by afflictions: or finally (which is most in our own power) by some considerable retirement from too frequent and tumultuous conversation, and accustoming our selves to Reading and Thinking. That be spoken to the First General; viz. the Reasons of the Efficacy of Examples against Precept.

II. The Second is, the Reasons of the prevailing influence of bad Examples a­gainst good ones. Why ill Examples do so [Page 14] much more harm, than good ones do good, we may observe these among others.

1. Evil examples are infinitely more nu­merous. We can hardly light upon a good one, we can hardly miss a bad one. Good ones we can hardly see any, bad ones we cannot but see many. The High and the Low, the Rich and the Poor, and the Mid­dle too. It hath been thought indeed that this last sort of men are generally the most Sober and Religious; because great and rich men think themselves above God and Religion, poor men below it. The one behave themselves as if God Almighty da­red not to take notice of them, the other as if he would not; both equally mistaken.

But suppose it so: yet Bad examples far out-number the Good among all ranks and conditions of men, though of different vi­ces according to their respective temptati­ons: of different particular Vices, but the same general want of the sense of Vertue, of Conscience, and the fear of God in all.

And now if the number of Good Exam­ples be so small in proportion to Bad ones, how much greater will the influence of these certainly be? For if we observe, 'tis frequency and repetition of thoughts and affections and actions, which form our Manners. Those Objects which we [Page 15] most frequently and generally converse withall, which possess our thoughts, have the command of our affections, and conse­quently our inclinations and actions. We seldom think or talk of, love, hate, desire, delight in any but them.

And this is the reason why in a Family small or great, and in Palaces themselves, the single example even of one or two of the greatest in it, though deservedly ho­nour'd and beloved too, doth so little good upon all the rest; though it would other­wise be far worse. It is because they are very many against one. And how much less is it to be expected that in a place con­sisting of many scores or hundreds of Fa­milies, the example of one or two whose business it should be to back their instructi­ons with good ones, should have any visible good effect, unless their number be increa­sed, (which would become the Ecclesia­stical and Civil care too) or some more be pleased to give their assistance, and make up a number.

2. But Secondly, the Greatness of bad Examples is another cause of their greater influence. I do not know but that in pro­portion to their number, there may be as many Religious and Vertuous persons in the Superiour as in the Inferiour Ranks of [Page 16] men, and that with more judgment and generosity: But still the greatest part of the Great, the Potent, the Honourable, the Rich (the more is the pity) are of the bad side. Though in the whole lump of all sorts of men put together infinitely the Major part (in their practices at least) should vote for the licentious and vicious side; yet it would not have near the influ­ence it now hath, were not the Major part of the Great on that side too, and of the same Party to head and lead them. So that it appears, it is not only the number of Voters, but also the power and great­ness of them, that makes ill example go so far and prevail so much. Were it the pro­perty of the vulgar and inferiour sort only to be Irreligious, Immoral and Dissolute, we should soon see that Party decrease and ge­nerally desert both in inward Principles and outward Practices. One excellent ex­ample of a great Man would be [...], outweigh a great number of small ones. The generality of men far from wise, first esteem the Men and then the Manners. At least the dignity and height of a vicious man makes that Vice seem little and tolerable if not honourable, which were it only seen in those of lower place, would be thought contemptible and punishable.

We admire men for their power, pomp and wealth, and then all that belongs to them, leaving not out their very vices too. Like as the Pagans of old, not only deify'd their Heroes, but built Temples and erected Al­tars to some of their flagitious actions and abominable crimes; as Tully somewhere complains.

On the contrary the poor and mean man's actions, according to the Wise-man's little History (Eccl. 9. 14.) though never so wise and beneficial too, for that very reason are not heeded or soon forgotten.

Indeed it is Truth and Reason, and not vulgar opinion only, that Power and Great­ness, Ability to effect and bring to pass, is to be honoured; but then Wisdom and Goodness, which are to direct and deter­mine that Power, deserve it much more. It is true, Wisdom and Goodness without Power are moveless and ineffectual things; but then Power without them may be most mischievous. Goodness without Power if it can do no good, yet it can do no [Page 18] harm: But power without goodness may be used to make miserable, if it be mana­ged by Cunning, Pride, Malice and Ill­nature.

But above all is that Person honourable and amiable, where Greatness, Wisdom and Goodness are in Conjunction, as it is in God with Infinity. The Examples of such work marvellous Effects in their Sphere, and carry all before them. They have great force to change the very inward Springs and Principles of Men's Actions, their Opinions and Inclinations; at least they outwardly bind them to their good Beha­viour. And oh! that Heaven as it hath begun among us, would go on to bless the World with such an Happiness, and refresh the Souls of Righteous men, grieved and tired with wicked Generations, by so beau­tifull and lovely a Sight. And here we can­not miss to make the Observation, how much greater obligations the Great are under, to look at their Conduct and Ex­ample, than others, and how much larger their Account will be for the Evil they have, and the Good they might have done, and what can be said by those for them­selves, who because they are great already, will be greater than God himself who made them so, and take that liberty which he never used?

[Page 19] 3. A third Cause of the greater influ­ence of bad Examples is their Confidence, Promptness and Fierceness. Good men more generally (unless they be very hap­py in the Gifts of Eloquence, quick Ap­prehension and Courage all together) con­verse with Caution, and consequently are more sparing in their Speech and Actions, more modest in their Affirmations, more tender of the Reputation of their Conduct, more carefull of their own peace and satis­faction, more sollicitous concerning the in­fluence of their Examples.

Now the confidence and boldness of bad Examples, is usually accompanied with some Wit and Freedom of Speech and Car­riage, and some Passion, always with more vigour and life. Which things are more discernible and acceptable to most Com­pany, than good Sense and Reason; and often make so great an impression, as al­most to force themselves upon those who assuredly know much better.

There is also in such Confidence a cer­tain heedlesness and negligence, which car­ries the Air and Appearance, and is some ingredient of Generosity and Courage, which first much commends the Persons, and then their Discourse and Actions, e­specially to those who are their Equals or [Page 20] Inferiours, and are no wiser than them­selves; though in other Circumstances where it may seem excessive or unseason­able, to understanding Men it is usually as offensive. Finally the confidence of bad Examples to the greatest part of Specta­tors, is a sign of assurance of Truth and Reason in what they say and do; at least of no great harm or folly; but where the former inclinations to imitation are back'd by appearing Reason, its force is irresistible.

On the contrary, Calmness and Reser­vedness seem lifeless, dubious, cowardly; and even when they are thought to be the Effect of Wisdom and Judgment; yet they are gratefull but to very few of the same temper, and the Examples of such reach the Generality with no force, or with ve­ry little impression.

Whence good Men may be advised, that there is place and reason sometimes for Freedom and a handsome Confidence in conversation (though many very wise may want that faculty) managed with a regard to the Measure, Seasonableness and other Circumstances, and with a Design to con­vey as opportunity may serve, some good sentiment and instruction.

It is a laudable and usefull Dexterity in conversation, to communicate wise and [Page 21] vertuous things with advantage, and to convey it acceptably, and particularly with a seeming heedlesness of what one is doing, when indeed it is the main Design to do it well: like as the discreet Physi­cian may seem to his ungovernable Patient to be doing nothing of consequence, when he designs the administration of some effe­ctual Remedy for his Disease.

4. The last Cause we shall name is the most general Corruption of Humane Na­ture, consisting principally in prevailing Inclinations to other Objects, above those to Religion, Vertue and Wisdom.

The depravation and vitiosity of our active Powers is this, that those Appetites and Inclinations, which should be mode­rate, governable and subservient, are the most violent, ungovernable and comman­ding.

Though this Cause be very general, yet it is not remote, but near and immediate. This is the reason why, supposing good and bad Examples equal in number set be­fore us, and recommended alike advanta­geously, we should, except here and there one secured by a rare Felicity of Temper, or the Grace of God, without much deli­beration enter our selves into the worst Company.

This is the reason, why, if Orations could be made with equal seeming Reason and Eloquence for Vertue and Vice, and we were the Moderators perfectly left to our own liberty without the restraint of shame, we should soon heartily determine against Vertue. This is the Reason at the Bottom, why one single Example of one great Man hath more influence than twenty of the prudent and vertuous, the wise and the good. 'Tis because our very opinions, as well as our practices, are perverted and corrupted. We esteem, admire, and love Power more than Goodness, to be great rather than good, to do what we list ra­ther than what we ought. And then our general Veneration and great Opinion of the Great, inclines us to a particular pro­miscuous Approbation and Imitation of what he is and doth. 'Tis from this mi­serable inborn Propension of our Natures to Vice, heavy and forcible, that if some­times by the most excellent and celebra­ted Examples, we are a little heaved up­wards, that's all, and we presently flop down again all at once.

And sometimes they do not in the least move us; and all their beauty and lustre no more affect us, than if we were deaf or blind. 'Tis from hence till it be changed, [Page 23] that like the filt by Swine, we will never learn to be cleanly, though in the Midst [...]f a verdant Meadow covered with inno­cent Sheep, if there be but one Puddle where we may wallow in the Mire; or like some naturally clownish and slovenly People, who will never be taught any de­cent Carriage and Manners, though al­ways in the Company of those who are gentile and well-bred. Oh the deplora­ble Pravity and Degeneracy of Mankind! desperate and utterly incurable without a mercifull Touch by the Finger of God, and the special powerfull Influence of his Grace, preventing, following, assisting our ear­nest Prayers, and serious Endeavours, without which the Company of Heaven it self would never mend them.

They would still retain the Propensi­ons and Inclinations, nay the Actions too if they could, of Devils and Brutes in the midst of Saints and Angels. These are some of the most considerable Causes of the prevalency of evil Examples against good ones, in Answer to the second Que­stion.

III. How do these evil Examples ope­rate? This is convenient to be known, that so we may the better prevent or ob­viate [Page 24] their mischievous Influence. The several ways may be observed to be such as these.

1. By their Number, Variety and Con­stancy. They take up all our attention and observation; they wholly possess our thoughts. Evil examples are oft-times like the ill-designing Companions and Coun­sellours of some great Man not over-wise, who will not permit any other Company but themselves to approach him, nor suf­fer him to hear or know much more, than he hath from them. Sometimes we may be so unhappy in our almost constant Con­versation, as to have little occasion to ob­serve any thing that is good, or not so much, or so often as to make any impres­sion. There are some Persons so brought up, surrounded always with such Compa­ny, that folly and vice are their perpetu­al entertainment, scarce ever hearing a wise Word, or seeing a wise Action. Swear­ing and cursing, and brawling, and railing, and drinking, and gluttony, and trifling, and dressing, and gaming, and wantonness, and at the best worldly drudgery or diver­sion, are set before their eyes, and upon their ears perpetually. They rarely hear but the very Names of Conscience, Wis­dom, and Vertue, of Sobriety and Piety, [Page 25] of Prayers and other Exercises of Devotion. They scarce know whether there be any such men or things in the world.

And it seems very likely, that were it not for the constant Publick Exercises of Religion and Divine Worship; Piety, and Devotion, and Conscientiousness, and all other Vertues, but what are more immedi­ately necessary for civil Society, for men's Dealing and Traffique one with another, would be so far neglected and thrust into corners, so little any-where appear, that thousands more would in a short time be ignorant of there being any such things at all. As it is now, how many are there who hardly ever see (so as to take any no­tice of) a pious well governed Family or Person, and when they do, they seem to them like Foreigners from some strange Countrey, with an unknown Language, an uncouth Garb, and odd Manners; nay perhaps some would seldom hear of a God or Jesus Christ, but in Oaths and Impreca­tions.

The Corruption and Degeneracy of the Gentile World in some parts of it, was so great before the Preaching of the Gospel and the Doctrine of Christianity came a­mong them, that they wondred at the Christians for abstaining from the most [Page 26] abominable ways in which they securely walked, of lasciviousness, lusts, excess of Wine, revellings, banquettings, abomina­ble Idolatries. Nay they did not only think their Manners very strange, but they revil'd them for them. Their sober and vertuous Lives were not only matter of their wonder, but of their Reproach (1 Pet. 4. 4.) they had never seen nor been used to such things before. And it is beyond doubt, that there is but too much of this amongst those, who have indeed been admitted Members of the Church, and bear the name of Christians. From the time they were first entred by the Sa­cred Rite, they have heard little, seen less, and practised least of their Religion. The Families, and Relations, and Acquaintance among whom they have been brought up, living more like Heathens than Christians, and that none of the best sort of Heathens neither. And what can be ordinarily ex­pected from those of any thing that is good, who have scarce seen any thing but what is evil?

(2.) But among others who have had so far the happiness of better Instruction and Conversation, that they are not alto­gether ignorant, or ill inclined, or insen­sible of what is good and vertuous, evil [Page 27] examples soon bring most of them over to Imitation, by taking away the restraint of some shame and fear, which they were be­fore under. Few persons at the beginning of evil courses, are so hardy and imp [...]isent, as not to stand in some awe both of them­selves and others; of their own Conscien­ces, and other mens opinions concerning them, and the consequences of them. As bad as our Natures are, there are very few who do not at first boggle at many vices; they blush and hang back at them. Such as are Drunkenness, Swearing, Fornicati­on, Lasciviousness, Prophaneness, Disre­spect and Contempt of the wise, sober and grave, or in general of their Superiours. But let but two or three of the bolder and worst of them begin, and how soon shall you see the rest to follow; and when their number is increased to a multitude, how fierce and insolent do they soon grow? They are backward and cowardly oft-times, till they are entred into villainy by some experienc'd Practitioners, or by some one of note who leads them the way; but per­haps being once entred they go beyond their Patterns, and outdo those who taught them. Now when once natural modesty, shame and fear of the reproof of their own Consciences, whether well or ill informed, [Page 28] and of the judgments of others are taken out of the way, then those, as natural in­clinations to the vices of evil examples have more their liberty, take their swing, an [...] [...] their very motion gather strength and celerity. We see in a Rabble got toge­ther in a riotous and unlawfull manner commanded by Authority to depart, every one afraid at first to disobey or affront it, till one more impudent and fierce than the rest makes an attempt. And the violence of Robbers at first trembles more than they whom they set upon and rifle. And amongst the most desperate and bloody Ruffians hi­red to murder some person of Innocency, Eminency and Merit, every one is afraid to strike the first stroke; but that being once given, the rest soon fall on.

(3.) Evil Examples work their effect not only by removing and taking away the shame of Vice, but by making men asham'd of Vertue; and this especially when they are numerous and great. They make men ashamed and afraid to be vertuous and good, both positively and negatively; both to do that which is good, and not to do that which they know to be evil. Men well dispos'd and enclin'd are oft fearfull to give offence, to appear singular, to break company, even when their conscience and [Page 29] discretion tells them, they omit to do what they ought; and what they do is not only foolish, but plainly unlawfull. Although the Man who thus practiseth be not so bad as he that gives a bad Example, or is as ready to follow as the other is to begin; yet he is far from being so good as he should be; nor indeed if it be his habitual Temper and more frequent Carriage is he to be deemed a good Man. For it is a sign he fears the displeasure of Men, more than that of God, and loves the Praise of Men, more than the Praise of God (John 12. 43.) like the chief Rulers who believed on Je­sus, but dared not to confess and own him. We are generally like the ordinary sort of Soldiers in the Field, who either very wil­lingly change sides at any time with their Commanders and Comrades, (which is a further step still) or else at least they are afraid of the reproach of their Company. Whereas we should heartily engage in and espouse the Cause of Vertue and Religion, and then stand to it: that if it be possible we may keep others from deserting them, or recall them again. The truth of it is, we want courage generally in so just and honourable a Cause, when we do not want some Approbation and fair Inclination to it. Which if it should be said to some Men in [Page 30] other matters, would hardly be let pass without a challenge. We want some re­solution to follow Vertue and Piety boldly. We are much more foolish and timorous in our Manners than our Fashions, for we will not follow these if we find them im­proper or inconvenient for us; but those we generally do, though in our discretion and conscience we condemn them as foo­lish and hurtfull, both to them who lead and follow too. It would make an honest Man of ordinary Spirit ashamed, to see those who will take no other Affront but upon the point of a Sword, to sneak and be cowardly in the Cause of Vertue and Goodness, which they themselves justly esteem. We not only dare not draw our Swords (that's not desired) but not so much perhaps as speak in their behalf, when they are unjustly reproached and despised. We draw in our heads (indeed silence may be in some Cases both most proper and fit) or rather take part with their Enemies, and second perhaps their jeer with some conceited humorous Wit of our own, and this as hath been said to please others against our own Consciences. Thus evil Examples seem principally to keep us bad, and make us often appear in­deed worse than we inwardly are: but [Page 31] there is great danger if we still keep such company, and use such practices, we shall really soon be as bad as we seem. But,

(4.) The operation of evil Examples is yet more immediate to fix, or to alter, and change the very Temper and Inclina­tions of our minds, and in great part our opinions and judgments.

The great proneness of our Nature to imitation every one knows, and 'tis one of the first signs of reason which appear in Children. And if there be no particu­lar impediment in our Nature (much more if there be any disposition to it) we take that first which first comes, and most frequently presents it self to us. Thus we act, we speak, we chuse, we delight in, we hate, we admire, we despise as we see others do, (especially those whom we love and esteem) without any design of imi­tation, and we do not observe or know it our selves, unless others take notice of it and tell us so. We hear Children and young People, and those of inferiour con­dition at every turn, saying, they love such a thing as their Eye, and they hate to do this, or that, (the one perhaps a trifle, and the other good or of no great harm) for no other reason, but because they have often heard others their Superi­ours say so.

Now if we often so speak, act, chuse, relish, love, hate, &c. it soon begets in us habitual Inclinations to, or aversations from certain Objects, and in time so strong and obstinate, that we cannot for the pre­sent be, or do otherwise, nor ordinari­ly weaken or destroy them, but in a long time, by a great change of the circum­stances of our conditions, and by the in­ward grace and assistance of God himself. And these habitual Inclinations are called our manners, our temper and constitution of mind; by which we are, and are cal­led good or bad Men. According to these we are estimated, and shall be treated by God, who better knows them than we do our selves. Now our manners being in this fashion corrupted by evil Examples and Conversation, our opinions and judgments will at least in great part be soon suitable to them.

It is in the power of Man to believe what he lists, unless it be some immediate Axiom; such as the whole is bigger than its part. And even there too a Man may confound, darken, perplex, and indispose his mind in such manner, as not to discern so clear a Truth; and then he can much easier turn himself away from regarding it, and consequently he can suspend his [Page 33] judgment, or not actually belleve it if he please.

It is naturally consequent to all other Inclinations, to be enclin'd to believe and judge that to be true, which may most gratify and please them. When therefore by evil Examples we are swayed and bent to that which is Evil, and brought to de­light in it, we will perswade our selves contrary to what we thought before, that it is even laudable, or at least of no great harm, and therefore tolerable, and a mat­ter of jest more than Reproof.

Our Lusts and unlawfull Affections by the Influence they have upon our Wills, bribe our very Consciences, and bring them over to plead and argue on their side, or at least to excuse and extenuate them; to call Evil good, and Good evil, put Darkness for light, and Light for dark­ness. These are defiled Consciences, as the Scripture speaketh: and how deplora­ble is the condition of such Men, whose light is worse than darkness, and whose very guide betrays them, and leads them to sure destruction, not suspecting or fearing any such matter. Besides our opinions are changed by evil Examples another way. Most men have no other reason for their practice, to believe it lawfull or un­lawfull, [Page 34] wise or foolish, but only the Inti­mations of their own Consciences, and the Testimony of others. Now evil Examples invalidate both these, and first the Testi­mony of others against any Vice. When we see so many confidently and securely indulge themselves in it, we are apt to believe, that they think it a passable or commendable thing. And as they seem to think no worse of themselves for it, so will they not of us; and a great many more may be of their mind. And then con­sequently it weakens the credit of our own Consciences with us too. We begin to suspect, and at last we conclude, that they have been hitherto but ill informed; that we are superstitious and more timorous than we need to be, through natural Tem­per, Education, want of use and expe­rience.

Thus by this time we may more di­stinctly see the ways, how evil Examples make their attacque upon us, and the me­thod of their proceedings, and being be­fore-hand advised and admonished thereof, we may, if we in good earnest be willing, and wise, prevent their most dangerous and ruinous Influence upon us.

[Page 35] IV. In the Fourth place, I am to give a Caution or two to be observed in Non­compliance with evil Examples, to secure our Prudence and Innocency: They are but two. (1.) In respect of the matter of our Actions. (2.) In respect of their End.

(1.) As to the matter, the most general Advice is, that we be well assured, that the Examples be really evil. One of the most certain signs of which is, a thing's being uni­versally forbidden in the Scripture, and if we can be equally assured of it by true Reason too. That which is prohibited by God universally, hath certainly in every particular Action more mischievous than good effects; though we may not see it at present our selves, or be able to make it appear to others; and therefore it is not at any time to be done. As contrariwise, that which is universally commanded hath more good than bad, and therefore is ne­ver to be omitted. In things therefore that are thus forbidden or commanded, compliance with others, to do, or not do as they would have us is never justifiable. If Company, Conversation and Custom desire us, and God forbid us; if they for­bid us, and God command us, it is no question, whom we are to follow.

But because we are oft-times liable to great mistakes, we are hear to endeavour sincerely to be well informed, as was be­fore advised. We may judge that univer­sally forbidden or commanded by God, which truly is not so. We are to avoid singularity through ignorance, or misinfor­mation in our Duty, and consequently gi­ving a needless offence, and exposing our selves to the contempt of the ill-natur'd and ungenerous, or to the pity and dis­esteem of the best sort of men for our weakness or suspected Contumacy and Self-will; sometimes to the loss of our se­cular advantages, whereby we may not only live comfortably, but perhaps very usefully. And then we are with the same sincerity to judge as truly on the other hand too, and not to believe that lawfull which is really forbidden, or that not to be commanded which is really so: and consequently to take an undue liberty, and in a more proper and important Sense give offence. And because of our general proneness to indulge our selves, and live easily, we have more reason to be vigilant and carefull over our selves in this last Extream.

2. The second Caution is in respect of the End. We are to take care (and there [Page 37] is need of it) that we refuse not to con­form to, and follow received Practice and common Example, or to comply with company at any time, no not in things materially evil, out of pride or affectati­on of singularity; not out of an humour to contradict the World, and controll o­thers; to be leaders, not followers; not out of a design to be pointed at and shew­ed, that such an one will not do so; not out of a sly intention to be known, talk­ed of, esteemed as a Man of Courage, Re­solution, Self-government; not out of sur­liness and unwillingness to gratifie others. These are all naughty and ill principles and ends, which defile and pollute, otherwise materially and eventually very good, pro­fitable Actions; and are very apt as in o­ther places. So here to creep into our minds; and either to thrust out, or at least mix themselves with those that are worthy, just and reasonable. There are some, and ve­ry many specious, external Carriages and Behaviours, to which men pay a great deal of Reverence, which have no better Spring, at least in great part. Whence then must our diversity of manners from the evil Ex­amples of the rest of the World proceed? From Charity to the World, because thou seest such Courses and Carriages to be foo­lish, [Page 38] unworthy of Men or Christians, nox­ious and mischievous; from prudence, be­cause thou knowest them to be unworthy, or unbecoming thy self, nor usefull, nor safe; but indecent, troublesome, hurtfull, and of dangerous, bad consequence here, and hereafter: In few words, from Piety, Charity, Prudent Self-love, and Care of our selves. Our Carriage and Conduct here will be very beneficial and effectual, if the same Spirit and Temper appear in the rest of our Conversation, shewing our selves generous, and civil, and easie, and willing to comply, and gratify in things which are not unlawfull or very inconve­nient, or have no good reason against it. And even where we refuse sinfull and in­commodious Compliances, we are to ap­pear unwilling to give offence, or not to gratify; but that our Charity to our selves and others, and even to our Companions themselves: Our prudence and our Duty to God, oblige us necessarily so to do.

To conclude this Caution we must take care to avoid two Extreams. The one Pride; which word and vice I take so generally as to comprehend all parti­culars of affectation of singularity, con­tradiction, &c. just before warned a­gainst, as so many kinds, and many [Page 39] more which may be named. The other is too much softness, too great loath­ness to offend or displease for the present, either out of love or fear; when we know in our Consciences, that it will be better for the future, both for them and us, not to gratifie or comply with them: and to this infirmity that which we call good Na­ture (otherwise a valuable thing) is ob­noxious, an will often betray us, if we do not (as we ought, all other natural dispositions and inclinations) regulate it by a judicious and resolved Vertue.

V. The fifth and last thing to be done is, to make an inference or two from what hath been said.

1. We are with great care to avoid gi­ving bad Example. Certainly good Man­ners is a good thing, if there be any in the World; and to corrupt a thing so good, so absolutely necessary to any tolerable sub­sistence in this or any other State, is the worst of Employments. Now the giving bad Examples tends to it, the following of them effects it. If any be so wicked as designedly to give an ill Example in any Vice (suppose Irreligion) and to make it their study or diversion to corrupt the World.

This seems to proceed from pure Malice against God and Men. But if we be only careless and heedless of what we do, tho' it be never so ill, and what others may do after us, it is at least want of good Go­vernment of our selves, and want of that kindness and charity which we owe to our Brother, and draws upon us the guilt of those sins, which our Examples have been the Causes of. Like as we should reckon that Man devilish and inhumane, and wor­thy of the severest Punishment, who know­ing himself infected with the Plague, should mingle himself with all Company, and in­dustriously or carelesly breath out his Pe­stiferous steams upon all he met.

But more especially are they concerned in this Admonition, whose Examples are of the most forcible and diffusive Influence. Such who are most eminent and conspicu­ous, with whom compliance and invitati­on brings great conversation, honour, and secular Advantages. The rich, the potent, the ingenious and learned, are like Stars of the first Magnitude, which draw all men's Eyes towards them; and we know how far it reacheth, and thanks be to God we know too how far it is prevented, when the Commands and Examples of Pie­ty and Vertue come together from the [Page 41] Throne it self; whose force we hope will in some time make its way through, and alter the Constitution of the whole Body, and drive out the Venom and Leprosie of Vice, which hath so long defiled and deformed it.

After Hypocrisie, Enthusiasm, Immora­lity, Impiety, and Contempt of all Religi­on, Superstition and Idolatry successively, we are in hopes to see a serious, enlight­ned and judicious Piety and Virtue; which shall not so much frighten as shame and rea­son Men out of Vice. And if, together with this, Virtue and Sobriety were al­ways, among others, the Distinguishing Condition, as they ought to be, of Honour and all other Secular Advantages, a great work would soon be in great measure done: For I think Vice never yet had so much esteem as to have one small Martyr for it. But,

2. We are not to follow bad Examples when given. They can but tempt us, not force us; when the Text tells us, That evil Comunications corrupt good Manners; the meaning is, That they have always a natural tendency to it; but not that they always effect it. We may prevent and de­feat their Influence by Precepts of Wisdom, by Vigilancy and Resolution. We may learn, receive and possess our Minds with [Page 42] right and just Opinions, with good and wholsome Instructions and Documents, with generous Passions and Purposes. We may soon attain to the Capacity of look­ing upon Examples to be only Representa­tions, not Reasons of our Manners, to help our Imaginations, but not Arguments, to determine our Judgments. We need not be either surprized or overborn by them. We may, we ought to discover, examine, con­front and compare them with others, re­ceive or reject them if we please. If we find them foolish, mean, impious or bad, we are not to be drawn away by their Greatness, Number, Impunity, nay, En­couragement too. For we need not be advised of a thing so common, that the Companions and Ministers of Vice may be cherished, honoured and rewarded; when Religion and Virtue are neglected and slight­ed as troublesome, uneasie and ill Com­pany.

Thus we may behave our selves, and not only secure our selves, but many o­thers, from the Infection and Contagion of foolish and wicked Examples. But it may be otherwise too, and we are always in very great danger of them. And truly, generally, as the state of the World now goes, they reach us, and have their mis­chievous [Page 43] and pernicious effects more or less upon us; which ought not to dismay us; but still to encrease our Caution, Cou­rage and Resolution.

Indeed we have had too long an Experi­ence of it, and have felt its Influence so deep, and almost universal, that it is not like in a long time yet to be worked and worn out by the most operative and pow­erfull Remedies that can be applied. We seem to have great need of a Confederacy here too, and all too weak and insufficient, without the Conjunction of the Supream Power to head and conduct it, which we may promise our selves. Never can Au­thority and Power be employed in a bet­ter Cause; in which they shall certainly have God on their side, his Assistance, Fa­vour, Blessing and Reward; the Hands and Hearts of the best Men, and the Consci­ences of all, even of the very worst.

As for our particular, Let us list our selves under this Confederacy, and aug­ment the number of Heaven's Forces against the Armies of Hell and Vice, and even by Multitude oppress them if we can: But if not that, at least, let us by Courage and Conduct make good our Ground, and keep our selves entire; not only receiving the boldest Attacks of Vice and Folly un­moved, [Page 44] but sometimes charging through the most resolute of their Troops. And may the God of all Power and Victory, who is not an unconcern'd Spectator of the Endea­vours and Prayers of his Faithfull Servants, multiply their Number, encrease their Zeal, Courage and Constancy, and in some measure grant them here present Success: However, we are abundantly assured, that he will hereafter signally own their Service, and crown it with a glorious Reward.

WHEN first Christian Religion was introduced, and Societies which made Publick profession of it were formed, there never appeared a greater contrariety of Manners in the World, than there was between the Chri­stians and all the rest of Mankind. The former were eminently pure, spiritually­minded, humble, just, and in all instances charitable; the latter most impure, proud, malicious, envious, cruel.

The Gentiles, except here and there a Philosopher, or a good Natur'd-man, were as much corrupted in their manners and lives, as inhabiting together upon this Earth could well bear. Their very Reli­gion [Page 46] was the worst part of their condition, teaching them Beastliness and Cruelty to such excess, that it was necessary to be corrected by the light of Nature, and the supreme, civil Power; as the Bacchanalia among the Romans. Some of the Fathers justly reproach them, that their Religion taught them nothing of Morality, as the Christian Religion did: but only childish, superstitious, or beastly Rites and Ceremo­nies. And the Holy Scripture in several places, gives us abundantly to understand, the most lamentable condition of the Gen­tile World, when the Gospel or Christian Institution came first among them; particularly the Epistles Rom. 1. Ephes. 2. 4. to the Romans and the Ephesians.

As for the Jews, though their Religion was good and wisely instituted, in that place which it had of the whole Divine Oeconomy and Providence over all Man­kind from beginning to end; and although they had excellent Books of Morality, of which I reckon Piety and Devotion the principal part in their hands: yet both their inward manners and outward practice generally, were little better than that of the Heathens, except in one point of Ido­latry.

They living every where promiscuously with the Gentiles, and under their Domi­nion, soon grew like them, retaining only what they could of the Rites of their Re­ligion, and some true opinions concerning the Deity to distinguish them. St. Paul chargeth them with an universal Defection and Corruption in his Epistle to the Romans, Chap. 2. 3. and their own Writers are wit­nesses how wicked they were. And the Talmudists particularly had a Tradition, that just before the coming of the Messias, Impudence in wickedness should abound, as some think it will before his second Coming.

This was a deplorable State of humane Race; but considering the Ignorance and Darkness which had so long covered the face of the Earth; where they rarely heard or but suspected any thing better, it was not so much to be wondered at. But strange it was when they heard the Do­ctrine of the Gospel, or did but see the contrary manners and practisers of its Pro­fessors, that they were not all of them startled; and yet stranger that they should wonder at the Christians, that they would not live as they did. And yet so it was then with the Heathens towards the Chri­stians; and so it is still with bad Christians, [Page 48] little more such than in Name, and infi­nitely the most Numerous towards the Good, who are in Heart and Life obedient to the Laws of Christ. And that is the Observation as briefly as may be to be treated of.

Vicious and dissolute Men wonder that all others are not like themselves.

It is not to be doubted of, but that they have their Reasons for it, what-ever they be. And they are the same by which they use to justifie and excuse themselves and all others, who are drawn to compliance with naughty Manners, and corrupted by evil Examples.

It shall be my business at this time to see what some of them are, and to give the strongest of them its full Answer.

We may conceive some of them to be these.

They say then, that as the World ever did, and now goes, to be Conscienti­ous, Pious and Virtuous is, (1.) To be Singular, and to call all men's Eyes, and Talk, and Censures towards us. (2.) It is to be Solitary, Melancholy and Cheer­less, when others are diverted, courted and crouded with good Company. (3.) 'Tis to be contemptible and ridiculous. (4.) To be revil'd and persecuted. (5.) 'Tis to un­dertake [Page 49] an impossible, or at least an ex­treamly difficult, and consequently painfull thing. We have not time to speak any thing considerable to all these Excuses: For the present we'll take only the three last, and of them put the two first together more brief­ly: but the last of all, which seems the best they have, and is by experience found most to deter Men from the Resolutions of undertaking a vertuous Life, and bid­ding a final farewell to vicious Manners and Company, is that which we shall hear and answer more particularly.

(1.) In the first place then to abstain from the evil Manners and Lives of the bad, to joyn our selves to and practise with the good; the first being the generality of Men of all ranks and conditions, will expose us to much contempt, hatred and ill Treatment. We shall meet with neither favour nor ju­stice. Such was the usage of the Christians by the Heathens. Here in the Text they are said to be [...] speaking evil, viz. of the Christians. No doubt their Tongues, and their Hearts, and their Actions went to­gether; they reviled, despised, hated, and ill used the Christians, because they would not comply with their abominable Cu­stoms and Practices. And it is the same thing still in general (though there may [Page 50] be some difference in degrees, and some Circumstances) between the bad and the good, even of the same external Professi­on of Religion. Of which some of the Cau­ses in few words seem to be, The foolish and false Opinions of Libertines (especi­ally if great, who take licentiousness to be the privilege and property of their rank) that religious and conscientious Men are timorous, and mean spirited, because they dare not venture upon some Actions and Courses, which they fear not; when it truly proceeds from their Judgment, Choice, and a great Mind; or on the contrary they will have them to be proud and self-con­ceited, thinking themselves wiser than eve­ry body else, and on purpose contradicting common practice; whereas 'tis true Wise­dom and good Understanding, to fear God and depart from evil. 'Tis Piety to God, Charity and Compassion to the World, prudent Care of their own greatest Inte­rests. Finally, they think, that the op­posite Manners of good and vertuous Men reproach them first; these by their cour­ses of life which they take, in effect call them Fools, or perverse, weak, or wilfull. Which indeed is true: but it is the neces­sary signification of their Principles which they cannot help: nor are they willing if [Page 51] they could, because they hope it may at last prevail upon some of them to be wi­ser, and to do better. At least they think themselves obliged to appear in, and for the Cause of Religion and Vertue, and not any way to contribute to the danger of the few good, or the confirmation of the many bad.

But let the Causes of this unjust usage of the Religious and Conscientious be what they will, 'tis confessed that the Matter of Fact is true; but it is denied to be a suffi­cient reason, either for the compliance of the good, or for the wonder of the bad, that they do not.

As if there were no better reason for Vertue, and living well, than the pleasing of Men; not one in 1000 of which have any reason at all for what they are, [...]d do; but only humour, passion, appetite, and example of the most and worst. 'Tis true, he that discreetly and conscientiously will not go with a multitude to do evil, may be evil spoken of, and ill used by the blind, inconsiderate, or cowardly; but can never deserve it.

'Tis they, who are the foolish, and oft­times perverse and wilfull in their pernici­ous Folly; and therefore their Qualities to be despised, and their Persons pitied.

Let men give me better reason than I have for what they do, and I'll follow and thank them too. But this contempt of those, who have no other reason, but their confidence, number, and humour, or blind passions, and inclinations is to be contem­ned; and will never move a Man of ordi­nary spirit or understanding, who knows what, and for what reasons he ought to do any thing. And the truth is the Argu­ment for imitation of the many (great or small) in evil Manners to avoid being neglected, contemned, despised, frowned upon, or hated, reacheth only the more mean and vulgar minds, whatever they appear; from which notwithstanding, they ought to be secured by particularly shewing and minding them, of the folly and injustice of it, in respect of God, our Neighbour, and our selves; and that there is no com­parison to be made which is worst, to be really an ill man, and to be ill-spoken of, or ill-used by ill men, through pride and ill-nature, or even by the better through mistake. For we'll take but that one con­sideration of our own true Interest, and a prudent care of our selves. Who would not take it for a Reproach, to be counted like a silly Sheep to drown for company, or prefer being wicked and miserable, with a [Page 53] Multitude before being innocent and hap­py alone, least they should scoff or be an­gry with them for Cowardice, or breaking Company. Suppose nineteen of twenty should in a Frolick draw their Blood, or drink Poyson to the Ruin of Health, or endangering Life, doth any man think himself under the least Temptation to imi­tate such folly and madness, least he should be taken for a Dastard, or an ill Compa­nion?

These Similitudes are not impertinent, or improper, let men believe as they please. For wicked Courses of Life continued in, are and will be, as surely the death and de­struction of our Souls, and often of our Bodies and Estates altogether, as some Wounds and Potions are mortiferous to our Bodies only.

Add to this the considerations of Piety to God, and Charity to Men. The good Man who reckons himself born for the Service of God, and to do good to others, as well as enjoy it himself, reasons well when he thinks himself the more obliged to honour God, and to preserve himself and others from the Infection of bad Ex­ample, when their Number, Confidence, and Security is so great, as to wonder, and despise, and treat hardly all those who [Page 54] are not like themselves: the more the mi­sery and folly, and impiety of the World encreaseth, he thinks himself the more bound to endeavour to lessen it, by saving himself, at least if he can do no more. 'Tis the most seasonable and necessary then to be the best, when the World is the worst, and men are generally running to their ruine. Such is the Apostolical Ad­monition to Christians, to be harmless and blameless the Sons Ephes. 2. 15. of God in the midst of a crooked and per­verse Nation, and to shine as lights in the World. Never more need of light, than in a gross and general Darkness, nor of the Mounds and Banks of resolute, vertu­ous Examples, than when the Floods of vicious ones threaten to drown all. Af­ter all this, we must not allow or grant too much to this Plea and Excuse, for Con­formity to evil Examples, and bad Man­ners.

There are a great many wise and good Men (though too few) whose Commen­dation, Favour and Assistance, we shall not fail of by our retreat and separation from wicked Practices, though never so nume­rous and great, and then oft-times at least, if our Non-conformity be as discreet and prudent, as it is sincere and conscientious, [Page 55] those very Persons who from the Teeth outward, reproach and slight us, will si­lently in their own thoughts esteem, and commend us; or if at sometimes, when upon the rant, and in the heat of passion, they may inwardly contemn and hate us too, yet at others in their sober Moods, when they are most themselves, they may be of another opinion.

And I think it is not to be doubted, that the Text speaks here only very generally; and that some even of the Gentiles, were struck and awakened by the light, and beau­ty of the innocent, vertuous, spiritual and heavenly Conversations of the Christians, and inwardly mov'd to esteem and admire them. Nay after some time, some even of those, who at first wondred at the Sin­gularity and Novelty of their Manners were so affected, though they did not yet leave their own. For that we may ob­serve by the way, that men may in some considerable Degree, approve, esteem, and love that in others which they do not practise themselves; the one costing no­thing, the other much pains and solici­tude: and that therefore sincere Piety and Vertue, have not so many and fierce Ene­mies as from appearance may be thought. Besides, this excuse hath no place, when [Page 56] the greatness of our Condition, and our advantageous Circumstances may be such, as to command Honour and Imitation of us; not to fear contempt or ill-usage, for not imitating of others; when it is thought our part to give Examples, not to follow.—But as I have said, It is the last excuse of men for going along with the Crowd of the vicious; namely, the difficulty and painfulness of doing otherwise, that shall most enlarge this Discourse.

To follow a Multitude is always jolly and pleasant: but when our Nature sets us going too, it is little less than necessary, and the contrary impossible. Let us hear it at large.

2. They will then alledge for them­selves, that Vertue and Sanctity to our Natures, such as they are born, and such as they are by long use and custom now made, are in the highest degree difficult and laborious, and consequently grievous and painfull, and next to impossible; but Vice is easie, and thence delightfull and pleasant. And it is certain, that one of the most general, and sure Causes of the begin­ning, and continuance of the Inclinations and Actions of humane Nature, is first Faci­lity, and then Pleasure. What is painfull will either be never attempted, or soon left off.

To speak more distinctly and properly: We acknowledge (say they) some re­mainder of an appetite to Vertue, and mo­ral good; but we find an hundred others in­comparably more forcible and strong.

Now to exalt Vertue to an universal Su­premacy, and to preserve it there con­stantly; to bring all other appetites and passions down to its subjection and obedi­ence, so as to receive all their motions, their very being, end, and measures from its directions and commands, tell us whe­ther, and how it may be done? For the man void of all Honour and Love to God, nay an Hater of that most perfect and ho­ly Nature, to be his devout Adorer and Imitator; for the little selfish Soul con­tracted to a point to become great, and widen it self to his Countrey, Mankind, or even the Universe; for the malicious and sowre Ill-nature to be sweetned into Cha­rity; for the proud and covetous to desire and value no more of Honour, Power and Wealth, than what he may be able to ma­nage to the Honour of God, his Sovereign, and the good of others his fellow Subjects, and for that very end; for the voluptu­ous and luxurious to scorn any bodily Pleasures, or sensual Delights, any fur­ther than they are the Means and Instru­ments [Page 58] of Piety, Charity, and our own spiritual and eternal Good; any further than they are necessary or usefull in this frail Life of Flesh, to remove the Hinde­rances, or to procure the helps of Vertue and Beneficence, of being and doing good. Thus to turn all the Motions, Inclinations; and Aversions of our Souls upside down; To put off the old man, Eph. 4. 22, 24. Col. 3. 9, 10. which is corrupt according to de­ceitfull Lusts (as the Scripture phraseth it) and to put on the new man, which is created after God in Righteousness and true Holiness: This, this is an undertaking most difficult, irksome, tedious, if not im­possible to be ever performed; of which the small number of those, who but seem to do it, and the vast multitude of those, that never think of it, is an evident Argu­ment.

And may we not well wonder at the first, who will adventure to turn head, and with sore labour perpetually tugg against the Stream of Nature, and almost univer­sal Example? may we not well excuse those, who swim down easily with so vio­lent a Tide, or permit themselves to be carried by it?

This is the Summ of their last Plea (and I think the best they have) made [Page 59] use of, by vicious and dissolute Men, for their wonder at those who will undertake to be better, and defence of those who are as bad as themselves. And to this we shall return, I hope, no insufficient An­swer, and that in these particulars.

1. That Reformation and Conversion from Vice to Vertue, from Sin to Sancti­ty, however it is effected, is not impossi­ble, needs no other Evidence than the emi­nent Examples of some, and the good ones of many. We confess that they are but few, comparatively: yet in various in­stances and degrees more than bad Men are willing to allow; who industri­ously diminish them, and will some­times pretend to believe, that there is hardly any in sincerity and reality, but only for by-ends, and in outward appea­rance. But this is certainly false, and there are those in the World, who after impar­tial Enquiry and mature Deliberation of what is really true and good, (nor do they affect to be mistaken, as wilfully vicious Men do) are convinced, that Vertue and Holiness are the Perfections of their Na­ture, and the only Source of Felicity of Life; which leaves not there, but intire­ly possesseth them with the most inward inclinations of their heart to it, and with [Page 60] the most ardent Aspires to the utmost per­fection of it their Nature can receive; and are so uneasie under the Delays, Hin­drances and Oppositions they meet withall in this State, that they have oft-times much ado to secure their patience and du­tifull Behaviour to God Almighty. That against the pretended impossibility.

2. For the great difficulty, pain; and pain we say, that it is not so great and frightfull as is usually imagined. For,

(1.) We are not alone and helpless, far from it. There is, in this design and reso­lution of rescuing our selves from the Do­minion and Slavery of that evil One, of blind Concupiscence, contemptible Appe­tites, and pernicious Lusts, and of return­ing to our just Obedience to God, and Rea­son; there is, I say, one greater for us than all that are against us. The Grace of God is always ready to assist us. Nay, it is that which prevents us all in some de­gree or other with good Counsels and De­sires, and causeth us to begin to look the right-way, to bethink our selves, to be se­rious, and not to play the children all our lives. This, if we cherish them, is more at hand still; and if conscious or suspicious of our own weakness, we by earnest Pray­ers implore it, and by our Endeavours [Page 61] concur with it, we shall not fail of such a supply, which together with the Divine Providence disposing the circumstances of our lives, will render the Work much ea­sier than was at first thought, and in some time delightfull. The Heathens themselves were not ignorant of Divine Operations and Influence upon the Souls of Men; but it makes a considerable, and in my Opi­nion a very august part of the Doctrine of Revealed Religion. But,

(2) It is truly said, that this difficulty of change from bad to good; of with­drawing from old but evil company and practice is principally at the beginning: [...], &c. Things are indeed by the Divine Disposition come to that pass, that Vertue is to be sweat for at the begin­ning; the way to it at first is steep and rough, but when the Ascent is mounted, there opens a spacious and smooth plain, which makes abundant recompence by its ease and delight. The suite, the progress of a virtuous and holy state of Soul, perpe­tually exercising itself in Acts of Godli­ness, Righteousness, and Sobriety, is full of pleasures, the most sincere, penetrating, constant and durable without any mix­ture, remorse, uncomfortable reflexions, [Page 62] suspicions, or forebodings; nay multiplied by remembrances and hopes, which Vice never dared to pretend to.

When the first brunt is over, and the In­clinations of the mind set right, and resto­red to their primitive, just, and natural order and constitution (for Virtue was first, Vice super-induced) the great pain and difficulty then will be to commit a sin, to do a foolish or ill thing, and continue in it; the ease, the pleasure will be to ac­knowledge, condemn, and forsake it. Then the scales will be turned; not gratifying, obeying, submitting to a malapert Appe­tite, an insolent Lust, a blind Passion; but the denial, command, suppression, steady Government of all these by Religion and Reason, will be our glory, peace, and inti­mate satisfaction. They have been the Heathens too, who have said such things as these, of which sure many of these very Wanderers could not be ignorant. Semita certè tranquillae per virtutem patet unica vi­tae. Much like that of the Divine Poet, Great peace have all they that keep thy Law. Now if it be thus (as most cer­tainly it is) bad Men are mistaken in their plea, and much out in their reckoning, when they fright themselves and others from a good and virtuous life, by the pain­fulness [Page 63] of it. For the tediousness and plea­sure of an whole journey (such as our life is) would be very childishly estimated by the first mile or two. And yet further, (3) I think it most certain (that we may not shrink at the first onset) that the very first steps of change and conversion from bad manners to good, some of the first Acts of Repentance: (Such as are self-condem­nation, indignation, sorrow, and contri­tion of heart for our most beloved sins, firm resolution utterly to forsake them, follow­ed with watchfulness and endeavour, ear­nest prayers to God for forgiveness;) I say, even these have that secret pleasure and satisfaction attending them, which out-weighs their trouble and difficulty.

'Tis true, to be disordered, ashamed, con­founded and vexed at our wickedness and folly, to despise and reproach our selves, to pull from our hearts with a violent hand, that which hath had so long and kind an abode there, and still makes great resistance (for all cannot be done at once) this cer­tainly by it self is no desirable condition. But then it is blended with, or immediate­ly followed by a strange secret joy and sa­tisfaction, diffused through the intimate recesses of the Spirit, from a sense of the beginning, recovery, and reconvalescency of [Page 64] our Souls; of their restitution to their na­tural constitution at the first birth of Souls, of the assured reconciliation and favour of Almighty God our Heavenly Father, and finally of an hopeful, nay, safe condition to Eternity. So that take all together, a Man may with great assurance affirm, that there is, or may be more of joy than sad­ness, more of ease and comfort than pain and sorrow in Repentance, the sowrest diet a good Man tasts of; and this proportion is still the greater, by how much the grief for sin is more penetrating and pressing, as being an evidence of its sincerity. A Pe­nitent upon his knees sipping in his briny Tears as they trickle, may take down a more delicious draught, than he, who quaffs off his full Bowls filled with the choicest Liquors. Sincere Repentance is like relief under a heavy burden, or the setting a dis­joynted limb, or the recovering of good appetite, clear health, and vigorous sense by a bitter Potion or two. So is it, I say, even now found by experience as unhappy as our nature now is; and those who are at present very hard to believe it, will never I am sure employ their time better, than to make tryal of it themselves.

All this, I doubt not, was most remar­kably verified in holy David, one of the [Page 65] greatest Souls that ever dwelt in an earth­ly Body, of which he himself be witness in several Psalms; and it may be often ob­served in other good Men after such a per­formance, who without any design never appear more easie and pleased in themselves, and more innocently chearfull with others. Such then be the second Answer to the plea of the extreme difficulty, pains and pain in conversion and reformation, in correcting this propension of depraved Nature; and quitting the most numerous evil examples: Namely, that we have the Grace of God to assist us, and render it more easie; that the difficulty is principally at the begin­ning and first onset; and yet that, even there the pleasure and ease far out-weigh the pain and labour; and finally, that in the suite of a virtuous state of Soul exer­cises and actions, there are pleasures sincere, deep, constant, and durable, and but the sample and commencement of infinitely greater still. The difficulty and pain will lie on the side of Vice; and that it is most true, that a sincere and generous good Man may find it more hard and vexatious to him to be brought to do an evil thing, than the most bold and accustomed sinner to do a good one. Go we on further, and,

3. Suppose if we please that which is false, the utmost difficulty, labour, and suffering throughout the whole course of a virtuous and conscientious life; nay, sup­pose we may lose life itself for their sake, and in their cause; have we never heard of any thing hereafter? or have we satisfied our selves with a demonstration that we are not concern'd in that? Will there be no reward for the righteous, no vengeance for the wicked? had not these very Gen­tiles themselves, their Elysian Fields for the just, their Tartara, Styx and Acheron, and various sorts of never ending punish­ments for their wicked too? Had not the Jews, many of whom were infected with the Heathen Manners, their Paradise for the Holy, and their Gehinnom for sinners; if they did not believe the Fable, they assu­redly did believe the moral of it, viz. the happy state of the good, and the miserable one of the bad, and that everlasting too, as might be shown.

As for Christians, do they not know, that in the day when God shall judge the World by Jesus Christ, he will render to every Man according to his deeds; to those who patiently continue in well-doing eter­nal life, and to those who obey unrighte­ousness, indignation, wrath, tribulation, [Page 67] and anguish? Hath not Truth itself told them that there is a time when the righ­teous shall go into everlasting life, but the wicked into everlasting punishment? we need not stand to reason upon such con­cessions. The case is plain what we ought to do, if we have but common sense and understanding. Is it not a most contem­ptible and pitiable condition we are in, if we suffer our selves to perish everlastingly, because we will not take the pains of a few days to be saved? to fall into a state of meanness and misery, whence no redem­ption, through mere laziness or cowardice; having not the heart to encounter some difficulty, or courage to bear some pre­sent pains and pain, though it were the pulling out of an Eye or cutting off an Hand? Oh! where is the wisdom of such, who easily swim down in a pleasant stream, which runs into a dead Sea, or a lake of Fire and Brimstone? Where is their reason, who forewarned, dance on merrily with a jolly croud in a smooth way, till at last they tumble altogether into the mouth of a Volcano, when they were an hundred times advised, and entreated to take a certain path; at its entrance, indeed more solitary, rugged, and a little toilsome (if you please:) But which in a short time [Page 68] would bring them into a place beyond all imagination delicious, furnished with the most agreeable and excellent company, eternally secure from any disturbance from within or without? Whose part is it now to wonder? are the riotous, dissolute, and vicious to wonder at the folly and weak­ness (as they think) of the pious, vertu­ous, and well-governed; or these at the willfull madness or sottishness of the for­mer? These no doubt, if all be true that hath been said.

But some who have the greatest reason to fear, will not believe so great severity (so they term it) of Almighty God to sin­ners, though they are willing to believe his kindness and bounty to the good. Men can believe almost what they please, and that against the most universal Tradition, Reason, and Conscience of Mankind. But they have some reason: what's that? Sin­ners cannot hurt God, and do but enjoy themselves. Is this said in earnest? or is it only because they will not openly own Infidelity? But,

(1) They would hurt God Almighty if they could, and every one else; were their power answerable to their will, God himself would not be safe or happy. Every knowing and willfull Sinner, who oppo­seth [Page 69] or complies not with God's most wise and beneficial Government of the World by his Laws and Decrees, by his Commands and Appointments, hath the Insolence, and doth what he can, to make God and all the World besides, the Ministers of his Per­sonal pleasures and lusts, and is the Enemy of God, and all that he hath made. And I think such an one deserves the severest punishment, and so doth all humane Govern­ment judge and act too. The very will and purpose alone is a tendency to such mischief; it is a partial and inchoative cause, and is accordingly to be used; of which further reasons may be still given. But,

(2.) According to this reasoning God must not reward his faithful Servants who love him; for they can as little profit God as the rebellious and malicious hurt him. If God accept the will for the deed, and reward it too, why may he not punish the will for the deed likewise? And,

(3.) I do not see, but that the Act of will is the only proper Act of a Man, and that all external effect is from God, when and in what measure he pleaseth. So that in proper speaking, a sinner hurts no body; but wills to do it. He is indeed inwardly malicious, proud, careless of every one [Page 70] but himself, or gratifying his own lusts; that these have any external effect more or less, comes from another hand.

Lastly, he can hardly seem in earnest, who asks why vicious Men should be pu­nished so severely only for enjoying them­selves: Nevertheless, because we do not know how childish, trifling, and foolish Vice, may indeed render some Men, even in things of the vastest importance, we say that (to take the three capital and general ones, malice, pride, and sensuality, impi­ety, injustice, covetousness, and an hun­dred others, being only their kinds or in­struments) the malicious Man delights in mischief and would do nothing else too, if God would permit or rather lend him his power for such a purpose. The proud Man and the envious (which seems com­pos'd of pride and ill-nature) would have every one under his feet, and may affect superiority in every thing to such a degree, as to permit none to enjoy any good thing but himself, if his will and desires were at­tended by an equal power to execute them. The sensualist (who seems most intended in this excuse) if he will enlarge and in­dulge his carnal appetites and lusts, would command and force all that belongs to all Men to satisfie them, if he dared and could. [Page 71] Nor can he generally gratifie intemperance, luxury, and wantonness without Instru­ments and Companions, whom he makes and keeps as bad as himself; and never without the mischief of a bad example; and of all this were some Roman Emperors examples, as notorious, as odious, and mi­serable in the end.

Besides a Sensualist is unjust to God, to others, to himself; all have a right to the use of any power, which God hath endu­ed any one withal, so far as it will go. All power is to do good to its utmost extent, like as every member of the body ('tis St. Paul's excellent comparison) were it endued with understanding, would be obli­ged to do its utmost for the greatest good of the whole; not to be in any degree use­less or mischievous. The Possessour hath only the privilege to judge of Persons, Sea­sons, and Measures, and accordingly to distribute, God is the Master and Owner of all our faculties, abilities, enjoyments, we are but his Stewards. The Sensualist im­paireth, oppresseth, or abuseth those powers and faculties, which God hath given him for his honour and service, for his own and others, especially spiritual and eternal good. He deprives himself of perfection, tranquility, happiness, a thousand of times [Page 72] more than he enjoys; and if chastisement and punishment be just for those who will­fully murder or maim their Bodies, (so it may be by some mark of Infamy) or, who will idle away their time and strength, be­cause their labour and use is lost to the pub­lick and themselves too, why not for those who do the same to their Souls?

The immediate reason of all reward and punishment seems to be the maintenance, encouragement, propagation, of any prin­ciple, power, or action, which is good and beneficial, and the restraint, discourage­ment, oppression of that which is evil and mischievous, either privatively or positive­ly; and such surely at least is the willfull, neglect, or omission, and consequently im­pairing of the use of that power any Man hath to serve God and do good withal; much more the abuse and conversion of it to dishonour and displease God, to oppose and hinder his Service, and to do mischief with it.

The slothfull Servant was thrown into the same kind, though per­haps not the same degree of Matth. 24. 51. and 25. 30. punishment, with the evil Ser­vant. And the evil Servant too was he, who eat and drank with the drunken, as well as he who smote his Fellow Servant, [Page 73] He that did but enjoy himself, (as the phrase is) as well as he who abused others.

The reason of the Punishment of impe­nitent Sinners, after this Life, is not their Amendment that we read in Scripture; but the manifestation of the Wisdom, San­ctity, Justice and Goodness of God, in the Government of the World, and for Confir­mation and Prevention in others. For An­gels and Saints shall be Spectators and A­dorers of the Righteous Judgment of God, by Jesus Christ, in that great and terrible Day of the Lord.

The best reason of the everlasting Con­tinuance of the miserable State of the Con­demned, seems to be the continuance of the sinfull State of their Souls: Their in­ward Dispositions, and Inclinations, and Wills, being in no sort changed for the better by their Sufferings. Which we need not wonder at, since we see here such mul­titude of Examples, in whom afflictions and sufferings in extremity alter nothing of their inward Manners: not the loss of parts and endowments, not Ignominy, Po­verty, Prisons and Gaols, not corporeal Diseases, and grievous Tortures and Pains; nay, finally, not Death it self, for heinous Crimes.

You may hear them bitterly complain of their misfortunes, pains, unhappiness; but not a word of their sins. You shall see them wriggle and turn a Thousand ways for their Diversion, Ease, and Delive­rance, but not to the humble Confession of their Sins, tho' they know as well as the Damned are like to do, that they are the Cause of their Sufferings; not to sincere Resolution of Amendment, earnest Prayers to an offended God, not only for Pardon, but for Purification of their Hearts, accor­ding to that admirable Pattern of that Pi­ous Prince holy David, Ps. 51.

If it otherwise happen in this Life, as it doth sometimes, it is to be attributed to the special Operations of the Grace of God up­on such Occasions. Without which, even in this present State, to him who considers things, the habitual Change of our Na­tures, may well seem impossible against the Pelagians; how much more then in the State of the Damned hereafter.

What sufficient reason Origin had so pe­remptorily to determine, that the hideous Sufferings of the Damned, would natural­ly force them, as it were, to Repentance, (by which, I mean, an inward Charge of the very Inclinations of the Soul, to love God, that all perfect Nature, and Good­ness, [Page 75] or the Sanctity and Purity of his Na­ture, above all other things) I know not.

And Plato himself, from whom it Phaed. is like, he had the first notice of this Doctrine, doth teach, that as some wick­ed Men might be [...], capable of being restor'd to a vertuous State of Soul, by their Sufferings in the miserable State hereafter: So others there were [...] in­curable, and consequently, to continue there Eternally, and never to come out from that Infernal Prison.

But why Plato should make such a dif­ference between the miserable there, I know not, excluding any supernatural Ope­ration. If Sufferings naturally in some men altered their Opinions, and Inclinati­ons of Soul, by bringing them to reflexion and consideration first, why should they not have that effect in all, sooner or later, in some time or other?

And for my part, I do not see how any man can hope for an End of Punishment there, till he can prove, that God will sometime afford his effectual Grace, for his Conversion, and the Change of his vi­cious and corrupt Nature. And when he can prove the one, I think, he may be as­sured of the other. For as God will not there any longer suffer the wicked, his E­nemies, [Page 76] to be as well, or better treated, than the Righteous his affectionate Ser­vants, as they seem to be here in outward Respects: So will he never keep a good Man in such a bad place and company.

Perhaps some part of this Discourse may seem too long a Diversion; but a little spice of Scepticism or Infidelity from a sculking Objection, is so apt to abate or defeat the force of all Arguments, and Persuasions to be good, that I was not unwilling to men­tion it, (for I am not the maker of it) and at the same time sufficiently to satisfy it, as I hope I have done. Though more amply and particularly to prove many of these things, will require more time and words, than is meet to be spent in this Pre­sence. And let this be then the third An­swer, to the best Plea of the wonderer at the good, and the justifier of bad Men and Manners.

The Answer in few words is this, That supposing the whole Course of a conscien­tious and vertuous Life, to be very pain­full and grievous, which is false; yet it is a folly and madness which deserves the greatest wonder and pity, for the avoiding of that, to lose an everlasting Happiness, and to plunge our selves into an eternal Misery, which is not Talk only, but Truth [Page 77] and Justice, if there be any God or Provi­dence in the World.

To a man of a comprehensive Reason, Justice and Generosity, may be added fur­ther, and beyond all the rest. A

4. Answer, which I must not now in­sist upon; but only in very few words, say. To please, serve, and honour God by love and obedience, to contribute what we can to the common Good and Happi­ness, by all vertuous Life and Actions (Vice is useless or mischievous, a common Nuysance) is certainly a Duty and an Obligation, which no Difficulty, Pains or Suffering in this Life, can discharge us from.

I do not understand how all our Duty is derived from our own Interest, although, I know they are inseparable. To serve and please God, and to do good to others, meerly for our own sakes, and to refuse to undergo any thing for theirs, when neces­sary, seems neither ingenuous nor reason­able. And I am sure it seem'd so to that great Heathen, Tully. As if such things, or rather nothings as we, were more to be consider'd than the Infinite God, and all the World besides; when we may as well weigh a single Atome against the Universe. Nor seems there any difference between a good [Page 78] and bad Man, in respect of their Will, but only of their Understanding, if both of them make themselves their entire ulti­mate End. The one takes the right course to be happy, the other the Wrong: But this last is mistaken only, and would have done as the first, if he had known better. And even the Man of Courage and Gene­rosity, would take it for a great Reproach to be told, that he fights only for a little Wages or Honour either, and would not venture upon a Wound or Death it self, to save his Prince, and Countrey, and to re­press an insolent and malicious Enemy, who pleaseth himself in the Destruction of all Mankind, to gratifie his boundless Lusts. Which with many other Instances is an Argument, that the Soul of Man at present, is not uncapable of so great and no­ble a Quality. I am sure our divine Religion hath taught us as much, both by Precept and Example, when it commands us to love God above all things, and our Neigh­bour as our selves. Nor do I see reason to find a Figure in the known Expressions of Moses, and St. Paul. To such a Greatness of Soul we ought to aspire.

Notwithstanding we are to know, which may be proved even to a Demonstration from the Nature of God, and of the Soul, [Page 79] that our Duty and Interest, our perfection of Nature and Happiness of Life are inse­parable, except for a Moment or two in this Life, for Exercise and Improvement of Vertue or other Ends, which vanisheth in­to nothing compar'd with Eternal Dura­tion.

It is impossible that the wicked should be happy or not miserable, and that the vertuous and good should be miserable or not happy. As impossible as that there should be no God at all: or that God should not be infinitely powerfull, wise and good, and consequently distributively just.

And now, I have said all I have at pre­sent, in Answer to the wonderers, and their best reason for vicious Manners, Pra­ctices, Customs and Examples; and per­haps the general Heads of all that can be said, and what I think cannot be answered again, by those who will act like Men, and be governed by Truth and Reason.

But as for those who disclaim or bur­lesque their own most excellent Nature, and will abandon themselves to blind and haughty Self-will, Humours, Lusts, and Passions; who will be like the Horse or Mule, that wanteth understanding; I leave them to other Arts and Methods of Perswa­sion, and to the Mercy of God Almighty, [Page 80] which we will not confine. All that can be done for them on our parts, is to pity and pray for them, as we do daily, when we say, Thy Kingdom come, thy Will be done, That God may at last rule over, and in the Hearts of all the Sons of Men. He can when he pleaseth work most effectually upon the Souls of the most sensless and ob­durate Sinners; even upon those who scorn all Instruction as a mean, and hate under­standing as a troublesome thing; even up­on those who most foolishly take it for a Point of Wisdom, and Greatness of Heart, to make a Mock at Sin; even upon those finally, who with the Heathen Idolaters in the Text, think it strange that all Men run not with them to the same Excess of Riot, speaking Evil of them because they will not.

I Am a while to treat of a Duty of Re­ligion, both revealed, and, as I think, natural, which perhaps passeth among the wise and brave of this World, for a weak and mean thing, and an effect of superstition rather than Religion: But to me it seems just contrary, so qualified and directed, as shall presently be mentioned. Confession of Sin to Almighty God, hath very evident Arguments of many excellent Qualities.

For, is it not a sign of a just Honour for God, and all his Laws made known, by Reason or Revelation? Is it not a Mark of a generous Love of the Truth, and that a Man will own his Faults and Follies, tho' to his present Disadvantage, and that he is [Page 82] more ashamed to commit a Sin than con­fess it? Is it not a proof of great probity and strength of mind, for a man not only to permit, but command his Conscience (and others too if there be occasion) to report to him all the Truth, and nothing but the Truth concerning himself; to set all his Faults and Infirmities before him, and not to conceal, excuse, or justifie any, because he is not willing to mend any, or hath no concern for the Health and Orna­ment of his Nature? Are not these, and such like Qualities, highly laudable? On the contrary, are not a vulgar Carelesness and Insensibility of our Manners and Acti­ons, vain, self-conceit, arrogance, affecta­tion of appearing to ones self, and others, something worthy, rather than being so in­deed; and above all, the contempt of the Word, and Commandments of Omnipotent Goodness, Wisdom and Sanctity, by a weak, ignorant and sinfull Creature; I say, are not these sordid and truly contempti­ble?

Nor doth this confession of sin to the Supreme Deity seem to me less a part of natural Religion, than Prayers and Praises to him; though we have little mention of it among the Heathen Moralists.

And as this is Truth in it self, so we find that the greatest Souls who have had the Knowledge of the true God, have al­ways behaved themselves with Truth and Decency towards him; acknowledged their Sins, thrown themselves at his Feet, and humbly implored his Pardon and Grace. Nor was there ever recorded a more emi­nent Example of this than David, as great a Prince as Saint.

He wanted not surely that Courage which is so magnified and adored by the World, who when scarce got out of his Childhood, killed the Lion and the Bear; and, when a Stripling armed only with a Sling, ventured upon the prodigious Bulk of a Giant, a Man of War from his Youth, and laid him dead at his Feet, and returned to the Camp, lugging his Head, the Trophee of his Vi­ctory; who from a simple Swain was ad­vanced to the Alliance, and then Possession of a Throne for his Prowess and Wisdom. And yet, lo this is the Man who cries out (Psalm 51.) Have mercy upon me, O God, according to thy loving kindness; according to the multitude of thy tender mercies, blot put all my transgressions. Wash me thoroughly from my sin, for I acknowledge my transgres­sion, and my sin is ever before me. Against thee only have I sinned, &c. This is the [Page 84] man who, in this Psalm, proclaimeth the Blessedness of the Innocent, or the Pardon­ed, and telleth us, That while he kept si­lence his bones waxed old through his roaring all the day long; This is he, finally, who in the Verse of the Text, acknowledged his sins unto God; who said and did accor­dingly, That he would confess his transgres­sions unto the Lord.

And because it is, and ought to be a dai­ly Religious Duty enjoyned, and recom­mended in our publick and private Devo­tion and Worship, it ought also, more espe­cially, to be well understood, prudently directed, and shewn to be most agreeable to natural Reason and Justice, as well as expresly commanded and constantly pra­ctised by good Men in the Holy Scripture.

Accordingly, we shall chuse out three things for the Heads of our Discourse con­cerning it. First, the Nature and Parts of it: Secondly, the Rules for it: Thirdly, the Reasons of it.

1. And very briefly, in a more solemn and deliberate Confession of Sin, especially (and it is best to take into its signification more than one single Act) three Three Parts. parts may be observed, and that in this Order.

[Page 85] 1. Self-accusation: The Penitent having first enquired into his past Temper and Be­haviour, consulted his Conscience concer­ning his Duty, and observed his Aberrati­ons from the Rules of it: He proceeds as a Person different from himself, to accuse and bring an Endictment against himself, and here he acts like a Plaintiff.

2. But Secondly, Follows an ingenuous and free Acknowledgment of the Truth, of what with the greatest Impartiality he judgeth to have been bad in him, or ill done by him. Neither by Superstition or Timidity vainly frighting, nor by Boldness or Partiality favouring himself. Here he acts the part of a guilty Defendant, and an upright Witness against himself.

3. Thirdly, He pronounceth himself guil­ty and deserving of the Punishment, which God hath threatned for the Transgression of his just Laws. And so he leaves himself to God, whether he will execute the Sen­tence, and punish him as he deserves, or else be pleased upon his humble Confession, and other parts of a compleat Repentance, to shew him mercy, reprieve and forgive him.

Thus the true Penitent in this part of Repentance termed Confession, acts as a Prosecutor, guilty Defendant and Witness, and an inferior Judge.

In such manner may be, in short, di­stinctly conceived the Nature and Parts of Confession.

2ly, The Rules follow. Some of which may be these;

1. Let our Confession be made with ex­act Truth. We are at no time and with no Person to say, that which is not true: Least of all, when we address our selves to God. This fault can only be on one side, viz. by confessing those things to be sin­full in us, which are not so, or to deserve a greater Punishment than they truly do. For if we falsly think any thing really sin­full in us, not to be so, we do not confess that at all. The number and evil Deserts of our Sins, are truly great enough in them­selves; we need not to multiply or magni­fie them in our Confession by imagination and passion. As those (for example) have always seemed to me to do, who in their Prayers acknowledge all their Actions, before their Conversion to be sins, i. e. before Grace was generally the ruling Prin­ciple in their Hearts, or their lives were governed by their Consciences. For a bad man generally speaking, may now and then drop a good Action.

Nay there are those who have been so humble (which is excellent when it speaks [Page 87] truth, and not despisable even when it is mistaken, if sincere) in their Confession, as to say, That all the very best Actions of the best Men, after their Conversion are sins too, but pardoned in Christ, which I do not well understand.

Defective indeed they may be (and so is the most perfect love to God in the highest Angel; for no Creature can ho­nour and love him in that degree which he deserves) defective I say they must needs be, but not sins. He who loves God with all his might, strength, and under­standing, as I doubt not hath been done often by pious Souls, surely sins not, nor need ask any pardon for it, though he may justly acknowledge, that the greatest affe­ction our hearts are capable of to him, are infinitely below the infinite Excellency of his Nature. The Confession of the neg­lect of a more than Jewish Observation of the Sabbath, in some men's Phrase is upon this account blameable: but such an Ob­servation of the Lord's Day, and other Festivals, as is prescribed by the Church of England, in one of their pious and grave Canons, is most agreeable to Christian Piety and Prudence, and the general wil­full neglect of it, more than savours of Pro­phaneness. There are other strange things [Page 88] too, which in the depth of a seeming or mi­staken humility have been uttered, especially in some men's ex tempore Confession, with­out countenance from Scripture rightly in­terpreted, and shocking the common Rea­son of Mankind. Numerous also are the Instances of this Errour among the Roma­nists, who out of ignorance or design, un­reasonably, oft-times rack and vex men's Consciences. But these things, need not to be too subtilly searched into. It is too much, that the best of us have too many, and too great faults to confess to Almighty God.

The most usual Causes of this Fault in confession is, such a degree of Self-revenge, Indignation, and Contempt against our selves, as to cause us to forget Truth and Justice to our selves, as they would ordi­narily be the Causes of false Judgment on the worst side against others, whom we are apt in such Fits to accuse of much more than they are guilty of. But of this Cause (though surely it be a fault) I am almost tempted to wish we could see more.

But there is a second Cause very dange­rous, and that is a Design to flatter Al­mighty God.

It is not impossible but, that some with­out reflection may conceit, that the Ho­nour [Page 89] they do to God, by confessing all, and more than all the sins they are guilty of, may procure a Connivance for some sins, though they never forsake them. It is enough, or very well to load themselves with the heaviest Accusation, though they do not, or perhaps think they cannot grow better. Much like a great Debtor, who will readily own greater Summs than he really owes, if for that his Creditor will permit him to run further into his Debt, and not be angry.

But the most frequent Cause of this Mis­carriage is Superstition, i. e. a groundless Timidity, by reason of mistake in the Na­ture and Degrees of Sin▪ which is a thing of bad consequence; when our Judgments are deceived, and our Affections abused; we may swallow that which is truly wicked, and greatly mischievous, and be frighted at that which is really so far from being evil, that it may be good and com­mendable. Let our confession therefore of sin be truly informed and well advised: Which is the first Direction.

2dly, The second is to confess our sins most impartially. As we must not on the one side make or magnifie our Sins through Self-revenge, Flattery of Almighty God, Superstition or Timidity: So we must on [Page 90] the other hand take great care, that we do not excuse, connive at, or extenuate a­ny. Such are our most profitable and de­lightfull Sins; Those which by corrupt Nature, or evil Custom and Practice are deepest in our Hearts, and therefore most difficult and painfull to forsake: We must be in all sincerity most willing to see, ac­knowledge and amend what is truly faul­ty in our selves, and what is most so.

The Design of a true hearted Christian is to be better, and his hearty desire is to reform universally, and in order to that, he must know what is really amiss, and out of order. Like the wounded or sick Man, who longs for his Cure and Health. He is not willing to conceal or forget any of his Ailments from himself, or his Phy­sician. So far from that, that he beseech­eth his Physician's care, as well as useth his own observation to discover all, least through ignorance or neglect, something may prove fatal to him.

And what a foolish thing is it to say no­thing of, or slubber over some sweet, some darling Sins we are loth to leave, when we are upon our knees before God? He needs not our confession for his informati­on. He seeth the most secret and dark Cor­ners of our Hearts, and knows full well [Page 91] whether we hide any thing there or no. He observes whether we deal truly or hypo­critically with him, and if he find the last, will reject us and our confession too. Fol­low we that great Example David. Cleanse me from my secret sins (Psalm 19. 33.) prays that holy Man; and see if there be any way of wickedness in me, and lead me in the way everlasting. He that thus prayed for the discovery of all his sins without re­serve, no doubt in his Confession spared none.

3dly, A third Rule of our Confession is, that it be performed seriously and affectio­nately. The confession here meant, is not uttering a few words with our Mouths, though never so good: but it is in the mind and spirit, though we should not speak a syllable. Nor is it to be slight and careless, as if it were a thing of no great moment, whether it were true or no, and we indifferent whether it were done at all. No! It is at the same time to be expresly assented to by our Judgment, owned by our Consciences, and thence pass further into our affections. We are to be really troubled, ashamed, disordered and trem­ble at the mention and remembrance of our sins, according to the various Degrees and Aggravations. We are to be affected [Page 92] with them in our Devotion, when our own Conscience only can accuse us, as if men of Gravity and Authority should openly and publickly charge us. Nay (setting a­side the difference which the hopes of par­don here may make) as if God himself instead of our Consciences, was judging of us. And do we think at that terrible Day, when Jesus Christ shall appear with all the Ensigns of Justice and Majesty, with Re­wards and Punishments in his hands, we shall be looking another way? Shall we then stand unconcern'd, and confess our sins in such a manner, as if neither God nor our selves need take any notice of it. No, then with sinking Hearts, and trem­bling Knees, we shall see, believe and con­fess, that we are miserable Sinners indeed. And yet all in vain, because it proceeds only from the Terrour of the Sentence and Punishment just ready to be executed, not from the hatred of sin, from the dread of the Judge; not from the love of him, or hatred of our Crimes. But now in this Day of Grace, our passionate Confession and Cries from a truly penitent (that is changed) Heart to the Judge of all the World, that indeed we have presumptu­ously, and ungratefully offended against his holy Laws, and that he would have [Page 93] mercy upon us miserable offenders, shall through Heav'ns Goodness find a gracious Audience and Acceptance. Of such tem­per, and in such manner should be our con­fession in the third place.

4ly, Our confession ought to be suitable and proportionable. I mean our confessi­ons is to be proportionable to our sins. Thus we ought between God and our own selves, most frequently and passionately to confess those sins which are in themselves really the greatest, and which we most frequently and deliberately commit. To be always with great vehemency, filling our Prayers with smaller Faults (though none are to be slighted and indulged, for small sins known, weaken conscience and make way for greater) but more rarely or faintly to mention those sins, which are truly more provoking, is to offend a­gainst this Rule.

Thus to confess impertinent and wan­dering Thoughts in Religious Duties, vain use of God's Name (though these things are by no means to be allowed or negle­cted) but never to say any thing of Pride, Covetousness, Injustice, Fraud, Hypocri­sie, Malice, or the like, or so coldly as if we scarce thought them any sins; I say, this is to perform this Duty with great in­discretion [Page 94] if not Hypocrisie. For it is a shrewd sign we can be very favourable to sin, when it is agreeable or profitable, and therefore painfull to subdue and mortifie it. When we are clamorous against the sins we get little by, or which cost us little of expence, or pains to forsake: but other­wise silent or soft; it is very suspicious that there is not in us that hearty Zeal against sin, which we would seem to be possessed withall.

5ly, And lastly, Our confession will be the more commendable if it be voluntary, and from pious Motions in our heart al­lowed by our judgments, when we freely open and disclose our Souls to God, and earnestly desire witness, and judge God and our Consciences to inform and remem­ber us of our Faults. As may be more especially done at those times which are set a-part for a longer and more deliberate performance of this Religious Duty.

This is better surely than when our con­fession is thrust upon us by a persecuting guilty Conscience, which we fly from as much as we can; or when it is extorted from us by the urging Interrogatories, or undeniable Proofs of our Friends or Ene­mies, and then uttered with coldness and indifferency.

Such are some of the Directions or Rules for our Confession, which was the second general Head.

3ly, The third is some good for the fre­quent performance of this Duty of Religi­on. They are many.

1. First, By a serious affectionate and impartial Confession of our sins, we give God and his Laws their just Honour. At the same time we acknowledge and bewail our evil doings, in sinning against God and transgressing his Laws, we proclaim the Righteousness of both; nay the Justice of our Punishment which God hath, or may inflict upon us. When we accuse, confess, condemn our selves, we justifie God in his Nature, Commands and Dealings towards us, when we seriously cry guilty, confess what we have done and deserve, we at the same time declare that God's Nature is holy, his Precepts right, and all his Dealings with his Creatures just and unblameable. Like that great Example of Penitents, Psalm 51. Against thee only have I sinned and done this evil in thy sight, that thou may'st be justified when thou speakest, and clear when thou judgest.

2ly, This confession of sin is very edi­fying to others, both good and bad, when it is performed publickly or with others, and owned our Duty in secret too. We hereby do somewhat considerable towards the Confirmation of the good, and Refor­mation of the bad. The mischief we have been the Authors of by our naughty Ex­ample, we undo again in part by a free and serious Confession; we thereby tell the World it was not our discretion, or com­mendation to have lived, and done as we have done formerly. No! 'twas our folly and shame. We call now to them not to follow us, or if they have adventured after us, to retreat presently. If they have imi­tated us in sinning, they would do it now in confessing, and condemning themselves.

4ly, This confession of sin is very ac­ceptable to good Men; nay, I may say, generally to bad Men too, who have some kindness and good liking for Vertue and Piety: but are so entangled and captivated in vicious Courses, that they cannot find in their heart to take the pains to leave them. The conversion of a sinner, of which free and humble Confession is a fair step and a great mark, is certainly the joy of Angels and Saints. Nothing more melt­ing, than the hearty and unaflected Con­fession [Page 97] of a Penitent sinner. It is a sign of so many amiable Qualities, (as sincere Piety, Humility, &c.) that a good Man cannot observe it without joy, and even a bad Man without some motion and ten­derness. It is a more than ordinary plea­sure, to hear a pious Soul sighing out his confession of his sins, and desires of grace, and pardon before God, when he thinks no body hears, or is regardless whether they do or no.

5ly, This confession of sin is a very comfortable Duty to us. What calmness, ease, and secret comfort is diffused through the Soul of a devout Man, after he hath opened and disburthened himself by a sincere and humble Confession to Al­mighty God? His conscience softly tells him, that he hath not in vain disclosed his heart; that he hath not confessed his faults to the deaf Ear of too rigid a Master, or severe Father; that God as great, and as high as he is, regards the Soul in such a posture with great kindness and compassi­on; and that now the offender may safely put himself into his hands. If in our Con­fession we are conscious to our selves, of no Hypocrisie or Formality, it creates an humble confidence in God, with a free re­signation and submission of our selves to [Page 98] him, notwithstanding our former sins, and contracted guilt. Nor is this confidence vain. For so far as our confession is a sign and exercise of real Goodness and Piety in us, it doth render us more capable of his Favour, and truly acceptable to him.

6ly, Confession of our sins, such as I have directed, is a Duty of Devotion of great benefit to us, and that many ways. As,

1. It is a certain and notable means for preserving us in that Degree of Holiness and Goodness we may have attained to, and of making further progress therein conti­nually.

For as it brings to remembrance our for­mer known sins (nor are we only to con­fess new sins, but old ones, and the same very often, especially if more heinous, nor even to forget them to our lives end) so it discovers to us many before unknown. Before especially a more deliberate Con­fession, we are to reflect upon, and exa­mine our selves carefully, and that will hardly be done without some further knowledge and discovery of our faults, and (which is of great use) of their tempta­tions and occasions. And even in the times themselves of our devout Confessi­on, usually the temper of our minds is [Page 99] such, that some sins then may first appear, which before we had never observed or suspected. Now all this is necessary for our amendment, and the prevention of the like again. For how shall we avoid that, which we never knew or have forgot. Add to this that every serious and hearty (not customary) Confession, impresseth upon us some more dislike and aversion from the sins confessed. Insomuch, that by the frequent practice of it, we may at last become utterly ashamed to confess our sins so often, but not to forsake them; to sin on in a round, perpetually committing and confessing the same sins by turns. Our consciences will be apt so to reproach, that we shall leave off either to commit or confess. Thus as an hearty and uncon­strained Confession is a sign and effect of an ingenuous and generous Dislike and Ha­tred of sin, so doth it confirm, heighten and increase it.

2. Another benefit and advantage of this Religious Duty, is a right Understanding, a true and just Opinion of our selves; to know what is bad and defective in our selves, as well as what is good and usefull. This is one principal Branch of that most excellent Grace humility, which contain­eth many other. The great Errour of the [Page 100] World is on that hand, to be arrogant and presumptuous. Foolish Self-love renders us wilfully blind, so as to see no faults, spy no defects, observe no sins in our selves. We deny all, or excuse all, or ju­stifie all.

We all know the Behaviours of the Pha­risee, and the Publican in their Devotion (Luke 18. 9.) They both went up into the Temple to pray. The Pharisees Pray­er was so far from any confession, that it was all boasting God, I thank thee that I am not as other men, &c. The Publicans contrary, was all Confession, Shame, Sor­row, begging for Mercy. He stands a far off with a dejected Countenance: He with a revengefull hand beats his Breast, and sighs out, O Lord, be mercifull to me a sin­ner. Our Saviour tells us what was the effect. I tell you this man went down ra­ther justified than the other. As the Pha­risees Self-conceit and Arrogance, made him pray in such a manner as he did, so his Prayer made him more arrogant still: It could not but increase his presumptuous Opinion of himself, to reckon up, and that before God himself, all his Religious Qua­lities and Actions without taking notice of but one small fault, and to have compa­red himself with one so despicable in his [Page 101] Eyes, as the poor Publican. It is reason­able to believe, he went away bigger and statelier from his Prayers, than he came to them. On the contrary, as the Publi­can's Behaviour, Posture and Prayer pro­ceeded, no doubt, from a due Sense of his sin and guilt, and consequent humility: So did it likewise dismiss and send him a­way with a greater Degree of it. He saw that before in himself, which made him cry out with shame and indignation a­gainst himself, Lord, be mercifull to me a sinner.

And doubtless he saw it yet more, and with deeper impression upon his heart, for having made his short but most passionate Confession.

4. This confession of sin makes us less censorious and contemptuous of others, more backward to publish their Faults or to insult over them. We shall not be so ready to censure, talk of, despise others, when we are accustomed to look upon, and justly and humbly to acknowledge what is as bad or worse, at least bad enough in our selves. We are not so forward to reproach others, when we permit our own Consciences to reproach our selves. We are loth to condemn, at least to treat others with Wrath and Contempt; when if we [Page 102] are impartial, we see too much cause to do the like by our selves. No men so ready to proclaim and aggravate other men's Faults, as those who take the least notice of their own. He who knows his own defects and miscarriages as he pi­ties himself, so is he apt to do to others. Most men esteem and despise others com­paratively, or as thy judge them superior or inferior to themselves in worthy, and deserving Qualities and Performances. We take the Measures of others from our selves. Now he that observes most Infirmities and Faults in himself, will think himself less a­bove or more under Men, than he who though ignorance or self-conceit, sees no blemish nor blame in himself.

The former often despiseth himself com­paratively with others; the latter foolish­ly despiseth every one besides himself. In the Example just now alledged how haugh­tily doth the Pharisee hold up his Head, and with what Contempt doth he throw his Eye upon the Publican? This Publican, saith he: But we hear no such Language from the Publican, who in truth had more reason to have derided the Ignorant and Hypocritical Pharisee.

5ly, And lastly, This confession makes us more sensible of the Divine goodness, and disposeth us to greater Gratitude and Love to God. The Divine goodness may well be our wonder. That the infinite Majesty so provoked, hath not yet made us re­markable Examples of his Justice and Dis­pleasure; Nay, that he hath continued to us Life, Health, Strength, Plenty, Power, and the like Favours, which we ungrate­full Wretches have dishonoured him with. His lenity and long suffering cannot but be admired by us, when we consider that we have grown wanton and proud against him by his own benefits; and his boun­teous Goodness which should have highly obliged us, hath made us careless and pre­sumptuous, as if we now wanted him no more, and could stand upon our own Legs. But that which may justly increase our won­der is, that after all this upon our humble confession and actual Change of our Behavi­our towards him, he is ready to forgive our greatest Crimes, and to blot out all our Transgressions. So great is his good­ness, that he is more ready to give us his pardon upon such a Repentance, than we are to ask it, or by Repentance to render our selves capable of it; as if he courted our Friendship, and stood in need of our [Page 104] Reconciliation. Finally, there is some­thing yet more which exceeds wonder, and that is, that God should be pleased so kindly to accept our late Repentance and Obedience, as to take occasion from thence to bestow upon us, no less than Eternal life. Now the serious and deliberate Con­fession of our sins, giving us a necessary occasion to observe, and consider all this; so certainly the Truth; cannot but deeply affect us with Gratitude and Love, to the Authour of such unparallell'd Goodness and Love, expressing it self by all ways possible, our Words, Services, whole Lives. Of so great and much greater spiritual be­nefit and profit, is a true, sincere, serious, affectionate and free Confession of our sins to Almighty God. Which was the fifth Reason for the performance, and frequent Exercise of it.

And now, if we put all these Arguments together; the just Honour we owe to God and his Laws, the Edification and Pleasure of others, our own spiritual Comfort and great Benefit, one would think they should be sufficient to reasonable Men, guided in their opinion and actions by good under­standing, though we had no Commands from revealed Religion, not only to secure this Duty of Religion and Piety from con­tempt [Page 105] or neglect: but especially to recom­mend it to their frequent and serious Pra­ctice from the highest to the lowest.

For no mortal so high, whom it doth not exceedingly become, and perhaps bet­ter than the meanest. For excellent and great Qualities sit best upon the greatest, are most amiable in them, and most justly expected from them. And true Religion, the right Knowledge, reasonable Worship, and Resemblance, and Imitation of the Su­preme Being, and the Universal Parent, is the utmost Perfection and Attainment of humane Nature. Nor is there any in this Life so holy and innocent (take all our Lives together) who have not great cause for, and abundant need of this con­fession of sin.

Thrones and Shrines, Crowns and Glo­ries, Soveraigns and Saints are with all just Humility to lie at the Foot-stool of the Al­mighty, and most mercifull Father of his Creatures; we may altogether send up with one Heart and Voice, our common Cries of Confession of Guilt, and Petition for Pardon, without fear of offending against the Dignity of our Condition, or Sanctity of our Profession. None too great, none too good, to say with this great and good Prince;

I acknowledge my sin unto thee, and mine iniquity have I not hid. I said I will con­fess my transgression to the Lord, that he might forgive the iniquity of my sin.

For a conclusion of this Discourse, it may not be amiss to pick out of it, and put together a brief Representation of a true penitent Confessour, in some such man­ner as follows.

The sincere and deliberate Penitent then is no negligent Person of himself, to let all things go at random, but is desirous to bring things to a Trial, and to keep them in order in the Affairs of his Soul; nor is he slothfull or afraid to take notice of, and bring an Indictment against the Offender, though it be himself, when he thinks he hath been guilty, he will bring his Accu­sation, and let him answer for himself as well as he can. Nor doth he after this en­deavour to withdraw himself, not to ap­pear to his Action or Indictment, but to sculk, lie hid, or have the business passed over: nor doth he when his carriage comes to be canvassed, alledge Pretences, make frivolous Apologies, shift and turn himself any way to excuse and defend himself, or to abate and extenuate what he cannot de­ny. No: but he willingly makes his ap­pearance, [Page 107] desires nothing more than that the Truth may be known, and all that can be said against him may be produced; that either he may where he justly can vindicate, or where he cannot condemn himself, were he is convinc'd of his Faults or Crimes, though never so heinous, he owns it, he cries guilty to God; saying, O Lord! I have indeed transgressed thy Commandments, I have done foolishly, I have been wicked, ungratefull, wilfully ig­norant, or careless, or presumptuous; I con­fess it; I am perfectly ashamed of my self, I despise and abhor my self; what shall I say unto thee, O thou great Maker, and Preserver, and Benefactor of Men? I am obnoxious to thy greatest Severity and Ju­stice, I deserve to be punished as thy un­erring Wisdom thinketh most fit, I submit my self to thy Sentence, and receive and own it, whatsoever it shall be as the most just. But I hope that Justice may be mix­ed and allayed with Mercy, and that that Goodness which hath some way thus far led me to true Repentance, will go on so far to compleat it in me, as to render me capable of thy pardon and forgiveness. Nor is this Confession forced from this con­fessing Penitent, nor wrung out of him, nor thrust upon him by his persecuting [Page 108] conscience, which he flies as much as he can, nor extorted by the urging Interroga­tories of his Friends or Enemies, with a great coldness and unwillingness. No, it is the most free and voluntary; he himself discloseth and openeth all his Heart, and whatever he knows by himself, and ear­nestly desires both witness and judge too, to produce all his faults, and to tell him what he may be ignorant of, or hath for­gotten. He is not willing to connive at any in himself, though never so criminal and shamefull, nor doth he desire any to conceal them from him; he hath no dar­ling which he would not look upon, be­cause he would not leave; or wink hard, because he would not see it, or believe it to be no sin, or so small, that it deserves not the trouble of any notice or acknow­ledgment. He drags out his most beloved, and his most justly suspected sins, and is not ashamed to betray them, which he hath so perniciously hugged, and which have and would betray him by their Flat­teries, Insinuations and Charms to his ut­ter Ruin and Destruction. He prudently hath his Eye there where there is the grea­test danger, and his greatest, most delight­full and most frequent Sins he will bring to the light, and so often till he makes al­most [Page 109] the sins themselves to blush, and per­fectly wonders at his own blindness and stupidity. 'Tis not a few words only that this man mumbles over, or a Repetition of any Form, as it were of Recantation with his Lips, when he is insensible, or perhaps laughs at it in his heart; no, it is within in his Soul: judgment and consci­ence, and affections; all within him is em­ployed and moved. He is no Hypocrite or Actor of a part, but oft-times appears rather on the other hand to have no such thing, or to be of no such temper when he is. None can tell perhaps whether he hath been in his Closet, or what he hath been doing there. Nevertheless he doth not refuse if there be just occasion (as in publick Devotion) to let all the World know, both by his words and carriage, what he thinks of himself, generously to justifie God and his most righteous Laws and Dispensations; but to accuse, reproach and condemn himself. To advise and ad­monish all men, that they beware of what he seeth his Folly in, and not to imitate his past bad Example. He is willing that good men should understand, they have one come over to their party, and that bad men should follow him. He is very glad to please good men with such a sight, [Page 110] nad even to add to the Joy of Angels. He soon spies the great benefits of this devout Exercise, and is very sensible of the plea­sure and comfort of it. He now discovers more pravity, disorder, and sin, and more aggravations of them than he did, and con­sequently according to his earnest desire, can better prevent or amend them: he under­stands himself infinitely better than he did, and sees great reason for humility, charity, pity and compassion to offenders; but not for an indifferency and neglect of the pro­perest way he can use to reform them. As he is grave and serious, and hath a ve­ry indifferent and mean, and sometimes contemptuous opinion of himself; so is he for that very reason again cheerfull and gay, for that nothing is more so, than innocence or repentance. He makes his address to God Almighty as with great hu­mility and modesty, so with great good hopes for success in his requests, or for that which is better. He makes use of God upon all occasions, and in all con­cerns, as his refuge, his shelter, his sup­port, his supply, his patron, protectour, benefactour; nay, his Father; casting all his cares upon him with moderate indu­stry and endeavour, but without solicitude and vexation.

In fine, Though he have grievously and unworthily for the time past offended and displeased God, yet he is not afraid of him, but assured of his pardon, love and favour for Christ's Sake, because he is well assured of his Repentance; and because that God cannot lye, who hath said, That he that confesseth and forsaketh his sins shall find mercy.

AN Argument of late especially, of­ten treated of, and perhaps in this great Audience, and truly for great reason. It may be hoped there is less need of it now; I am sure there are great hopes that there will be; when simplicity, pro­bity, and piety have more seasoned the first sources of manners and opinions. However, I doubt there may be some need of it still: The God whom the wic­ked Fool denies, only knows when it will be otherwise. Good men would rejoyce to see the time (and it may come) when it shall be as ridiculous to doubt of the Being, Attributes and Providence of the true God, as it is of the Sun's Being in Heaven, and its influences upon this Earth; as in­deed [Page 114] it now is too in it self, and to an ho­nest man's thinking in a right method.

But let us briefly run over the words, read, and see what instruction they will afford us to discourse upon. By the term Fool it is well known, that in the Scrip­ture generally is not meant only an ig­norant or erroneous Person, but also one who is wicked and of ill-manners, because he knows not, or mistakes his own inte­rest, as well as departs from his Duty. The Hebrew word is here, [...] which sig­nifies him that doth foul, as well as foolish Actions. So Nabal is said to have done ac­cording to his Name, when he was so un­gratefull and churlish to David, as well as so foolish and imprudent; that had it not been for Abigail, by sparing a little he had lost all, 1 Sam. 25. 25. And the Syriack Version here renders the Hebrew word, [...] by [...] i. e. an unjust, wicked and per­verse Man.

2. It follows, hath said in his heart, i. e. he hath thought so, though perhaps he ne­ver dared to say so; for that was Blasphe­my, and therefore death by the Jewish Law.

3. There is no God, i. e. there is no such thing really existent; 'tis but a name [Page 115] or an imagination. Or if he be any where yet he is not present upon this Earth; he meddles not with humane Affairs. Some foolish, wicked Men, in their thoughts, de­ny either the Being, or the Providence of God, extending it self to this lower World. Like the Ancient Sect of the Epicureans, a­mong the Greeks, long after these Fools of the Psalmist; and consequently the true and necessary Perfections and Attributes of his Nature, his Omnipresence, Omnisci­ence, Omnipotence, his Universal Good­ness (whereby he governs and directs the whole Universe at once) to the best Ends, his Sanctity, Justice, and the like. And further consequent to this, they deny all distinction between Moral good and evil, right and wrong, vertue and vice, other than the present gratification, and fulfil­ling their own lusts of haughtiness, pride, violence, covetousness, voluptuousness, &c. which sort of Men the Psalmist here more particularly means by the Fool. Nay, fi­nally; hence it must necessarily follow that they were, [...] as the Jews speak, i. e. they denied their Religion, despised even the Authority and Laws of Moses, and were Judaical Infidels, as ours now-a­days are Christian ones; which is the more usual signification of the word, and re­strained [Page 116] to revealed Truths. This last sense wants not Equal probability with the former. For it is likely, that from the be­ginning of Mankind, there have been ma­ny more, who have question'd the Provi­dence and true Attributes, than the Exi­stence of a God, for want of the true noti­on of his Nature, and therefore the Chaldee Paraphrase seems not to have done amiss, when it paraphraseth [...] the fool hath said in his heart that God hath no Dominion or Government in the Earth.

4. The words, they are corrupt, they have done abominable works, &c. may be looked upon with the coherence, either of a cause or an effect of the preceding Proposition. The fool hath said in his heart, &c. As if they should be thus uttered. Because they are corrupt, &c. therefore they have pro­ceeded to that extremity of folly and im­pudence, as to think there is no God at all, and that he doth not see and know what they do; or if he doth, yet he can­not or will not concern himself to punish them. Or we may read then to this sense: Foolish and lewd Men have first perswa­ded themselves that there is no God, or no Providence which reacheth humane Affairs, and then have let loose the Reigns to their [Page 117] lusts, which have carried them to the most wicked Works, and abominable Practices.

From whence we may learn these Two things.

1. That they who deny the Being or Pro­vidence of God over Mankind, and the con­sequent Truths mentioned, are both igno­rant and wicked; or infidelity is the qua­lity of vicious Fools. The fool, &c.

2. That the denying of those great Truths, and such like, is the cause of cor­rupt manners; or infidelity is followed with still greater corruption of manners, and wickedness of practice.

To take the first of these.

Among many heads of Discourse, which have and may be handled, in this great and most important Argument, I shall choose but these Two.

• 1st. To observe some of the most fre­quent causes of this Disease. And,
• 2ly. To propose some remedies to pre­vent or suppress their Efficacy.

And because those of both parts are ma­ny to be named, I shall be as brief as I can in each of them; and do little more than enumerate them.

1st. The first cause then of this infidelity is ignorance. A charge which perhaps they may wonder or smile at, who have so often been by themselves, and others taken for more than ordinary Wits; and so indeed they are, but 'tis in levity, shal­lowness, temerity, self-conceit and bold­ness, and some other as worthy qualities to be mentioned. And we affirm still, that one of the leading and first Causes of infidelity is great ignorance of the Nature of all Beings, short of infinite Perfection, and particularly of the material or corpo­real World, to believe it possible for any thing to exist without a God, or a Being, whose Essence is to be infinitely perfect, and consequently necessarily to exist him­self, and to be the productive and conser­vative Cause of all other things whatso­ever existent: And then when there is such a Being, it is to have lost the faculty of reasoning, seriously to deny those Attri­butes of his Nature before mentioned, and his Universal Providence. For it would be to ungod him again. It must be from a gross ignorance more particularly, for any man to doubt his Universal Goodness, whereby he disposeth and ordereth all things for the best State of the Universe of Beings, in all its duration taken toge­ther, [Page 119] and consequently his Justice; so that it shall be better with the Good and Righ­teous, than with the Evil and Wicked, all Conditions or their whole Duration consi­dered and comprehended.

It is from no better Cause, that any man questions the Immortality of humane Souls in their own Nature, and the unsui­tableness of the Divine Attributes to anni­hilate them. And it is far more incredi­ble, and further from all belief, that God should make our Souls only for this point of time we live upon this Earth, than that he should make all humane Race to come into this World only to cry and die.

'Tis (I say it again) from a contempti­ble ignorance of the Nature of Body and Spirit, the Nature of God, the true Ends of all Being, Life and Action, that these grand and fundamental Verities are seriously, and ex animo, disputed or denied by any. It would be at present too tedious and im­pertinent to deduce at large, the particu­lar proofs of these most important Truths. It hath been especially, in this last Age, ex­cellently well performed; to which in some things a further Addition may be made. Let Infidels or Scepticks suffici­ently answer that first: I think we may without vanity, challenge all the power [Page 120] and force of their Wit and Learning to do its utmost. Let us see if they be in ear­nest, whether they be not extremely igno­rant, and (if we may have the leave or pardon of this Royal Audience, to pro­voke them with a great, but just reproach) whether they be not both bold and bloc­kish: Of which the second Cause of infi­delity will give some Account.

2ly, And that is the difficulty of appre­hending and conceiving those intellectual Objects, which are absolute. Such as are the Properties and Actions of God, An­gels, humane Souls, whence some have concluded them to be mere Words and Talk, or mistaken for some corporeal Na­ture. Such are those, who first beginning at the substantiality and immortality of the Soul, proceed to deny the Providence, the Attributes, and at last the very Being of God; impudently affirming, nothing can be conceived by us but Body, and that which belongs to it. This miserable Infirmity of humane Nature, confines the noble Soul of Man, to the most ignoble and dead part of the Universe, deprives it of its greatest pleasure and perfection, and debaseth it both in its knowledge and man­ners, in its perceptive and active Powers. The men who are most liable to it, are [Page 121] those of much secular Business and Em­ployment, perpetually taken up with ob­servation and reasoning, and plodding a­bout sensible objects and affairs of this bo­dily Life.

And some there are running so far to the extreme of this side, as to give little, either encouragement or opportunity to any other knowledge or employment of the mind of man, besides Mechanicks Trade and civil Justice, as if all other things were mere Chymera's, and unpro­fitable, fruitless, empty Notions, and no­thing deserved our regard, but only how to handle a Tool well, or to buy and sell, or at the highest to prevent or decide a Controversie about an House, Field, or Fence, and other little Properties. Which indeed are at present necessary, and of great use for Temporal plenty and peace; but are not in the least to be compared to the goods of the Spirit, and to the hopes, acquisition and enjoyments of immortali­ty in the Heavens.

Alas, how little do such men under­stand or consider, that if all the furniture of this momentany bodily Life be not de­signed by God, and used by us for spiri­tual and eternal good things, it is scarce worth our coming into Being at all, much [Page 122] less undergoing the manifold uneasinesses, incommodities, cares and calamities of it. The effects of this humour and genius in a Nation, to which lapsed and degenerate Mankind are prone enough, for some small time prevailing, seems to be profound ig­norance and oblivion of intellectual and heavenly things, the increase of Atheism, irreligion and prophaneness, Immorality in heart and life, any further than it is in­consistent with secular interest, and re­strained by the Laws of civil Society.

For which one reason, it seems highly expedient, or rather absolutely necessary, to set a-part one order of men, in conside­rable number with places, and other proper and convenient Circumstances, to preserve and improve the knowledge and esteem of spiritual and heavenly things amongst Men, otherwise truly in great danger to be lost: And without which we should live like the Fish and Mole, as ignorant of the nature and privileges and felicity of the superi­our World, infinitely the vastest and no­blest part of the Universe, as they are of ours.

It is more than likely some men may be content with it. But surely they will be so humane and charitable, as not to hinder, but to help those which are not.

It is certain that the two great differen­ces between that part of the World which is called barbarous, and that which is ci­vil, are intellectuality and charity; and so far as we lose either, we return again to Barbarism.

3ly, Another most frequent and lamen­table Cause indeed of infidelity, is licenti­ousness. Men would live as they list, and gratifie and indulge their lusts to the full, without any fear, restraint or allay. And because their consciences are at first more or less troublesome, they endeavour to bribe, corrupt, and bring them over to their party; to tell them that they may safely and honestly too, follow such cour­ses. For that which is ordinarily believ'd (say they) and talked of vertue and vice, and difference of Actions, except only from agreeableness and present pleasure; of God, his Sanctity and Justice, of Heaven and Hell, of Reckonings and Recompences hereafter, are but imagination and talk, or false, or at least dubious things.

These men do the Work throughly of debauching, and eternally ruining them­selves; they do not only hire their Con­sciences to be silent or stand Neuters, but to give their lusts all possible assistance and encouragement; like some who have [Page 124] fought desperately in a bad cause, not without conscience, but with one as bad as their cause. And here these Persons who will suffer themselves to be thus abused by their lusts, ought timely to be aware in what great danger they are, not only to deny the Lord that bought them, but also the Lord that made them with all Religi­on, that ever Reason and Nature hath taught; and consequently to be deny'd by them.

4. In men of an haughty spirit; that very temper of theirs is a frequent cause of infi­delity, they will needs be uncontroulable by any, and not endure any bounds to their desires and enjoyments, but what they please to set themselves. It is for ordinary and low spirits, and not for such great minds as they are (so say their flatterers, and they believe them) to suffer themselves to be restrained by any Laws of Nature, Reason or Religion, or to depend upon any Being whatsoever so much, as to hope or fear from him; and therefore they will not be­lieve there are any such things. Men who speak as big as Pharaoh, Who is the Lord that I should obey him? Exod. 5. 2.

Poor creatures! who though they are not a jot wiser or better, and truly com­paratively very little greater, than other [Page 125] meaner Mortals; yet they'll aspire to the Prerogative of God their Creator, to whom by reason of his essential Sanctity, immu­table Justice, all comprehending Wisdom and Almighty Power, it only belongs to know no other Laws, but those of his own Nature and Will, and to court no Power superior to his own.

5ly. We may add to these a certain gay­ness of spirit in some men. These hate all care, attention, reflection and foresight, which contract the spirit, and causeth it to gather it self together; and consequent­ly they like not to hear of or believe, nay they are resolved to disbelieve every thing which may disturb the security, or con­fine the liberty, or darken the gayety of their minds. It is plain, if we entertain and settle in our minds the great practical Truths of revealed and natural Religion, they will oblige us to make use of some prudence and attention; to direct our A­ctions by certain Rules to a certain End; and not to leave our selves to a tumultu­ous boonness of spirit, and to the fortui­tous tides or rushes of our appetites and passions. So it hath been said of the An­cient Epicureans, that their Exclusion of their Deities from humane Affairs, was recommended by them as a comfortable [Page 126] dogm, freeing Men from all fear and soli­citude, to please or displease them.

6ly, Sometimes in some men infidelity hath proceeded from a sowerness of mind, great displeasure conceived and fermented into an impatience against God and his Providence: Perhaps their impetuous de­sires have been crossed, their darling de­signs broken, and their jolly hopes frustra­ted, or their sweet enjoyments suddenly swept away from them; whence first they have entertained very hard thoughts of God and his Providence, and broken out into rude and unmannerly expressions against them. Then in revenge proceeded to wish them out of the World, and at last have thought it more easie and safe to deny them.

7ly, In others again an affectation of singularity and despising what is common, an humour of contradicting of what is or­dinarily believed disposeth to infidelity. Because the generality of men do believe those great truths so often mentioned, therefore they will not. They would seem more searching, or fortunate or bold in their discoveries and opinions, than all the World besides. They would appear to know, or at least dare to say, that which the generality of Men have been ignorant of, or that which, if some few of the more [Page 127] curious and inquisitive and penetrating have thought as well as themselves, yet they had not the courage to publish it. Now these men are under a far more dan­gerous prejudice from affectation of singu­larity and novelty, than the generality of men whom they usually despise are, from Antiquity, Custom and Example.

If we consider both these abstractedly, it is far safer to follow common received opinions of many Countries and Ages, e­specially if believed of great importance, than the new inventions of one or some few.

Though both may be false, yet if no other reasons be considered, the old is much more likely to be true than the new. And I believe it is the experience of those who impartially examine things, that ge­nerally the common and well near univer­sally received opinion of all places, and ages (especially if thought of great consequence whether true or false) are at last found in the main part of them to be true. And it is one of the best Employments of men of great Wit, and more than ordinary sa­gacity and capacity, to conceive and de­liver them more clearly and distinctly, and to pare off and separate some absurdities and falshoods, which may in some tract of [Page 128] time, by passing through many unskilfull hands, have been fastned to them. But of this more will be said, when we come to the remedies of infidelity.

8. (To add no more at present) Envy against the Professors, but of Ingenuity, Philosophy and Sobriety, much more of Religion and Piety; especially, if attended with any thing of Dignity, Reputation and Revenue hath been the Cause, I doubt, in many ill-tempered and ill-living Men of this Infidelity.

Some of these at first out of this ill-hu­mour and quality feign to themselves, and then industriously bring themselves to be­lieve it, that the things are frivolous or false, for which Men of Learning and Re­ligion, have been thought worthy of their Rewards of Esteem, Honour and Revenue. And what's the Cause or Reason? No other but that their Eye is evil, and they would not have them to enjoy them. They do not well abide it, to see them in possession of that, which either they would have themselves, whether deservedly or not, or at least no body else. Others again, speak meanly or disgracefully of their Doctrine, Opinion, and Profession; because they spoil the Reputation of their manner of life, and are inconsistent with that licen­tiousness [Page 129] and liberty which they profess, practise and delight in. Hence it is, they give them the bad and contemptible names of Pedantries, uncertainties or falshoods. Here we may take in another sort of men, which are but servants and attendants to the former, those, viz. who get their live­lihood, and sometimes more, by the exces­ses, contentions, quarrels, perjuries, and o­ther wickednesses of the Age.

These two, as far as their Wit and Inte­rest will go, help on and promote the dis­belief of all sober, vertuous and religious Principles.

These and others, which may be still ad­ded, are the inward Causes, and inherent in our selves, of unbelief and disbelief, and which are most in our own Power, to pre­vent or remove.

There are also some others external and occasional, such as the Example of witty and acceptable Company; Hypocrisie in Religion both revealed and natural (so ta­ken, and seeming at least) especially in the Teachers of them; when men profess they believe their grand Truths, but do not live in any sort, as if they did. Which accusation is partly false; for the generality of men, though they do not indeed live near up to their Faith, yet they would be [Page 130] much worse without it. Partly it is to be put to another Cause, viz. heedlesness and want of application of their belief to their practice. But perhaps few things have been more an occasion of the Infidelity of some men, than the over-zealous and blind Cre­dulity of others. Some men's believing too much, and otherwise than they ought, and yet fiercely imposing it, hath been the Cause of others believing too little, and sometimes they who have most complai­ned of Scepticism and Infidelity, Unbelief and Disbelief (which are different things) have contributed much to it themselves.

The introducing of many Opinions of neither light or use, or very little either way, uncertain or trivial; nay, sometimes not only justly suspicious, but manifestly false, and then the imposing them under what Penalties men have in their own Power, the least of which is commonly the Censures and Reproaches of Enemies or Indifferents in Religion, Hereticks, Athe­ists, Infidels: I say, these have begotten and extremely nourished Scepticism and In­fidelity, especially in this knowing and in­quisitive Age, bold when they dare, lur­king and doing more mischief oft-times when they dare not shew themselves, be­cause they cannot be examined and receive their Answers.

This is the infirmity of those well-mea­ning Men, who will have every thing be­lieved and imposed too, which seems to them to make for the honour and reputa­tion of their Religion, not minding what should be in the first place known, whe­ther it be true or false.

But it is the wickedness of those who do it for their own secular interest, and care not how much Mankind be abused; so that their Domination be advanced and secured, at least they connive at it, and let it pass.

This Cause hath its effect principally a­mong the ingenious and witty, the great and haughty, but not wise and just, who want either leisure or patience, or capaci­ty or probity, to examine and distinguish things. They easily throw away the Wheat with the Chaff; what is true and solid, with what is false and light.

'Tis also probity of mind they want, who being licentiously given, and no great friends to any Religion or Truth either, which may lay any restraint upon them in their opinions or practices, gladly take any advantages against them.

That men look upon all professing Re­ligion and Conscience to be Ignorant, Su­perstitious, or Cunning; so that their Ex­ample [Page 132] or Reason are of no Authority with them. Neither doth this humour stop a­mong this sort of men, but it is soon con­veyed into the vulgar too, who soon learn to contemn Religion, and the Priest espe­cially in times of liberty.

Wherefore it is to be advised, (and sin­cerely Religious men, wise and honest, who heartily desire the Advancement of true Religion will so do) that we be first assured of the truth of our belief and opi­nions in Religion, and be now carefull and just to appear for nothing but what is so, and for that reason. And when we cannot fairly maintain any thing to be such, tho' it appear never so much for the honour and interest of Religion (as many very false and forged things have) let it rest, and go as it is till time may further disco­ver. And as for the vulgar, it is surely their safest way to rely upon the Conduct of such wise and honest Men, though they may be even exhorted to see with their own Eyes too if they can. For it is much more easie for them to know who are such, than to judge themselves of the truth and falshood, Universal conveniencies and in­convenienc [...]es of things, to know who are the best Guides, than to guide them­selves.

This plain dealing without fraud or force, will surely much advance the just Esteem of Religion, and its Ministers, and consequently its influence and efficacy.

We have but too much proof of this Cause of Infidelity from experience. We have seen some Men, and that of the first rank, who have taught us such a God, and that out of his own Books, which others judge to be an absolute impossibility: And yet after all, they will be the only Or­thodox, and reprobate all those who will not be of their opinion. Many also are those, who have made the Holy Scriptures, the most excellent Collection of Writings which were ever extant, to speak such things, which hath caused others not brooking their Interpretations, nor being sufficient to find out better themselves, to have mean and injurious thoughts of them. And yet if any pious Man with the sincerest intentions, and endeavours to preserve, and vindicate their due honour by salving dif­ficulties, which seem to check Reason, do advance any thing inconsistent with their settled Opinions and Systems, he is present­ly irreligious and a severe Atheist, too se­vere Censures, whatever their mistakes may be. But they are much more nume­rous still, who have made up such an [Page 134] Hotch-potch in Religion, by their Additi­ons to the Holy Scriptures, from preten­ded or enthusiastical Revelations, forged or false Miracles, Traditions, Ecclesiasti­cal Authority and Infallibility, as first, to turn men's Stomachs against it, and at last, to cause a great many quite to dis­charge themselves of it altogether. But of these, and such like, I shall say no more at present: But go on to the next general Head.

2ly, To propose some remedies proper to prevent, or repress the influences of these Causes of Infidelity; whereof some are more general, some more particularly relating to some Causes and Circumstan­ces.

The first of these is,

1st, To advise and assist Men to im­prove, and advance their Knowledge to the highest Degree they are capable of. For it seems just to deal so uprightly, and plainly with the World, as not to make use of mere Authority, instead of under­standing and reason, where men are truly capable and honest; though, where they are ignorant, but yet conceited, self-willed or dishonest, in things of importance and consequence, Authority must be allowed to interpose for their own, and the publick [Page 135] good, which otherwise would greatly suf­fer. Let therefore Men know, as much as they can, and examine these great ve­rities with the greatest severity. Assured­ly the more they know, the more reason they will see to believe them seriously, and resolutely to live according to them. Search the Scriptures, saith our Saviour to the unbelieving Jews (John 5. 39.) to convince them that he was the promised Messias, and the Person to whom all his Characters there did agree. So say we, Search the Scriptures, Nature it self, and Reason too, for they bear witness of all these great Truths. But then search them throughly, examine them to the bottom, see clearly, reason carefully and justly; weigh all things with indifferency and impartiality; which will be presently a direction by it self. Otherwise, as the Jews did erroneously in­terpret the Holy Scriptures, and conclude from them: So may Men here through want of patience, and attention, and ap­prehension, err and mistake in their Con­clusion, concerning the great Truths of Morality and all Religions.

We heartily desire, that men's Faith and Belief may be the effect of a plain, serious and deliberate Conviction, more than of Custom, where it may be. And truly [Page 136] then, as well as when it is wrought in the heart by the grace of God, (which is a­nother Cause mentioned in the Scripture) great is its Power, and forcible its Opera­tion, and life it self is at its devotion and service. Such was the effect of it in all the Apostles, and particularly such is the Faith in Jesus Christ, mentioned of Saint Thomas, and Saint Peter, when one cries out, my Lord, and my God, and the other, Lord whither should we go, thou hast the word of Eternal Life. Let that then be the first remedy against Infidelity, viz. the utmost improvement and best exercise of our knowledge and reason.

2ly, Possess we our minds with a sin­cere and zealous Honesty and Probity. By which, I mean, a strong habitual pro­pension and inclination to that which is right and just. This will have three Ef­fects very proper to beget, or confirm a right belief of the Truth, and to preserve us in it.

The First, A fervent love of the Truth.

The Second, A free and ingenuous ac­knowledgment of it, where-ever we disco­ver it, be it for us, or be it against us.

Thirdly, A desire to act suitable and live according to it.

I say, a sincere and resolute Probity hath these effects. For surely, never any honest man doubted whether it was mate­rial, more fit and just (of better effect) for a good man who will make good use of his knowledge, to be knowing rather than ignorant, or to believe the truth ra­ther than a lye, in order to direct him in all his inward Motions and outward Acti­ons. Without the first, we shall not trou­ble our selves to search, or find the truth. Without the second, when we know it, we shall either not believe, or deny it if possible; or if by the clearness and evi­dence we cannot do that, yet we shall turn our minds away from it. Finally, without the third, we shall little esteem or use it. And indeed, the first, is al­ways attended with the other two. For he that hath a great affection for truth, will readily embrace it where ever he dis­covers it, endeavour to recommend, and make the best use of it he can, shewing what influences it hath upon his heart and life. This excellent quality of our Spirits, is more than once commended and com­manded in the Holy Scriptures. 'Tis this which our Saviour means in his Parable by the honest and good heart, which having re­ceived the word, keeps it, and brings forth [Page 138] fruit with patience, Luke 8. 15. It was the want of this, which was one of the Causes of the seduction from the Verity of the Go­spel, in those who perished, viz. Because they received not the love of the truth, i. e. Not only the Gospel, particularly called the truth, but of truth in general, 1 Thess. 2. 10. And it was this our Saviour, above all things, required in men to become his Disciples. And 'tis for this reason, toge­ther with the incomparable evidence of the truth of Christian Religion, that it is to be believed, that never an honest man of capacity, who hath been rightly instru­cted in the principal Doctrines of it, hath long held out against it, and finally dis­believed it. We may add to this natural effect of probity, the extraordinary and supernatural one, even in those who may be for some time doubtfull, or erroneous in those greatest Verities (so perhaps may God permit.) It procures God's especial care, to enlighten and encline such to the reception of truth.

3ly, Another cure of this Infidelity is a branch of modesty; that is but a just and true esteem and value for our selves, and therefore particularly to be carefull, we entertain not too great a Conceit of our own ability and sufficiency above other [Page 139] mens, to find out the falsity or weakness, or uncertainty in common receiv'd opini­ons of consequence. If we seem to our selves to observe it, let us still be diffident of our own Judgment, and believe we may be mistaken, and that there may be some­thing in them, or for them, which we do not yet see; and therefore reserve the al­teration of our belief to further considera­tion: Those who are strongly conceited of their knowledge and sufficiency in judg­ment above other men, and are hugely pleased with it, are very forward and am­bitious to shew it to themselves first, and then to other men; more especially in contradicting and correcting what is ge­nerally taught and believed, and that by the most esteem'd, and of the best Repu­tation and Authority.

The Holy Scripture hath given us this general advice also. Rom. 12. 3. Not to think too highly of our selves, but soberly ac­cording as God hath dealt to every man the measure of faith. But because some men in their Infidelity, may rely more upon the Wit and Learning of one whom they much esteem, than upon their own, it is to be advised.

4ly, To have a great deference and re­spect to the most publick Testimony, or [Page 140] to the most general received Opinion; so much the more still, by how much it is larger in respect of places and ages.

The least effect, this consideration ought to have upon us, is to make us cautious and suspicious, when we are inclined to believe and advance any Opinion con­trary, because it appears true to our selves, or some few other really knowing men. We ought diligently and impartially to ex­amine what it is, in the common Opinion, we cannot perswade our selves to be true, and how such a general mistake should come to pass. He that contradicts an Uni­versal belief, had need be the wisest of men, and he that rejects a very general one, should be very wise. The first is not to be done without a Demonstration, and even that which so appears to us is reason­ably to be suspected; though, till we see otherwise, it cannot be denied by us; be­cause, in a thing a thousand times consi­dered and debated, it may seem much, that none before hath light upon this De­monstration, though I do not say it is im­possible. And, as for those perswasions which are very general in things judged of great concern, and consequently, most frequently brought into conversation, wri­ting and practice, it had need be a very [Page 141] great evidence; and having lain long un­der variety of examination, is at last also generally approved, that should entirely re­move or displace them. Yet I deny not, but a man may have sometime a reason sufficient at first to suspect, to doubt, to say, that the new Opinion looks with a good countenance, and seems not to want a fair probability. And then it seems no more than Justice, and a thing becoming the publick Care, that it should have a fair hearing.

But here too, that we be not imposed upon, we are to take a true account of the Universality, or Generality of received per­swasions; not call those of one Nation or Country, or perhaps one quarter of the World, introduced, and maintained by mere interest, cunning and force, or of one, or some few Ages; I say, we must not call these universal, or more general than indeed they are. This is the fault and folly of the Roman Church, which will needs have Transubstantiation, Purgatory, Image and Saint Worship, and an hundred others, to be the Catholick Opinions, and Practices in the Church of Christ; when we can produce whole Countries and Nations greater than theirs now, and many more Ages, and the best even of their own Church, [Page 142] which neither believed nor practised such things.

This remedy is proper against blame­able singularity, whether out of ignorance or affectation. I will add but one more, and so have done with this general head also. And that is,

5ly, That as it hath been already a ge­neral Advice to possess our minds throughly with probity and plain honesty, and con­sequently a prevalent love of the truth: So it will much help and assure the effect thereof, to purge them of all prejudices which may oppose it; and to leave truth and honesty as few, and as weak Enemies in our Breasts as it is possible for us. We must therefore turn out, and send away all unreasonable Inclinations, Humours, Ap­petites and Passions, which may have any influence upon our understanding, and judgment, in our enquiring or assent to any truth: We are to keep our minds sincere and upright.

This will prevent or repress the Influ­ences of many Causes of Infidelity at once. For in pursuance and application of this general Direction, we shall free our minds from the love of any lusts, from the ex­travagant and most unreasonable desire of liberty, uncontroulableness and indepen­dency, [Page 143] from pride, vain self-conceit, and affe­ctation of singularity, from the humour of setting our selves in good earnest to oppose and contradict, from wrath and impatience against God Almighty and his Providence: from spite and envy against knowledge and goodness, and good men, against their reputation and interest in the World; and finally, from Scepticism it self (or as I now take the word) from timidity, in­constancy, instability of judgment and assent, in which there seems some passion and inclinations without reason, as well as in all the rest. Then shall we be clear and free to believe the truth, merely, be­cause it is the truth, as far as we can ap­prehend, and for no other reason whatso­ever. Till we have thus cleansed our souls, deposed and laid aside all these prejudices, the more ingenious and witty we are, the greater is our danger of error and unbe­lief; and the common sort of men who have not so much Wit, Haughtiness, Self-conceit, and Pride, do with much more safe­ty and security, follow the easie and natu­ral Sense of their own minds, and the common belief of the World, who are wi­ser than themselves.

And now, what use shall we make of this whole Discourse? I shall make but [Page 144] one inference from it; and that is, If what we have all this time been delivering be truth and reason, as I hope it is, then it is our Duty to contradict the Fool here in the Text, and that two ways, both in his Infide­lity, and in his consequent Practice. Hath the vitious Fool said in his heart there is no God, or no Providence: Let us deliberately, peremptorily and decretorily conclude in our hearts, and confess it with our mouths, that there is a God, and verily, that this God judgeth in the Earth. But then let us be sure, boldly to oppose and contra­dict him in the consequence of our Faith, else our Faith and Profession will serve us to no purpose, but to condemn us out of our own mouths, or it will be suspected, that our inward Faith and outward Profes­sion do not agree; that we say one thing as loud as any, and think another. At least, that our Faith is very slight, cold and rare, and therefore little valued by us. For a serious, express, firm and frequent Faith, or actual Assent, especially after de­liberation or doubting, is a great matter and very operative. We see the settled Opinions of men in other Affairs of Life, how sturdy and forcible they are. They govern even their Passions, and Persons, and are difficultly mastered, or hindered [Page 145] by any opposition. So would it be also in Divine Faith, if it were as well rooted in our hearts, and as frequently made a­ctual use of. Is then this wicked Fool corrupt, and vitious? Hath he done abo­minable Works? Let it be our firmest re­solution, and utmost care and endeavour, to be of an incorrupt, sound and strong Vertue, and a laudable and amiable Pra­ctice, and do good Works. But more par­ticularly, and immediately, the Vertue which our belief in God, his Nature, At­tributes and Actions should produce and preserve is that of Piety and Religion, or Divine Worship, in which I comprehend all our Duty to this God. Let us then spare him as many thoughts as we can, and contemplate his Beauty and Glory, as much as our frail Nature and Condition will bear; let us conceive the most wor­thily of him; let us honour him with all the force of our Souls, love him with all our might above all things together, both in Heaven and Earth; rejoyce and be hap­py in his Favour, and fear his displeasure; put our ultimate trust in him alone, and above all, entirely resign up our Wills to his, in whatever is to be done or under­gone by us, and all his Creatures; that [Page 146] his Will may be done both in Heaven and Earth. This which is the internal Wor­ship of God, we are at all fit Seasons and Circumstances, to signifie by our Lauds, Praises, Prayers, Thanksgivings, solemn Profession of a sincere, universal, con­stant, perpetual Obedience to all his Com­mands and Appointments, and above all by the Tenor of our Life and Actions, which is External Worship.

Behold a heart and life sutable to our Faith, and to the God in whom we be­lieve. An employment worthy indeed of all reasonable Creatures, from the highest to the lowest. The perfection of all their noble Powers and Exercise of them. This Religion and Conversation with the Dei­ty, is the highest Accomplishment and Fe­licity of any spiritual Nature. All other objects do not fill their Capacities. This State we are all here as much as we can (which is but little) to endeavour to at­tain to. The rest we are to desire, hope, and prepare our selves for.

Now to this God, whom the wicked Fool denies; who made and upholds all things by the Omnipotent Word of his Power, and governs all things by his All-wise Provi­dence; to this one most excellent infi­nite [Page 147] Nature in three Persons, the Father, the Son, and the Holy Ghost, be all this inward and outward Worship, constantly rendred by Men and Angels, from hence­forth, and for ever-more. Amen.

IN these few words, we read the most important part of the Design of Chri­stian Religion. The [...] indeed, the glad Tidings which the Gospel hath brought to the World. Now do we hear the joyfull News, and the best that ever sounded in the Ears of Mankind. The So­vereign Lord of Heaven and Earth, who is only able to save or destroy us Eternal­ly, looks towards us with a Countenance full of Compassion and good Will.

Here we have the Completion of that Prophetical Hymn, sung at the Birth of the Great Jesus by a Choire of Angels. Glory be to God on high, on Earth peace, good Will towards men, and very fitly repeated [Page 228] by all hearty Christians, whose Minds are enlightned, and Hearts sensibly touched af­ter the Communion in that Service, i. e. the sending of such a Person as the Ever-blessed Jesus, and with such a Design, would one Day redound to the Glory of the Divine Wisdom and Goodness, both Heaven and Earth sounding aloud his Prai­ses. It would also be peace on Earth, just Cause of unspeakable Comfort and Joy in all Men, who should hear the News, that the Eternal God, an infinite offended Ma­jesty, did lay aside his frowns and regard them with a serene and mercifull Counte­nance, or Peace on Earth, i. e. between all Mankind, Jew and Gentile, Greek, Barba­rian and Scythian; there was now to be no Hatred, Contention, or Strangeness in re­spect of Religion. All were to be united in the Service of the same God and Lord. Christ, was to be the Peace, or Peace­maker, breaking down the Partition-wall. Eph. 2.

Finally good Will towards Men, in Con­sequence to God's gracious regard, what Acts of Grace and Favour might not Men then expect. Great were the Blessings and Benefits now, more especially, which God was preparing for the Sons of mortal and sinfull Men. Who ought to echo back the [Page 229] Celestial Hymn in such words, as that of the Psalmist. O sing unto the Lord a new Song, sing unto the Lord all the Earth; sing unto the Lord, bless his Name, shew forth his Salvation from day to day. Ps. 96. 1.

Most of the words in the Text, may af­ford us matter of excellent Observation. These five,

• I. The Act, Reconciling.
• II. The Author, God.
• III. The Parties, God and the World.
• IV. The Instrument, Christ.
• V. The principal Instance or Effect of this Reconciliation, (not the onely one) Not imputing their Trespasses unto them.

I. The Act, the Design, the Business to be done, Reconciliation.

This supposeth some Aversion and En­mity in the Parties to be reconciled, God and the World. The Parties were Enemies. This we ought a little to explain, and shew in Propriety of Speech,

(1) How man was God's Enemy, and (2) how God may be Man's. It needs not much explication or proof, that Mankind hath been, and in greatest part, still is, the Enemy of God. Enmity imports 2 things:

(1) A Contrariety of Nature and Will, (2) and more strictly, mischievous Designs, [Page 230] Intentions and Actions, according to ones Power. In both these respects Man was, and is generally, still the Enemy of God. In the 7 ^th. Chapter to the Ro­mans, is an excellent Comment Rom. 7. 12. upon this Enmity, between the Divine Nature and Laws, and the unregenerate Man; for in such Sense St. Paul speaks of himself. And the same Apostle tells us, That the flesh lusteth against the spirit, and the spirit against the flesh, Gal. 5. 17.

The degenerate and regenerate Nature, are contrary one to the other, Ephes. 4. 22. The old Man is corrupt, the new Man is created after God in Righteousness and true Holiness. Most expresly and plainly, Rom. 8. 7. The carnal mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be. And the Gentiles (which were almost all the World, nor were the generality of the Jews inwardly much better) amongst other their abominable Qualities, are termed Haters of God. Thus we see how man is the Enemy of God. But how is God man's Enemy, i. e. sinfull and degenerate Man? (1) It must be ac­knowledged that God's Nature, Will, and Laws, are as contrary to Man's, as his is to God's. (2) That God hates a sinfull Nature as such (to speak after the manner [Page 231] of men) infinitely more than the wicked Man doth the holy and pure Nature of God. A wicked man is not so perfectly, and in so high a Degree wicked and sinfull, as God is righteous and holy, and so it is every where express'd in the Scripture, God's Soul hates the wicked, Prov. 15. 9. It must be acknowledged, (3) that God often treats wicked Men, in some respects, as a Man useth to treat his Enemy. He punisheth and destroys them too, when ir­reclaimable. But then, more generally, he useth them like one, who beareth their Persons good Will: for he pities their blindness and perverseness, he bears them with the utmost Patience; In the midst of their highest Injuries and Provocations, he continues his Blessings corporal and spiri­tual; the good things of this Life oft-times in plenty, and the means of Repentance and Salvation, his word and spirit; He in kindness chastiseth them to the same pur­pose. All these are the Effects of his Be­nevolence, and love of good Will to them, even while Enemies.

Indeed, after all this, if they grow sense­less, obdurate, and contemptuous. He oft­times makes them Examples in this World, however in the next. He utterly destroys them Body and Soul; not their Being, but [Page 232] all for which it is desirable. But this Treatment proceeds not from any Malice in God against their Persons; but from Love and Care of the rest of his Creatures. It is only when it becomes necessary to the Government of the World; when wicked Men ought not to be any longer born; when their mischievous Impiety and Ex­ample becomes intolerable.

Thus we see the difference between wic­ked Men's Enmity to God, and God's to Men. On God's part what there is, is most just and necessary; but on Man's, hor­ribly unjust. However an Enmity there is, but not irreconcilable. For God was in Christ reconciling the World to himself. And that's the

II. Thing: The Author, God. He began the Design immediately after the Aposta­cy and degeneracy of Man, and hath been ever since prosecuting of it, and that in or by Christ too, as we shall presently men­tion: and here we are to observe, that it is but one of the parties at Enmity, that design'd and endeavour▪d a Reconciliation, and that is God.

Stupendious Goodness! God, an infinite Majesty, Sovereign of Heaven and Earth, desires a Reconciliation with man, the meanest of his own reasonable Creatures; [Page 233] God, infinitely holy, wise and good; Man unholy, foolish and wicked: God negle­cted and forgotten, and most part wilful­ly, injuriously offended, and even insolent­ly despis'd: Man, his unnatural and un­gratefull Creature, and Off-spring.

Finally, God Omnipotent, who could have done himself right every Moment, crush'd this pitifull Worm to dirt, turn'd him out of Being, or into Eternal Misery; Man who could at his worst but have wrigled, turned up his blasphemous Mouth, and contemptible Head against Heaven (not without its permission neither) and final­ly perished in his inveterate Enmity a­gainst it.

'Tis this God, I say, who began, and still carries on the Design of Reconcilia­tion, with this contemptible and perverse Enemy, Man: Even so far, as to beseech him to be friends, as it follows in the Verse after the Text. Now then we are Embassadours for Christ (and Christ is for God) for it is added, as though God did beseech you by us, we pray you in Christ's stead be reconciled to God. How canst thou hear such words, O man, and not presently fall down upon thy Knees, en­deavouring to prevent, in appearance, such an indecent Condescension? And dost thou, [Page 234] O Heavenly Father, beseech me? is it not below thy infinite Majesty, to be a Suitor to a mean and sinfull Creature? shall a prodigal and rebellious Child suffer his wise, and good Father, to beg reconci­liation at his hands? nay, surely, that part is mine, and only becomes me. St. Peter was so surprised with the Humility of Je­sus, when he would wash his Disciples Feet, and so offended at it, that he was bold to say, He should never wash his, till our Saviour threatned him into a Submis­sion, John 13. 8.

In like manner, a good Man, duely sen­sible of the infinite Distance between God and himself, and how the Case stands, may, at first sight, be tempted to think so great a Condescension of God, as Entrea­ties for Peace and Reconciliation with men, some-what undecent and unbecom­ing, if he himself had not expresly told us otherwise, and laid his Commands upon us, not to dispute his Wisdom.

But upon a little Enquiry, he would soon find it reasonable and necessary. For alas, as for a great part of Mankind, they were fallen into profound Ignorance of the true God, the Person to whom they were to be reconciled, and to whom they were Enemies in their minds by wicked [Page 235] Works, by their degenerate and corrup­ted Nature. And though they should have known him, and how the case stood be­tween them, (as we through his great mer­cy do:) yet through Perverseness, Pride, Haughtiness and Licentiousness, natural and affected Delight in evil Temper and Pra­ctice, they would have refused his kind Offers, and not have given him the hear­ing; like the Barbarous of Mankind, who will not be brought to a civil Life, but chuse to continue in Nastiness, Rudeness and Bru­tality, mortally hating all those, who would perswade them to change their man­ners. Insomuch, that it is one of the first steps of the most mercifull Author of Re­conciliation, to bring Men to be willing to hear his Proposals, and to enter into a Treaty with him. That's the 2 d. thing observable in the words, the Author of this Reconciliation, God. God was in Christ, &c.

III. The third is the Parties to be recon­ciled, God and the World: And here we cannot omit particularly to observe two things: (1) the Goodness of God. Again, (2) his Condescension; or, as I think I may be bold truly to call it, his Humi­lity.

1. The Goodness of God, that he would be pleased to be reconciled at all, that he [Page 236] would vouchsafe to take any course to re­move the Enmity between himself and sin­ners; that he would contrive and prose­cute (to speak after the manner of men) such a design, that man first might have no unjust Enmity in his Nature against him, and then that there might be none in him against Man; and that he might not be obliged by his Sanctity, Justice, and even Universal Goodness it self, to use him as an Enemy, that there might be settled and preserved, an hearty Amity and Correspondence between God and Man. But,

2. That which is here most proper, is God's gracious Condescension, or even Hu­mility. Condescension to the lowest Acts of Goodness and Charity, where it doth not hinder greater, (as it doth not in God, who is always sufficient for all kinds and instances of it together) is one Branch of Humility; and therefore God may be said, in a most proper Sense to be humble. The highest doth not think any Office of Goodness below him, because it is low, as oft-times proud Man doth. He feedeth the very young Ravens when they cry, and cloatheth the Lilies of the Field.

But there is another more general No­tion of Humility, which may most truly be [Page 237] attributed to God himself, and that is, not to esteem or use any Power ultimately for it self, as to be feared or honoured for it.

This is the true general Notion of Hu­mility; and then there is nothing more tru­ly said, than that God is the most humble of all Beings. He doth nothing merely and ultimately, for the Ostentation and Ex­ercise of his Power and Greatness: He va­lues his Power only as directed by his Wis­dom for the Ends of Goodness, as their Instrument of doing good. His Power o­ver all his Creatures is necessary for their Government, and for the most happy State of them all: If God could not controul Angels and Men, reward and punish the good and bad as he pleaseth, the World would be all Misery and Confusion. But contrary-wise, Pride, the opposite to Hu­mility, which is to love and desire Power for it self; an Affectation to do what one lists, Good or Evil; to have all others Wills and Actions at our command; to strut and swell with it; to make all know it, which may be in doing mischief, as well as good; all this, I say, hath no place in Heaven. It dwells only in Earth and Hell. The good Angels imitate their Ma­ker, and these mighty and powerfull Spi­rits are so humble, as to be the Servants of [Page 238] good Men here below. Whence we Mor­tals may be advised, that the Vertue of Humility in general, as mean a thing as it may sound or seem, and that Branch par­ticularly of Condescension to the lowest Acts of Charity and Goodness, where it hinders not greater, is an Imitation not only of Angels, but of God Almighty himself. But to return to our Observati­on. This gracious Condescension of God may be (if we please) justly raised by the distinct Consideration of three things. (1) That he vouchsafes to be reconciled to his own Creatures. There is infinitely greater distance between God, and the No­blest of his Creatures, than there is be­tween the greatest Emperour upon his Throne, and the most despicable Beggar upon the Dunghill. (2) To the meanest of his reasonable Creatures, and that is Man. It might seem more decent to do it to Angels, but to such a contemptible thing as Man is great indeed. Lord, what is Man, that thou art so mindfull of him, and the Son of Man that thou thus vifitest him, Psal. 8. 4. And (3) to Man so mean a Crea­ture, and yet so proud and willfull a sinner as some are at least in great Degree, (and the worst are not excepted) who careles­ly and contemptuously, continually pro­voke [Page 239] him, who defie him, proclaim War against him, and are resolved to persist and die in their Rebellion, and Enmity a­gainst him. But we leave these things to further Meditation.

IV. The 4 ^th. observable in the Text, is the Instrument of Reconciliation, the Per­son whom God makes use of in the Execu­tion of his Counsel, and Design of Recon­ciliation, and that is Christ, [...], i. e. by Christ. Such is the ordinary Helleni­stical use of the Hebrew [ [...]]. So we have it, Acts 13. 39. [...] rendred by him all that believe are justified. Here might be a large Field of Discourse, by particu­larizing the manner and method, which Jesus Christ, God's Messenger to Mankind, sent to effect and execute this Design of Reconciliation, makes use of: We shall at present do little more than name them. The (1) with which God by Jesus Christ begun the Execution of his Designs, was the miraculous History of Christ, from and before his Birth, to his sending the promi­sed Gift of the Holy Ghost. This was all along the most evident Proof of his Missi­on and Commission, from God for this Affair, and it was necessary in order to his entring upon, and continuing his Nego­tiation. (2) The 2 d. was his Doctrine. [Page 240] Here Jesus was to explicate, open and de­clare his Message and Business more parti­cularly and distinctly. He was to tell them who and what he was, from whom he came, his Relation to Man, &c. that He was the one only true God, infinitely great, holy and just; but above all, good, mercifull, compassionate, infinitely desirous of their Welfare, and that they might be saved, or be the Objects of his Eternal Fa­vour and Delight, not of his Justice and unavoidable Severity, that he was their Maker and Father; that he would not only receive their Return and Submission with Joy, but effectually help and assist them in it. Such a taking and moving Represen­tation of God, is that of the Parable of the Prodigal. He was more-over to acquaint them with the conditions and terms of Re­conciliation, which were Repentance, fu­ture Obedience, humble Submission, and sincere Application for pardon, and that for the Sake, and upon the Account of himself, or of what he was appointed by God to do and suffer, the Consequence of their accepting or refusing the Condition so graciously offered by God. All this was done in his Precepts, Promises, Threat­nings: And thus far the Application was made immediately to Man, to take away [Page 241] the Enmity that was in his Nature and Will to God, and to qualifie him for the Amity and Friendship of God. The (3) of these means of Reconciliation, was his Merit and Oblation of himself as a Sacri­fice: His most exactly vertuous, holy and perfectly obedient Life to God, and being an Universal Sacrifice for all Mankind, who had been Offenders. By the Inter­position and Consideration of these, it be­came the Justice, Clemency and Wisdom of God, to be mercifull and benevolent to rebellious Mankind, in all these Instances, presently to be mentioned: That is, it was the wisest way, and of best effect to the World, better than to have been reconci­led without it. And this part of the means respecting God immediately, was to re­move the Enmity on his side, that he might be just, and yet not cast away all kindness and care, even of all de­generate Man; but particularly be the Ju­stifier of all them that believe, who should now become dutifull and obedient to God, by Jesus Christ. We may add to these a fourth, and that is the continual Intercession of Jesus Christ in Heaven, by which he still carries on the reconciling Design be­tween God and the World. For I make account that his Intercession in Heaven, [Page 242] reacheth as far as his Propitiation here up­on Earth; that is, to the whole World, bad and good, unconverted and conver­ted, impenitent and penitent. For the impenitent he interceeds to God for his patience and forbearance, and his continu­ance of his Blessings inward and outward: All the means of Repentance and Conver­sion to them, so long as God in his infinite Wisdom shall think fit. For the penitent and good he interceeds for their general Pardon, upon their general Repentance, and particular when they fall into any sin. He interceeds also for their improve­ment, advance and perseverance in their Duty and Obedience to God, that they might be preserved through God's Power and Care, through Faith unto Salvation, and finally, at last, be put into possession of immortal Bliss, be with him where he is, and see and partake of his Glory.

V. The last observable in the Text is, one principal Effect of God's Reconcilia­tion, viz. Not impating their Trespasses un­to them. I call it but one, because there are several others, as we shall presently shew. More-over, this is an Effect of Re­conciliation, which must necessarily be preceded by others, and without which this will never follow. For it is not so [Page 243] well said by some very learned Men, (as it seems to me) that Grot. Satisf. & Outr. de Sacrif. there are several Degrees of Re­mission of Sins, as it would, that there are several Degrees, or rather Effects of Reconciliation. Suspension of punish­ment is not remission. Some of these must go before the other. Let us see them in order briefly. (1) The first Effect of God's Reconciliation to the World, is his For­bearance and Long-suffering; not present­ly seizing and bringing Sinners to execu­tion, that he strikes not immediately up­on our Indignities and Provocations, and not only so, but during this time of his Patience, affords them the Obligations, Means, Helps and Assistances of Repen­tance and Reformation. Such are all cor­poral Blessings, his holy Word and Spirit, the Examples of holy and vertuous Men, who by these means have been converted, and some of them perhaps irresistibly on purpose, that they might be the means of others Conversion or Confirmation, and Improvement in Goodness. All this we all owe to the Merits, Oblation and Inter­cession of Jesus Christ. I say all, both bad and good, i. e. those who generally live according to the Flesh, who are under the Power of Lusts and inordinate Appetite, [Page 244] and those who live according to the Spi­rit, who are generally governed by their Conscience, the Fear and Love of God, a Divine Principle inspired or commanded by the Holy Spirit. The bad are almost perpetual Sinners, the best in this Life are not altogether without Sin; the bad live in Sin, the good are sometimes over-taken by it. Now it may be truly said, that it is for Christ's Sake, that God is so far re­conciled to the World by him, as to for­bear the present Execution of his displea­sure or punishment, and to continue the motives and means of better Behaviour; that he waits a bad Man's general, and a good Man's particular Repentance; that he gives time and means for the Reformati­on of the one, and recovery of the other. (2) A 2 d. Effect of God's Reconciliation, is pardon of sin upon repentance, not without it. Upon our Sanctification by the due use of the means afforded us, fol­lows Justification, being favoured by God, and particularly in the Forgiveness of past sins. This we see in the Effect, especially mentioned in the Text, not imputing, &c. but not exclusively of all others. 'Tis that which the Apostle thought fit to men­tion to the Jews, with whom his dispute was about this matter.

The Question between them was, since all men are sinners, as at least the Apostle affirmed, how should their Sins be forgi­ven, or their Trespasses not imputed unto them. The Apostle tells them, that it was by Jesus Christ; that God was in general reconciling the World to himself by Christ; and among other Effects of it this was one, more especial and remarkable, re­mission of penitent Sinners (none else) for Christ's Sake.

Accordingly, we see the Apostle every where to insist upon this Article: They were to preach among all Nations, repen­tance and remission of sins; and through this Name is preached to you forgiveness of sins, Acts 13. 38. A 3 d. Effect of God's reconciliation, is a good Man's improve­ment in grace and holiness. As God for Christ's sake is pleased to afford men means whereby of bad they may become good, so he is pleased to continue or augment them, to encrease and multiply his influ­ence of light, strength, comfort, and joy, in well doing, to make good men better, that they may persevere and be made more meet still, for conversation with the Saints in light. 4th. The last general Effect of Reconciliation, is Eternal Salvation, a Life immortal without sin or sorrow. After [Page 246] the effects of affording means of conversi­on, and their proving effectual, remission of past sins, and perseverance in Holiness, we are to see God. God will settle us eternally in such a State of Life, where our Aspires after the spiritual Life of Wisdom, Vertue and Holiness, which were always here strugling, and sometimes oppressed and mastered by the insinuating or boysterous Affections and Appetites of the carnal Life, shall be perfectly gratified, constantly vi­ctorious, or without any Enemy to con­test withall.

There are yet some more particular Ef­fects of God's reconciliation taken notice of in the Scripture, such as peace of con­science, confidence, and full trust in God, access with boldness to the Throne of Grace, a constant, comfortable and joyous State of mind, which we leave to reflection and meditation. We have taken occasion, from one of the principal mention'd in the Text, to reckon up many others, that we may not think it the only one, and at once see the mighty Advantages of God's recon­ciliation and friendship by Jesus Christ, and our as great obligations of duty and affe­ction to them. We shall briefly now con­clude all, with an Inference or two, from what hath been observed and discoursed.

From hence it follows, that we have a just Object of our Admiration and Adora­tion too, the goodness of Almighty God, and the blessed Jesus, the Author and In­strument of our Reconciliation; we can­not give this condescending goodness of theirs too great Names. St. Paul speaks oft of this Love of God, and Christ most passionately. God commendeth his love to­wards us, &c. Rom. 5. 8. And God who is rich in mercy, &c. Eph. 2. 4. Our Saviour himself in John 15. 13. Greater love than this hath no man, &c.

That here we may be duely affected, consider we the Parties, what God, what we are. (1) God is the Party greatly injured, and most unjustly provoked by our contemptuous Disobedience, our stu­pid Ingratitude, our contracted Enmity, and Contrariety of Nature to him. God needs us not, our love and service what can it advantage him? Can a man be pro­fitable to God? Job 32. 2, 3. God, whose Power is irresistible, who can avenge him­self upon us, when, and as much as he pleaseth, though all his Creatures should be our Confederates, and undertake to de­fend and protect us. And what (2) are we? the Aggressours, the wilfull and ob­stinate Continuers of this Hostility. 'Tis [Page 248] we who are his Creatures, Servants and Children. 'Tis we who are under un­speakable Obligations to him, who have received life and breath, and all things from him, and sometimes the highest De­gree of Honour and Happiness in this Life, and preserved us there in safety, against all open and secret Enemies. 'Tis we whom he hath provided for, maintained, taken care of Souls and Bodies here and hereaf­ter. 'Tis we who are sometimes the most ungratefull and undutifull, whom he is re­conciling to himself, and beseeching us to be reconciled to him too. Finally, 'tis we who are the meanest of his rational Crea­tures, the Off-spring of Dust, the Inhabi­tants of Clay and Dirt, the reversion of Worms. 'Tis such as we that God is, as it were solicitous, to save and secure from his Anger and Justice, by perswading and assisting us to be reconciled, and to be friends with him. 'Tis not Angels he hath been so kind to, for what reason his Wis­dom best knows; but to the Sons of men. And it seems as if God were like some Parents, most indulgent to their youngest and weakest Children. Oh! the unsearch­able Riches of his goodness, the incompre­hensible Dimensions of that love, which passeth all understanding? what, for the [Page 249] Supreme Monarch of the World, whose Throne fills the immense Spaces of the Universe, whose Foot-stool is paved with Stars, whose word immediately flyeth eve­ry where, and pierceth to the Center; at whose whispers Cherubins and Seraphims cover their Faces, worship and obey; for him to descend as it were from his Throne to a Worm upon a Mole-hill, to beseech his Friendship, and count his Reconcilia­tion; to use all the gentle ways to per­swade him to love, imitate and obey him, i. e. to be partaker of his own Nature and Felicity; to leave a Dunghill a mean and sordid manner of life, and to qualifie and dress himself for an Eternal Inheritance, Residence and Conversation with himself in his own Palace? what love and good­ness ever heard like this? But 2 d. it is not enough to wonder at so condescending goodness; but we are to comply with God's Offers of Reconciliation; most glad­ly be friends with him, and embrace the Motion, and industriously carry on the Design without ceasing, till it be compassed and secured.

The motives to this Advice may be re­duc'd to two, (1) the Advantages of God's Friendship, (2) the terrible Consequences of his Enmity.

(1.) The Advantages of his Friendship are all the good we are capable of. The Blessings of this present bodily Life, so far as they are good for us, are the meanest Effects of his favour; the spiritual ones of Wisdom, Knowledge, Vertue, Goodness, Comfort, Joy, and Peace of Conscience, are greater and nobler; but those of Hea­ven in quality and degree, and duration, are beyond our understanding. If God be our Friend, we need not fear the Power and Malice of any; if he be reconciled, he will either cause our Enemies to be at peace with, or defend us from them; as if he be our Enemy, he can expose us to them. If he love us in Christ, who, or what shall separate us from it? who shall hinder the Fruits and Effects of it? no­thing; so saith the Apostle, with as just, as mighty a Triumph, Rom. 8. 15. But (2) what are the Consequents of God's Enmity at last? In few words, oft-times severe Pu­nishment, in respect of this bodily Life, and hardned Heart, and a seared Consci­ence, and a reprobate Sense, to be forsa­ken of God, to heap one load of guilt up­on another; to die sensless without Com­fort, or with Despair and Terrour; and finally, to be condemned publickly to E­ternal Misery, without mercy once despi­sed, [Page 251] but now too late sought after. If these things be true, as most certainly they are, if Religion and Reason are to be believed, then surely it is good to be well advised be times, to make our peace with God, our Adversary, while we are in the way, and agree with him upon his own Terms, and whilst he continues such kind and graci­ous Offers unto us.

'Tis too true, that there are too many who will make light of such counsel. And what's the reason of it? Is it because they think there is no God; or that he is not powerfull, holy and just; or that he is all mercy, or rather softness; or that they are well enough with him, and sufficiently re­conciled to him already? no more need to be answered to all this, than to ask one question. Suppose there were at this time, many shrewd Signs of the near Approach of the End of the World, and the Day of Judgment. Suppose the Sun and the Moon should stand still, as it did upon Gibeon, and in the Valley of Ajalon, in the Days of Joshua, for a Month instead of a Day, and the Sun to go backwards really as ma­ny Degrees in the Heavens, as it did De­grees on the Dial of Ahaz. Suppose all the Seasons of the Year Retrograde, or at a stand, and the Sun growing pale and sick, [Page 252] as it is said to have been in one of the Ro­man Emperour's Time.

Imagine we a-while from beneath, hor­rible Roarings in the Bowels of the Earth, and its lofty and massy Structures every where tumbled down, or swallowed whole into an Abyss, the Sea boiling, and the Air filled with fiery and sulphureous Steams, hideous Storms of Thunder and Lightning, for some Days together. Let us Imagine, I say, all these, and (it is no­thing new but what every one talks of) would the Men of Infidelity, Security and Bravery, be then of the same Opinion they are now? would they then question whether there was a God, and a great, just, and terrible one too? would they then think their Case well enough, and dare to expect the Universal Judgment, and ap­pear with the same Unconcernedness and Confidence that they now pretend to?

Should we not rather see all but a few penitent, sincerely, vertuous Souls, who were indeed at peace with God through Christ, and lived constantly in love and duty to him. I say, should we not see all the rest, except this small Number, with trembling Hearts, misgiving, accusing and condemning Consciences, crowding to the Churches and Altars; nay, every where, in [Page 253] Streets and Fields crying for mercy, and most humbly begging for Forgiveness and Favour? what would they refuse to be, or do, so they might have but a graci­ous look from an angry God, or a de­spised Saviour? and yet, perhaps, when they should find all this to prove a Mistake, and their Panick fears over, they would re­turn to be the same they were before, and live as carelesly, and contemptuously, of God's most gracious Offers of Peace and Friendship, as ever, be as unbelieving, se­cure and confident, as they were in the Days of Noah, till Death or Judgment re­ally come upon them, when all Repen­tance and Mercy, Designs and Conditions of Reconciliation are at an End. Never­theless, hence it appears, how little reason they have for their present Infidelity, Carelesness and Presumption; what they would do then, they should do now. It is really as true now, that they ought to take care without delay, and to be well assured of being reconciled to God by Christ, as it will be, when God shall come to judge the World by Christ.

It remains only then to renew the Ad­vice, and to repeat the Exhortation, to embrace and pursue our Reconciliation to God, with all due Thankfulness, and Sense [Page 254] of the Divine Goodness, with all Diligence and Industry. If God be in Christ recon­ciling the World to himself, I think, we may say, it is our Duty and Interest to be reconciling God in Christ to our selves also by Repentance, and constant future Obedience; and in order thereto, by effe­ctually making use of those means, Jesus Christ hath left us for that purpose; his holy Doctrine and Example for our dire­ction and encouragement; his holy Spirit for our Assistance; his meritorious Life and Death for our comfort, satisfaction and assurance. And in his stead it is, as the meanest of his Embassadours, accor­ding to our Duty and Trust, we beseech, and earnestly pray, all to be reconciled un­to God.