Benjamin Whichcot S. S. T. Professor    

Select Sermons OF Dr WHICHCOT. In TWO PARTS.  
MAT. XI. 15. He that hath Ears to hear, let him hear.  
LONDON: Printed for Awnsham and John Churchill, at the Black Swan, in Pater-Noster-Row. MDCXCVIII.   

THE PREFACE.  
AMongst those many Things which are made Public; it may be thought, perhaps, of Sermons; that they are, of any other, the least wanted; and for the future, least likely to be found wanting: since to that rich and inexhaustible Store, with which the Learned and Orthodox Divines of England have already furnished us, there is daily fresh addition, from worthy and able Hands. Neither, have we cause to fear a Cessation in this kind; or that so great a Blessing is likely to fail us, for the future; having such security, not only from the unwearied Zeal of present Divines (of whom we may always hope a worthy Succession) but, from the just esteem which the Public never fails to show, for such pious Discourses: Upon which account, we find that many of these are every day made Public; and, as it were, forced into the World; notwithstanding the great Modesty of their Authors, whose Humble Thoughts, and devoutly resigned Affections, lead them not towards Eminence, and Advancement in the World.  
It may seem strange, therefore, that in such an Age as this, any one should be so officious, as to search after, and publish the Sermons of a Man long since dead, who (himself) never meant to Publish any; or thought so highly of himself, as that he could benefit the World by such a Publication.  
It is certain, that we must not ever imagine, nor can it enter into a Mind truly Christian, that because we see not an apparent Change for the better, in the Lives of Christian Professors; that, therefore all Preaching is ineffectual; or, that here in England, the Labours of the most Eminent Divines that perhaps the World ever afforded, have been of no use at all: It might be said with the same reason (tho' very profanely, and wickedly) that because the Christians are not reported to exceed the other Nations of the World, in Probity, and Good Living; but are said to be rather inferior in this respect, to the Civilised People, whether Pagan or Mahometan, lying round them; that therefore the Christian Religion is of no effect at all, nor any ways operative upon the Lives of its Professors.  
But, if we consider this, as becomes us; and not perversely, as many do; it will be found that we are, even in this sense, the most highly indebted to Christianity; and should look upon It as the greatest Blessing imaginable; not only for its spiritual Advantages, which are Unspeakable; but for its Temporal Benefits, and Securities; inasmuch as that Mankind being so inclinable to Ill, we should have a Religion so full of all good Precepts, and so enforcing with respect to all the Duties of Morality, and Justice. So that our Amazement ought rather to be; how Men, with such a Religion, should lead such Lives! and how Malice, Hatred, or Division, should have place in such Societies as these; which we might expect to see distinguished from all others, rather by a perfect Harmony, and Agreement, than by the fiercest Quarrels, Contentions, and Animosities.  
And, indeed, when we consider the Nature of Preaching; how excellent an Order and Establishment it is; how highly raised and magnified in the Christian World: When we consider Numbers of Holy Men set apart for this great Work; having all advantages given them, the better to set forth those Glorious Truths of Revelation, and to create a Reverence of Religion in the Minds of Men; when we consider the Solemnity of a Church-Assembly, and the awful Presence and Authority of the Christian Orator; we may be apt to wonder perhaps, why we see not greater and more happy Effects hereof, in the World. However, we must of Necessity conclude, That this Institution being undoubtedly so powerful a support of our Religion; if such Assemblies as these were not upheld, if such Authority as this did not subsist, the consequence would be, that as in a little time there would be no more Christianity left in the World, so neither any Morality; since, notwithstanding all the Helps of Preaching, and the Assistance and Support which Virtue receives from hence, the Lives of Men are still so far from being Reformed, and the World so little Improved, in these latter Ages.  
But, how reverently soever we have cause to think concerning this Institution, and the undoubted good Effects of it, upon Mankind; and, whatever high Opinion and Esteem we may justly have of their Performance in whose Hands this Power is placed; it seems not wholly impossible, but that there may be some Defect in this great Affair; and that the Causes of ill Success may not lie altogether in the Depravity, Perverseness, or Stupidity of Mankind, who are the Hearers and Readers of these Doctrines.  
In some Countries, and amongst some sorts of Christians, we have seen, that the Whole of this Institution has not been appropriated to Spirituals; but, that a great part of those Divine Exhortations have had something in common with the Policies of the World, and the Affairs of Government. And, of whatsoever Benefit this may have been to Mankind, or to the Peace of the Christian World; it must be owned that Preaching itself, will be so much the less apt to make any happy Revolution in Manners, as it has at any time been serviceable to Revolutions in State, or to the support of any other Interest than that of Christ's Kingdom.  
Nor do we find, since the Arts of Government, and Mysteries of Religion, have been thus suited together; that either has been much advantaged by the Union; it having never yet appeared, that Divinity has been greatly bettered by Policy; or that Policy has been any where mended by Divinity.  
Amongst those Writers who have been forward in making this Unprosperous Alliance, and Building a Political Christianity; there has been * one of our Nation (in the Time wherein our Author lived) who whether he may have been serviceable any way to the Civil Government, or Christian Church; it may be concluded, at least, that he has done but very ill Service in the Moral World. And, however other parts of Philosophy may be obliged to him, Ethics will appear to have no great share in the Obligation. He has, indeed, with great Zeal, and Learning, been opposed, by all the eminent and worthy Divines of the Church of England: And had the same Industry been applied to the Correction of his Moral Principles, as has been bestowed in refuting some other of his Errors, it might perhaps have been of more Service to Religion, in the Main.  
This is He who reckoning up the Passions, or Affections, by which Men are held together in Society, live in Peace, or have any Correspondence one with another, forgot to mention Kindness, Friendship, Sociableness, Love of Company and Converse, Natural Affection, or any thing of this kind; I say Forgot, because I can scarcely think so ill of any Man, as that he has not by experience found any of these Affections in himself, and consequently, that he believes none of them to be in others. But in the place of other Affections, or good Inclinations, of whatever kind, this Author has substituted only one Master-Passion, Fear, which has, in effect devoured all the rest, and left room only for that infinite Passion towards Power after Power, 
Leviathan. pag. 47.  Natural (as he affirms.) to All Men, and never ceasing but in Death. So much less Good-nature has he left with Mankind, than what he allows the worst of Beasts: Having allotted to us, in the way of our Nature, such mischievous Passions as are unknown to them; and not so much as allowed us any Degree of their Good ones, such as they All are known to have, and are never wanting to exert towards their own Kind: By which Excellency of Nature (so little reckoned upon, in the Case of Mankind) their common Interest is duly served, and their Species propagated and maintained.  
Had not the Poison of these Immoral, and (in reality) Atheistical Principles been diffused more than 'tis easy to imagine, (at that time especially when Dr. Whichcot appeared) we should, perhaps, where Morality was concerned, have heard less of Terror and Punishment; and more, of Moral Rectitude and Good-nature. At least, it should not have grown customary to explode Good-nature, and detract from that Good which is ascribed to Natural Temper, and is accounted Natural Affection, as having Ground and Foundation in Mere NATURE: On the contrary; it would have been the Business of those who had managed the Cause of Religion, to have contended for these better Dispositions; and to have shown, how deep a Root and Foundation they had in Human Nature; and not, just contrariwise, to have built on the Ruin of these. For, with some people, this was then become a Method to prove Christianity. Revelation was to owe its Establishment to the Depression and Lowering of such Principles as these, in the Nature of Man: And the Weakness of these was made the Strength of Religion. As if Good-nature, and Religion, were Enemies: A Thing, indeed, so unthought of, amongst the Heathens; that PIETY (which was their best Word to signify Religion) had more than half its Sense, in Natural and Good Affection; and stood not only for the Adoration, and Worship of God; but for the Natural Affections of Parents to their Children, and of Children to their Parents; of Men to their Native Country; and, indeed, of all Men in their several Relations one to another.  
It must be confessed, that it has been the Reproach of some Sects of Christians amongst us; that their Religion appeared to be, in a manner, opposite to Good-nature; and founded in Moroseness, Selfishness, and Ill-will to Mankind; Things, not easily reconcileable with a Christian Spirit. But, certainly, it may be said of the Church of England, if of any Church in the World, that this is not Her Spirit: But, it is by Characters and Features just contrary to these, that this Church shows Herself, above all others, most worthily and nobly Christian.  
It is certain, that there is nothing more contended for, by those who would not willingly admit a Deity; nor is there any thing of greater Use to them, in their Way of Reasoning; than to have it pass as current, that there are in Man, no Natural Principles inclining him to Society; nothing that moves him to what is Moral, Just and Honest; except a Prospect of some different Good, some Advantage of a different Sort from what attends the Actions themselves. Nor is it strange, that they who have brought themselves off from so much as believing the Reality of any Ingenuous Action, performed by any of Mankind, merely through Good Affection, and a Rectitude of Temper; should be backward to apprehend any Goodness of that sort, in a Higher Nature than that of Man. But it is strange to conceive, how Men who pretend a Notion and Belief of a Supreme Power acting with the greatest Goodness, and without any Inducement but that of Love and goodwill; should think it unsuitable to a Rational Creature, derived from Him, to act after His Example; and to find Pleasure and Contentment in Works of Goodness and Bounty, without other Prospect. But, what is yet more unaccountable, is, that Men who profess a Religion where Love is chiefly enjoined; where the Heart is expressly called for, and the outward Action without that, is disregarded; where Charity (or Kindness) is made all in all; that Men of this Persuasion, should combine, to degrade the Principle of Good-nature, and refer all to Reward; which being made the only Motive in men's Actions, must exclude all worthy and generous Disposition, all that Love, Charity, and Affection, which the Scripture enjoins; and without which, no Action is Lovely, in the Sight of God, or Man; or in itself, deserving of Notice, or kind Reward.  
But, perhaps, one Reason of this Misfortune has been; that some Men, who have meant sincerely well to Religion and Virtue, have been afraid lest by advancing the Principle of Good-nature, and laying too great a Stress upon it, the apparent Need of Sacred Revelation (a Thing so highly Important to Mankind) should be, in some Measure, taken away. So that they were forced, in a Manner, to wound VIRTUE, and give way to the Imputation of being Mercenary, and of 
† Expression of Dr. Whichcot's.  Acting in a slavish Spirit, in Ways of Religion, rather than admit a sort of Rival (in their Sense) to the Faith of Divine Revelation: Seeing that Christianity (they thought) would, by this Means, be made less necessary to Mankind; if it should be allowed, that Men could find any Happiness in Virtue, but what is in Reversion.  
Thus, one Party of Men, fearing the Consequences which may be drawn from the Acknowledgement of Moral and Social Principles in Humankind, to the Proof a Deity's Existence; and, another Party fearing as much from thence, to the Prejudice of Revelation; Each have in their turns, made War (if I may say so) even on Virtue itself: Having exploded the Principle of Good-nature; all Enjoyment or Satisfaction in Acts of Kindness and Love; all Notion of Happiness in temperate Courses and moderate Desires; and, in short, all Virtue or Foundation of Virtue; unless that, perhaps, be called Merit, or Virtue, which is left remaining, when all Generosity, free Inclination, Public-spiritedness, and every thing else besides private Regard, is taken away.  
If this may be said to be our Case, under this Dispute; and, that true Religion itself (which is Love) be thus endangered; and Morality so ill treated, between two such different and distant Parties; if each of these, notwithstanding their vast Disagreement, do yet, in this Matter, so fatally agree; to decry Human Nature, and destroy the Belief of any immediate Good or Happiness in Virtue, as a Thing any way suitable to our Make and Constitution; there is, then, so much the more Need of some great and known Man to oppose this Current. And, here it is that our Author has appeared so signally. Whatsoever (says he) some have said; Man's Nature is not so untoward a Thing (unless it be abused) but that there is a secret Sympathy in Human Nature, with Virtue and Honesty; which gives a Man an Interest even in bad Men.— God, in infinite Wisdom, has so contrived; that, if an Intellectual Being sink itself into Sensuality, or any way defile, and pollute itself; then, Miseries and Torments should befall it, in this State— VIRTUE, and VICE (says he) are the Foundations of Peace and Happiness, or Sorrow and Misery.— There is inherent Punishment belonging to all Vice; and no Power can divide or separate them. For, tho' God should not, in a positive Way, inflict Punishment; or any Instrument of God punish a Sinner; yet, he would punish Himself; his Misery and Unhappiness would arise from Himself.— Thus speaks our excellent Divine, and truly Christian Philosopher; whom, for his appearing thus in Defence of Natural Goodness, we may call the Preacher of Good-nature. This is what he insists on, everywhere; and, to make this evident, is, in a Manner, the Scope of all his Discourses. And, in conclusion of all this; 'tis hoped that what has been here suggested, may be sufficient to justify the Printing of these Sermons.  
As for our Author himself; what his Life was; how great an Example of that happy Temper, and Godlike Disposition, which he laboured to inspire; how much he was, for the Excellency of his Life, and admirable Temper, esteemed and beloved of all; and even in the worst of Times, when Feuds, and Animosities, on the Account of Religion, were highest (during the Time of the late great Troubles,) how his Character and Behaviour drew to him the Respect of all Parties, so as to make him be remarkably distinguished; how much in Esteem he was with the greatest Men; and how many constant Hearers he had of the best Rank, and greatest Note, even of the most eminent Divines themselves; this is sufficiently known. And the Testimony which the late Archbishop Tillotson has given of him, tho' it be in a Funeral Sermon, is known to be in nothing superior to his Desert.  
The Sermons which are here Printed, have been selected out of Numbers of others less perfect; there being not any of our Author's extant, but such as were written after him at Church: He having used no other than very short Notes, not very legible: Tho' these have been of great Use to the Publisher, in whose Hands they have been.  
The unpolished Style, and Phrase of our Author, who drew more from a College, than a Court; and who was more used to School-Learning, and the Language of an University, than to the Conversation of the fashionable World, may possibly but ill recommend his Sense to the Generality of Readers. And, since none of these Discourses were ever designed for the World, in any other Manner than as he (once for all) pronounced them from the Pulpit; they must of Necessity appear to have a Roughness in them, which is not found in other Sermons more accurately penned by their Authors. For, tho' the Publisher has sometimes supplied him out of himself, by transferring to a defective Place, that which he found in some other Discourse, where the same Subject was treated; yet, so great a Regard was had to the very Text, and Letter of his Author; that he would not offer to alter the least Word: And, wheresoever he has added any Thing, to correct the most apparent Omission, or Fault of the Penman; he has taken Care to have it marked in different Characters: That nothing might appear as our Author's own, which was not perfectly His. Tho', some others in the World have been very far from this Caution: Since, of late, some things have been set out in our Author's Name, which his best Friends disown to be his; and which any one who studies him in his Genuine Works, will easily know to be unworthy of him.  
And, now, when these Disadvantages which have been mentioned, are considered; since they are no more than what sensible People will easily make Allowance for; 'tis presumed there may be in the World some Persons who will, notwithstanding, think these Sermons to be of Worth, and may perhaps discover in them some peculiar Beauties, such as are not to be despised for want of that Ornament which might have accompanied them, I know that there are now growing up, in the World, too many who are prejudiced against all Pulpit-Discourses; and who, in this profane Age, are led to think not only the Institution of Preaching, but even the Gospel itself, and our Holy Religion to be a Fraud. But, notwithstanding all the Prejudice of this kind; 'tis to be hoped that even some of these Persons (if they have any Candour left) may be induced to applaud some Things that they may meet with, here: So as from hence, perhaps, to like Christianity the better. This we may with Assurance, say; that were there besides ours, any Religion, Ancient; or Modern, that had so Divine a Man as this, to show; these very Men would admire and reverence him; and, tho' a Priest of that Religion, and bound to comply with established Superstition, would praise his Virtue; and, perhaps, be the forwardest to extol his Sentences and Works, in Opposition to our Sacred Religion. But this is hard, that even Heathen Religion, and Paganism can be more mildly treated, and cause less Aversion than Christianity. To such Men as these, I can say nothing further. But, if they who are thus set against Christianity, cannot be won over, by any Thing that they may find here; yet we may assure ourselves, at least, of this good Effect from hence; that the excellent Spirit which is shown here, and that Vein of Goodness, and Humanity, which appears throughout these Discourses, will make such as are already Christians, to prize and value Christianity the more: And, the Fairness, Ingenuity, and Impartiality, which they may learn from hence, will be a Security to them, against the contrary Temper of those other irreconcilable Enemies to our Holy Faith.   

NOTE,  
THAT whatever has been added, by way of Supplement, to any defective Place, (whether it be one single Word, or Particle) is marked in different Characters, with this Mark [*] prefixed.  
The Sermons are divided into Two Parts. In the First Part the Foundations of Natural and Revealed Religion are laid; and Christianity proved: These being Sermons which properly succeed one another, in this Order; and were thus preached. The Second Part contains several Sermons preached at several Times (without Relation one to another) on different Subjects of Religion and Morality.   

ERRATA.  
PAge 53. line 14. read, sets us at. p. 61. l. 10. r. Spiritual. p. 92. l. 29. r. all but. p. 196. l. 13. r. Wariness. p. 211. l. 14. r. hard. p. 226. in the Margin, r. John 18. p. 247. l. 21. r. Temper. p. 271. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 278. l. 19 r. Sheepishness. p. 324. l. 4. r. disable. p. 325. in the Margin, r. Mat. 18. p. 363. in the Margin, r. 1 John 4. 18. p. 366. l. 16. r. Imprudence. p. 394. l. 11. r. Impetuosity. p. 446. l. 10. r. Members.   

SERMON I.  JOHN VII. 46. Never Man spoke like this Man. 
BEcause there are amongst us, those who are bold to call into question DEITY; those who dispute against the main and principal Matters of Christian Faith, under pretence of Reason (the Excellency of God's Creation, by which I will be concluded;) therefore I make choice of these Words to deal with them, with their own Instrument.  
Never any Man spoke as our Lord and Saviour.— I will not lay the Stress of my Argument upon the Credit of those who spoke these Words; for they were I know not whom: And I will make no more Advantage than I will give to the Devil himself, who is related to speak many things that are ●●●orted in Scripture: But I will found my Argument on the Quality of the Matter.— Yet, it is considerable, that they who are engaged in the contrary * Party, are declared Enemies, and have a contrary Interest; that even they are overborn, and so far subdued, as to make an Acknowledgement.  
There are, among us, Persons, that are Sensual, and outright Brutish; that put off Human Nature, and discharge themselves of Principles of Reason and Understanding. I think no Man doubts of this. It seems to be evident and undeniable. Yea, they themselves are self-condemned in what they do: And Men that do distemper themselves, and put themselves out of the Use of their Reason; when they do recover; they wish they could do otherwise.  
But, then, there are those that pretend to dispute against Deity; and, under Excuse of Reason, pretend to be Atheists. These make a great Bluster and Noise in the World, and undertake to defend themselves with Show and Colour of Reason and Argument.  
And again: There are those who will admit of Principles of Reason to the full, and all the immediate necessary Results and unavoidable Deductions from it; and yet they s●ick at Revealed Truth; pretending Want of Evidence, and a Failure in point of Assurance, and of infallible Conviction and Confirmation. These Men avoid Atheism: But stick in Infidelity.— * Now with him that pretends to Atheism, or * who if he doth acknowledge Deity, is an Infidel and sticks at Revealed Truth; these two last I will deal with, from this Scripture: For, * as for the first sort; they being self-condemned, are easily convinced.  
Among other Excellencies of Divine Truth, this is none of the smallest Weight; that when it is declared, it doth recommend itself to, and satisfies the Mind of Man concerning its Reality and Usefulness. Men are wanting to themselves, that they do not see with their own Eyes; that they do not make a particular Search; that they do not examine; that they do not consider; or, in a word, that they do not use the Judgement of discerning. For we that are of the Reformed Religion, who deny the infallible visible Judge, we do allow to every Christian a private Judgement of discerning; not * only as his Privilege that God hath granted him; * but as his Charge. Where People are of no Education, have no Liberty or Advantage in respect of Leisure, or other Opportunities; we do advise them to use Modesty, and Humility, and to be rather Learners than forward to Teach. For it is good Council, and it is that which is done in all other Affairs: Whosoever he be that hath not the Opportunity to acquaint himself with the Mystery; it is safer for him to make use of other Expedients, than for him to be peremptory in a Resolution. But this, for certain, Men are wanting to themselves, if they do not see with their own Eyes; if they do not search and use a Judgement of discerning. For Men attain to no settled State in Religion, no Heights or Excellency of Spirit, who do not make a Discernment by their Judgements: But they run away with Presumptions, Suppositions; with conceited Imaginations, with received Dictates; are Light of Faith, credulous; do comply with others in Sense, in Judgement, in Practice: And it is their Necessity so to do; if they will not make Matters of Knowledge their Business: There cannot be receiving of Truth in the Love of it, and consequently in the certain Obedience of it, where there is not receiving of Truth, in the particular Judgement of the certain Verity of it, and the Sense of the Goodness of it. This Advantage Truth hath: It hath so much of Self-evidence, it is so satisfactory to the Reason of an ingenuous Mind, that it will prevail, unless there be an Indisposition in the Receiver. This I take for the certainest Matter of Experience: All things are according to the Disposition of the Receiver, one Man will interpret into a Courtesy, that which another turns into an Injury. According as Men are in Preparation and Disposition of Mind, so will things be entertained that are offered to Consideration, and proposed. But Truth, if it doth appear, if it be represented and fairly proposed; it will find Entertainment in a Man's Mind; if a Man's Mind be not by contrary Indisposition made in an Incapacity. Truth is the Soul's Health and Strength, natural and true Perfection. As increated Wisdom speaks to God; (Prov. 8. 30.) so Truth speaks the same Language to Man's Soul: I was by him, as one brought up with him, I was daily his Delight. Truth is so near to the Soul; * so much the very Image and Form of it; that it may be said of Truth; that as the Soul is by Derivation from God, so Truth by Communication. No sooner doth the Truth of God come to our Soul's sight, but our Soul knows her, as her first and old Acquaintance: Which, tho' they have been by some Accident unhappily parted a great while; yet having now, through the Divine Providence, happily met, they greet one another, and renew their Acquaintance, as those that were first and ancient Friends.  
Truth is of a different Emanation (for I cannot distinguish Truth in itself; but in way of descent to us:) Truth either of first Inscription, or of after Revelation from God.  
The Truth of first Inscription is Connatural to Man, it is the Light of God's Creation, and it flows from the Principles of which Man doth consist, in his very first Make: This is the Soul's Complexion.  
And Truth of after Revelation is the Soul's Cure, the Remedy for the Mind's Ease and Relief. The great Expectation of Souls, is the Promise of God's Messiah: They wait for the Consolation of Israel. For this hath been the State of the World: Man, in Degeneracy and Apostasy, disabled himself, prejudiced his Interest in God: Losing his Interest, by his Degeneracy and Apostasy, he is in Hope and Expectation of some Revelation from God, concerning Terms of Reconciliation and Recovery: And when these did appear, then then was it said; Lord now lettest thou thy Servant depart in Peace. Here comes Truth of after Revelation, for the Recovery of Man, when he was Apostatised from the Truth of first Inscription.  
The former of these, is of things necessary in themselves, in their Nature, and Quality; so, immutable and indispensible. The latter, is the voluntary Results and Determinations of the Divine Will. Things that are of an immutable and indispensible Nature, we have Knowledge of them by the Light of first Impression. The voluntary Results of the Divine Will, we have by Revelation from God.  
Man's Observance of God in all Instances of Morality, these are Truths of first Inscription; and these have a deeper Foundation, greater Ground for them, than that God gave the Law on Mount Sinai; or that he did after engrave it on Tables of Stone; or that we find the Ten Commandments in the Bible. For God made Man to them, and did write them upon the Heart of Man, before he did declare them upon Mount Sinai, before he ingraved them upon the Tables of Stone, or before they were writ in our Bibles: God made Man to them, and wrought his Law upon men's Hearts; and, as it were, interwove it into the Principles of our Reason; and the things thereof are the very Sense of Man's Soul, and the Image of his Mind: So that a Man doth undo his own Being, departs from himself, and unmakes himself, confounds his own Principles, when he is disobedient and unconformable to them; and must necessarily be self-condemned. — The Law externally given was to revive, awaken Man, after his Apostasy and Sin, and to call him to Remembrance, Advertency, and Consideration. And, indeed, had there not been a Law written in the Heart of Man; a Law without him, could be to no Purpose. For had we not Principles that are Concreated; did we not know something, no Man could prove any thing. * For he that knows nothing, grants nothing. Whosoever finds not within himself, Principles suitable to the Moral Law, whence with Choice he doth comply with it; he hath departed from himself, and lost the natural Perfection of his Being: And to be conformable to this, is the Restitution to his State.  
Things of Natural Knowledge, or of first Inscription in the Heart of Man by God, these are known to be true as soon as ever they are proposed: And he hath abused himself, and forced himself from his Nature, and deformed the Creation of God in him, whosoever doth not take Acquaintance with, subscribe to, make acknowledgement of these great Things, The great Principles of Reverence of Deity: Of Sobriety in the Government of a Man's own Person: Moderate use of the Pleasures and Contentments of this Life: The great Instances of Righteousness and Justice in men's Transactions one with another: For they are Connatural to Man.  
Then, for Truth of Gospel-Revelation, that, speaks for itself, recommends itself, and shows itself to be of God. In this Case, we may say as the Samaritans to the Woman: They were brought to take Cognizance of our Saviour, by the credible Report of the Woman: But after they had had converse with him; Now, say they, we believe in him, not for thy Words (but we credited thee so far forth as to come and see him:) but because we have seen, and heard. 
Joh. 4. 42. — Such are the Declarations of Faith in God by Jesus Christ, of Remission of Sins, of God's accepting of Sinners upon Repentance, that any Man that is awake to any true Apprehensions of God, he will readily believe them, and embrace them, when they are declared to him by any Instrument. The great Things of Revealed Truth, tho' they be not of Reason's Invention, yet they are of the prepared Mind readily entertained and received: As for Instance: Remission of Sins to them that repent and deprecate God's Displeasure; it is the most credible Thing in the World: For God made us Creatures fallible, at the best. Now here is finite and fallible;— failing and miscarrying; — repenting and reforming, upon a Declaration from God.— So false is it that the Matter of our Faith is unaccountable; or that there is any thing unreasonable in Religion; that there is no such Matter of Credit in the World as the Matters of Faith; nothing more intelligible. It was a Mystery before; God in Christ reconciling the World: Now all the World is taken into a Possibility of receiving Benefits hereby. Tho' there be nothing of Merit on the Creature's side; nothing that we can do that can deserve; yet it is a Matter of very fair Belief, that the Original of all Being's, the Father of all our Spirits, the Fountain of all Good, will, one way or other, pardon Sin, and do what behoves him, for the Recovery of his lapsed Creation: And any probable Narration made in the Name of God, of the Way and Means, and the particular Circumstances whereby God will do it, will fairly induce Belief with sober, serious, and considerate Minds: And what have we to do with others, upon the Account of Religion? If they be not serious and considerate, they are not in a Disposition towards Religion. That Promise of the Seed of the Woman breaking the Serpent's Head: God hath been speaking this out further and further, by his various Revelations in the several Successions of Time: He has represented it in divers Shapes: But now we have it expounded. For the Seed of the Woman is, God manifested in the Flesh: And breaking the Serpent's Head is, destroying the Work of the Devil. The Anti-type doth exactly answer the Variety of the Types. All foretold of our Saviour was fulfilled in him.— We have many things in profane Stories in several Ages that give Testimony and Light to Parts of Revealed Truth. Many of their Stories are in Imitation of Scripture History: As Nisus' Hair in Imitation of Sampson's: Deucalion's Flood in Imitation of Noah's: Hercules in Imitation of Joshua, etc.— Many of the Heathens that were not corrupted by Education, or Interest, or the Strain of the Time, do relate many things that are consistent with those that are in the Bible. St. Austin tells us, he found the Beginning of the First Chapter of St. John's Gospel among the Platonists. Eusebius read in the Commentaries of the Heathens those Circumstances and Matters of Fact that the Evangelists do mention, and also the Signs at our Saviour's Crucifying, as the Eclipse of the Sun, and an Earthquake, and other Accidents. Tertullian speaks of sundry things which Pilate writ to Tiberius, suitable to what the Evangelists relate concerning our Saviour. Yea, Mahomet himself, who is the last great Impostor, doth mention the Soldiers apprehending our Saviour with an Intention to put him to Death: Acknowledging him to be a great Prophet; but he tells us, when those Soldiers were stricken down, God took him away, and they lighted upon another something like him, and crucified him. Plutarch, an Eminent Author, gives us an Account of Pan, the great Daemon of the Heathens, who was heard greatly to complain, that a Hebrew Child was born, and they never heard him after; all the Oracles then ceasing. Porphiry, tho' of no great Credit, says, that after one whom they called Jesus, came to be worshipped, they never could receive any more Benefits by any of their Gods. One of the Roman Emperors was so possessed with what was related concerning a Kingly Race among the Jews, and was so startled with the Credibleness of the Report, that he set himself to destroy all of the Family. Publius Lentulus gives the Senate an Account, that he saw, himself, and was an Eye-witness of the Man Jesus among the Jews, who cured all Diseases and raised from the Dead: Insomuch, that Tertullian bids the Heathen Emperor search their Records: For your own Calendar * (says he) recites the Things that are done by our Saviour. This, in the Days of Julian, who was turned off, by the Feuds and Exasperations, by the Factions and Divisions among those that were called Christians. Insomuch, that he hated Christianity; but otherwise, a Man of eminent Justice, and Good to the Commonwealth. One who was a Philosopher gives an Account of the Christian Religion: The Christian Religion (says he) 
Am. Ma.  consisting in Spiritual Worship and Devotion to God, Purity of Mind, holy and unblameable Conversation; of all things that are called Religion; it is the most Entire, most Pure; but only mightily hurt by some who have filled it with superstitious Things.  
So that we may resolve, that the Difficulty of Faith arises from the wicked State of the Subject, rather than from the Incredibility of the Object. It is hard to act otherwise than the State from within doth dispose a Man. It is not imaginable, that any Man can believe contrary to the Life he lives in: When he lives in the State of eternal Death; to believe eternal Life: Or to believe the Pardon of Sin, when he lives in it, and slights the Sin he lives in. For our Saviour says, You cannot believe because of your wicked Hearts. It cannot stand together: To live in Sin; and to look for Pardon of Sin. For God doth not give to any one that is impenitent, the Power of Faith. 
Rom. 12. 2.  Be not conformed to this wicked World, but be ye transformed by the renewing of your Mind, that you may prove what is the good and acceptable Will of God: Intimating, that if a Man lead a wicked and ungodly Life; if a Man in respect of State, Complexion, and Constitution of Soul, be in Contradiction to the Principles of Religion, the Principles of God's Creation; he cannot prove what is that good and acceptable and perfect Will of God. They that were in a Religious Disposition did readily believe and entertain our Saviour, and acknowledge him to be the Messiah that was promised of old: But those that were perfectly obstinate, in the Pharisaic Disposition, they rejected him. And this is clearly true, that Men cannot believe while they live in Sin, and are in Impenitency, and are under the Commands of their Lusts. For we find that an ingenuous Mind, and one that is a true Penitent, he doth with more Difficulty forgive himself, than God doth. He that is truly affected, and cordially turns to God, he is truly sensible of the Deformity and Impurity of Sin: Though Repentance give Heart's Ease and Satisfaction, and tend to the Quiet of his Mind; yet he doth more hardly excuse himself, than God doth. But a Man that is wedded to the World, that is under the Power of his Lusts, that applauds and magnifies himself in Self-will, is given up to the Affectation, Arrogancy, and Self-assuming, how can this Man give himself Satisfaction concerning Pardon of Sin, when he is in a contrary Spirit, in a contrary Disposition? He cannot believe that God will pardon Sin; because he himself doth not pardon any other Offender. God's Goodness well considered, speaks him to be propitious and inclinable to Compassion: But Impenitency speaks a Man's Incapacity of being pardoned.  
This is the Sum. All Divine Truth is of one of these two Emanations:— Either it flows from God, in the first Instant and Moment of God's Creation; and than it is the Light of that Candle which God set up in Man, to light him; and that which by this Light he may discover, are all the Instances of Morality; of good Affection, and Submission towards God; the Instances of Justice and Righteousness of Men, and Temperance to himself:— Or else, it is of an after Revelation and Discovery. Man being out of the Way of his Creation, by his Defection from God, is recovered by this Revelation. Upon this Consideration, that Man was never better than finite and fallible, and considering that we have given an Offence; and * considering the Relation that God stands in, to his Creatures; and that he is the first and chiefest Goodness; it is * what may be fairly supposed, that God will recover his Creation, one way or other. Wherefore, that which the New Testament doth discover, is that which was in general Expectation.  
Now the Terms of the new Covenant are possible to Sinners:— They are Just and Fit, Reasonable and Equal:— They are to us (who are departed from Truth) Restorative:— They are satisfactory to our Mind, and quieting to our Conscience.— For if I have offended against the Rule of Right, I ought to repent of it, confess it, be sorry for it, and do my endeavour to commit it no more. And there is Reason to think that God can pardon. For every ones Right is in his own Power. Every one doth dispose of his Right in that way which he will. Since therefore it is God's Right, upon the Failure of Obedience, to reduce the Creature by Punishment; it is in his Power to abate of Punishment if he pleases, or to remit it. And it is most reasonable to think, that God should be allowed to do this in what way he would.  
Therefore we conclude, that all the Instances of Christian Doctrine, either they are fairly knowable, if we use our Faculties and Understanding (* and these are the great Instances of Morality and Principles of Reason;) or else, if we do consider those Things that are considerable in the Case; the Things of Revealed Truth, are of fair and easy Belief. The former of these, the great Principles of Reason, they are * by awakened Minds easily and readily found out. The latter are, * by prepared Minds, fairly admitted and entertained. This I say against the Atheism of the profane World, and those that do affect to be Infidels, because they pretend they have not the Assurance of former Times, * nor of powerful Miracles.  
I will now instance in those Assurances that we have, to settle us in the Entertainment of Divine Truth. And they are these Five:  

I. They are concurrent with the Sense of the Heathens and Strangers, who do agree with us in all the Instances of Morality; in these we cannot speak beyond them, they speak and act so as to shame us: For how many of us do act below them in these Particulars? and as to many Things of the New Testament concerning Christ, we have great Testimony from them; as was showed.  
II. The Representation that is made to us by Truth concerning God. He is represented worthy himself, and so as we may credit what is said of him.  
III. The ingenuous Operation that Divine Truth hath upon men's Minds.  
IV. Its Fitness to Man's State.  
V. The Agency of the Divine Spirit in pursuance of it.   
As to Morals; we have the full Concurrence with us of Heathen Authors, all those that are any whit reformed. And for the rest, we have a good Rule in Philosophy, which tells us, that he is incompetent to give Testimony upon account of Morality, that is himself vicious. For he that is vicious, is himself a Moral Monster. And upon a Moral Consideration, every Man is vicious that either is stupidly ignorant, or dissolute and profane. And their Judgement in point of Truth is considerable. In Morals, all those of the Heathens that have attained to any Reformation, either to the Improvement of their Intellectuals, or the Refinement of their Morals, they all concur with these immutable and indispensable Verities. And as to those revealed; the several Parts of History concur in all the Things that the Evangelists do declare concerning Christ. It is very true, there have been in the World several Persons that have grossly neglected the Materials of Natural Knowledge; so that Men have suffered their Faculties to lie asleep: The Mind and Understanding have been in most Men useless and unemployed: And there hath been invincible Ignorance as to the great Points of Revealed Truth in several Ages and Places of the World: But this I dare assure you; that there never was any considerable Opposition against the main Principles of Natural or Revealed Truth, by those that have any knowledge of it. No Man of any Competency of Knowledge, or Proportion of Goodness, hath risen up against any of these great Instances of Morality, or the main Articles of Christian Faith: But these have had (as I may say) Universal Acknowledgement. For if any have risen up against them; they have been incompetent; and so of no Moral Consideration: The Universal Acknowledgement of a Thing for Truth doth not lie in every individual Persons receiving it (for then you have nothing that is of Universal Acknowledgement;) but in the due and even Proportion it bears to the Universal Reason of Mankind. This Principle no Man in his Wits will deny, That it is impossible that the same thing should be, and not be, at the same time. Yet some were so perverse and cross, absurd, and degenerate from sober Reason, that they did deny it. And Plutarch saith, That nothing yet was ever in the World so absurd, but some have held it. Therefore we may entertain that which any sober Man in the due Use of Reason hath entertained, and proposed, upon Terms of Reason, for the Satisfaction of others. And we may conclude, that the Universal Acknowledgement of a Thing as Truth, it doth not depend upon every individual Persons receiving of it; but upon the even and true Proportion that things bear to the Universal Reason of Mankind. This is all that can be said, when Men pretend to prove any thing by Universal Reason. Thus the Being of a God is proved by Universal Reason. For except only Monsters (those that are, upon the Account of Morality, very Monsters; Persons that have grossly neglected their Understandings, and lived like Beasts;) none else but have acknowledged Deity. Men improved in their Intellectuals, and refined in their Morals, have received and entertained it on Grounds of Reason.— It is observable, that the great Differences that have been between Men in the several Ages of the World; they have not been about any necessary and indispensable Truth, nor any thing that is declared plainly in any Text of Scripture: But all the Differences have been either in Points of very curious and nice Speculation, or in Arbitrary Modes of Worship. Now, notwithstanding these Differences; I dare say, and give assurance, that God gives Men leave, with a safe Conscience, to live in Peace, and to keep the Communion of the Church of God in the World, and to submit to the Government. Whosoever hath professed himself a Christian doth acknowledge Christ to be the Head. The Christian World scattered into particular Ways, and multiplied into Sects and Parties, yet do agree in the great and bright Truths of Reason and Christianity, such as are fixed, and of the greatest Magnitude. The Mahometans themselves did never charge Moses, or Christ, as being Impostors: For they acknowledge Moses, as we do, for a true Prophet; and go along with us in the History of Christ, till the Fourteenth of John, and Vers. 16. and there is their first Departure. They acknowledge all that is related concerning Christ: Only they tell us that what Christ said of sending the Spirit, and another Comforter, is meant of Mahomet: and they tell us that our Saviour set down his Name; but afterwards his Disciples put it out. They acknowledge Christ to be a true Prophet, and beyond Moses; and out of respect to him, they deny all that is said about his Death and Crucifixion.  
Reason doth suppose two things by which we may be further confirmed in the Truth of our Religion.  

(1st.) That if it had been a Cheat and an Imposture, it would have been deprehended in length of Time: being often told, and in several Ages and Companies, sometimes by parts, sometimes together, and under several Circumstances, and upon several Occasions; there would have been some Differences in the Relations. Had there been any thing false in our Religion, * or that were not solid, true and substantial; it having passed through sixteen Ages, being above Sixteen hundred Years old, those Men that lived before us being inferior to none of us for Parts; they would have deprehended it as guilty, and forewarned us of it. Therefore we may take it for granted that the great Matters of Natural Knowledge and Faith, that have passed through so many Ages and Generations are solid, true, and substantial; and that the Book called the Bible, which hath run done, from the time of our Saviour and his Apostles, to this Day, may be received with double Assurance, Credit, and Advantage. For Error and Falsehood is never long-lived: but Truth is Eternal, and that which will continue for ever.  
(2dly.) I do suppose another thing with great Reason: and that is, considering the Goodness of God, the Care he has of his Creatures, his Love to Truth, and the Respect that he bears to those that worship him; that he would not suffer the Good Intentions of such, to be abused by any Imposture, nor suffer that which is false to take such place in all Times and Ages of the World, without the least Check or Control.— But some may object; if this be so; what say you to the Mahometans, and the great Factions that have been in the World and prevailed? Are not these, Testimonies against the Truth of our Religion?— As for Mahomet; he had only the Assistance of an Apostate Monk who taught him to compound a Religion out of Gentilism and Judaisme, and in the Composition that he hath made, so far as he hath added any thing of his own, it is so contemptible to sober Reason, and so contrary to those things that he hath taken out of the Old Testament, that it is not hard to detect him for a Cheat and an Imposter. For divest him but of those things which he stole out of the Bible; and that which is his own, will appear base, vile, and contemptible to the Reason of Mankind, and most ridiculous. Now if God had given Testimony to his Religion; it would have been in a way of Reason, and most agreeable to the Understandings of Men; and not in a way of stupid Ignorance: but in such a way as might challenge the greatest Opposers to find any thing contrary to those Prinples of Reason and Understanding which he hath planted in Man's Mind. But as to Mahomet; History doth declare him to be a Person of a Debauched Life; and one that had not Credit in the time of his Life.— As to the great Factions that have been in the several Ages; though they have been many Persons; yet they have been but one Party: and one Party is to be considered but as one Opinion: for if there be a thousand Men in a Party; it is but one Opinion: and one single Person is as much as a whole Party. All those of a Party are bound up to one Opinion, * and to believe as their Party believes. Therefore I except against those that have blindly gone on without Consideration. For these have not acted by the Guidance of Humane Reason.   
Now I shall give you some Intrinsic Arguments, by which I shall convince those of their Wickedness, and Folly, that affect either Atheism, or Infidelity. The first is this, (which is the second Assurance we have of Divine Truth) The Representation that Religion makes to the Mind of Man concerning God: even such a Representation as the Mind of Man, if duly used, and well informed, would conceive concerning him. For God is represented Lovely, Amiable, and Beautiful, in the Eyes of Men: and what is said of God, is worthy of Him, and is consistent with what Man is made to think, or know, concerning him. For this is truly Divine, and Godlike, to do Good, to relieve, to compassionate: and on the contrary it is Diabolical, and most opposite to the Divine Nature, to destroy, to grieve, to oppress. And what a relation doth the Bible make of God to be Merciful, Gracious, Long-suffering, Full of Compassion?— So, * on the other side, how is the Devilish Nature described and represented to us?— The Devilish Nature is hurtful, given to Malice, Hatred, and Revenge: but the Divine Nature is placable, and reconcileable; ready to forgive, full of Compassion, and of great Goodness, and Kindness.  
This, for the Representation that both Old and New Testament make of God, and this is agreeable to the Sense of every awakened Mind. All that the Gospel requires, is, Repentance from Dead Works, and Faith in our Lord Jesus Christ. And this is the Sum of all that is declared and superadded, and nothing in all the World can be declared or required upon Terms of greater Justice, Reason, and Equity. For will not any one acknowledge, that if an Inferior give Offence to a Superior, he ought to humble himself, and ask Forgiveness? Can any Man's Reason in the World be unsatisfied in this?— Then, for Faith in our Lord Jesus Christ: is it not very equal, and fit, that if God will pardon Sin, he should do it in what way he thinks fitting? that if we go to him for Cure, he should take that way to recover us which he thinks best?  
So that these * Terms which are superadded to the Principles of God's Creation, are such, that there were never more equal, fit, and reasonable, proposed to Men: neither is this all: but they are satisfactory to the Reason of our Mind: For this is found to be true upon experience, that the Mind of an Impenitent cannot receive Satisfaction nor Consolation in any other way. Should all the Men in the World, or an Angel from Heaven speak * Pardon to an Impenitent; the Sense of Repentance would be better Satisfaction to his Mind; beyond any Foreign Testimony whatsoever. Though God should tell me, my Sins were pardoned; I could not believe it, unless I repent and deprecate God's Displeasure. For Repentance is satisfactory to the Reason of my Mind; is necessary to quiet my Conscience; and I should not be rational or intelligent in Religion unless I satisfied my Mind: which is to do what I can to revoke what I have done amiss, and to deprecate God's Displeasure; and then apply to him for his Grace, in that way which he has declared.  
Therefore these * Terms are not only just and equal in themselves; but tend to the Quiet and Satisfaction of a Man's Mind; * and are Restorative to our Natures.— Now the Representation that is made to us by Divine Truth, either natural, or revealed, is that which is satisfactory and consonant to the Reason of our Mind: it is that which doth justly represent God, as he stands in opposition to the Cruel, Devilish, and Apostate Nature; as being Placable, Compassionate, and Reconciling: and so, in the use of true Reason a Man would have thought and imagined concerning him; that he would not be wanting to afford unto Men fitting Aid and Assistance for their Recovery. And thus is God represented Lovely, Beautiful, and Amiable, in the Eyes of the whole Creation.  
* Another Intrinsic Argument (which is the Third Assurance of Divine Truth) is, the ingenuous Operation that Divine Truth, both Natural and Revealed, hath upon the Mind and Understanding of Man. For these Truths call Creatures to Self-resignation, to commit themselves to God, to depend upon him. And how doth this tend to the Heart's Ease, * and to the Quiet, and Satisfaction of a Man's Soul? For we know by Experience that even the best, and wisest of us, are oft times transcended by our Occasions, and at a loss. The Affairs of the World do transcend the Capacities of our Mind and Understanding. Now Religion both Natural, and Revealed, doth teach us, that in respect of God we are but Instruments assumed, determined, and limited, (and it is no Disparagement to an Instrument if it fail) that we are but Creatures; and have our Dependence upon him. And how doth this tend to the Satisfaction of our Minds! because we know that God is wiser than we, and that he is greater, and every way better than we: * So that if any thing succeed ill; which either the Honour of God, or the Good of his Creatures, * seemed to require; then, we being but God's Instruments, and subservient to him, * may know that we should not have failed, unless God would. Thus our Religion teaches us Submission to God, Acknowledgement of him, Dependence upon him: It assigns to Man his proper place respectively to his true Centre; and so lays a Foundation of Heart's Ease, Quiet, Content, and Satisfaction. The Grace of the Gospel, whereby we hope to be saved, doth not only give Continuance, Help, real Furtherance, and Assistance to Natural Truth, (which lost much by Man's Apostasy from God; and so needed a hand to help it up:) but it also doth its own proper work; by emptying the Mind of Man of Wilfulness, Presumption, and Self-conceit, which is incident to his Nature; and so making room for the help of Grace, and Divine Assistance, and Forgiveness.— But to pursue this Argument a little further.  
A Gospel-Spirit doth excel in Meekness, Gentleness, Modesty, Humility, Patience, Forbearance: and these are eminent Endowments, and mightily qualify Men to live in the World. This is that which makes Men bear universal Love and goodwill; and over-comes Evil with Good.— This I dare say, had we a Man among us that we could produce, that did live an exact Gospel-Life; were the Gospel a Life, a Soul, and a Spirit to him, as Principles upon Moral Considerations are; this Man, for every thing that is excellent, and worthy, and useful would be miraculous and extraordinary in the Eyes of all Men in the World: Christianity would be recommended to the World by his Spirit. Were a Man sincere, honest, and true in the way of his Religion; he would not be grievous, intolerable, or unsufferable to any Body; but he would command due Honour, and draw unto himself Love and Esteem. For the true Gospel-Spirit is transcendently, and eminently remarkable every way, for those things that are Lovely in the Eyes of Men; for Ingenuity, Modesty, Humility, Gravity, Patience, Meekness, Charity, Kindness, etc.— And for all this that I have said, I will refer you but to that of the Apostle, where he doth set out the fruits of the Spirit, and the works of the Flesh: 
* Gal. 5. 20.  He tells you, that the works of the Flesh are Hatred, Malice, Emulation, Strife, Sedition, and such like: All of a kind; and all of them do speak Hell broke-loose, and come in upon us in the World. For these are from Hell, and tend to Hell, and represent to us in this World the Hellish State that we dread to meet with hereafter.— But on the other side; the fruits of the Divine-Spirit in Men, they are Love, 
* Gal. 5. 22.  Joy, Patience, Long-suffering, Meekness, Gentleness, and such like. And all of these are such lovely things that they make Heaven, in a degree, where they are found. * Whereas the former turn the World into a kind of Hell.  
Such is the Nature of Religion, that it keeps the Mind in a good Frame and Temper: it establishes a healthful Complexion of Soul, and makes it fit to discharge itself duly in all its Offices towards God, with its self, and with Men. Whereas the Mind of a wicked and profane Man, is a very Wilderness, where Lust and exorbitant Passions bear down all before them; and are more fierce and cruel than Wolves and Tigers. So the Prophet, Isaiah 57 20. The Wicked is like the Raging Sea, always casting forth Mire and Dirt: and Prov. 17. ver. 12. One had better meet a Bear robbed of her Whelps, than a Fool in his Folly: and you all know who is Solomon's Fool; even every wicked Man.— The Heavenly State consists in the Mind's Freedom from these kind of things. It doth clear the Mind from all impotent and unsatiable Desires, which do abuse a Man's Soul, and make it restless and unquiet: It sets a Man free from eager impetuous Loves; from vain and disappointing Hopes; from lawless and exorbitant Appetites; from frothy and empty Joys; from dismal presaging Fears, and anxious Cares; from inward Heart-burnings; from Self-eating Envy, from swelling Pride, and Ambition; from dull and black Melancholy; from boiling Anger, and raging Fury; from a gnawing, aching Conscience: from Arbitrary Presumption; from rigid Sourness, and Severity of Spirit: for these make the Man that is not biased and principled with Religion, inwardly to boil; to be Hot with the Fervours of Hell; 
* Isa. 57 20.  and, like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dirt.  
But on the other side; Things that are con-natural in the way of Religion, the Illapses, and Breaking's in of God upon us; these require a Mind that is not subject to Passion; but in a serene and quiet Posture; where there is no tumult of Imagination. It is observed among the Rabins that if a Prophet fall into a Rage and Passion, the Spirit of Prophecy leaves him. They say that Moses did not prophesy, after the Spirit of Passion moved him. But sure it is, there is no genuine and proper effect of Religion, where the Mind of Man is not composed, Sedate, and calm. I find among the Philosophers, that they never had expectation of any Noble Truth, from any Man that was under the Power of Lust, or under the Command of Fancy and Imagination; or that lived in the Common Spirit of the World. They thought that God did not communicate himself to such. But this is certain; that no Man that is immersed in a sensual Brutish Life, can have any true Notion of Heaven, or of Glory. These things must signify no more to him, than a Local Happiness, and sensual Enjoyment; than the highest and greatest Gratification of the Animal Principle: all that he can think of Heaven is, that it is a Place of great Enjoyment; some Local Glory; something that is suitable to the sensual Mind. For we cannot ascend higher in our Actings than we are in our Being's, and Understandings: And these Men that think our Happiness lies in the sensual Objects of Delight, are not capable of understanding either the Reason or Necessity of Mortification, inward Renewal, and Regeneration, in order to admittance into Heaven. For they do not look upon Heaven as a State and Temper of Mind, which is requisite to be reconciled to the Nature of God, and to be according to his Mind and Will.— But Religion is the Introduction of the Divine Life into the Soul of Man: and Men cannot possibly be really happy in the separate State, but by these things; by having a Divine Love ruling in their Hearts; by Self-resignation, and Submission to the Divine Will, and by being like unto God.  
Things are very well known what they are in being, by what they are in working; what the Principle of them is, by the effect that flows from them. Now I may say of Divine Truth, whether Natural, or Revealed, that these do satisfy the Mind of Man, and keep him from being barbarous, cruel, and inhuman. Raligion doth give such Evidence and Assurance of itself, that if you put it in competition with any thing that any Natural Man, whether Atheist or Infidel doth ever rest upon; it will appear to have a greater Foundation in Nature, and * on the Grounds and Principles of common Reason, Equity, and Justice, than any thing which can be set up against it, to counterbalance it. And Revealed Truth superadded to Natural, doth not only give assurance to it, and helps to recover that which we know by the Light of God's Creation, (which is weakened by Man's Sin, and * his Apostasy from God) but it doth also do its own proper work, and teach a Man to return to his own place, to acknowledge God, depend upon him, and be subservient to him: * It teaches him to empty his Mind of all Presumption, Pride, Arrogance, and Self-assuming: So that a Man is fit to receive the Grace of Pardon and Forgiveness of Sin, together with all Divine Influence, Concurrence, and Assistance.  
But since I have laid so mighty a weight, and so great a stress upon this Acknowledgement in the Text; I must needs here prevent an Objection which may be raised; and it is this.— Some may object, and say, you have no Divine Authority for these words: for tho' they are in the Bible; they are but here related. I confess I have no more Authority from these words, (being spoken by these Persons of whom they are related) than if they were clean the contrary to what they are. For I do find concerning our Lord and Saviour, that some Persons of like Disposition, say, that he did do his Miracles by Belzebub the Prince of Devils: and if we lay the stress upon the Sayers; we must as well credit them, as these. Therefore I will grant you, that I have no Authority for aught I have said, from these words materially considered, or as related and put down here: Neither do I lay any weight or stress on the Sense of these Reporters: for I will grant that it might be haphazard what these Men said; for as much as they did not speak out of any purpose or intention, or out of any settled Principle: and such Men have, upon the like occasion, given a clean contrary Report.— Now I will give you a profitable Observation from hence. Take care how you quote Scripture: for that is Scripture for which you have Divine Authority; not that which is barely related in the Text. For you have the Speeches of the Devil, and the Advice of the worst or Men related in Scripture.— Scripture is only considered in the truth of Matter of Fact, and that these things were done: but it doth not follow from hence that they are materially Good: No Man must pretend to do as Ehud did; because his Action is recorded in Scripture. No Man must pretend to borrowing without Intention of paying, as the Israelites did: for if they had not extraordinary warrant, they were * to be condemned in their Practice. So, for us, to curse our Enemies, as we read in the Psalms the Prophet did, not knowing in what Spirit it was done; * it is not warrantable for us to do the like from thence. Neither must we hate any, because the Jews were to hate and to destroy the Seven Nations; which they interpreted a Commission to hate all Mankind but themselves. Therefore in like case, we cannot certainly prove that any thing in the Book of Job is certainly Divine, that was spoken by Job's Friends; because God himself declares, that they had not spoken that which was right concerning him, as his Servant Job had done. Therefore if you will have Divine Authority; see what is said; and think it not enough that it is barely related in the Book. Neither is it enough to pretend to a single Text, nor the Practice or Persuasion of any Man whatsoever; nor to any thing accidentally spoken, that can amount either to Matter of Faith, or Divine Institution: it must be express Scripture; it must be Scripture in conjunction with Scripture: For Scripture, as a Rule of Faith, is not one Scripture but all. And therefore, tho' I have taken advantage from these words; yet all along, I have laid such certain and such infallible Grounds tending to give Satisfaction in the Matters of Reason and Faith, as the several Points are capable of.  
And now I proceed to a fourth Argument, which is this.—  
The Suitableness of Natural Truth to Man in the State of his Creation: And the Suitableness of Revealed Truth to Man in his lapsed and fallen Condition, in order to his Restitution and Recovery.  
And first, for the Suitableness of that which we call Natural Religion.— Natural Religion was the very Temper and Complexion of Man's Soul, in the Moment of his Creation: It was his natural Temper, and the very Disposition of his Mind: It was as con-natural to his Soul, as Health to any Man's Body. So that Man forced himself, offered Violence to himself, and his Principles, went against his very make and Constitution, when he departed from God: And consented to Iniquity.— It is the same thing in Moral Agents, to observe and comply with the Dictates of Reason, as it is with inferior Creatures, to act according to the Sense and Impetus of their Natures. It is the same thing with the World of intelligent and voluntary Agents, to do that which right Reason doth demand and require, as it is in Sensitives, to follow the Guidance of their Senses, or in Vegetatives to act according to their Natures. It is as natural for a Man, in respect of the Principles of God's Creation in him, to live in Regard, Reverence, and Observance of Deity; to govern himself according to the Rule of Sobriety and Temperance; to live in Love; and to carry himself well in God's Family; this, I say, is as natural for him, as for a Beast to be guided by his Senses, or for the Sun to give light.— How far therefore are we degenerated and fallen below the State in which God created us; since it is so rare a thing for us to comply with the Reason of Things!— Nothing is more certainly true, than that all Vice is unnatural, and contrary to the Nature of Man. All that we call Sin, that which is nought, and contrary to the Reason of Things, is destructive of Human Nature: And a Man forceth himself when he doth it. So that, to comply with those Principles of natural Light and Knowledge which God did implant in us, in the Moment of our Creation; and exactly to be obedient to the Ducture of Reason; is con-natural to Man, in respect of the State of God's Creation. And it may be as well expected from an intelligent Agent, to observe God, and to live righteously, and soberly, as from any sensitive Agent, to follow its Appetite.— Humility, Patience, Meekness, and such like Virtues, they do favour Nature; whereas Passion, Pride, and Envy do waste and destroy Nature.— Nature's Desires are all moderate, and limited: But Lust is violent and exorbitant. Nature is content with a very few things. But if a Man give way to inordinate Desires, than there is no Satisfaction to be obtained. Lust is not a thing that will be satisfied by adding and adding: But he that would be satisfied, must abate and moderate his Desires, and undue Affections.— It is certain, that all Natural Truth, all that is founded in Reason, and that derives from the Principles of God's Creation; that all of these, do agree with Man's Constitution, in the State of Innocency.  
And for Revealed Truth; that fits and supplies Man, in his lapsed State.— Every Man that knows his State, feels want in himself, of Health and Strength. And Revealed Truth is that which doth supply this Want: And is that which he would have wished for, from God. In this, he hath Terms proposed to him of Pardon and Reconciliation, upon Repentance, and returning to God. Never did Patient and Physician meet more happily; Disease, and Physic; than Man in a lapsed Condition, and the Proposals that are through the Grace of God in the Gospel. In the one there is Man full of Misery; in the other the Grace of God for Mercy and Forgiveness. Man's Language in that State is, 
* Rom. 7. 24.  O wretched Man, who shall deliver me from this Body of Death! The Grace of the Gospel puts these Words into his Mouth; I thank God through Jesus Christ my Lord, that he hath delivered me. And he is bid to have no evil Heart of unbelief. There is a State of Gild on the one side; a State of Justification on the other: A State of Sin; and a State of Holiness: Fear of eternal Death: And a Promise of eternal Life.— So that the Grace of the Gospel is fitted to Man in his lapsed State and Condition, in order to his Restoration and Recovery.  
The fifth and last Argument is, the Agency of the Divine Spirit, in pursuance of what God hath done in the Way of Divine Truth. For God sends not his Truth into the World alone: But having done one thing; will also do another, to make the former effectual. Now they that have not the Divine Spirit, want the great Commentator upon Divine Truth in the World. And therefore let such Men look after it. For this is a great and a certain Truth; that God, in his Grace and Goodness, will give his Spirit to guide, and teach, and assure the Minds of good Men: Tho' none know it but those that feel him. But they who have the Spirit of God, know nothing more certain. For they have Satisfaction, and inward Peace, and Joy in believing: They perceive such Operations of God in themselves, whereof the World cannot receive any Account. The Divine Spirit doth open their Understandings, as it did the Apostles; brings Things to their Remembrance; mekes them consider the Inwards of Things; and calls them to Advertency and Consideration. The great Work of the Divine Spirit is to lead Men into right Apprehensions, and stay a Man's Thoughts in Consideration, till the Principles do receive Admittance, and become a Temper and Constitution, till they infuse and instil themselves, and make a lasting Impression. Tho' for my part, I do believe, that the Scripture is clear and full of Light, as to all Matters of Conscience, as to all Rules of Life, as to all necessary Matters of Faith: So that any well-minded Man that takes up the Bible and reads, may come to Understanding and Satisfaction. And hence it is that we have Sufficiency from God, to preserve us from Cheats of all sorts. So that a well-minded Man, that hath this Instrument of God, need not be mistaken in any necessary Matters of Faith. For the Bible is sufficient and intelligible in the Way of Religion, and for all the Purposes thereof, as any other Book, for the Learning of any other Art or Science. And upon this Account God hath done that which will justify him; and at our Peril be it, if we be found ignorant, or have been deceived. For we needed not ever have been ignorant, or mistaken in any thing that is vital in Religion: and to this Purpose there is also the Divine Spirit still to attend upon this Instrument of God. So that they who do acknowledge God, and pray unto him for his Help and Assistance, have the Advantage of being taught by the Spirit, and by Means thereof, are in a sure Way of Knowledge, with the consequent Effects of Holiness and Goodness.  
By these Five Arguments, a Man may be resolved against the Atheism, Infidelity, and Profaneness of the World. And from this Discourse, about which I have been long, I do infer.  
That Atheism and Infidelity are the most unaccountable Things in the World, and inexcusable. The Atheist must be every where self-condemned: And the Infidel within the Pale of the Church. There is nothing that God hath done more in any way whatsoever, than he hath done for the Security of Men against Atheism. For I dare say, if any Man do but think, and use Reason, he may know all Natural Truth. And what can a Man do less? How is he a Man, if he do not either of these? Doth any Man know any thing but by Thinking and Considering? Yea, perhaps, this is all that we pretend to: For we are born to nothing else. All Habits and Dispositions, all actual Knowledge, is our own Acquisition (with respect to the Grace of God.) No Man is born to any actual Knowledge in the World, or to speak a Word, or understand a Notion: But all Habits and Dispositions are acquired. And therefore an Atheist shall be self-condemned, as one that never used his Reason, nor so much as exercised his own Thoughts. And for the Infidel within the Pale of the Church: If he will but search and consider; he may find that which will beget Faith and Belief. And therefore the Atheist and the Infidel are the most unaccountable and unexcusable Persons in the World: For they have done nothing themselves: They have not so much as thought or considered; they have not seen with their own Eyes.— If a Man living in the World, or in the Church, be either an Atheist, or an Infidel; he hath been an idle Person in the World, and a Sluggard. His Understanding hath received no Culture or Care; he hath made no Improvement of himself, nor done any thing worthy of a Man.   

SERMON II.  ROMANS I 16. For I am not ashamed of the Gospel of Christ: For it is the Power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek. 
I Have declared several Assurances we have of Divine Truth, Natural, and Revealed in Scripture; against Atheists, Infidels and the Profane: As, 

1. The great Acknowledgement it hath met with, in the several Ages of the World.  
2. The Representation that is hereby made of God, * which is agreeable to what Man is made to know. The Proposals made to us by God, the Invitations made by him, the Prohibitions, Commands, and Promises, all these testify of God, and declare worthily concerning him.  
3. The ingenuous Effects and Operations of Divine Truth, upon men's Spirits, and in their Lives.  
4. The Suitableness of Natural Truth, to Man in his State of Institution; and of Revealed Truth, to Man in his lapsed State, in order to his Restitution and Recovery.  
5. The Agency of the Divine Spirit in pursuance.    
Now if * this be so; we may concur, in Sense and Resolution, with the Apostle: I am not ashamed of the Gospel, etc.  
I am not ashamed.— This intimates, that there is some where Matter of Shame, within the Compass of the Business. Now here Man's Apostasy, and Sin, these are shameful Things: Which was the Occasion of the Gospel-Revelation. The Grace of the Gospel, which comes to repair, and to restore, puts us in mind of our ruinous and necessitous Condition: So that there is cause of Shame in the Case tho' Cause of Glory and Triumph in the Grace of God.  
It is the Power of God unto Salvation. POWER, not strictly; as limiting to one Perfection: But eminently to attribute to the Efficacy of Divine Grace * these two Things, viz. Regeneration, Nativity from above (which is the Salvation of this State;) Glorification, and consummating us in Holiness; which is the Salvation of the Future.  
To advance this Grace, and to raise our Apprehensions of it, consider the Author of it (it is the Effect of the Divine Wisdom, the Fruit of the Divine Love:) What it is in itself: And of what Benefit to us.  
There must be Greatness of Power to erect such a Fabric and Structure as the World is; and Excellency of Wisdom, to administer the Affairs of it, in all Variety of Cases. Now it is pity any should do the like, that cannot also recover, and restore, if Necessity require: For so should finite and fallible (as we are) if in any Error or Mistake, be under an Impossibility of Redemption. It is according to Nature's Sense, rather never to have been; than for ever to be irrecoverably miserable. Wherefore, if I believe God made me; I will also believe God can restore me.  
Nothing is clearer in Reason, nothing is fuller in Scripture, than that God is the first and chiefest Good. In respect of his Relation to his Creatures, earthly Parents do but resemble him: John 3. 16. God so loved the World, that he gave his only begotten Son, etc. It must be attributed to his Goodness and Compassion: because it was that which we cannot say, he was at all bound to do: It was that which he could not be constrained to do: It was that which he was no Gainer by: for our Righteousness is not profitable to him.— The Gospel of Christ is no Invention of Humane Reason. Man neither prevented God, nor recompensed him after. Only the Necessity of Man's State required it; and God's Goodness afforded it: the Excellencies of Infinite Wisdom, Goodness, and Power, are displayed in it.  
It's not a Mystery now; tho' formerly it was hid from Ages and Generations. But now it is the Council of God's Will declared. 
* Col. 1. 26. — He that darkens words without Knowledge, brings us back again to the Infancy of the World. It was the Imperfection and Shortness of the Mosaical Dispensation that it was Tipical, Mystical, Ceremonial, Symbolical; full of Shadows, things that did vail and darkly represent. Obscurity is Imperfection, as Darkness in comparison with Light. Life and Immortality, and all * the Principles of it are brought to Light through the Gospel.  
The Gospel is admirable Speculation; excellent Matter of Knowledge: for here is the Revocation of an insolent bold Act of Usurpation upon God, by Christ's full Submission and entire Self-resignation. A Prince and a Saviour is raised up by God, sent into the World, not to make Havoc, to ruin and destroy; not as it is 2 Sam. 12. 31. where the People were put under Saws and Harrows of Iron, made to pass through Brickilns: a thing intolerable to behold; dreadful to read of: (tho' in this impotent incompetent World, many great Warriors are made famous for such things, even in unjustifiable War:) but he came to give Repentance and Forgiveness of Sin: He came to seek, and to save that which was lost.  
The Gospel is a Vital Principle, not of Natural Life, but Divine; as it satisfies the Reason of our Minds by Removal of Fears and Doubts, by the Life of Faith, Affiance, and Trust in God:— and, as it reforms our Spirits and Lives; as conveying and communicating Principles of Goodness and Righteousness: * by which we are made Partakers of the Divine Nature.  
The Substance of the Gospel is, Repentance from Dead Works, and Faith in the Lord Jesus Christ. These do go together, and encourage each other: in as much as no Man reputes, who doth not believe: nor can any believe, who doth not repent. To believe, there is requisite an internal Disposition and Preparation of the Subject, as well as a Divine Promise to build upon. John 5. 44. Can you believe who receive Honour one of another, and seek not Honour from God? The same is in all Cases of Inordinacy and Sin. Repentance and Faith in the Gospel, are indifferently used: He that believeth on the Son hath eternal life, John. 3. 36. Now he doth not really believe, who doth not truly intend to do answerably. The Scripture calls believing on Christ, receiving of him. 
* John. 1. 12.  If we receive him; then we receive him such as he is, and to such Effects and Purposes as God sent him for: Now God sent him to bless us, in turning us from our Iniquities. The Scripture useth Synecdoches. Sometimes Believing is put for the whole of Religion: sometimes Repenting: sometimes Fearing: sometimes Love. If we would not be partial, nor deceive ourselves; we must always take in, all concomitant Acts. Scripture, as the Rule of Faith, is not one single Text, (which may be short, and intent another thing) but the fullness of Scripture. In all other cases, he that believes doth according as he thinks. Faith includes an Intention of new Obedience.  
I may with great Reason say, that the Matter of the Gospel is a Vital Principle: as it satisfies the Reason of our Mind, * and so sets us as Rest and Quietness within ourselves; as thereby seeing and knowing that we are out of danger.— In the intellectual Nature, a Principle of Knowledge, as to the Understanding, is Vital; as well as an habitual Disposition, as to the Will. What more Satisfaction can there be to the Reason of our Minds, * what more tending to the Quiet of our Consciences, than to be assured, in a Matter of such Importance to us, that God, to whom we are so obnoxious by Transgression and Sin, is most placable and reconcileable, of himself, through the Perfection of his own Nature; and that he is absolutely resolved and engaged, by his voluntary Determination and Promise, to pardon Sin, in, and through Christ, to all who repent and believe the Gospel. and this, and nothing less than this, is the Matter of the Gospel. This is to be accepted in, and through Christ; and is the real Explication of Justification by imputed Righteousness. For this being supposed, and proving true; We are sure of God.— We know his Terms.— The Terms are fair and equal in themselves; fit and just: for should not an Offender do what is in him, to undo what he hath done amiss?— The Terms are good for us: for we cannot be happy by God, in a way of opposition to God; but by Submission and Reconciliation to him.— They are such as are possible, through the Grace and Assistance of God.— So that there is nothing in the whole World that we have more Reason to desire and pray for, than that they be verified, fulfilled, and accomplished in us.  
There are no two things more inward to us, than Satisfaction to our Reason, that we may be at quiet; and the settling of our Minds in Frame and Temper, that we may enjoy ourselves. In these two the Life of Man consists: and these depend on the Knowledge of the Gospel.  
* Now, the Matter of the Gospel is * also a Vital Principle, as it is a bias upon our Spirits, an Habitual Temper and Disposition constantly affecting us, and inclining us God-ward, and to ways of Goodness, Righteousness, and Truth. For it is inwardly received, so as to die and colour the Soul; so as to settle a Temper and Constitution: and so it is restorative to our Natures.— That which we do but indifferently by our Ability; we are able to do dexterously and easily by Custom. Through the Divine Grace and Assistance we are both able and freely willing. The Law of the Spirit of Life in Christ, frees us from the Law of Sin and Death. The Principles of the Christian Religion do not only control intemperate and exorbitant Acts; but regulate the inward Frame and Temper of Mind, the Inclinations, elicit Acts, and first Motions. As Christ said to God, not my Will but thy Will; so we must, through Participation of Christ, be let into a Temper of Meekness and Gentleness to our fellow-Creatures, and a submissive selfdenying Frame in respect of God. Hence our Lives and Manners are of another fashion. By the Spirit of the Gospel we are transformed into another Nature, Life, and Temper. Neither do I terminate the Ultimate Issue of Christ in the happy Effects of Renovation in ourselves, and Reconciliation to God; (tho' these are Benefits transcendent to all worldly Wealth, Greatness, and Power:) but it doth not now appear, neither can we now bear the thought of it, what we may be when God shall be all in all; and all Enmity subdued.— These are two things, and very different; what Man may come to, by the Improvement of himself, in the right use of himself, his natural Power and Faculties; directing himself by his ordinary Rules; * as he is God's Creature, and may attain his Natural State and End: and what Man may come to, as he is endued with Power from above; as he is assumed into a Relation to God, by Jesus Christ; as he is a Member of that Body whereof Christ is the Head; as the Adoption of God by Jesus Christ; and as he is so enlivened by the Divine Spirit, as did not belong to Man in the State of Innocency.— But these are not things of our present State: for even Adam, as he was made, was not fit. For Flesh and Blood cannot inherit the Kingdom of God.  
The Application now only remains.  
Having made appear to you that the Doctrine of the Gospel, both in respect of its proper Virtue and Efficiency, as also in respect of Divine Intention, is effectual to the bringing of Men to Salvation; then are you, First to acquaint yourselves throughly with the Terms of the Gospel, to pass * Judgement upon it, to consider well all the Circumstances that make up the case; Our contracted Impotency and great Deformity by our Fall; the Necessity of Recovery and Restoration; The Efficacy and the Freeness of the Grace of God to Conversion. So that we may resolve our Minds; tho' our Case be very forlorn, because of our Defection and Apostasy from the Innocency of our Creation, and self-contracted Misery; yet nothing is desperate, nothing is impossible in the Case; but our Recovery, through the Grace of God, is fairly easy.  
And being thus prepared by such Knowledge and Apprehensions; pursue the Intent of the Gospel in your own Spirits, and in Conjunction of yourselves with others; by free Communication in Converse. For this is certain, and found by Experience, that the only way to do a Man's self good in Intellectuals and Spirituals, is to do good to others. No Man gains so much as by Teaching. No Man so improves in Intellectuals, as by Communication: which doth much commend Intellectuals; that they increase by expense. If a Man hath brought himself to some Perfection by Consideration; he will make himself much more, by free Communication: and in free Communication, you will have another suggest that which, it may be, you did not think of: So he will put you upon further Consideration; or else preserve you from Presumption. None are of such modest Spirits as * they who live in free Communication and Converse. This I subjoin, for the improving of a Man's self in the way of the Gospel, and answering the vigorous Spirit of the Gospel; be communicative. And this is the Purpose of all our Meetings: free Communication, to answer every Man's Doubts; to give every one Satisfaction. It is the highest Service, and greatest Courtesy we can do one another, freely to tell what we have conceived: and we do ourselves most effectual Good, when we carry on others with us; when we do Good unto others.  
The first thing in Religion is to teach a Man's own Mind; to satisfy a Man's self, in the Reason of things; to look to the Grounds and Assurance that a Man hath for his Thoughts, Apprehensions, and Persuasions: But than it is prodigious and monstrous if that wherein my Reason is resolved and satisfied, should not have such an Influence upon my Mind, as to establish me in Life accordingly, and to be a Rule both in Temper and Practice. That which we call in Morals against the Order of Reason, is so much more horrid, unnatural, and prodigious than in inferior Nature, for Sensitives to go against the Guidance of Sense, * or for Inanimates against the Force of Nature; * it is, I say, so much more unnatural; as Intelligent Agents transcend, in Perfection, Sensitives, and Inanimates: Reason being as proportionable to its Effects, as any Principle in inferior Nature.  
There are two Orders, or Ranks of Creatures in this visible World: the Order of Sensitives, and of Inanimates: The World of Sensitives, they are true and infallible: they are true to that which is their predominant Principle; that is, sense; and they never vary: And Inanimates, they certainly tend according to their Nature. Now the Principle in the higher Order of Creatures, viz. of Rational and Intelligent Agents, is Apprehension of the Reason of things. Now the Reasons of things are Eternal: they are not subject to any Power: we practise not upon them: It is our Wisdom to observe them; and our Goodness to comply with them: but they are as much our Rule, as Sense to Sensitives; and the Impetus of Nature to Inanimates. Now you would think it Monstrous, Prodigious, and Unnatural, for the Sun to give over shining, for heavy things to ascend, for light things to descend, for Fire not to burn: yet it is more prodigious for any one that is an Intelligent Agent and Voluntary, not to comply with the Reason of things; because he is a Creature of a higher Order; and his Principle is more excellent. By which you may see the Degeneracy of us Mortals: in that the State below us, remains in the same Principle it was created in: but we Men, do neither find out the Reasons of things, nor comply with them. Our Deformity is more; because our Perfection is more, and the Order of our Being is higher; and we were made more sufficient to our Con-natural Acts, than either Sensitives, or Inanimates to their proper Acts; and we use to say, the Fault is greater in him that is in a higher State.  
This is to awaken Men to understand the Reason of the Gospel, and to consider it; that it may become the Reason of our Mind: And if it be the Reason of our Mind; it will be a Vital Principle of Life.  
The Intent of the Gospel being such as it is, (viz. the greatest Good possible:) and it being the Inquiry of all Mortals, Who will show us any Good? it is Matter of great Astonishment, that it should be so neglected; so much being done on God's part towards Man's Salvation, and so much Reason for it on Man's part.  

1 st. So much being done on God's part. For, Man's Salvation doth import Man's Happiness. Salvation from first to last, doth include the several Stages and Progressions in the passing from the Death of Sin, from the Carnal Mind, from the Corrupt Nature, into a Spirital State and Divine Life. This is the Salvation of this State: and the Consummation of this, is the Salvation of the other. Do but consider how much God hath done upon this account. Consider the many Promises, and pathetical Invitations God hath made to Sinners; Promises to receive them; Promises to enable them; Promises to reward them. How did our Saviour mourn over Jerusalem? How did God by the Prophets every where complain, upon Man's Remissness?  
2dly. Considering there is so much Reason for it on Man's part; that it is not only just, and fit in itself; but Good for us. It is just and fit, to repent: for can any one think that it is reasonable, by an after-Act, to justify an Act of Arrogance? If he doth not; he must repent: for whosoever commits a Sin, and doth not repent of it, he lives to justify it.— Repentance is good for us; for without it, we are self-condemned, and in an Incapacity of Happiness. Self-condemnation I take to be the very Life of Hell: and a Man must be self-condemned, unless he repent, after the committing of Sin.— Repentance doth ease a Man's Mind. He that doth repent would make Satisfaction, and doth recall it, what he can. It is not possible for a Man to be made happy, by putting him into a Happy Place, unless he be in a Good State. A Man is not happy in the State wherein he is not qualified. We are not capable of Happiness, unless we be restored to Innocency by Repentance. The Gospel is the Restitution of us to the State of our Creation, to the use of our Principles, to our healthful Constitution, and to Acts con-natural to us: and, under the Grace of God, is not only possible; but a thing of easy and fair Performance: For tho' without God, we are unsufficient to do anything; yet through the Grace of God, we are enabled to do all things that the Gospel requires. In this way, the Mind of Man may have Assurance and Satisfaction. It is a compassionable Case for him that is Supreme and Sovereign, to pity an unavoidable Necessity and Misery, and to pardon so far as the Case is compassionate. Now we are in the hands of him that is Primarily and Originally Good: And he will certainly commiserate every Case, so far as it is compassionable. Now the Case of a Sinner is compassionable, if he be penitent; because he was never better than finite and fallible. Nothing is more credible than that the first and chiefest Goodness will save to the utmost Extent of Disposition in the Subject.   
On the other side, consider we God as the first and chiefest Goodness; it is worthy of him, and in itself good, that Evil be controlled. Therefore I cannot conceive, but that the Goodness of God must engage him to punish obstinate Sinners. Parents think it becoming, to punish an obstinate Child.— Consider we him also in a Relative Capacity, as he is the Governor of the World: He is engaged to maintain Order, so it is not comely in God to pass over Contumacy in Sin, without challenging or controlling. So that as I do easily see, that the Case of a Sinner that is penitent, is compassionable: So on the other side, I cannot conceive that a contumacious impenitent Sinner can be pardoned: Since it is in itself good, and also worthy God (either considered absolutely in himself, as the first and chiefest Good; or relatively, as the Governor of the World) to control and challenge wilful and pertinacious Transgressor's.  
Consider we, the Unreasonableness of Sin in Three Particulars.  

1st, In Acts of Impiety against God. Can any Reason be imagined for these? For, God being the Original of Man's Being; the Centre of his Soul; his ultimate End, and every Way well deserving of him; Can any give a Reason why any Man should be rebellious against him? Is there any Temptation to sober Reason unto Impiety? What can be alleged to induce Men to affront and offer Contempt to God?  
2dly, What can be alleged for Intemperance; since Nature is content with very few Things? Why should any one overdo in this kind? A Man is better in Health and Strength, if he be temperate. We enjoy ourselves more in a sober and temperate Use of ourselves. What Aches, Diseases, Pains, and Sicknesses doth a Man bring upon himself, if he be intemperate? How many of these are founded in Excess?  
3dly, Sins of Unrighteousness,— whosoever doth an unrighteous Act, he doth justify all the Villainies in the World, even Highwaymen and Robbers: For it is the same thing: You are Sinners in the same kind; for all is Unrighteousness; there is difference only in degree. One may offend more in Humane Laws: But the Offence is the same in righteous Laws.— Besides, what Confidence can we ourselves have in respect of others? For no Man will think better of others than of himself. He that is guilty of Unrighteousness, cannot but be jealous, and think the same of others. So that he can have no Confidence in others.   
Thus you see the Unreasonableness of Sin. Yet because of ill Use, Custom, and Practice; Difficulty is pretended, * and it is thought hard, to be virtuous. Do not Beasts observe the Rules of their Nature?— That which Religion requires, is to find out the Reason of Things, and to comply with it; to move according to the Dictates of Reason; and to observe the Order of the End; to avoid such things as will do us harm; in short, to live according to the Difference of Good and Evil; to do the one, and to avoid the other: Which are not positive and arbitrary Impositions; but they arise from Conveniences, and from Inconveniences of our Natures, States, and Relations. So that the Sinner is a Person of violent Practice, and one who doth unnatural Acts. And an Impenitent is one of a senseless and stupid Mind.  
The Things that are the Bane of Mankind, and that do alienate us from God, are Sensuality, Worldly-mindedness, and Wickedness. The two former of these do sink the Creation of God below itself; so that it doth not continue the same that God made it. A Man, by these, is rendered utterly unfit for Converse and Communication with God. For, by these, he sinks himself below his Kind, and makes himself equal to the Beast that perishes. And by the latter (* viz. Wickedness) Man passeth into a clean contrary Nature, becomes an Enemy to God, and makes God an Enemy to him.  
Against Sensuality and Worldliness, I propose for Remedy, the Application of the Principles of Reason and Virtue, and the applying of our highest Faculties to their End and Object. For while the Mind is employed in Heavenly Meditation, or in extracting Spiritual Notions from material Things; it is employed worthy of intellectual Nature: And our proper Business is to be thus employed: By which the Concerns of the Body will be either laid aside, or moderately engaged in, and regarded. Whereas this Power of our Souls is, as it were, lost, where Men use themselves as if they had no Spirits, but were altogether Body; or as if the Body were the principal or governing Part. And in such a Condition are they, who cannot understand what we mean when we bid them lift up their Hearts to God. For the Candle of God's lighting within them, whereby they are qualified to find God out in his Works, and to follow him in his Ways, either it burns so dim, that they cannot see by it, or it is quite put out. For it is found by Experience, that the Malignity of the Heart doth blind the Understanding: And true Wisdom will never abide in a malicious and wicked Soul.— There are indeed Souls that are * so active and so well acquainted with Heavenly Meditation; that they very well know what is the Food of Souls; and have the fore-taste of the Delight and Pleasure of the other World. And certainly, these Men have the greatest Satisfaction in their Lives of any other Persons. For there is more of Satisfaction in Meditation, in Reading, in Conference about Divine Things, in Application to God by Prayer, and other holy Exercises, than in any bodily Pleasure whatsoever. For all bodily Exercise comes off with disquiet of Spirit: Whereas in the other Way there is Refreshment every Moment: There is new Acquisition: For if there be any thing like Infinite in the Creation under God, it is in Invention, and the Power of Thinking. This is the Advantage of intellectual Exercise, above Bodily Exercise. The one works inwardly; is still on the getting hand; and is still in use; for what this Man gets, he hath still in store; and that which is got in this way of intellectual Employment, will still improve by Use; and what we get, we always keep; for Knowledge is no burden: Whereas in things of the Body, Use, and Want: Spend, and be ever after without. But it is no wonder, that they who never acquainted themselves with retiring from the World, know not what these Things mean: Who mind only Worldly Things, and know no more than what belongs to the Animal Life. But, on the other side, if a Man make Application to God; he acts with all his Might; he recollects himself, and gathers himself into himself, that he may receive from God, what God hath to communicate. And the Things that God hath and doth offer, are so great, and glorious, that our narrow Vessels had need be wholly emptied to make room for them.  
Therefore the Minds Substraction from the World is necessary, by way of Preparation and holy Meditation, to beget in us such a Disposition, by which we may receive from God. A Man that can enjoy himself alone, by Consideration, and exercising his Faculties, may run through, as it were, all times: For a Man may live before he lives, and after, in this way: He may, by Reading, acquaint himself with what was in former Times; and by what Things are, he may guests what are to come. If he reflect upon Things past, and view Things that are present, and take a Prospect of Things to come, as the Effect of Causes that are in being; in this way Rational Faculties have sufficient Employment: Whereas they that are always drudging in the Affairs of the World, and never enjoy themselves alone; will find little Satisfaction in these Things.  
It is the proper Work of Reason in Man, to find God out in his Works, and to follow him in his Ways. It is the proper Employment of our intellectual Faculties, to be conversant about God, to conceive aright of him; and then to resemble and imitate him. Religion is an Obligation upon us to God. The first Motion of Religion is to understand what is true of God: And the second is to express it in our Lives, and to copy it out in our Works. The Former is our Wisdom: And the Latter is our Goodness. In these Two consist the Health and Pulchritude of our Minds. For Health to the Body, is not more, than Virtue is to the Mind. A depraved and vicious Mind is as really the Sickness and Deformity thereof, as any foul and loathsome Disease is to the Body. And as really as these tend to the Death and Dissolution of the Soul and Body; so the Vices of the Mind tend to the Separation of God and the Soul.  
What is short and inferior to Converse with God, doth require a Recess from Worldly Business and Employment. A Man can hardly compose an ordinary Poem without this. But for the noblest Employment receiving from God, and making Acknowledgement to him, is a Man fit for this, in the Hurry of Business, and Confusion of Things? It is also observed, that this Life of Privacy, and Retirement, is either the best, or the worst Life: For, in it, we do as God doth; or we imitate the Devil. He who can be alone to his own Content, in Measure and Degree, is as God is: For what other Employment had God from Eternity, but satisfying himself in his own Goodness? But as * this may be * the best; so it may be the worst Life: For a Man may be employed in contriving Mischief as the Devil is, whose Work is said to be to bring Men into Condemnation. If therefore * we are alone to ill Purposes and Designs; then, Solitariness and Retirement do make the worst Life. * But if * Man be retired and alone, and not intelectually employed; then through Stupidity and Dulness, he sinks down into the State of a Beast. For take it for a certain Truth; to be Well, and Unactive, do not consist together. No Man is well without Action; nothing is more irksome than Idleness. A Man must use his Faculties, and put himself upon Action. Therefore, if he be alone, and unactive; he cannot be well. In all honest Labour there is Satisfaction: Whereas Sluggishness and Neglect are unaccountable, and unsatisfactory.  
The Mind diverted from God, wanders in Darkness and Confusion: But being directed to him, soon finds its way, and doth receive from him in a way that is abstracted from the Noise of the World, and withdrawn from the Call of the Body; having shut the Doors of our Senses, to recommend ourselves to the Divine Life, which readily enters into the Eye of the Mind that is prepared to receive it. For there is Light enough of God in the World, if the Eye of our Minds were but fitted to receive it, and let it in. It is the Incapacity of the Subject, where God is not; for nothing in the World is more knowable than God. God only is absent to them that are indisposed, and disaffected: For a Man cannot open his Eye, nor lend his Ear, but every thing will declare more or less of God. It is our Fault that we are estranged from him: For God doth not withdraw himself from us, unless we first leave him: The Distance is occasioned through our unnatural Use of ourselves.  
They who live the Life of Sense, are apt to be beaten off from all regard to God, by those Occurrences that discompose their Minds. * But they who are separated from Body, who sit loose to Earthly Things * which obstruct the Mind, do easily receive the Divine Light. Whereas those that are in Prison in gross Bodies, need the Fire of Divine Affection to quicken them. And this I understand in the Language of the Scripture, to be Baptising with Fire, 
Mat 3. 11.  when Divine Affection burns up all contrary Principles in the Soul, and brings the Soul into a Likeness and Similitude to God. For, the Divine Light received into the Mind, doth first irradiate and clear the Mind from its gross and thick Darkness, whereby it was unexercised and unemployed about God: And this is the first Work; Mental Illumination; raising right Notions of God, and Things in our Minds; scattering * the Mists of Darkness. * Yet Light alone works not a Change: But there must be Holy Affection. Knowledge is the first step to Virtue: But Goodness * is not but by Delight and Choice.  
It is a mighty unequal and unaccountable Distribution of Time, for a Man to lay out himself for his Body; and to neglect his Mind, to feed the Beast (for so the Body * is, in respect of the Mind: * It is but the Beast that carries the Soul:) And this for these Reasons: Because the Mind is so much annoyed and disturbed by Body: I speak not now of the Body, as sinning and distempered: But in ordinary Cases, take the Body in all its Advantages; 'tis an Encumbrance to the Mind: For when the Mind raiseth itself to Contemplation of immaterial Things; the Imagination doth suggest the Management of Corporeal; which are Things of an inferior Nature. Bodily Sense reacheth but a little way, whether by the Eye, or by the Ear, or any other Sense. That which is equal, just, * and fit; * that wherein we are most concerned, in Point of Goodness, Wisdom, and Happiness; these are all imperceptible Notions to every Thing of Body. What is Fit, what is Just, what is Equal, what is Good and Excellent, what is Reasonable; of these no bodily Sense doth judge. And, yet, these are the Things that we are most concerned in, upon account of our Happiness.  
A Mind subdued and subordinate to God, in all its Actions and Motions, is as the fublunary Bodies here below, which are subject to the heavenly Bodies above; as Wax under the Seal, or Clay in the Potter's Hand. The Motion is a great deal more noble and generous, because it is in a higher Order, by Illumination and Conviction; by Persuasion, and mental Satisfaction: But it is not less effectual to * its Intent and Purpose. Religion puts the Soul in a right Posture towards God: For we are thereby renewed in the Spirit of our Minds. The Soul of Man to God is as the Flower of the Sun: It opens at its approach; and shuts when it withdraws. Religion in the Mind, is as a Bias upon the Spirit, inclines it in all its Motions: Tho' sometimes it be jogged, and interrupted; yet it comes to itself. It is a Rule within; a Law written in Man's Heart. It is the Government of his Spirit. We say, Men show their Spirit, by their Carriage, Behaviour and Words: And it is true. The good Man is an Instrument in Tune: Excite a good Man, give him an Occasion; you shall have from him savoury Speeches out of his Mouth, and good Actions in his Life. Religion contains and comprehends in it all good Qualities and Dispositions of Mind. It doth take in, all the Virtues that Humane Nature is capable of, which are the Qualifications and Ornaments thereof, and which are the Mind's Instruments for good Actions. Religion is rational, accountable, and intelligible. The Difference is not more sensible between a Man that is weak and strong, a Man that is sick and in health, * than between a Man that is truly Religious, and one falsely so. You may observe it, if you put them upon Action. So, a Man that is truly Religious, if you put him in Motion, he will acquit and approve himself so: If he be false in his Religion, you will see it by his Failing and Miscarriage of Life.  
Such is the Christian Religion, in respect of the Nature and Quality of it, all the Principles of it, all the Exercises and Performances that it puts Men upon; it is so Sovereign to our Natures; so satisfactory to the Reason of our Minds; so quieting unto, and of such Security against the Molestations of our Consciences; so Sanatory, so full for our Recovery: that none who knows, or doth seriously consider, would choose to have his Obligation to Religion either released, cancelled, or discharged.  
To conclude; How unexcusable, how unaccountable are they who have turned the Doctrine of the Gospel, or the Grace of God into Lasciviousness; and to use St. Paul's Phrase, have made void the Law through Faith. He represents it as the most sad Miscarriage, to disoblige a Man in Morals; to set a Man at liberty * as to those things that are reasonable and necessary. For the Law of God's Creation is no way damnified, but restored, and secured, by the Doctrine of the Gospel. Yet these excuse themselves from strict Morality, and Conscientious Living; which the better sort of Heathens thought themselves obliged unto.— We prejudice ourselves miserably by Mistakes. Some think that the Hellish State is the Product of Omnipotency, and Sovereignty, the Effect of God's Power; and they think of God, that he useth his Greatures as he will; giving no account of any of his Matters, to Principles of Reason, and Righteousness. But certainly the Ways of God are most accountable of any thing, to Rules of Righteousness. These are injurious Apprehensions of God, and dishonourable to him; and are discaimed by him every where in Scripture; and God owns no such Power; neither doth he look upon it as a Privilege; nor doth he clothe himself with such a Prerogative.— Here is the Truth of the Case: Misery doth arise out of ourselves: and Misery and Iniquity have the same Foundation. Hell (for the main of it) is our Guiltiness and Conscience of it: So that a Sinner is in a self-condemned State, without Relief.— These two are the Ingredients of the Hellish State; Self-condemnation from the Gild of a Man's Conscience, that is not removed by Repentance: and God's Refusal, upon a righteous Cause, because the Sinner would not come within the Latitude of a Compassionate Case.   

SERMON III.  ROMANS I 18. For the Wrath of God is revealed from Heaven against all Ungodliness, and Unrighteousness of Men, who hold the Truth in Unrighteousness. 
TO proceed to the Declaration of this great and horrid Sin, which gives God that high Offence; alienates us from him; exposes us to his Displeasure; * and against which he doth thus declare; This holding Truth in Unrighteousness; it doth admit of several degrees.  

1 st. Where Knowledge doth not go forth into Act: Where * it doth not attain the Effect of Goodness. For, bare Knowledge doth not sanctify. No Man is renewed by his Knowledge only. It is said of the degenerate Spirits, the Devils, that they know and tremble. The Effect is Fear, and Astonishment: because there is not the Product of Goodness.  
2 dly. Not attaining due Growth. For there will be Growth, where there is not Violence, or some ill Accident. Where Nature begins, it goes on, towards Perfection; and it is in the State of Increase, till it come to the State of Consistency. Growth in Bulk or Maturity; as in Nature, so in Grace. The Apostle tells us of the Measure of the Stature of the Fullness of Christ. 
* Eph. 4. 13.   
3 dly. Eluding one's own Judgement. By an Evasion, unsound Distinction; pretending to Difference, when there is none; doing that under one notion, which a Man's own Judgement will not let him do, under another, when the Case is much the same.— * Thus when things are under a disguise: when Intemperance is called Good-fellowship; or when any Man is Conceited, or of a Turbulent Spirit in Religion, for him to please himself with a notion of Zeal for Truth.— We should be very careful and exact to observe the Difference of Moral Good and Evil. Herein we should be severe and impartial; not giving ourselves leave to comply with our * own Humours; for, as to the great Notices of Reason and Nature; the Measures of Virtue and Vice; the Grand Instances of Morality; there can be no Allowance, no Variation; because they are Matters unalterable, unchangeable, indispensible; Laws of themselves; without Sanction by Will; but by the Reason of the thing. In the great Matters of Righteousness, there is no Variation; but in Positives and Institutes there is a Latitude of Sense, Interpretation, Time, and Observance. Instistitutes were never intended to be in Compensation or Recompense for Failure in Morals: but for their better Security.  
4 thly. Not following Truth fully: but, as Herod. He heard John gladly, etc. 
Mark 6. 20.  Our Saviour doth mightily accuse the pharisees, because they did pick and choose; singling out one Precept, and in the Observance of that, being exact: and this, to make a Compensation for the rest: Zealous in one thing; lose in others: they are charged, therefore, with Hypocrisy. Not following Truth fully, is, when all Worldly things do not veil to Religion; but Worldly Conveniencies are unduly considered: for Truth is so noble and generous a thing, that it will not submit to a Compremise with its opposite.  
5 thly. The high degree of Sin: To go against a Man's own Judgement and Conscience; by violent and unnatural Practice, to contract Reprobacy of Mind, Seardness of Conscience, Hardness of Heart. This, Men will do, when Lust is strong and high. Persons of unsubdued and unmortified Affections, they are exposed to such horrid and unnatural use of themselves, and so come to be prodigiously naught. For no Man is suddenly most desperately wicked: but no Man knows, when he is a going; how far he shall go. For the breaking in of Sin is as the Inundation of Water.— This by way of Explication.— Two Observations from these words, the Wrath of God is revealed:   

(1.) Men have wrong and injurious Apprehensions of God.  
(2.) All those that are condemned for Sinners, are first self-condemned. For every one that in Scripture-Sense is a Sinner, is self-condemned.   

1 st. The wrong Apprehensions that Men have of God that Sinners have no Warning; that they are surprised by God's Judgements, and taken unawares. This is without all ground: since the Wrath of God is declared; by his Word, and by his Works; besides the Sense of men's Minds, the Gild of their Consciences, and their own Heart misgiving them: for no Man is true to himself, if he be ill employed: for he that is employed in an Evil Work, is always possessed with Fear, and he is not certain that he shall be true to himself. Wherefore let the Declaration of God in Scripture be acknowledged as true; Thy Destruction is of thyself. Why will ye die, O ye Sinners? 
Host 13. 9  Righteous art thou, O Lord, 
Ez. 18. 31  and true are all thy Judgements. 
Psal. 19 .9.  For God, of his great Goodness and Compassion to Men, doth graciously begin: but we often find Men wilful, obstinate, and rebellious. God is ready to pursue his Good Beginning; and, if they answer his Call, further to carry them on: for you have an express Promise, To him that hath shall be given. All Grace is help; 
Mat. 13. 12.  and where God is, there is Strength. Therefore cannot any one say, his Miscarriage is of God. It is not want on God's part: but failure on ours. It is not that God fails in what is becoming him, in the relation he stands to us, as Creatures; but we are wanting to ourselves. What is all the Misery that befalls Sinners, in their most forlorn Condition, but the Fruit of their own Sins? Not any thing, that proceeds from God's Arbitrary Will and Power: But they contract Guiltiness of Conscience, Impenitence of Mind, Hardness of Heart, and an Incapacity to act God-ward, or to receive from God.  
2dly, The Scripture doth suppose, that ungodly Men are self-condemned. For this super-addition, Who hold the Truth in unrighteousness, is, as rendering an Account; not making a Distinction: As ●endring an Account how it comes to pass, notwithstanding all God's Endeavours and Declarations, that Men continue ungodly Persons: The Reason is; Because they offer Violence to Truth, go contrary to their Light, and neglect the Declarations of God: Not, as if it distinguished between ungodly and unrighteous Persons.— All that in any Scripture are branded for Sinners, they are Men that sin against their Knowledge, imprison the Truth of God, and hold it in Unrighteousness. In the Language of Scripture, none are nominated Sinners, but such as now we are representing. The Scripture doth never fasten the Title or Denomination upon them that mean well, but are in something mistaken; who now and then are under an Error, having Failings, Imperfections, and Shortnesses; that miscarry upon a violent Temptation, or sudden Surprisal. You never find these Men are called Sinners. Neither are the Infirmities of the Regenerate, called Sin: Tho' these are Sins that require God's Forgiveness, and are a true Cause for us to be Humble, and Modest, and to depend upon God: But they do not break our Peace with God; neither do they havoc Conscience, or denominate a Person a Sinner. The Scripture tells us, That those that are born of God do not commit Sin; that is, in this Sense; no one that is regenerate, doth pass into the contrary Nature: It is unnatural: They may have Shortnesses, Failings, Imperfections: But voluntarily to consent to known Iniquity; or wilfully to control the settled Laws of Heaven, of Piety to God, Justice to Men, and Sobriety to ourselves; this is unnatural. These Persons have the Gild of evil Practice lying upon their Minds. They have their own internal Sense reproving them, challenging them, condemning them. For the Cause of all Creatures Misery is rational, and accountable; and Men do dishonour God, and misrepresent him, when they say that any Creature falls into Misery by the Use of God's Sovereignty: It doth really arise from within us: And there is no Danger in respect of God, (notwithstanding his great Privilege,) if Men be innocent, and not self-condemned.— Misery and Harm do not proceed from abroad; but do arise from within. If Omnipotence itself should load me with all Burdens; If I am innocent within, I shall be able to bear it: But if I am guilty, I have a Wound within; and have nothing within me true to myself.— All Misery arises out of ourselves. It is a most gross Mistake; and Men are of dull and stupid Spirits, who think that that State which we call Hell, is an incommodious place, only; and that God, by his Sovereignty, throws Men therein. For Hell arises out of a Man's self: And Hell's Fuel is the Gild of a Man's Conscience. And it is impossible that any should be so miserable as Hell makes a Man, and as there a Man is miserable, but by his own condemning himself: And on the other side, when they think that Heaven arises from any Place, or any nearness to God, or Angels: This is not principally * so; but * it lies in a refined Temper, in an internal Reconciliation to the Nature of God, and to the Rule of Righteousness. So that both Hell, and Heaven, have their Foundation within Men. Evil knowingly admitted, is our Burden: For all Evil is forcible, violent, and unnatural: And a Sinner wrongs his own Principles.— This might be made appear in respect of God; in respect of one another; in respect of ourselves.   

1 st, In respect of God. For, consider him as the Father of our Being's, and that we are derivatively from him; or that our State is Dependency; or that we are sinful; or that we are under his Love; or that he is to be our Judge; all these, will cause Acts of Piety. So that all Acts of Impiety are contrary to the Light of our Reason. And whosoever is impious in any Degree or Particular whatsoever, he doth hold the Truth in Unrighteousness; he confounds his Principles, acts contrary to his Nature, and contradicts the Principle of God within him. * For this is Fundamental to all Religion; that Man in the Use of his Reason, by Force of Mind and Understanding, may as well know, that there is a God that governs the World, as he may know, by the Use of his Eyes, there is a Sun. For are we not made to know there is a God? If we were not made to know that he is; we could never know. For this we can never be taught: For upon whose Credit shall we believe it? It is not Divine Faith, unless it be grounded on Divine Authority: All else, is either Reason, or Human Persuasion, Credulity, or Experience. We are not capable of Faith, unless we know there is a God: For if there be Faith in God; we must suppose, that He is. For Faith is a receiving something upon Divine Authority. * And if there be not a Natural Knowledge, that God is; there is no Possibility of any Faith. Men know by the Use of their Reason, that there is a God: And then when a Man receives any Proposition from God's Authority; that, is Faith. Natural Knowledge, you see, is anticedent and Fundamental to Faith.— It is as natural and proper for Mind and Understanding to tend towards God, as for heavy Things to tend towards their Centre: For God is the Centre of immortal Souls. All Understandings seek after God, and have a Sense and Feeling of God. If Reason did not apprehend God; Religion could not be learned: For there would be nothing in Nature to graft it on. Besides, we know in Reason, that first Principles are self-evident, must be seen in their own Light, and are perceived by an inward Power of Nature. For, as we say, out of nothing comes nothing; so, grant nothing; and nothing can be proved. Wherefore it must be within the Reach of Reason, to find that there is a God: For upon God's Authority, supposing his Being and Veracity, we admit and receive all the Results of his Will.— If God had not made Man to know there is a God; there is nothing that God could have demanded of him; nothing wherein he might have challenged him; nor nothing that he could have expected, Man should have received from him. Therefore the Make of Man, the natural Use of Mind and Understanding, this is enough to satisfy any one concerning the Being of God, and his essential Perfections: And if so; whosoever is impious to God, whosoever is not subject to all his Commands, this Man doth certainly sin against his Conscience, and doth practise against his Light, and is guilty of holding the Truth in Unrighteousness.— Thus, every one that is Impious, Ungodly, Profane, or a Despiser of Deity, is self-condemned; sins against his Light, and goes against his Conscience; goes against his very Make; and doth that which is violent, horrid, and unnatural.  
The second Species of Sin, is Unrighteousness. Now Righteousness refers to the Duties we mutually owe one another: To do as we would be done by. To do equally and justly; not arbitrarily.— How doth Violence and Fraud perplex and interrupt Humane Affairs? How settledly do Men live, where Love and Justice do take place; in comparison of Places Arbitrary, and Lawless.— There is a secret Harmony in the Soul, with the Rule of Righteousness; there is no Displacency, Offence, or Reluctancy: And there is an Antipathy arising at the Appearance of Evil, as unnatural to it: But a Complacency in Good, as the eldest and first Acquaintance. So Gen. 39 9 How can I do this Wickedness? We see that the Mind of a good Man takes Offence at Evil, is grieved at it, not at all fitted to it? There arises a Displacency, as in all Force and Contra-natural Impression.— Iniquity and Sin in the Conscience, are of * the most mischievous Nature and Quality. Should all the World agree and concur to sink a Man into a State of Lowness, Beggary, and Misery; it would not be brought about so effectually by any other Means, as by Sin and Gild. Where there is a pure Mind, and an upright Conscience, Innocency, and Integrity; there, consequently, are internal Peace, Satisfaction, Composure. But on the other side; if a Man have Sense of Gild on his Mind; where a Man knows himself faulty; he fears uncertainly, infinitely: He fears every thing that appears, yea, that which doth not appear; as the Poet expresses it; for Gild is always Prophetical of what is mischievous. A Man may better apply, here, in this Case, the Words of Ahab (Kings 22. ver. 8.) than he did to the Prophet; 
2 Chrou. 18. 7.  He always prophesies Evil concerning me.  
3 dly, In respect of ourselves. As we consist of two Parts; of Spirit, and of Body; so we shall fall under a double Obligation, as to ourselves. And if we do ourselves right, we are under Obligation to our Minds doubly: To inform our Understandings, and to refine our Spirits by moral Principles. The Mind is to be informed with Knowledge, and refined with moral Virtue. Ignorance and Improbity are mental Diseases. And it is worse for a Man to have an ill affected Mind, than an ill disposed Body. It is so much the worse, as, the Mind of Man is better than his Body. We find that Nature hath given Faculties: And Industry and Study acquires Habits. A neglected Mind is, according to Solomon's Observation, A Sluggard's Field grown over with Thistles and Thorns. We may say of such a Man, that he hath his Mind only for Salt: But can any Man that is rational, or sober, think that God gave him an immortal Spirit, but as Salt, to keep his Body from Stench and Putrefaction. The Mind being Superior, is not to be subjected to the Body, nor to the things of the Body; neither ought there to be an unequal Distribution of Attendance; but according to the Proportion of the Worth and Value. We ought to improve our Minds so far, as much over and above, as our Minds do transcend the Body.   
Whosoever is proud and conceited, whosoever is intemperate, lascivious, or wanton, he doth hold the Truth in Unrighteousness. For these things have Foundation, and are grounded in Man, * viz. Sobriety, Modesty, and an humble Sense, the Desires of Nature are moderate, and do keep within bounds: So that in whatsoever Miscarriages Men do fall, in all these they do go against their Light, and hold the Truth in Unrighteousness.  
Therefore Virtue, in every kind, is according to the Sense of Humane Nature, the Dictates of Reason and Understanding, and the Sense of Man's Mind. And Vice, in every kind, is grievous, monstrous, and unnatural. A Man forces himself, when he is vicious; and a Man kindly uses himself, when he acts according to the Rules of Virtue. And this is so true, that all those that have abused themselves, all but habituated Sinners, understand that Virtue is conservative to the Nature of Man; and that all Evil Practices destroy it.— Virtue is conservative to the Reason of Man's Mind by Sobriety and Modesty; for these keep Men in their Wits. And then it preserves the Health, and the Strength of our Bodies, by Chastity, and by Temperance.  
Thus have I shown you the three Fundamentals of Religion; the three great Materials of Conscience, which are immutable, unalterable, and indispensible; that are settled in the very Foundation of God's Creation. I have also showed you that Virtue is connatural, and well-founded: and * that Vice is unnatural and destructive to the Nature of Man. So that there is no Man hath internal Peace, that is either neglective of his Duty to God; or that is unrighteous; or that is intemperate, as to the use of the things of the Body; or intoxicated by fond Conceits in the Sense of his Mind. For as it is requisite and comely that Sobriety be the Mind's Temper; so * it is, that there be a moderate and sober use of the things of the Body. For Nature is content with a few things. That which is violent, is unnatural. That Excess which is unhealthy for the Body, doth also stupefy the Mind. So that upon this account also, Vice is unnatural.— * What is contrary to the Order of Reason, is contrary to the State of Nature, in Intellectuals.  
Those that are ungodly or unrighteous in these three great Instances: that bear no Reverence to God; that do not act towards their fellow-Creatures according to the Rules of Justice; that abuse their Bodies, do not govern their Minds, * neither improve them in Knowledge, nor refine them by Virtue: All these, do control their Natural Light, and are self-condemned.  
Now if the Unrighteous and Ungodly are self-condemned; can it be imputed to God, as Severity, to condemn them? That Judge will be excused from all Severity, who passes Sentence of Execution upon a Malefactor, * whom his own Conscience accuses. This will be the World's Condemnation: that where Men either did know, or might know, they go against their Light: that Men put out the Candle of God in them, that they may do Evil without Check or Control; that Men take upon them to control the settled and immutable Laws of Everlasting Righteousness, Goodness, and Truth; which is the Law of Heaven; that Men are bold to confound Order and Government in God's Family, (for so the World is;) that Men do Evil, knowingly, in the use of their Liberty and Freedom: whereas God himself, in whom there is the Fullness of all Liberty, doth declare of himself, that all his Ways are Ways of Goodness, Righteousness and Truth. And can God by Power or Privilege, do that which is not just? Is there any Unrighteousness in God? God forbid. Yet those that have Liberty but by Participation; pretending the Use of Liberty; do that which is not fit to be done. This will be the World's Condemnation. In the case of Sin, there is internal Gild: a Man doth wrong the Principles of his Mind: he breaks his Internal Peace; and will rue it to Eternity. The Judgement of God at the last day will be easy: for there will be none to be condemned, but what were condemned, before. For Man's Misery arises out of himself; and is not by Positive Infliction. Men run upon Mistakes, the Wicked and Profane think, that if God would, they may please themselves, and no harm done: and that it is the Will of God only, that limits, and restrains them: and they think, that they were out of Danger; if God would forbear a Positive Infliction. This is the Grand Mistake. Hell is not a Positive Infliction: but the Fuel of it, is the Guiltiness of men's Consciences, and God's withdrawing, because the Person is uncapable of his Communication. Sin is an Act of Violence in itself. The Sinner doth force himself: and stirs up Strife within himself; and in a Sinner, there is that within, which doth reluctate, and condemn him in the inward Court of his own Conscience. 
1 John 3. 20.  For if our Hearts did not condemn us, all without, might be avoided: all else would fail, if this Internal Gild, and Self-Condemnation, might be removed. But this Naughtiness of Disposition, and Incapacity of Repentance, is that which continues the Subject in Misery. Hell * therefore is not a Positive Infliction, but doth naturally follow upon Guiltiness, and a spiteful, devilish, naughty Disposition unto God and Goodness.  
There is something in every Man, upon which we may work, to which we may apply; to wit, the Light of Reason and Conscience; to which the Difference of Good and Evil may be made appear. If we, therefore, declare Godliness, Righteousness, and Truth; Men have a Voice to give Testimony; and Conscience in Men, will yield; notwithstanding the power Lust hath over them. If Reason may not command; it will condemn.  
Last; Here you may have an account, what it is that gives a Check and a Stop to the Motion of the Divine Spirit. There is an Error in the first Concoction, which is hardly remedied: which is want of Advertency, and Consideration. Men do not awaken their Principles, but give themselves leave to do what they cannot justify themselves in. Now there is no place for the further Motion of the Divine Grace, where the former Grace is neglected, and * rendered ineffectual. It is self-neglect, and voluntary allowing of ourselves in Evil, which brings us to Misery. For there is no Invincible Ignorance, in respect of things good in themselves, and necessary. No Ignorance excuses Immorality, in any Instance whatsoever: but, invincible Ignorance doth excuse Infidelity, in the chiefest Point. The Reason is, because the high Points of Sobriety, Righteousness, and Temperance, God hath made every Man to know: but, for the Resolutions of his Will, Man must be persuaded of God; and if God do not make Application to him; where he doth not give, he doth not require.  
Take notice, then, of the Boldness and Presumption of these obstinate, rebellious, and contumacious Sinners; who having this Proclamation from the Majesty of Heaven, that the Wrath of God, etc. yet will dare to continue in Practices of Unrighteousness, and assume to themselves power to control the established Laws of everlasting Goodness, Righteousness, and Truth; and to vary from t●e Reason of things, to gratify their own Sense, and to please their own Humours, and to serve their own Ends, and take upon them to overrule all things that are holy, settled, and established from Eternity. What shall a Man say to such Persons? Yet the Atheistical and Profane are guilty of this Contumacy. But as the Apostle says, 
2 Pet. 2. 3.  Their Condemnation is just, and their Judgement lingers not. We seem aggrieved at God's Plagues and Judgements which do so much disturb our Peace and Settlement in the World: but we do greater Acts of Violence. For we imprison Truth, and give God true cause of Offence, and take upon us to control the Established Laws of Heaven, and to do other things than the reason of things dictates to us, and directs us to do. For the Text tells us, that those that are obnoxious to God's Wrath, are Persons of ungodly Practice; so that they are, of themselves, condemned: They cannot give an account to the reason of their own Minds, nor satisfy their own Consciences; but are hurried on, and transported by furious and violent Lusts; holding the Truth in Unrighteousness; they are self-condemned before they be condemned of God: 
Vers. 19  BECAUSE THAT WHICH MAY BE KNOWN OF GOD, IS MANIFEST IN THEM FOR GOD HATH showed IT U●TO THEM.  
The Apostle doth here take upon him, and thinks fit, in this great Affair of Life and Death, to show, and prove by Reason. From hence we may learn three things.  

(1st.) That here is a Check and Control to the forward and presumptuous Imposers, that take upon them, to dectate, and determine; and are angry with all Persons that are not concluded by their Sense. These Persons take upon them, more than the Apostle did.  
(2dly.) That Religion stands upon the Grounds of truest Reason: for the Apostle, here, after he hath asserted, proves by Reason.  
(3dly.) God's Ways and Dealings with his Creatures, are accountable in a way of Reason. But some think that God uses Arbitrary Power; and that they might escape without Punishment, if he would: and that it is nothing but his Will and Pleasure.— In the 17th Verse he hath declared the way of Life and Salvation: and in the 18th. the way of Misery and Death. Therefore the Ways of God are accountable, in Reason.   
If this were not the Way of God; a Way worthy of Truth; we might ask, why this Apostle may not refer us to his public Authority; who might, if any * one, because of his extraordinary Conversion, and Commission from Heaven? but he declines that: and proves by Reason. But this great Truth is hereby hinted; that the way of Reason, is the way most accommodate to Humane Nature. Therefore let us lay aside imposing one upon another; or to use any canting in Religion. Let us talk Sense, and Reason: for the Apostle doth here show, and prove by Reason. And God himself, who hath all Privilege; he says, he will draw them with the Cords of Men: and what is that, but Arguments satisfactory to the Mind of Men? and in the Evangelical Prophet, 
Isa. 46. 8.  Isaiah; show yourselves to be Men: that is; awaken your rational and intellectual Faculties; and take things into serious, and impartial Consideration; and I will convince you.— It is an Apology for any finite, fallible Creature, when he is mistaken; if he had some Reason for his Mistake: and if he can but show why he did so think, you have him excused.— 'Tis a high Advantage, and Double Security to any Teacher, or Instructor, to have in readiness to show, that what he saith, is not his private Imagination; but is in Conjunction with the Reason of Things, or the Principles of God's Creation; and of Divine Revelation, if it be a Matter of Faith.  
This, but by way of Observation: Because the Apostle doth decline his Commission of Apostleship, and doth prove by common Reason.  
That which is the Apostle's Argument, is, that all those who in the Language of Scripture are Sinners, all that are ungodly, impious towards God, and unrighteous in his Family, they sin against their Light, go against the Principles of natural Conscience, imprison Truth, and sin against their Knowledge. The Argument is, because God made Men to know, that he himself, IS, and his natural Perfections.  
This is here plainly attested in this Verse. It is shortly spoken to. But, because it is a Matter of great Weight; it is spoken more fully in the next Verse. THE INVISIBLE THINGS OF GOD FROM THE CREATION, 
Vers. 20.  ARE NOW CLEARLY SEEN [by the Light of Reason and Understanding,] BEING UNDERSTOOD BY THE THINGS THAT ARE MADE; EVEN HIS ETERNAL POWER AND GODHEAD: That is: That there is a God, and his Natural Perfections. For, whereas here is expressed only his POWER; it is a usual Synecdoche; instancing in one, and understanding all: Because there is the same Reason for one, as another.— * Now since this Scripture, and other Scriptures, use no other Arguments to prove there is a God (for Revelation cannot prove it, Revelation supposes it;) therefore I shall forbear all other Reasons. For tho' I might produce many Metaphysical Things; yet, because they are abstract from Sense, they shall not be named. Therefore I shall, as in the Text, only name THE EFFECTS OF GOD. And this is the best Demonstration; the demonstrating an antecedent Cause, by subsequent Effects.  
There are Effects in the World natural; of Inanimates, of Vegetables, and Sensitives; and in the World moral, of spiritual Substances, and intelligent Agents, that show there is a God. For they do far transcend Mind and Understanding in Man: Therefore they must be the Product of some higher Being. And if we bring a Man to acknowledge a Being that is abler and wiser than himself, he acknowledges Deity.  
This natural Knowledge of God is wrapped up in the Inward of Man's Mind and Soul; that Men, whether they will or no, whether they be pleased or disaffected, whensoever they look into themselves, and consult with their own Principles, and answer their very Make, so oft are they satisfied in this Knowledge, that there is a God: And if they are averse; they are self-confounded. So that we may conclude, that if any Creature on Earth, that is born in the Species of Man, and that is Partaker of Human Nature, be devoid of Sense of Deity; it is one of these Three Cases.  

(1st,) It is where there is not one ferious Thought; nothing becoming Man's Principles; no Product of Reason, Mind, and Understanding; but where a Man is sunk below his Nature; nay, where he ceases to be in his Kind, and is worse than a Gibeonite.— This is Atheism, by gross self neglect. Such a Man may be without God in the World, who only hath Reason and Understanding to live according to Sense, or to pursue his Animal Desires. And this Man lives every Day to his Loss; he doth not act according to the Excellency of the Principles of his Kind.  
(2dly,) It is where there is Affectatation and Choice to be an Atheist: And then he would have it so; struggles with himself; doth what he can to keep all Thoughts of Deity out of his Mind.— He is one that hath an ill Affectation of being Lawless and Arbitrary, and gratifying his Senses: And so, he doth affect being an Atheist; that he may be free from Control.— Or,  
(3dly,) It is where there is contracted Reprobacy of Mind, by violent and unnatural Practice. And this Case is often represented in Scripture, * as by the Prophet Isaiah; 
* Isa. 6. 10.  where it is said, Make the Heart of this People fat, etc. which place is referred to, six times in the New Testament, and speaks to this Purpose; that Man, by gross abuse of himself, may choke the Principles of his Nature.— These Men have confounded their Principles, and transformed themselves into a monstrous State: And we must not produce any thing from what is true of a Monster, to prove a Natural State: For, by Wickedness, men's Minds come to be blinded. Aristotle doth well tell us, that the Wickedness of men's Lives, and Practices, viciates and corrupts the Judgement of Mind and Understanding.   
To conclude, with Tully's Argument, (who is a better Divine than some who pretend to be Christians; and yet seem to deny Reason.) Man, himself, being a rational and intelligent Agent; so an Agent of highest Order, Ability, and Perfection, in this visible World; finding his highest Principle, his Understanding, transcended by sundry Effects of Wisdom and Power, where to he well knows he can make no Pretence; he cannot avoid acknowledging a higher Agent than himself: Upon whose Power, and will, these surpassing Effects depend.— A Man, in the Use of his Reason, surveys the Things that are about him; he sees Causes and Effects; he sees things depending one upon another; he sees things done with * the greatest Skill and Exactness; He doth very well know, he did not order these things: How came they to pass, then?— We ourselves are intelligent Agents: We can do many things: We can disarm the Creation below us, and turn them to our own defence; but for the Sun, Moon, and Stars, etc. We cannot produce these things. But, we, that are intelligent Agents, do many strange Effects in Comparison of what the Beasts below, do: They cannot take Cognizance of our Actions. But there are Operations beyond our Understandings, * and which surpass our Wisdom: Therefore, because we * (who are able to do such things ourselves,) are Intelligent, and have Understanding; we must assert, that there must be an intelligent Agent that is higher and nobler than ourselves; upon whose Power and Skill these surpassing Effects depend. This is a true Knowledge of God, and where more is not revealed, God will not require more. This is Tully's Argument: And this comes home to the Apostle in the Text, for the Apostle says, his BEING, his POWER (one, for all his Perfections) they are understood in a Way of Reason, by the Effects of God in the World. The Height and Excellency of Man, in the Use of his Reason, is overborn and transcended by the Effects in Nature. Therefore they are the Effects of an Agent more perfect and more skilful, more knowing and more powerful; and he is abundantly good.  
Hitherto, I have only shown, that it is knowable, by the Use of Reason and Understanding, that there is a God: ALL THINGS BEING MADE IN SUCH PROPORTION AND SUCH FITNESS, ONE TO ANOTHER: And Man's Reason is transcended: For we going after God, are at a Loss; there is so much of Wisdom, and Knowledge, and Curiosity, in the Things that are made. We cannot therefore but Reverence an Agent that is higher than we are. For, an Account is not be given of them, in way of Human Understanding.— Now I will give Four Arguments, that it is more knowable there is a God, and what God is, in some measure, than any thing else.  

(1st,) God is more knowable, in respect of the Amplitude and Fullness of his Being; because of that Ocean of Entity, that Fullness of Being, that is in him. * This is as the Sea * in Comparison to a small Rivulet. Every Creature is a Line leading to God. God is everywhere, in every thing. So we cannot miss of him. For the Heavens declare the Glory of God, 
Psal. 19 1.  and every Grass in the Field declares God. Man's Understanding is everywhere * transcended. He cannot give an Account how several Varieties of Colours are in a Flower; how the same Juice or Glebe of Earth should produce such Variety of Colours. We say in Natural Philosophy, we know not the Modes of any thing. No Man knoweth the Mode how his Soul and Body are united: How the several Particles of Matter meet. We are puzzled to know what Motion is: We can give no Account of these Things. Now there being an Amplitude, and Fullness of Being in God, he is the more intelligible. He hath all Being perfectly in him. He is therefore more knowable than Creatures, that are of limited, confined, narrow Being's. The divided, separated, scattered Perfections of the whole Creation, are united in God; and, with that Advance, and Improvement, extended to infinite Perfection.  

(2dly,) The Ways of our knowing, do more truly hold of God, than of any thing else.  
* There are two Ways of coming to the Knowledge of Things: The Way of Perfection, and the Way of Negation: By these two Ways we come to a more full Knowledge.— (1.) In the Way of Perfection; we cannot exceed; we need not fear to add to much. If you speak of Man's Soul; you may say too much: But speaking of God, you cannot transcend Divine Existence, in the Enumeration of any Perfections. If we would express a Notion of our Maker, we should employ our Mind and Understanding, to find out what is best, and what is most perfect; and, then, attribute and ascribe it to God. And this is the best Way to come to the Knowledge of God.— (2.) In the Way of Negation, we are also certain: For we cannot remove Imperfection, Contraction, Limitation, far enough from him. Therefore we say, that Words and Phrases are all to be purged and purified from their Contraction, and Limitation, before we can ascribe them to God. Therefore, where, in Scripture, God is represented by the Eyes, or other Parts of our Body; we must not understand these things formally, but in a Way of Perfection. So that our Ways of knowing, do more truly hold of God than of any thing else. For in the Way of adding Perfection, we cannot do too much: And in the Way of Limitation, we cannot take away too much.   
(3dly,) Our Relation to God.— We stand nearer related to God, than we do to any thing in the World. Our Souls and Bodies are not nearer related, than our Souls to God. God is more inward to us than our very Souls. In him we live, move, and have our Being. God is nearer to us than what is most ourselves.— Also it is the natural and proper Employment of Mind and Understanding, to make Search and Enquiry after God. The wise Man says, God is known by the Fitness and Proportion of one thing to another, Mind and Understanding in Man, is given on purpose, that Man should search after God, and acknowledge him. So that there is a greater Propriety of Man's Rational Faculties to God, than there is of his Eye to Light, or his Ear to Sound. And it is of greater Deformity for a Man to be void of Sense of Deity, than for any Man to be blind, so as not to see.  
(4thly,) Our Dependence upon God; his Conservation of us; and his Co-operation with us; this leads us to know him.— Universal and general Causes have ready Acknowledgement: Because to them so many things are beholding. Aristotle well observes, the Sun which is the universal Cause, doth concur with every particular Cause to every Production, 
Psal. 19 6.  So the Psalmist, Nothing is hid from the Heat of it. For, tho' the Earth be not perceptive of the Light of the Sun, because of its Grossness and Opacity; yet it hath the Virtue of it. So God is acknowledged. God's concerning himself in our Affairs, and our Dependence upon him, hath a kind of Universal Acknowledgement. Take any Man of any Sobriety of Mind, if he relate any thing that befalls him; he will interpose, as God would have it: If he escape any Danger; he will say, as God put it into my Mind, and give God the chief Place. Thus in several Cases: As in Distress, O God our Undertake, in the Name of God: Our Protestations, in the Presence of God. Tho, these, in the Mouths of many, be but Words of course, spoken without inward Sense of God in the Mind; yet the Custom of them proceeds from a good Original. They carry Reason in them, and show Nature's Sense. What is without Ground, is not of any long Continuance: But these meet with no Reproof; gain Credit, give Assurance, find Acceptance, and become Religious Persons, when used in weighty Cases, and with serious Minds and due Intention. Since, therefore, there is such a Dependence of our Souls upon God; it is impossible but that we should know him. They who are in any degree Spiritual, or intellectual, and are not altogether sunk down into a brutish Spirit and sensual Affection; find, and feel, within themselves, Divine Suggestions, Motions and Inspirations. Any Man that hath obtained any Degree of the Perfection of Reason; that doth follow the Divine Governor of Man's Life, Reason; he doth find that there are Suggestions and Inspirations; and that, many times, when he was resolved another way, there comes a Light into his Mind, a still Voice; he hears, and he is better directed. Except the Atheistical, and Profane, and those that are Diabolical, all others, feel God, in his Motions and Suggestions.— Thus, is God most knowable of any thing in the World.   
Here, you have an Account of the Use of Reason, in Matters of Religion: The Natural Knowledge of God: And the Knowledge of the Revelation of his Will.— The Natural Knowledge of God, that, is the very Issue, Effect, and Product of Reason. Revelation is the other part of Religion: And Reason is the Recipient. What doth God give his Commands to, or his Counsels, but to the intelligent Agent, and the Reason of Man? So that Reason hath great place in Religion. For Reason is the Recipient of whatsoever God declares. And those things that are according to the Nature of God, the Reason of Man can discover. It is either the Efficient, or the Recipient of all that is called Religion, of all that is communicated from God to Man. The Natural Knowledge of God is the Product of Reason: The Resolutions of his Will, for our further Direction, are proposed and communicated to Reason: and, * in both these ways, we are taught of God. In the former, we are made to know: And in the latter, we are called to be made Partakers of God's Council. By the former, we know what God is, his Nature, that he is: By the latter, what God would have us to do. So here you see the Use of Mind and Understanding in the Way of Religion. God teaches us in his Creation, in giving us such Faculties; he teaches us further, in the Resolution of his Will; because he satisfies us in what he doth impose upon us. Therefore the Use of Reason in Matters of Religion, is so far from doing any Harm to Religion; that it is the proper Preparatory for Men to look out to God. Reason may say, I did expect it, I did believe such a thing, from the first and chiefest Good: Now, I am told it is so. Man in the true Use of sober and impartial Reason, knowing that he hath not performed his Duty to God; is put upon laying out, for God's Pardon, in the Way of the Grace of the Gospel. Man knows he is of limited Perfection, he is not good enough to his own Satisfaction: And therefore knowing that he hath failed, his Reason leads him to look abroad, to look out, for every good Word that comes from the Mouth of God: And when he reads in the Bible, that God will pardon Sin; that which he expected in the Use of Reason, he may be satisfied is true.  
Thus Scripture represents the State of Man's Creation; that it is the proper Employment of Mind and Understanding, to seek after God, to act our Faculties, to feel God. 
Acts 17. 27.  Therefore it is the Depth of Degeneracy, to be without God in the World; to have God far from our Remembrance. There is a natural and indelible Sense of Deity, and consequently of Religion, in the Mind of Man. Neither is there any Plea or Apology * for the want of this. For there is no invinsible Difficulty; no Ignorance: We are not taught, but made to know. There is no Impotency: For every one can use the Parts of Nature; at least, when at Age. * There is no Impediment: For it is transacted within one's self: Not subject to the Control of any Usurper. For, an internal Elicit Act is exempt from all the World: And may be done by the Mind, which is at liberty; when the Person is under restraint. For, unless you can keep him perpetually from himself; you cannot keep him from Reflection upon God, or from other internal Acts.  
God's Communications awaken to this. Now all we have are such * (viz. Communications from God.) What have we that we receive not?  
Man's Principles incline: For, all Understanding tends to God. God is the Centre of reasonable Souls, and Spirits.  
Things about us, contribute objectively: The Heavens declare the Glory of God. Man cannot look abroad; but something of God offers itself; something sounds in his Ear. No Voice in Nature so loud: No Language so easy to be understood.  
To the Christian World, there is God's superadded Instrument, the Scripture; which contains Matters of Revelation from God; whereby, also, the natural Notices of God, are awakened, and inliven'd.  
To Sum up all. The Language of our Souls within; the Impressions of the Divine Wisdom throughout the Creation; the objective Acclamations of all Creatures, carry us on, strongly, to Application to God. All thy Works praise thee, O Lord. Holy Scripture comes in pursuance of these, to repeat and reinforce them. So that He must of Necessity be very dissolute, and profligate, in respect of his Manners; of a havocked Conscience, and confounded Understanding; who being Partaker of intellectual Nature; intelligent, by Virtue of his Faculties; living in the midst of Speaking Arguments (for Things speak,) doth not spell God out, in the Variety or Curiosity of his Creatures; nor understand the Language of Heaven and Earth.  
I must needs tell the loose, profane World; * those who being hardened by Custom and Practice, do control Grounds and Principles of sober Reason and Judgement; thinking all to be lawful that others do, and the Guise of the World an account of Action; pretending the Doubtfulness and Uncertainty of Reason, from the several Opinions of incompetent Persons (which is the only Defence and Apology, for exorbitant living, such credulous Persons have;) willing to believe what their Lusts lead them to, and what they would fain have to be true; * I must tell them, that if ever they come to be awakened; to have serious Thoughts; to reflect upon themselves; comparing what they have done, with Principles of severe and impartial Reason, not born to gratify Sense, or to comply with Humour; they will prove burdensome to their Conscience, and to the Sense of Nature; so that they will be confounded in themselves; ready to call on Mountains and Hills to fall upon them, and cover them from the Face of their Judge; and will be found Speechless. Man cannot be at ease, till all he hath sinfully done, be undone; till right Judgement, which hath been violently forced, be renewed; and regular Life and Conversation restored. All this must be done by mental Illumination, Conviction, and Satisfaction.  
The Scripture-way of Dealing with Men, in Matters of Religion, is always by Evidence of Reason and Argument. In Conversion, there must be a Transformation of the whole inward Man. The Sense of the Soul must incline to God: The Reason of the Mind, * must be the same with the Reason of Things.  
Religion, indeed, is openly contradicted, by the licentious Practices of such who take to themselves Power and Privilege to do as they list: But it is misrepresented, scandalised, made ridiculous, and contemptible, by the fond Imaginations, nauseous, fulsome Principles, of the Superstitious: And I reckon that what hath not Reason in it, or for it; if held out for Religion, is, Man's Superstition. Some things of this Nature may be well meant, by those who are weak: But it is not Religion of God's making. But we make ourselves Slaves, to be under the Power of it.  
It is the Excellency of Religion, that it is highly reasonable; gives an account of itself to Man's Mind; and satisfies.— Truth clears itself, and discloses its contrary, Error.   

SERMON IU.  ROMANS I 21, 22. 
Because that when they knew God, they glorified him not as God; neither were thankful: but became vain in their Imaginations: and their foolish Heart was darkened.  
Professing themselves to be wise, they became Fools.  
I Have formerly spoken to that which is fundamental to all Religion and Conscience; that God, in the moment of his Creation, did make Man capable of knowing Him; * so as to know what he is; and what are his essential Perfections, his Goodness, Wisdom, and Power: Upon which it follows; Men do grievously miscarry, are very short, do not answer the Principles of God's Creation, nor do that which is agreeable to their Make; if they do not glorify God, as God, and be not thankful to him.  

1 st. They glorify him not as God, that take no notice of him in the World; that grossly neglect him; making no Acknowledgement of him; not liking to retain God in the World: which imports Aversation. That which is the Excellency of Mind and Understanding, is a peculiar Faculty appropriated to God. It is that which is its natural Virtue, to make search and inquiry after God; to be employed about him, to tender Homage and Observance to him.— To live without God in the World, therefore, is not to glorify God, as God.  
2 dly. They glorify him not as God, that entertain base and unworthy Apprehensions of him; attributing that to him, which is truer of the contrary, and most Degenerate Nature, not becoming the first and chiefest Goodness; thinking of him as an Enemy: whereas he hates nothing that he hath made. 
Ps. 145. 9  He is good to all. His tender Mercies are over all his Works.— A mild and gentle Spirit governs the World; loving to Mankind.— It's not to glorify God, to think, that God hath imposed a Law upon himself, or any way limited or disabled himself, to commiserate in all compassionable Cases; to think, that he is not perfectly free, in all Futurity of time, to do that which is just and fit, merciful and gracious, friendly, benign and kind; becoming Infinite Goodness; suitable to his relation to his Creatures. * It is not to glorify God, to say that of him, which may discountenance Application to him, by any of his Creatures, in any Case of Necessity and Misery. For God is known to us, by Good. And there is no true Notion of God, unless the full Form, Essence, and Substance of Good, be fully in it: For there is no absolute Perfection but in Conjunction with Goodness: wherefore God magnifies his Mercy, Goodness, Righteousness, fair compassionate equal Dealing, above all other his names. But those that are of malignant, spiteful, envious, naughty Dispositions, they think it is the Excellency of God to be revengeful, and to drive Designs of Ill upon his Creatures. Psal. 50. 21. Thou thoughtest I was such an one as thyself. And, really, do we find Men of narrow Spirits, that are ready to malign the Good of their Neighbour; you may be confident what Apprehensions they have of God: a hundred to one, but the Excellency of these men's Divinity, is Sovereignty to ruin a great part of his Creation, to show his Power. But nothing is more certain, than that Infinite Goodness doth to the full, what is Good. Nothing more certain, than that God doth answer the Relation he stands in, to his Creation: and where we see Indulgency of Fathers; this Goodness of Disposition in them, is but a Communication from God, a Resemblance of his Affection to his Creatures, in some measure: for is there any thing of Perfection in all the World, that doth not derive from him, who is the first, and chiefest Good?— When you have done all you can; the best Notion you can have of Deity, is Goodness. God, and Good, are best known by one another. He that came from God, came to seek and to save. It is, therefore, not a Divine Work, to make havoc and spoil.— This is the first thing in Religion: to have true Suppositions concerning God. And if we have not these; we may dread and fear him, as an Enemy; but * not love him: we shall withdraw from God, yea hate him, and seek Happiness otherwhere.  
3dly. For Men to assume to themselves Power, and Authority, to assign a Mode of Divine Worship; to make some material thing, a Representation of God to us, or exhibitive of his Influence, to make an Instrument in Divine Worship, without warrant from God, or * as accountable in way of Reason. This is not to glorify God, as God. For this is to limit and confine him. This hath been done presumptuously in the Heathen World. And this is that which God took so much Offence at, in the Jewish State. And there is the same thing in the use of the Roman Worship. In former times God did make some material things a Testimony of himself: as the Temple was the place of Shecinah, or Divine Habitation. There should be no Shecinah, but by Divine Assignation. God may do what he pleases: but, for us, to take upon us, is to change the Glory of the incorruptable God into an Image, etc. and to turn the Truth of God into a Lie; and serve the Creature, more than the Creator. This, the Israelites did. For, when they made a Calf; they would have something of Divine Representation: which tho' the Text so calls, in contempt; yet they, by the name of the Angel. And this is also, in Popish-Church Images. It is not reasonable to imagine the Heathen World did otherwise. The Idolatry of the World hath been about the Medium of Worship, not about the Object. Can any one think the Jews were so stupid and sottish as to think that what they made, did make them? or that their Calf did bring them out of Egypt? The Calf was Loco Mosis, non Dei. These * things are prohibited in the second Commandment; the Reason of which is moral, and perpetual.  

4thly. Men do not glorify God; when they do degenerate into the clean contrary Nature, (as in the 30 and 31st Verse) degenerating into all sorts of Naughtiness; living in Contradicton to the Nature of God, and his Laws, the Rules of Righteousness, and Dictates of Reason.— It is expected (and nothing is more natural to us, than) that we should govern ourselves by the Laws and Dictates of our Nature; and that we should write after God's Copy; and that we should endeavour to be, in our measure and proportion, what God is, in his Height and Excellency. If this be, to adore him; to think that all the Ways of God are Truth, Righteousness, and Goodness; than it is Religion in us, to bring forth the Fruits of Truth, Righteousness, and Goodness. We glorify God, therefore, in the fullest and highest measure, when we do so adore the Divine Perfections; and are so taken with them, that we affect an Imitation of them, and a Participation, according to our Capacity; and, when this is Final and Ultimate in us. Therefore, they do not glorify him as God, who do not set themselves, in a way of Subordination to God, to act for his Glory; and, in their Places and Spheres of Action, do not serve these glorious Ends of Goodness, Righteousness, and Truth.  
They glorified him not as God, NEITHER WERE THANKFUL.   
5 thly. Unthankfulness.— To be devoid of Sense of God's Goodness, and Kindness, in the many Fruits of his Love and Faithfulness to us. * This is not to glorify God.— What have we that we have not received? Can we sacrifice to God of any thing that is our own?— But this is our own; * to be thankful: and he that is truly thankful to God, will certainly glorify him, as God.   
Since we are so much beholden to the Divine Goodness; and are so unable to make Recompense; there is all the Reason in the World we should be sensible, and make due Acknowledgements. And, indeed, Thankfulness and Obedience are our truest Sacrifices, acceptable to God, and available in our behalf. Whoso offereth Praise glorifies me, Psal. 50. 23. otherwise Oblations are insignificant. Therefore see Isa. 66. 3, 4. There, things of Divine Institution, and choice things, are represented as things most infamous and abominable.— How comes this to pass?— Because they have chosen their own Ways, 
Isa. 66. 3.  and their Souls delight in their own Abominations.— So that it is Thankfulness, and Obedience, that are things of a Nature that cannot be corrupted: Sacrifice, and Things external, may be vitiated and corrupted; they may be in an ill Conjunction; and they will be looked upon as Bribes to satisfy God for Immorality.— That God who is of purer Eyes than to behold Iniquity, cannot be pleased with any thing that may pretend, by way of recompense, for any impure, filthy, immoral Acts.— So Isaiah 1. 11, 12, 13, etc. these things were instituted by God, and required under great Penalties. What work doth this Prophet make, to cry down all Religion among them? If he lived in our days, he would cry down a great deal of Formality; yea things really Good; if in Conjunction with Immorality.— If Men be immoral, in any way whatsoever; if they consent to any Iniquity; if they allow themselves in any evil Practice; if they admit any such thing; it doth spoil all their Religion.— We may conclude concerning all our Devotions, and all those things that are but the Ministries and Instruments of Piety, (which are good in their right use;) if they are performed to be glorified in, to be boasted of; it is but as magnifying the Name of God, and not departing from Iniquity: If there be any Act of Unrighteousness; it doth not only blemish, but mar, and spoil all. And is it not plainly said, the Sacrifice of the Wicked is an Abomination to the Lord? 
Prov. 15. 8.  as also Mich. 6. 6, 7, 8. Wherefore Thankfulness, and Obedience, that is the true Sacrifice; that is what is worthy of the Creature to the Creator, and that which God will certainly accept. But it is most certain, that the Zeal of any Institution, tho' it be Divine Institution, is to God unacceptable, if in Conjunction with Immorality.  
THANKSGIVING is an eminent piece of that Worship we call Invocation of God.  
Three things are proper Prayer-Matter, (* and if Men confine themselves to these, keep to proper Prayer-Matter, and avoid unnecessary Repetitions; none can be too long: but if Men take liberty, in Prayer, to declare, and to tell God Stories; then I do not know when, or where it will end:)  

1 st. Confession of Sin, with desire of Pardon. And as for that; if Men live Christian Lives, they will not have the same Sins to confess the second time. For Christian Religion is not, to Sin, and Pray; and Pray, and Sin. You may indeed acknowledge you have done it before; but to confess it, as practised again, and again; this doth declare that you are not Religious, but Profane.  
2 dly. Acknowledgement of the Perfections of the Divine Being; of his Superiority, and of our Dependence upon God: with a sense of our Insufficiency and Weakness, and Desire of Divine Grace, Influence, and Assistance. This is always to be in Prayer; and this is a great Matter of Prayer. Because tho' we are in a growing Condition; yet we may say, in this State, that we have not attained. Therefore to come to God in sense of our Insufficiency, and of the Necessity of God's Influencing, and Co-operating Grace; this is work for us every day.  
3 dly. Resentments of God's Goodness and Faithfulness to us: and thankful Apprehensions and Expressions * of this. And whatsoever is not comprehended in, or referred to, in these; is Heterogenial to Prayer, is Exorbitant, and is not Prayer.— By the two former, we daily fetch from God; we obtain Pardon of Sin through Christ, we obtain Guidance, Aid, and Assistance.— By the last, we bring to him: and this is our only Return.   
Grateful Resentments, and Apprehensions, of the various Effects of the Divine Providence over us, for averting of Evils from us, and conferring of Good, as they express our Ingenuity of Spirit towards God; so they are the best things in our hands for God, * the best Returns to God.— Galen, the famous Physician, having occasion to observe the Curiosity that is in the Make of Man's Body, doth make a Hymn to God. This, * (says he) is the truest Worship of God the Creator: and this is far more acceptable, and better in itself; than if I were able to bring a thousand Sacrifices, or should offer the choicest Incense and Perfumes; if I myself be sensible, acknowledge; and, upon occasion exhibit, and represent the Power of the Creator, the Wisdom of the Creator, and his Goodness: His Power * and Wisdom, for that he hath contrived, in Mode and Figure, so many Fitnesses; and his Goodness, in that he hath so fully communicated himself. For, what are Creatures, but Divine Communications? and this do I understand to be the best Worship of God, and transcendent of that Sacrifice which may consist of Hecatombs of Beasts, and of the purest Incense.  
One thing we have, and but one thing, which we may call our own: I mean the Consent of our Minds: and that must be ours; or else it is not our Consent: it is not what it is, unless it be our own. And yet we must acknowledge the Grace of God, that it is our own, by Divine Concurrence. Now let us by our own voluntary Act, addict and determine ourselves too God. Let us afford him the Consent of our Minds; i e. make him our Delight and our Choice; take Pleasure, Content, and Satisfaction in him. This is the fullest way of Thankfulness to God; out of sense of his Excellency and Goodness, to reckon all our Happiness to consist in our Enjoyment of him, our being and living in Communion and Acquaintance with him. So that we have where-withal to sacrifice to God: We have the Consent of our Minds. We have this, from God, to be our own Act. We may make him our Choice, breath after Interest in him, and Communion with * him. This is the best Expression of Thankfulness: and this is the Christian's freewill Offering.  
* Thus I * have made Explication of Unthankfulness.— We owe Thankfulness to God, because we live by his Influence. It is most natural to make Acknowledgement, and to make thankful Returns to God.— Their Accusation is, that they did not glorify him as God; and were unthankful. The Argument of Conviction, and the Aggravation of the Fault, is, because God made them capable of knowing that God is, and that willingly and knowingly they were thus wanting, and so did transgress. That Person is altogether unexcusable, * and self-condemned, who knowing that he hath a Creator that is of infinite Power, Goodness, and Wisdom; and having Sense and Knowledge that there is a God, (as God hath made Man to have) doth not adore him, fulfil his Will, is not observant of him, not affected toward him, doth not rejoice, and delight in him. * So that Irreligion is the most unnatural thing in the World.  
Truth is a seminal Principle with which the Mind of Man being impregnated, aught to bring forth: and in this case * there should be neither Barrenness, nor Abortions. For, Rational Nature is as sufficient and proportionable to its Effects, as any vital Principle besides in the World. If hurting a Woman with Child, so as Mischief followeth, be so punishable, (Exod. 21. 23.) what is this case of Destroying the Seed of God in Man's Minds. For so it is called 1 John 3. 9 Seed is accounted lost when, * being sown in the Ground, it never comes up. So are Notions of things in Minds, in respect of their Acts and Virtues. Truth received into the Mind by Knowledge, is to the Soul, as Leaven put into the Meal. It is as natural that Will should follow, as that Understanding should go first. We first receive from God by mental Illumination; there Judgement passes into Victory. 
Mat. 12. 20  God enlightens the World, by the Sun, in reference to Actions of several Creatures: He doth not illuminate the intellectual World of Spirits, viz. Angels, and Souls, by the Influence and Communication of himself, to less purpose. Wheresoever God, who is the Father of Light, and God of Truth, sends his Rays and Beams into the Souls of Men; there he expects the Mind to be purified, as well as enlightened. And in case of failure, he will severely challenge the Impediment.  
The imprisoning and controlling of Truth, is an Action of the highest Injury, and Offence to God, that a Man can commit; beyond what we can easily imagine. For whosoever hath received any thing from God, by Mental Illumination, if he doth not pursue it, to the Refinement of his Spirit; he doth counter-work God. He who stifles, or goes against his Knowledge, doth in effect, give a Check to God's working in him. For us, thus to do, would be to reject God, where we most find, and feel him; to strike at the Image of God in ourselves. What would not this naughty Disposition of Heart, against Heart, carry Man out to, if he had Power and Opportunity against God? For, doth it not declare a Displacency and Antipathy against God, for Man to run from that in himself, which immediately comes from God, bears his Image, hath his Stamp upon it? Where the Truth of God is inwardly disgusted, disrelished, so as not to be concocted, and turned into Spiritual Nourishment; is not there an exasperated and implacable Spirit against God?  
Truth is connatural to a Man's Soul, and, in Conjunction with it, becomes the Mind's Temper, Complexion, Constitution; therefore must be kindly used. What Health and Strength are to the Body, that Truth is to the Mind and Understanding. The former makes Men strong, vigorous, Bodily active; the latter clears the Sight, cures all Infirmities of the Mind.— What Obstructions are in the Body, which are mischievous to Operations of Nature; that violent Detensions of Notices and Principles of Action, or Contradictions to the Reason of the Mind, are, in intellectual Life.— What we eat and drink, if it be not first subdued, by the power of Nature, and then conveyed to the several parts of the Body, for their Sustenance and Nutriment, becomes matter of Disease and Sickness. Knowledge is the Mind's * Sustenance and Nutriment; therefore is not ultimately to rest in Understanding; but in Will and Affections; should become Goodness; and, in Conversation, and Actions of Life, produce Obedience; and is the same thing under several Denominations, and in respect to different Habitudes, and distinct Functions, and Purposes; as the Sea which is one and the same, is onewhere called the Mediterranean, in another place the Germane Ocean, and the like. The Understanding is not enlightened finally for itself; but * is as the Eye, * which receives Light for the Use and Service, Guidance and Direction of the Body. In intellectual Nature, first the Understanding satisfies itself in the Reason of things; then the Will gives consent; and the Notion forthwith becomes matter of Action, Life, and Practice. The Understanding in the Perfection of Knowledge, and the Will not in a Disposition of Goodness, makes no Harmony, but are vastly disproportionable.  
As it is the most unsafe; so it is the most uneasy Condition to any Person, to KNOW, and not to BE; to know, and not to do; to have Judgement of Right, and Conscience of Iniquity. And were I to tell Men what is Hell, on this side Hell; I should * after that manner describe it.— A refractory Will, exorbitant Lusts, and strong Passions and Affections, are unruly things, under the single command of Judgement. Men were as good to be exposed to the Fury of wild Horses. Elihu speaks of the Notions of the Mind as things which do elevate and transport. 
Job 32. 18.  The hollow Earth enclosing Wind or Air without Vent, is as easily kept from the Motion of Trepidation or Earthquake, as the guilty Conscience from Anxiety and Confusion. It is as easy for a Man to carry Fire in his Breast, as to offer Violence to Truth, within one's self, and not to be in a State of Self-condemnation.  
ay, now, come to make Inquiry, since such a thing is; so deformed and ugly; so horrid and monstrous; so unnatural and violent; how comes it to pass that such a thing is found in the Commonwealth of Mankind, who is made and constituted by God the Governor of this World? whereas there is nothing of this, in inferior Nature: But all inferior Nature keeps its Order.— * To give Account of this in Four Particulars.  

1st, The least that is be said in the Case, is; a great part of Men live in a Hurry, and are seldom at leisure to consider, or attend. There are Avocations, Distractions, and other Employments, that make Men * of no Ability, as to the Judgement or discerning of Truth. For its a true Maxim, A Man's Parts and Wit is where 'tis used and employed. A neglected Faculty may shrivel up to nothing. But, to be nobly and generously employed, and to use the Faculties of God's Creation in us, according to the Intention, for which they were given; this is both conservative to our Nature, and agreeable to Truth. We give too little Attendance to Truth, entertain it too slightly, to have it at command. We live in a fleshly and worldly Spirit, and at the World's Call; hurried on by every Lust; being distempered and disaffected within, disturbed and interrupted from without. We are not at leisure to attend upon Truth, to receive it, to obey it.— Men drudge in the World; debase their Faculties; make their intellectual Faculties very Gibeonites; employ them about base, mean, and worldly Employments: They are not in a Disposition to receive and entertain Truth. Men have abused themselves; brought themselves, by unnatural Practice, into an unnatural State; so * they disgust and disrelish Truth. Men give themselves up to worldly Drudgery, the mean Avocations and Distractions of the World: So they are never at leisure to mind these things. And no Man is valuable, sufficient, or competent to give a Judgement, to make a Report, wherein he is not exercised, wherein he is not greatly considerative.— Man, unless he sometimes take himself out of the World by Selfreflection and Retirement, he will be little himself in the World, and in danger of losing himself. He will have very poor Enjoyment of himself; and little Use of his Powers, and Faculties, especially as to Spiritual Acts, wherein he is most concerned, and most perfected.— This is out Temptation, and hereby we come to be deceived; because things severally considered, are within the Compass of lawful Employment; therefore we little doubt, or fear: Whereas altogether, they rob us of ourselves, and snatch us from what is Main and Principal. We are apt to be troubled about many things; while we omit the one thing necessary. Men of any * sort of Religion think it necessary to observe the Difference of Good and Evil; and therefore they will not be employed in that which is not Honest: But there is something further: Let Men consider, that things of lawful Employment, if too many, may snatch a Man away from himself, and keep him from attending upon God; by which he may be happy. Therefore we should not too much charge ourselves, nor be over busy in the World.  
2dly, Men are apt, in the first place, to save themselves harmless, in this hurtful and dangerous World. * It was St. Peter's Advice, Master, save thyself; this Evil shall not befall thee; who might have undone himself, and all the World besides; if his Council had been followed. A great Man of our Nation hath observed in History; and it is so in this Case; he that follows Truth close at the Heels, may chance to have his Teeth struck out. As the World may go; to hold forth Truth impartially, and severely to keep to the Practice of it, may prove the difficultest and costliest Service. Truth may carry us into Contests, where other men's Principles clash, and interfere with ours. Truth allows not base Compliance with Fancy, Lust, Will, Humour; but requires us to keep in the Way, and to walk in it, with all Simplicity, Integrity, Sincerity, Plainness, and Openheartedness. We must neither desert nor betray Truth, to expedite ourselves out of Difficulties, or to open a Way to escape. Man must walk in his Integrity through the World, and must maintain his Truth, and Uprightness, as Job did his Righteousness: So that Bystanders may rectify themselves by comparing with him; and so find out, how much they have departed from Rectitude. Plutarch distinguisheth between a Friend and a Flatterer. The former stands as steady as an Oak, and he doth not at all yield to humour Will or Fancy; so that the other, when he returns from his Exorbitancy, by comparing himself and finding where he left him, may know how far he hath departed from his Integrity. Whereas, the Flatterer accomodates himself to Humour, and Fancy; applauds all Deeds, and Sayings; will do every thing to gratify; and will admire whatever is said: But a true Friend hath Truth for a Rule to his Life and Spirit. But as the World goes, a Man of impartial Truth, and Uprightness, shall be laid aside, as not conversible, but as Morose and Cynical.— But here I superadd, for Explication; that all that I have said of adhering to Truth, is to be understood of the undoubted Principles of Piety, Sobriety and Righteousness: For, saving in these Cases; to please every Body, to give every one Satisfaction, to go as far as you can with Men; to live in a Universal Reconciliation, if it be possible, with the whole Creation of God; this is Evangelical and Divine. This is not to be limited, but with Conscience to the great Rights of Sobriety, Temperance and Justice.  
3 dly, Men gratify their Senses; steep themselves in Worldly Delights and Pleasures. Sensuality makes the palate of the Soul so dull and gross, that it cannot perceive that which is sincere and true. Wisdom is not in the Way of Epicurism; but in the Way of Sobriety, Righteousness and Temperance. For, Knowledge will not be relished, till the Soul be purified by Abstinence, by Mortification, by Abstraction from gross Matter, and by Separation from Sense, 1 Tim. 5. 6. Jam. 5. 5. 2 Pet. 2. 13. 2 Tim. 3. 4. Titus 3. 3. Heb. 11. 25. These places represent the State, when Men become brutish, and sottish, and fail in the Species of intelligent Agents; go downward; grow less, by steeping themselves in worldly, brutish, and carnal Pleasures. The Sensualist is no capable Recipient, nor meet Discerner of Divine and Spiritual Truth.  
4 thly, By long abuse of themselves, Men come into a Temper that is wholly unnatural to Truth. He that doth Evil, hates the Light; comes not to it, lest his Deeds be reproved. This is most certain, universally; We have ourselves, as we use ourselves. He that doth accustom himself to Divine Meditation and Contemplation, and to Thoughts of God, raises his Soul, and doth daily more and more ennoble his Faculties: But he that lives wickedly; the longer he lives, the more limited and confined his Soul will be. Every Man is, for his Intelectuals, and for his Principles, according as he doth accustom himself, according as he is in use. Sui cuique mores fingunt fortunam. This is most true of internal Endowments, as well as of other things. No Man knows what he may be brought unto, by ill Use, Custom and Practice. Innocence is a Safeguard, and gives Protection. The first base Act is against the Hair: And, as Saul forced himself to offer Sacrifice; so the Sinner, at first, forces himself; he doth it, at first, with Dissatisfaction, he apprehends he doth himself Wrong. A Man that hath been brought up virtuously, ingenuously, and hath maintained the Tenderness of his Soul, and his Innocency; he will stick at a base Proposal, and abhor it. Had many Men imagined, when they began, how far they should have gone on, where Sin would have carried them; they would have considered better of it. But the breaking in of Sin, is like a Torrent of Water; which is easily stopped, before the Way over the Banks be found: But if once it hath found the Way over, it bears all before it. There is a Modesty belongs to our Nature, till a Man hath prostituted it. But when once a Man hath done a base Act; he hath lost that which would restrain him. Therefore, we observe, that no Man comes to be outrageously bad, all on the sudden: But he brings himself to it by havocking Conscience, by confounding his Principles, and putting away the Ingenuity of his Nature.   
Thus have I shown you how it comes to pass, that Men do live so unanswerably to their Knowledge.  
* Now to make some Observations from the whole.  
We see the Course of this World; and, in it, we may foresee the State of Men in the other World.— Can they look God in the Face hereafter, with any Comfort, who here, like not to retain God in their Minds? Will not the Issue of holding Truth in Unrighteousness, of contradicting the Reason of our Minds, of forcing our own Judgements, of making Havoc of Conscience, be Confusion and Astonishmont? What can a Man look for, when he is not true to himself? when he hath every thing rising up against him? his Conscience condemning him? This cannot but end in Confusion and Astonishment. For things hold a Proportion one to another: Force in one way, brings on Force in another. Consequents answer foregoing Principles. So that the Business of the Day of Judgement may be plainly foreseen. * It may be here accounted for, by the Things of this State. Men will be filled with the Fruit of their own Ways; and they cannot think, that things will finally prove otherwise; if they at any time of their Lives think with Reason. But if Men presume, and be regardless, and disorderly, and do not consider Consequents by their Antecedents; they may flatter themselves, and go on in a State of Stupidity. But if ever a Man be Rational in his Religion; if he do use Reason at all worthy his Make; he will foresee future Mischief in a wicked and naughty Course of Life. In this Case, every one hath within himself, what will foretell, and what will forewarn; what doth daily reprove, and condemn him. He carries Arguments in his Breast, contrary to his Suppositions. No Husbandman expects a Crop in Harvest, but according as he sows his Seed. No Man that is in a Spirit opposite to God, Goodness, Holiness, and Truth; that lives in a State of Inconsistency to Religion; can expect to be Happy in any Enjoyment of God, in a future State; unless he can believe Impossibilities and Absurdities.  
* And as hereby we may have Foresight of the future State of Men; so, hence also, is the Account, how it comes to pass, that some Men are of a most tortured, distracted, confounded Condition, at least, at Times and Seasons, in this Life; having Hell kindled in their Consciences; Hell-fire flashing in their Faces; Hell on this side Hell. So it is with Sinners: They are compounded of Inconsistencies: They have more Knowledge of God, than Love and Affection for him: They have more Light in their Minds, than Goodness in their Souls. By Knowledge they are one way; by Affection another way. And these Men when they are apart, out of worldly Distraction, they must be in a tortured, and in a confounded Condition.— When they consider; they conceive within themselves things that are monstrous, violent, and unnatural; things which are Upstarts, Traitors to Humane Nature.— Lust, Humour, Will, Passion, have dethroned REASON, Man's Natural Sovereign, and have usurped the Government of Man.— Where These are not subordinate to Reason, and Judgement; where These have dispossessed the natural inbred Sovereign; where These have usurped the Government, and dethroned Reason; what a State is it! No Society so distempered and confounded: For none of these Four were made to govern; but they were to be regulated.— Where Men will have their Will, and live by their Humour, and in Passion; and Lust hath Dominion over them; they must needs be in a State of great Confusion; because there is so much of Disorder within them. The Dictates of Reason calmly guide us: But Will, Humour, Lust, and Passion, are Incendiary Principles.— We see the very best of many Men by what is outward; who put a good Face on it, when they come abroad; but are very ill welcomed, when they come to their inward home. Therefore Persons of bad Lives and evil Consciences, love not to be alone: They had rather be in any Employment than that of Selfreflection, and considering themselves. Few Men would envy these men's Conditions, notwithstanding they have some worldly good Circumstances, notwithstanding they make a good Show in the World; if they were acquainted with their inward Aches, Tortures, Wracking, and Vexations.— It is observed by Tacitus, concerning Tiberius the Emperor; that being conscious to himself of horrid Wickednesses, and unnatural Practices; he could have no Quiet of Mind, notwithstanding his Divertisements: And he writes, That if all the Deities should conspire to make him miserable; they could not torment him half so much as the Torment of his own Mind.— Inward Perplexities, Confusion of Mind, and Thoughts, occasioned by Gild of Conscience, and Naughtiness of Mind; these transcend all the Tortures of the Gout, or Stone, of which Men have such dreadful Apprehensions. 
Pro. 18. 14.  For the Spirit of a Man can bear his Infirmity: But a wounded Spirit, who can bear? Who hath a Man to direct, comfort, or uphold him, if he hath not the Reason of his own Mind?— Therefore, tho' ignorant Persons represent the Ways of Religion and Conscience, as Melancholy, because Men are kept within the Compass of Reason and Sobriety; it is the greatest Mistake in the World: Because, in Religion, are joyful Apprehensions: Men fear not God slavishly: They do not think he will do them any harm: But if a Man be in a malignant Disposition, and have Naughtiness of Mind; he is, upon all Selfreflection, troubled with inward Vexations, and Fears. 
Isa. 57 20.  The wicked are like the troubled Sea. As Violence in the World Natural, is attended with Conflagration; so in the World Moral, it is attended with Exasperation of Mind, and with Fury.  
* In the next place, then, observe, That we are to have God excused, in respect of the sharpest of all his Judgements.— There are Sins of Men * that are far higher in the Rank of Sins, than any Judgements of God, in this State, are great, in order of Punishment. For there are Sins in this World, of which we have Reason to think, that they must necessarily go beforehand into Judgement, 
1 Tim. 5. 24.  upon account of God's Honour, and the Necessity of Righteousness.— Also they who lie under the greatest Violence in this World, Men of profligate Lives and debauched Spirits, suffer less by the Judgement of God, than from within themselves. It is intolerable to suffer as a guilty Person and Malefactor. It is intolerable for a Man to suffer the Torments of his own Breast; because he is guilty of his own Iniquity. If I suffer under a Power that cannot be resisted, * and for no Fault; I suffer either as a Martyr for a good Cause; or under an unavoidable Necessity; being under no Demerit or Contradiction to the Reason of my Mind: And then I have all the Strength of my Reason, all the Courage that is in my Nature, to support me: But if I suffer as a guilty Person; I am not then true to myself; I shall have the Reason of my own Mind against me: For, Gild is the Sting of Punishment.— Judgements are to awaken sleepy Consciences. Those that are guilty are very shy, apprehensive and sensible, till by Use, Practice, and Custom, seardness be contracted. So that the Judgements of God are little; if Men be not guilty. For, Self-condemnation is founded in Man's Guiltiness and Faultiness. So true is it, thy Destruction is of thyself; and, that the Judgements of God in this World, in the Order of Judgements, are not so great, as some Sins are, in the Rank of Sins.— Wherefore, O Man! whosoever thou art, that sufferest; wouldst thou effectually ease thy Condition? put thyself upon Examination, and the Motion of Repentance: This will alter the Case: And all the World cannot give thee Heart's-Ease, save in this way.  
Lastly, This Text is to be read in the Ears of Atheists; wherein are Two Things for them to consider. What it affirms, as proved by Effects, that God made Man to know that he is, and his essential Perfections (so that his Opinion is against his very Make:) And how it describes, explicates, and declares the Atheist's State and Temper, viz. Vain in their Imaginations: Nothing is sincere and true that he thinks: He is a Fool, and hath wrought himself into Darkness; pretending to Policy and Wit, to release himself from all Obligations to Reason and Conscience, that he may be loose to the World, and free to his Lust: A Fetch of profane Wit, and no Product of Wisdom; but what in the Issue will prove Madness and Folly.  
As there is the fullest Satisfaction in the World, in the inward Sense and Feeling of Reconciliation with God, and a frame of Mind tinctured with Goodness; so there is the greatest Unquietness of Mind, where there is an internal Displacency and Offence at the Being of God, and a Desire to believe that he is not; and to think all things alike: for, the former thinks he hath all Strength for him; and that he, that is well able, takes all care of him: The latter doubts, and fears uncertainly, suspects there is one that hath made, and governs the World; and fears that Power to be engaged against him. And, if all things be not alike subject to Will and Power; he knows not what will become of him, who hath taken upon him to remove Landmarks, to control the most famous Rights that are fundamental to the Safety of the Universe.— Irreverence and Disrespect towards that Being on which we depend for what we are, and have; is an ununiform, incongruous, unequal, disproportioned Carriage.— Now follow the dismal and sad Consequents.  
BUT BECAME VAIN IN THEIR IMAGINATIONS.  
Where there is not honest Entertainment of the great Truths of Religion, and Conscience; hearty Compliance with, and Obedience to them; but a failure in the main and principal Points of Life and Practice; as where Men knowing there is a God, 
V. 21.  do not glorify him as God; do not like to retain God in their Knowledge, (which is the Atheist's Temper) do things which are filthy, 
V. 28.  and take pleasure in them that do so, 
V. 32.  (which is the Atheist's Practice;) there men's Pretences and Professions are subject to evaporate, turn to a miserable account, and come to nothing.— Become vain in their Imaginations; their foolish Heart is darkened; professing to be wise, etc.  
The ingenuous use of Truth is a great matter: To receive it in the Love of it; out of Judgement and Satisfaction of its Conveniency and Fitness to bring Humane Nature to Perfection: to act out of Love to Righteousness; not as the unjust Judge; not to lay other Designs: not to practise upon it, 
Luke 18. 2.  for other Ends: not to place it in the place of a Mean, but of an End: not to make Godliness a Trade, Traffic, and Device for Gain. Hence so much, so ridiculous, contemptible, and unreasonable stuff passes for Religion, in so many parts of the World: Men looking not after Rational Satisfaction.  
It is very strange that any thing should be admitted for Religion in the World, which for its Shallowness, Emptiness, and Insignificancy, falls under just Reproof and Conviction of Reason: Religion which makes us less Men: Religion unintelligible; not able to give Satisfaction to the noble Principles of God's Creation. Such have been the cruel and impure Rites of Heathenism; dissatisfactory to true Reason; * and such are the Superadditions of Popery, founded neither in Nature, nor Grace. How hath the World been scandalised, by things pretended to be matters of Faith, which are Contradictions to Reason, if Reason be able to tell us any thing that is true?— Were I to take an Estimate of Christianity from hence; I should be tempted to say, with Averro, Sit anima mea cum Philosophis. What rational Man, almost, is not tempted to say after him, rather than so to sin against his Nature, as to admit things of such Disproportion to all his Faculties? Can we think we shall prevail with Men to put out their Eyes, to disbelieve their Senses, that they may become Christians?— The Turkish History relates a King of Persia's Inclination to Christianity, * who was diverted by such like Reasons. When as, how well are Men satisfied in the great Materials of Religion, which are entertained with Reverence and high Regard? * As for instance; To live soberly, righteously, and godly; and * where Men fail, to repent, and ask God Forgiveness; in the name of Christ (* that is to say, for all those that have heard of it.) These * Matters have general Consent, but great Neglect. And men's Zeal is employed in Usages, Modes, and Rites of Parties: By these, Men are constituted and denominated Christians, and ranked in Order and File.— It is recorded that the Strifes and Contentions, and Complaints of Christians, have irritated some of the so Heathenish Persecutions. The ill Lives of Christians, and their absurd Opinions, have kept Nations off from becoming Christian. Whereas in the true Christian Religion, there is nothing which may not be represented lovely, in the Eyes of all who have Principles of Reason for their Rule.— The State of Religion speaks the Mind's Freedom from impotent and unsatiable Desires; from eager, violent, and impetuous Lusts; from all those infinite Passions, foul Fiends, unruly Devils in men's Souls, which makes the Minds of evil Men to boil within them, as with the Fire, and Pitchy Fumes of Hell.— There is a Harmony between the Principles of Reason, and Christianity: the latter acknowledges the former; reinforces them, advances, and highly improves them; secures the common Instincts of Good, and Just; and polishes Humane Nature. This may be undertaken and easily performed; notwithstanding the hard Conceits, Men, who are not experienced, have of Religion.  
The Knowledge of God, * which Man is made to; which fairly lies before him, and he may easily attain to; is by Men neglected, unemployed, not improved: whereupon (as in the Text) Men run into ways of fond Imagination, Folly, and Self-conceit: misrepresenting God to themselves, dishonour him in the Worship they pretend to: abuse themselves, run into all Excess, and unnatural use of themselves: grow into malign and naughty Dispositions, as is expressed, Ver. 29, 30, 31.  
All this Loss, Ruin, Havoc, and Mischief, breaks in upon the Nature of Man, through his being wanting to the Principles of God's Creation, within himself.— The free, noble, and generous Notions of Divine and Heavenborn Truth, will not stay and abide with Men, where * there is gross Neglect, or Abuse.— There is strange Confusion, where Judgement is further enlightened than the Mind refined and amended. As, where there is not Judgement and Knowledge of Right, there can be no Expectation at all; so, where there is no Conscience in pursuance of Knowledge; there, what is done, may be worse than if nothing were done: as the Case of the Text expresses.  
It is not so much the Disability of men's Natures; as their Neglect and Abuse; that Men are not good.— Where Men sink down into Sensuality; or become lightheaded, being intoxicated with vain Persuasions; or lay asleep the noble Powers of Humane Nature; or contradict them by violent and unnatural Practice, there is Darkness, Confusion, and inward Torture: All proves contrary to God's Design.— Justin, in his History, reports concerning the ancient Scythians, That they had neither Houses, nor Enclosure of Ground; yet Justice had Honour among them: not from Positive Laws, but the GOOD NATURE of the People.— A thing to be admired; that Nature should bestow that, on the Scythians, which the Grecians, long instructed by Precepts of Philosophers, had not attained! that form Manners should be transcended by uneducated Barbarity!— Hence it appears that the Condition of Humane Nature is not so very rude as some report; since so much is found in the uncivilized parts of the World.  
Nature is Sovereign (to them that use it well) in respect of that Modesty and Averseness to that which is not fair and handsome; till Men pervert and abuse Nature's Temper, by ill Use, Custom, and Practice.— Goodness and Virtue are more suitable to Nature's Sense, than Wickedness and Vice.— Vice is contrary to the Nature of Man; because contrary to the Order of Reason, which is Man's highest Perfection. Vice is grievous to Nature: witness Irreverence to Deity, Intemperance, Fury, and Cruelty: every one feels it so in himself, and judges so in others. Man forces himself at first, before he can at all satisfy himself in any of these. In this Sense I understand, Heb. 10. 16. I will put my Laws into their Hearts; I will write them in their Minds. * This is to be understood in respect of Spiritual Precepts founded in Reason, and in the Law of the Creation; concerning which we need not that one should teach another; as in the carnal Institutions of the Law; which, being foreign to Nature, and so many; we have need to ask, what next? what in such a case?  
Men may work themselves out of Nature's Sense, out of Judgement of Truth, by ill Use, Custom, and Practice. They will not long continue to think * well after once they are come to affect, and to do otherwise. These two in Conjunction, viz. the Affection of the Mind, and Practice, will bear up with too great a force against Judgement alone. Wherefore unless Persons love Goodness, and live well; we have no hold of them; tho', now, they seem to think and speak well. See the case of Hasael; his present Sense, and Words; Am I a Dog? etc. but he did so. 
2 Kings 8. 13. — Single Judgement and Understanding will not long hold out against habitual Inclination and Disposition. Men unduly practise upon their own Judgements; that they may not be disturbed, and disquieted in pursuit of their Lusts: but if Judgement be once corrupted; there is nothing left, to make any resistance: Evil comes on, a main: Men go on, with full sail. 
1 Tim. 6. 5.  Hence Men are Shipwrackt in their Fortunes within themselves; broken, and come to naught. 
2 Tim. 3. 8. — Wherefore, in the state of Religion, Two things are indispensibly necessary, indivisible, inseparable. 
Tit. 1. 15. — Care, that Judgement be informed by Truth, * and that Heart and Life be reform by Tincture of it, and by Practice. And this is Religion.  
PROFESSING THEMSELVES WISE, THEY BECOME FOOLS. 
Ver. 22. — This is said of Persons out of the way of true Reason and Religion. These Words may be considered absolutely; or in relation to their Conjunction with words which go before or follow after.  
In the former way, they afford this Observation: That these that think themselves wise, are lest so: for they know not themselves to fail in many things. It is the Direction of Wisdom to acknowledge God in all thy ways; and not to lean to thy own Understanding. 
Prov. 3. 5, 6  For, he who trusteth to his own Heart, is a Fool. 
Prov. 28. 26. — SELF-CONCEIT intoxicate Men, and makes them neglective of the Means of Knowledge. They who are conceited, are Self-Flatterers; and towards others Importune, grievous, troublesome. Whosoever falls into the hands of a Selfconceited Person, who always is a Dictator, and an Imposer upon others; to him the Beauty and Excellency of the Divine Virtues, Modesty, and Sobriety, are abundantly testified and recommended. The Conceited have lightly considered the Uncertainty of things, Variety of Temptations, the Representations which are made to Man, and our Disparity and Insufficiency to act or determine wisely in several Occasions of Life. These are full of themselves; but indeed are empty, and shallow. He knows not himself, who thinks himself able enough for his own defence; Wise enough to direct himself; or, who is Good enough to his own Satisfaction.  
The Words taken in a Conjunction with what follows, afford this Observation: That it is not the Wisdom of Men, but their Headiness, Presumption, and Folly, to do in Religion, without Reason, or otherwise than as they have Direction from God.— There is no grosser Folly in the World, no greater Wrong to one's self, than upon account of Religion, to come under Obligation to any thing, in point of Judgement and Conscience, which is not materially true, as verified in Reason, or Scripture. All such is the Persons Superstition; which, tho' it be not imputed as a Crime to the Person who means well; yet, is not a Foundation of reward. Builders with Hay, Stubble, suffer loss, so far forth: 
1 Cor. 3. 15.  tho' themselves stand on the Foundation.— Man enslaves himself; parts with his Liberty, which is a dear and choice thing, * when he subjects himself to that which made him not, to that which is not sovereign to him, as Reason is (which is his natural Perfection, his Home-informer, and Monitor within his Breast) neither is restorative to him in his Lapsed State, as the Principles of Religion are.— He lays stress upon that, which will bear no weight; therefore will deceive him. As the Superstitious imagines, so things are to him: but things attain not Effects, according to our Fancies, but their own Existencies, and what they are in Truth and Virtue. This other where, is accounted Weakness, * and Shallowness. Nothing betrays Men more, than lying Refuges, and false Confidencies.— Religion is that which attains real Effects, worthy what we mean by Religion: viz. it makes Men humble, not conceited; Mild, gentle, not revengeful; Goodnatured, not all for Self; Loving, not hardhearted; Kind, not harsh, or cruel; Patient, not furious, not wrathful; Courteous, affable, and sociable; not morose, sour, or dogged; Governable, not turbulent; ready to forgive, not implacable; favourable in making best Interpretations, fair Constructions of Words and Actions, not making Men Offenders for a Word; ready to commiserate, tenderhearted like the Samaritan; not as the Jews, who would not converse with them. If this be in Men; then shall the World be sensible of the Good of Religion, and find themselves the better for it.  
Lastly, let us not run on in a Mistake. We see how the Apostle goes on. He begins at the Gospel of Christ: See how he pursues it. 
Ver. 16.  He treats of * the Natural Knowledge of God, and Fatal Issue of ineffectual Entertainment of it. 
Ver. 19  They do preach Christ, tho' they do not name him, in every Sentence or Period, who contend for all Effects of real Goodness; and decry Wickedness. For, this is the Effect of Christ, and his Business. God gave him to bless us. How? by turning us away from Iniquity. 
Acts 3. 26.  It is not Christianity, to use the name of Christ, as a Charm, or Spell, or Badge of Profession only; as they do, who use it unintelligibly, irrationally, unaccountably, insignificantly.— Christ denotes as, * in one sense, a Person engaged for us, in a way we well understand, and give account of; so, a Nature in us, which we very well feel, and can express. They, therefore, hold forth Christ, who declare him, one way or other, to either of these Effects or Purposes.   

SERMON V.  ROMANS I 26, 27. 
For this Cause God gave them up to vile Affections, etc.—  
— Receiving in themselves that Recompense of their Error which was meet.  
HAVING given an Account of the dreadful Miscarriage of Apostates, who held the Truth of God in Unrighteousness, and did not love to retain God in their Knowledge; but affected to be Atheists, that they might be Arbitrary, Lawless, and live without Fear or Control; and, other Characters of them having been given; I now proceed to the Second Part; that is, their PUNISHMENT.  
You have had an Account of Man's Behaviour towards God: Now take an Account of God's. 
Vers. 24. 26. — He gives them up, to their own Heart's Lusts. To vile Affections. To a reprobate Mind. 
Ver. 28.  To do things which are not convenient.— And, to have God justified; They did but receive the Recompense of their Error. 
Vers. 27.   
To vindicate God from having any hand in the Miscarriages of Men, or being * the Cause of it; I will show, that neither the Evil of Sin, nor the Evil of Punishment, can be attributed to God. For if God be the first and chiefest Good; then, Evil is not from him; it is not that which he hath designed, decreed, or appointed: But it is Consequential, Necessary, Fatal; and by Consequence, Inseparable from the Miscarriages of Sinners.— In the Sixth of Isaiah, v. 10. it is said, Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes; lest they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed: Which place is referred to, 
Mat. 3. 15.  six times in the New Testament: 
Mark 4. 12.  And the Scripture never represents the forlorn State of Sinners, 
Luk. 8. 10.  
Joh. 12. 40.  but it refers to this place. 
Act. 28. 27.  
Rom. 11. 8.  It is not, that God hath such an Intention; or that God will have it so: But it is Consequential; so, it comes to pass; so, it falls out: This, is the natural Issue of not dealing ingenuously with Truth; they are the worse for their Knowledge, if Practice be not answerable.— * Now to give you an Account, that Evil is not to be attributed to God: Tho' we find Scripture doth frequently * seem to attribute it to him. You must understand, that the Scripture-Notion is this: Because God is the first and general Cause of all things; therefore the Scripture doth attribute all things to God; but with great Difference and Distinction: Some things as his Efficience, such as he doth by himself immediately: Some things which he doth, by commissioning others, i. e. by second Causes: And some things by his Permission. With this Difference, we must understand Scripture attributing things to God: For, certainly, we must resolve; that God is no Cause of Evil. For, nothing is more certain than that Holiness, and Righteousness, are the Divine Endowments. And Holiness, and Righteousness, make it altogether repugnant, and morally impossible for God to have a Hand in Evil; such Evil, whereto Iniquity and Deformity is annexed. Wherefore, we will conclude, that whatsoever God doth, by himself immediately, or in Conjunction with any second Cause; it is, in itself, Good; and worthy the first, and chiefest Goodness. And, if that be not true; let any one give an Account of these places. 
Rom. 9 14.  Is there Unrighteousness in God? 
Gen. 18. 25.  God forbid.— If he be unrighteous, how can he judge the World? Can the Judge of all the World do an unrighteous Act?— God is holy in all his ways, 
Act. 17. 31.  etc.— He will judge the World in Righteousness: 
Psa. 96. 13.  (Not by an Arbitrary Will: But he will proceed according to Rule. 
Job 8. 3. ) Can God by Power or Privilege pervert Right?— Wherefore, there is no Principle true, from whence this may follow; that God is the Author of Evil.— * It is most certainly true of God, in relation to his Creatures, that he doth fully answer the Relation he stands in to his Creation, and whatsoever he hath made, Isa. 49. 15. Can a Woman forget her sucking Child, that she should not have Compassion on the Son of her Womb? yea, they may forget, yet will I not forget thee.— He certainly doth what is requisite and due, in pursuance of all the Principles of his Creation. He is not vain, as foolish Mortals are, to have Beginnings frustrate.— He doth whatever becomes infinite Goodness. He doth all Good upon the highest, fullest, and clearest Account of Goodness. So that is a most real Truth, thy Destruction is of thyself: But in me is thy Help. 
Host 13. 9 — Nothing is more injuriously spoken of God, than that God is the Cause of the Creatures Sin; or of the Sinners Misery, by the Absoluteness and Arbitrariness of his Will: As if, save for God's Will, a Sinner might well enjoy himself, be at Peace within himself, be Happy. Whereas Virtue hath Reward arising out of itself: So Sin and Wickedness hath Punishment. Nothing in the World so draws on another thing, as Gild doth Mischief and Punishment. Wickedness is contrary to the Nature of Man: Therefore cannot but be vexatious and tormenting. No Wounds of Body, equal the Torments of the Mind.  
Antecedently to the Being of Evil, God doth that which infinite Wisdom doth direct, for the preventing of it; to wit, he doth warn, he doth admonish, he doth declare against it; tho' he doth not absoly hinder, by his Almighty Power.— Subsequentially to the Being of Evil; when Evil is done by a defective and malicious Cause; God, if he pleases, turns it into Good, when he pleases, and as he pleases. And in this Sense, St. Austin, It is very happy that a proud, arrogant, selfconceited Man, fall into a Sin; that he may see himself: That is, if God make such a Sin as shames a Man, a Means to humble him. 
Jam. 4. 6.  Else it is expected, that God should resist the Proud; 
Prov. 14. 14.  and that the Back-slider in Heart, be filled with his own Ways. This is the Goodness of God, when he will bring Good out of Evil, and turn that which is a Man's Sin, and great Fault, to tend to his Advancement. * But God is not challengable upon any Account for his not hindering: For, he would counter-work the Design of his Creation: For, Man by his Make is a free Agent; is both intelligent, and voluntary; Positus in aequilibrio; else could not sin: Counterpoised one way by that which is Honest; the other way by Profit and Pleasure: The Delightfulness of Sense is corrival to that which is in its Nature just, and holy. God, in his just Indignation, high Displeasure, at Man's foolish Affectation, and wilful Choice, in so unequal a Competition; doth not hinder, unless he please; but saith, Then let it be according to Hearts Lusts; 
Prov. 1. 31.  and be filled with thy own ways. Wherefore let no Man say when he is tempted, 
Jam. 1. 13.  He is tempted of God; but drawn aside by his own Lust.  
Then let us be careful, and cautious, how we attribute Evil to God, or entail Sins of Men upon him. We cannot dishonour God more than by so doing; since his moral Endowments of Holiness, Righteousness, and Goodness, are his prime Perfections: His Will and Power are always in Conjunction with them, and guided by them. Even when he punishes Impenitency and Contumacy in Sin, it is an Act of Goodness. As it is Goodness to pardon Penitents; so it is Goodness, by Chastisements, to reduce the Lawless, and Rebellious. There is a good Intention in Chastisements: For, notwithstanding our great Boasts of our freewill; we should be too great Strangers to Duties of Piety and Virtue, unless God should, now and then, exercise us with Sicknesses and Afflictions, as a Counterpoise to our Propensions to follow the Lusts and Pleasure of Life, and the ordinary Allurements of the World.  
Now, since we impute not Murders and Robberies committed under a wellestablished Government; which rules by Laws, and punishes such Offences; much less ought we to impute the Miscarriages of Men to God: Since Men sin at their own Peril. God gave no such Power to Men: For, Power is concluded within Bounds of Reason, and Right. Lawless and exorbitant Acts are Impotencies and Deformities.  
If we attribute Evil to God; these Mischiefs are likely to follow.— We shall think of God, contrary to what he is; worse than he deserves of us: So, shall less love him. The Fountain of Good is highly lovely: But not the Author of Evil.— We shall not think aright of Evil; * nor hate Evil, as we ought. For, what harm is there in that which God doth?— We shall excuse ourselves more than there is Cause for; and shall abate, in ourselves, Sense of our own Faultiness: We shall think ourselves but God's Instruments.— We shall take but little care to repent. Who will trouble himself about that which he thinks is the Will of God? Who can resist his Will?  
Why should we expose ourselves to Temptations, by attributing external Evils to God, more than we have Assurance of?— It is not true, that God doth whatsoever Evil befalls us: * Or that all the Evils which befall us, are the Punishment of some Sins; as was the Deluge, the Destruction of Sodom, the Death of Nadab and Abihu, of Ananias and Saphira.  
Some Evils do fall out from the State of the World:— Some we bring upon ourselves, by Neglect or Abuse of ourselves (as Diseases which follow upon Intemperance, Hurts upon violent Motion:)— Some are Effects of malicious Causes, for which God will challenge accountable Agents.  
RECEIVING IN THEMSELVES THAT RECOMPENSE OF THEIR ERROR, WHICH WAS MEET. 
Vers. 27.   
This gives us great Advantage to pursue this Truth, that God is not to be charged with the Creatures Sin: Or with the Creatures Misery. For whosoever is punished, doth but receive within himself the Recompense of his Error. Whoever says otherwise of God (that he is either the Cause of his Creatures Sin, or of his Creatures Misery;) doth not say so well of God, as a Man would think it fit to speak of a Man of common Honesty and Uprightness.— The greatest Suffering that is, is not by any positive Infliction of God; it is not God's Creation: For God did not make Hell; but it is the natural Issue of Creatures Miscarriage, being wanting to themselves, and contradicting the Principles of God's Creation. And if this be true; this is a sufficient Defence for God's Goodness, Righteousness, and Holiness: And I have said enough to justify all the Principles of Religion. There is a Foundation laid of Self-condemnation to all evil doers.  
It is a Form of Words, that, when I well considered them, I could not overlook them; that Sinners do receive in (or FROM) themselves the Recompense of their Error. No one that fails, or miscarries, comes to Misery by any Sovereignty, any Pleasure, any thing that is Arbitrary, any thing that is, in itself, unavoidable: But Misery arises from within: The Sinner destroys himself. But I am well aware that it hath been the Practice of old, to charge God with the ill fare of Men, * that they might excuse themselves, and lay the Fault upon God. 
Ezek. 18. 2.   
Where Men are voluntary as to the Antecedent in doing amiss; they charge God with that which is the natural Consequent, the Punishment that follows. For, this is most certain; that the greatest Punishment of Sin, is inherent in itself: For, tho' Almighty Power let the Sinner alone; he will be his own Destroyer. In this Case, it may be said, Let God be justified, as the Lover of his Creatures, 
Rom. 3. 4.  as the Friend of Souls; and every one that perishes, be accounted the Author of his own Misery. So it is in the Prophet, O Israel, thou hast destroyed thyself. 
Host 13. 9  Our greatest Hurt is within us, from ourselves. Whosoever is hurt is hurt by himself. INORDINATE APPETITE IS A PUNISHMENT TO ITSELF: As will appear by an Account of three of the greatest Evils that we are capable of, and that we lie under.— Gild in Conscience.— Malignity and Naughtiness in the Mind.— A sickly, diseased, distempered Body.— Let any name an Evil that may befall Human Nature, that is equal to these.  

I st, Gild in Conscience: This hath driven Men to cruel Practices upon themselves, put them upon Despair, and hurried them, by their own Hands, into external Hell, to avoid internal Hell. We are not sure of the Reason of our own Minds for own Preservation: * Nor can we depend on this, which is our greatest Security under God; * either when our Reason is not satisfied in our Religion (which makes a very uneasy Condition,) * or, when our Practice is not justified by our Reason and Religion.— Now, Gild in Conscience, is only consequent upon knowing, and voluntary Acts, when they are irregular, unnatural, monstrous, contrary to the Order of Reason, contrary to the Nature of Man. For no Foreign Power whatsoever; not the Almighty Power of God, nor the Power of Angels, nor the Power of all the Men in the World, can make any Person in the World Guilty; unless he doth consent to an evil Action. No Man can be guilty, but by his own knowing, and voluntary Act: For if we consent not, it is not our Act. Gild befalls only moral Acts. Gild in a Man's Conscience is his own Production.  
2 dly, Malignity and Naughtiness of Disposition is a second Misery of Man. This hath made men's Conditions very tedious and uneasy to themselves, as not having Power and Government of their Minds, so having no true Self-enjoyment which can abide Reflection, and after Consideration. As also, * this hath made them Pests, and Plagues, to the Places where they live; as being Disturbers of the Quiet of Persons with whom they have their Habitation. For, their internal Rancour and Naughtiness of Mind still puts them upon plotting and contriving Mischief, and makes them greedy of Opportunity to practise it.— * Now, This Malignity and Naughtiness of Disposition is moral Pravity, Deformity, and Privation. And therefore it cannot be natural; but must be acquired. For this is a certain Rule, nothing Moral can be by Generation, but must be by Acts, Use, Custom and Practice. Nothing but what is purely natural can be in a Man by Traduction and Propagation. We are not born with Habits; but born only with Faculties. This is so far true, that any bodily Disposition, or Inclination, which is not acquired; tho' it be to Good, or to Evil; it is neither a Vice, if it be a Tendency to Evil; nor a Virtue, if it be a Tendency to Good. For, nothing is Virtue, but what is the Product of a Mind actually considering; and a Man's Choice, upon Deliberation, and Consideration. And, so, nothing amounts unto the Degree of Vice, * but in the same manner. Only, a Man may be wicked by Failure, and Neglect: Because a Man is to use the Principles of God's Creation; he is to consider, and he is to make use of his Reason; and that is first to be set on work, to discover the Way, and to discern the Difference of Things. It is most true in respect of every Man's internal State; every Man hath himself, for Temper, for Disposition, for Complexion, and Constitution of Soul, according as he hath considered, examined, and used himself. Now if a Man hath himself as he uses himself; then, whosoever is in Perverseness and Malignity of Mind, he hath brought himself into it, by abuse of himself. Whosoever is in a naughty and malignant Disposition of Mind, there is no Creature under Heaven, nor nothing that is in being, that brought him into that Temper; but either his gross Self-neglect, or voluntary Self-abuse. And if there be gross Self-neglect; he hath not acted according to his Principles. That which is not of a Man's self, it may be his Burden, but never his Fault; nor never is charged upon him on a moral Account.  
3 dly, A sickly and distempered Body. * This hath made work for the Physician, and uncouth Remedies; and hath prevented the natural Pleasure of temperate Eating, Drinking, Sleeping. For in Nature's Way, only, is Health and Strength.— * Now, I grant a Man may have a weak Body, and unhappy Constitution, without his own Fault; whence some die so soon; and others are so sickly: But there are things which are in our Power, that are mischievous to the Body.   
I shall instance in three kinds of Vices, in respect of which, we may say, with the Apostle, These Men sin against their own Bodies.  

1 st, Pride, Envy, and Malice: These * carry Discontent; which doth macerate the Body, and melancholize the Blood. Now, * as the World is a very uncertain and unequal thing; so, * it affords frequent Matter of Offence, to this * Temper. If a Man will be offended, he shall be offended every day. The Proud and Conceited Man never hath Respect enough; he is not valued by others, according as he esteems himself. No Man thinks so well of him, as he thinks of himself: And therefore he is necessarily aggrieved at every Man, and he lives in Discontent: He is seldom satisfied; but apt to interpret every Man's Carriage towards him Neglect at least, if not Affront. You have all this verified in the Temper of Haman to Mordecai; who is dispossessed of all his Enjoyments, because Mordecai offends him; so is in perpetual Discontent: And if a Man is in Discontent, he doth not only mar the Temper of his Mind, but hurts his Body. The Envious and Malicious are aggrieved at every Body's Good. They cannot enjoy the Comforts they might enjoy, because others have the same. Now, whosoever he is, that leads a grumbling, repining Life (as all envious Men do) his very Life is a lingering, pining Death. 
Prov. 4. 30.  Envy is the Rottenness of the Bones: But the sound Heart is the Life of the Flesh. One * in whom Principles that are solid, and sincere, do govern; he that is in the Use of sober Reason, and Understanding; this Man is of a sound Heart. We have not more Sense of any thing in this World, than that to live in Love, and Good Will, is to live at Hearts-ease. * What great Content have they, that live in Universal Love? In Reconciliation with God, and his whole Creation? They are offended at no Body; they rejoice at any thing that happens well, to any Creature whatsoever. What should bear the Infirmities of the Body, but the Courage and Resolution of the Mind? If Men through Pride, Envy, and Malice do their Body's Mischief, is it to be imputed to God? No: But to themselves.  
2 dly, Intemperance and Wantonness: These bring our Bodies to noisome, filthy, loathsome Diseases; sometimes even to Rottenness, while our Souls inform them. Those that live in these Vices, sin against their own Bodies: Dishonour themselves: Make themselves vile; and their Bodies unfit Tabernacles for their Souls to dwell in. They alienate their Bodies from their proper Use. For what is the proper Use of the Body, but to be * as the Tool and Instrument of our Mind, in the Engagement * and Service of Virtue. The Poet livelily describes the Effect of Drunkenness, Aches in the Head, Nauseousness in the Stomach, Drought in the Throat, Langour in the Parts, Folly and Fury in the Mind, a Fever in the whole. Now all these are avoided, where there is due Self-government, and where Men take upon them, to order their Affairs according to the Dictates of true and sober Reason. But if Men lay Reason aside, and give themselves up to absurd Compliance; if once they transgress the Principles of Reason, and abuse the Principles of their Minds; they abuse and spoil their Bodies.  
3dly, By Idleness and Sloth, which are also our Body's Enemies, they come to putrify, as Water in Ponds, by Stagnancy. The Security of the natural State and Perfection of every thing, is by Motion, and Action. By Laziness and Sloth our Bodies come to be vitiated. For they are deprived of their great Security. And Nature's Remedy the All-preserving insensible Transpiration is advanced and maintained by Motion: Whereas, on the other side, Virtue, which is the Mind's due Complexion, is Sovereign to the Body: And all the genuine and kindly Operations of Virtue, and Religion, are benign, and favourable to our Bodies; and * are our great Security.   
Length of Days are secured by complying with the Principles of Religion, 
Prov. 3. 16.  Sobriety, Reason, and Understanding: But in every Deviation from, and Contradiction to Reason, the contrary, viz. Short Life, and Diseases are founded, and our Bodies spoiled and marred.  
Thus, you see, God is not to be charged with that which we ourselves are the sole Cause of. We bring upon ourselves the great Evils. We, and We alone, cause Gild in our Consciences. We, and We alone do deform and deprave our Minds. We, and We alone are the Causes of Diseases, and the marring of our Bodies; when * we are intemperate.  
Further, to prove, that MISERY IS OF OURSELVES; I shall take Two Grounds from the Apostle.  

1 st, Man is a Law to himself. 
Rom. 2. 14.  That is; the Effect and Purport of the Law, is written in his Heart: So that Man is felfcondemned, if he transgress; he himself being Judge: And Self-condemnation is the Life of Hell. What the Apostle saith of the Word of Faith of After-Revelation: We need not ask who shall ascend, etc. 
Rom. 10. 6.  But the Word of Faith which we preach, is nigh thee, even in thy Heart; the same, also, may we say of the Principles of God's Creation in us, which belongs to our very Make. For Man, by Virtue of his Nature and Principles, is as sufficient and proportionable to Acts of Reason and Understanding, as any inferior Nature is, to Acts Homogenial and Con-natural. And we observe that inferior Nature fails not, if it meets not with Foreign Disturbance and Impediment. Man, therefore, out of the Way of right Reason, is a Monster, a Prodigy, in a State of Delinquency, and Deformity; and he returns not to himself, but by Revocation of what is unduly done, and renewal by Repentance: Otherwise he remains under Self-condemnation: So cannot but be miserable.  
2 dly, Great Sinners leave natural Use. 
Vers. 27.  Now the Propensions and Inclinations of the Powers and Faculties of our Natures, are not controlled, without great Violence to ourselves, and Affront given to God. As to instance,— it is horrid, monstrous, degenerate, and unnatural, to live without God in the World; because Mind and Understanding are God's peculiar Reserve in Man, given to be employed about him: So that it is Alienation, and Sacrilege, to divert them from him.— It is unnatural to be Intemperate. The Desires of Nature are Modest, and within Bounds and Compass: And all Excess is burdensome.— It is Devilish to be Spiteful and Revengeful: For, Man, by Nature, is Sociable; and wishes well to them in whose Company he takes delight. This must be understood of Nature before it be abused by unnatural Acts, ill Use, Custom, and Practice. For, the better any thing is in its Constitution and Integrity; the worse it is in its Degeneracy and Depravation.   
I infer Four Things from * hence.  

(1.) If Man's Misery be from within, * and from Man's self; then, no Imputation lies upon God, of hard Usage of his Creatures. Let us, therefore, resolve with Elihu, to give all Honour to our Maker, 
Job 36. 3.  and ascribe Righteousness to him; and not entertain such Thoughts and Apprehensions of God, as will not recommend him to us, nor encourage our Applications to him. For it is the leading Point in Religion, to have in our Minds, right Suppositions of God.  
(2.) If this were duly considered; Men would not allow themselves to be Lawless, Arbitrary, Licentious, Exorbitant; tho' they might avoid the Danger of Divine and Human Laws. For, Misery arising from within; Sinners would be miserable, and unhappy; tho' God and Man should let them alone.  
(3.) If this were duly considered; Men would not be aggrieved at the Shows and Appearances of this vain World, so as to envy the Condition of the Fond, and Foolish, who intoxicate themselves with Fancies, and are Self-flatterers. The seeming Prosperity of the Wicked, hath been a Stumbling-block to good Men, in * all Ages; to David, Job, Jeremiah; till they have bethought themselves, examined, and considered: But that is well, which ends well. The Tempter abuses credulous Persons; suggesting the Day of Vengeance to be a long time hence: Whereas, the Sins of Men do not stay for all their Punishment till the Day of Judgement. But whether external Punishment be sooner or later, Wickedness carries Misery in its own Bowels. Were we but, at times, to see the Torture and Anguish that Guiltiness gives occasion to; the Unquietness of naughty, malicious Minds; the Perplexities and Vexations of the Envious; a Man of Poverty, if of Innocency and Integrity, would not change Conditions with them; notwithstanding their worldly Accommodations, and gay Outsides.  
(4.) This effectually recommends to us, Principles of Reason, and Religion; as things fit to rule and govern in the Life of Man; as things Sovereign to Nature; * as the Law of men's Apprehensions, and the Rule of men's Actions: They moderate men's Passions, compose men's Spirits, quiet men's Minds, keep Men in their Wits, suffer no abuse to their Bodies.— A discomposed Mind, doth disaffect the Body: and a distempered Body, doth disturb the Mind.— There is more Satisfaction in good SELF-GOVERNMENT; than in all the forced Jollities, and Pleasures in the World.   

* Therefore, to obtain this Composedness of Spirit, and in order to this great Work of Self-Government; First, I propose; that we do not attempt to compound and make things stand together, that are of a contrary Nature and Quality; as Worldly Policy, and Divine Wisdom. These two things are as distinct as any things in the World: the one is, for compassing Ends, by all Ways and Arts: the other is, for all Ways of Righteousness, Peaceableness, and Universal goodwill. * Thus, for a Man to resolve to get an Estate, by any Ways or Means, to haste to be rich; 
Pro. 28. 22.  and, with this, to retain Innocency, Uprightness, and Integrity, (than which, nothing is more impossible:)— For a Man to compound inordinate Self-love, with the Love of God and his Neighbour.— For a Man to make * it the Employment of Mind and Understanding, to gratify Sense, and serve Brutish Lusts; and yet think that he may * be acted, and guided by the good Spirit of God:— These * things will not consist together.  
Secondly. I propose, that in all the Variety, Difficulties, and Uncertainties of this World, (which is subject to so many, and various Changes) a Man resolve to be himself; as to the great things of Humane Life.— Let him be the same in respect of his End, both intermediate, and ultimate; the next, and the last; that is; let his immediate End be warrantable and lawful, and the ultimate End be that which is universally good: as the Observance of God, and his own Happiness. For these are the same, and concur together.— Let him be the same, in respect of his Aims, Designs, and Intentions. Let these be always worthy, and let him hold to them.— Let him be the same, in respect of his Rule and Principle of Living and of Acting. Tho' he fail in a particular Action; yet let him hold to his Rule; and, as soon as he can, recover himself to his Rule, and Law.— Let him be the same in respect of his Contentment and Satisfaction. Let not a Man take up, and applaud himself, in any Attainment, or Acquisition, that is short of that which will finally accomplish a Man, and make him happy.— Let a Man always be himself, in respect of his Engagements, and Undertake.— Let a Man conjoin with his Natural Powers (as doth become him,) a due Acknowledgement of God, in respect of whatsoever Ability or Sufficiency he hath. Let him duly acknowledge God, and be apprehensive that he derives from him, and therefore aught to submit to him, and depend upon him, and finally refer to him. For, a Life that is not acted, governed, and overruled by a determinate End; and carried on, by a certain Purpose; it is both exorbitant, weak, and inconsistent. Such Men live by chance, and do what is next; and not what they should, and aught: such Men live as if their Body had swallowed up their Soul. These men's Lives are very uncertain things. They live a kind of Lottery, the Rules, and Methods whereof, no Body is acquainted with: but things are, as they fall out. Such Men are guided by nothing else, but a confused multitude of Fancies, jumbled together, as the things of this World were, at the first Creation of them. And this is true of all those, whose Lives and Conversations are not made steady, and directed, by a right intended End, and a true Purpose of Life.  
In the third place, I propose, that we consider this; that we are not to depend on Things without us; as worldly Spirited Men do. If we have as many of these things as are for use, and as the Necessities of Life require; we have enough. For what are these things, out of their use? or, beyond their use? what are they then, but Burden and Cumber? or, at least, the Gratification of Fancy and Imagination? Now, for a Man to affect a multitude of things, and all Varieties, it is but to discompose his own Mind. For as we multiply Objects, we multiply Thoughts; and have more things to manage, and order: we multiply our Care; which makes us less ourselves; and less free to Self-enjoyment.— This is the Temper of some Men, (Psal. 4. 6.) who will show us any Good? it matters not who is the Agent: * they are wholly undetermined as to Choice, and undirected as to the Object. This is the Voice of a Man in Confusion; a Man without Notion, and Principles; a Man that hath not thought, studied, and considered. But the good Man is determined. Worldly things soon surfeit and cloy us: they make a thick, and gross Apprehension: Their Variety doth occasion Distraction to the Mind; and their Emptiness and Penury doth occasion Dissatisfaction. In pursuit of worldly things there is certain Care, and very uncertain Success. No one that is in pursuit of Earthly things, can assure himself of Success. And if he be in pursuit, and do not prevail; Disappointments will break him. Nothing is more grievous than Disappointment.  
Fourthly, I propose, that we awaken in ourselves an intellectual Sense of Divine and Spiritual Things; which, as they are in nearer relation to our Souls, so they are more fitting and satisfactory. Nothing is so satisfactory to the Mind which is improved, or any way polished, as the letting in of Light; and the Communication of Truth. This is more pleasant to such a Mind, than any Pleasure of Sense whatsoever. There is great Satisfaction in the Enjoyment of Mental * things. By this means, our Thoughts will stay at Home: but if a Man wander from Home, he shows his own Weakness. Extravagant Appetites show inward Poverty. He that knows Better, hath no Greediness after that which is Worse.   
These are the things I propose to you, for the obtaining of this Unity of Mind, and Composedness of Spirit. * Without this, we shall have very little Enjoyment of ourselves. None think they are themselves, when they are in Confusion of Thought, Perplexity of Mind, doubtful in Resolution, and under sad Apprehensions. * Without this, there will be no Ability for the Discharge of our Duty, in the World. Till a Man hath well reform his own ill-governed House; till he hath cooled and calmed his heated and disturbed Fancy; till he hath recovered himself from Mind-confounding, and darkening Thoughts; he will be in no Capacity or Disposition to act Abroad. Is he fit to act in the World, to direct and govern others, that hath nothing but Darkness and Confusion, Disorder and Distemper in his own Breast? All his Faculties in conspiracy one against another? Is this Man fit to act Abroad, that hath not done his work within himself?— * Therefore let every Body take himself to task; watch over himself; and think, that his best Discharge of Government, is, of himself, and that there he ought to begin.  
* And, that a Man keep himself in Temper; and the better govern his Thoughts, and Apprehensions; let him have a Sense of the Majesty of God. The Moralist gave this, for a Rule; to set some great and worthy Person before a Man, if he would do worthily. Think, saith one, of Cato, (a Man that was exact according to the Moralist's Rule.) He thought that if a Man did but think of such a Person as that was; it would keep him from consenting to Iniquity. But how much more, then, the thinking of the Divine Majesty?— We never do any thing so secretly, but in the presence of two Witnesses, GOD, and OUR OWN CONSCIENCE.  
* Lastly, to add more to your Thoughts concerning the necessity of SELF-GOVERNMENT. It is * but little to say, that I am placed in Authority; or, that I can command either Legions, or Regions; unless I have Free dispose of myself. Tho' a Man could say of himself, as the Centurion did, 
Mat. 8. 9  I am a Man in Authority, and I have Servants under me; and to this Man I say go, and he goeth; and to another, come, and he cometh, etc. yet he is not a FREE Man, unless he be Master of himself. Unless I can bid myself do this; and I do it, without Difficulty, Interruption, or Disturbance; my Command of others is insignificant; unless I am entirely myself, and can keep out all foreign Violence and Opposition, from a hand without. To have Thoughts imposed, things injected, when they are wholly inexpedient, and we ourselves otherwise better employed; to have Suggestions thrust upon us, neither to be refused, nor commanded: to have a Fire in our Breast, which we cannot put out: to be at every Beck and Call: to have a Mind disquieted, and discomposed; and Meditation confounded, or interrupted: to have Thoughts running madly, or snatched away from us: If this be our case; then, I add, * that for any seeming Glory from without, or any vain Applause to compensate this homebred Mischief, a Man may as well be eased of the Pain of the Gout or Stone, by being laid in a Bed of Down; or of the Fit of a Burning-fever, by the cool Air fanning him, as he may be relieved, in this internal Discomposure of Mind, by worldly Application. The true Remedy ariseth from within. Admit Principles of Reason: sow in thy Mind, Seeds of Virtue: be not, through thine own Indisposition, Tinder to every Temptation; as he that is not settled in the habit of Virtue. For, Happiness is not, from without. To the cheerful Spirit, must be a richer Contribution, than a Joint Concurrence of worldly things; internal Peace, Ease, and Satisfaction of Mind; Rational Apprehensions; calm and quiet Thoughts; a serene Heaven within: which are the true Ingredients of Self-Enjoyment. There is no Man Free, unless he be Wise: and there is no Man Wise, who hath not the Government of himself. For this Man is a Slave. Solomon hath told us, that he who ruleth his Spirit, 
Prov. 16. 32.  is greater than he that taketh a City. And he that doth not this, doth not enjoy himself. Wherefore let us have clear Perceptions of the Reason of Things; and Power, within ourselves, without Distraction, to do, and resolve accordingly: And then I account a Man a good Man, a wise Man, and well accomplished. And he that arrives not to this, lives at Peradventure, and acts like a Fool: He doth nothing worthy his own Species; or the Rank, and Order, of a rational, and intelligent Being. For we are bound, by Virtue of our Creation, to act out of a Foresight of the Reason of Things; as inferior Being's act according to their Con-natural Qualities: And it is monstrous and horrid if they do not. In like manner, it is ugly, and degenerate, for Man, that is endued with Reason, to act at Haphazard, and not out of Foresight of the Reason of Things. This is as monstrous, as it is, for the Sun not to shine, and to fill the Air with Stench and Putrefaction.  
The Irreligious * therefore leave natural Use; 
Vers. 27.  which, till Nature be put out of Course; and, by Custom, habituated to the contrary; cannot but be grievous. Things easily go on, in Nature's way; but being interrupted for a while, at least strive to return to their natural Course. Nothing doth well under Force and Violence.  
The World hath an ill Opinion of Religion: But, if we will believe our Saviour, His Yoke is easy and his Burden is light: His Commandments are not grievous: David found high Content in them. And Solomon, all else to be Vanity. It sometimes comes to pass, through the Grace of God, that some, after a wild Course run (if Incorrigibleness, and invincible Hardness, be not contracted, by unnatural Practice,) upon Reflection, and After-consideration, greatly condemn themselves, in what they have done; and return to Ways of Sobriety, and Religion; and hold better to it, because of former costly Experience. Such an Instance is a great Condemnation to licentious and exorbitant Practices, and a Testimony from Persons of double Experience, of the better Ways of Virtue.   

SERMON VI.  ROMANS I 29. Being filled with all Unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murder, Debate, Deceit, Malignity; Whisperers, etc. 
IN these words, you have the ultimate Issue of the horrid, monstrous, degenerate State of Mortals. This Catalogue of Vice is enough to startle, and awaken any one; make him considerate, and apprehensive of his Danger; * so as to betake himself to Religion; and to come within the Confines of it: that he may be delivered from such Abominations.— One would wonder that Humane Nature should so degenerate, that these Villainies should ever be reported of any, who by their Institution, are Intelligent Agents.  
Of this Catalogue I have singled out one (and that is COVETOUSNESS,) which, because it is a subtle Evil, and very mischievous, I shall endeavour to discover it.  
There is nothing in all the Scripture that is put in worse Company than this: for it is reckoned with all the horrid Effects of Degeneracy and Apostasy. Yet, Covetousness shelters itself under honest Names. It is sometimes thought to be Diligence, Prudence, and Forecast; Good-Husbandry, Cautiousness, Weariness. So often do Men ruin themselves by entertaining this Viper under gilded Names.— Tho' I cannot discover it in all its Practices and Degrees; yet I shall do you some Service in discovering that which is in any degree gross, destructive to Religion, and against Reason and Conscience.  
Covetousness is much branded, and spoken very ill of, in Scripture. It is put in adequate opposition to all Religion. It is a Principle of the basest Practice: for it hardens itself to any purpose. Through Covetousness Men make Merchandise of the Word of God: 
2 Pet. 2. 3.  and * it is amongst the things that defile a Man. 
Mark 7. 22.  The Covetous God abhors. 
Psal. 10. 3.  The Apostle saith it is Idolatry. 
Jer. 51. 13.  Nothing is more threatened in the Bible. 
1 Tim. 6. 9, 10.  We are specially warned against it, and told, it is the root of all Evil.  
But it is a cunning subtle Sin. No Man doth so justify himself, or is so hardly brought to repent, as he that hath a touch of Covetousness.— I am of opinion, that our Saviour hath in his Beatitudes, ONE, that he doth direct expressly against the Sin of Covetousness, (tho' it hath been alienated from the Sense, by the generality of Interpreters) viz. 
Mat. 5. 3.  Blessed are the poor in Spirit: for, that which the Interpreters do fasten upon this, hath place otherwhere, (and, * therefore, if it be here; it is supernumerary:) They understand by it, Dejection, Humility of Mind, and Contempt of ourselves: so, they make it to comply with these Scriptures: the Lord is nigh to the broken Heart, 
Ps. 34. 18.  and contrite Spirit. 
Isa. 57 15.  To him will I look who is of a poor, and contrite Spirit. I heartily close with their Sense: but find it in another place; for, that which they call Poverty of Spirit, viz. Humility; may be referred to another Beatitude; Blessed are the Meek, which doth not only import Gentleness, Affability, and Sweetness of Behaviour towards Men; but also, every degree of Humility, and Subjection to God. And, for poor in Spirit, thus I interpret it. He may be poor in Spirit, tho' he hath an abundance of Wealth and Honour, who is a Man of moderate Desires, and is satisfied with those things which God hath given him; and may be poorer, in this respect, than the lowest Beggar, * who hath unsatiable Desires of Riches, and an Affectation of Power, Command, and Wealth: for he is poor in Spirit, tho' he hath an Affluent Estate, and can command the World; if his Mind stand right, and he be loose to it, and above it, as to any Trust and Confidence in it. And he that hath but from Hand to Mouth, yet if he hath inordinate Desires; tho' he be a Beggar, he is covetous.— By Poverty of Spirit, I do understand, a kind of want of Affection to the World: A Disposition of Mind spiritually steered, so as not to decline to the Wealth and Pomp of the World: looking upon them, as Means; and not giving them the Honour, nor at all placing them in the room of Ends. So that if a Man hath the World's Goods, and yet in his Heart, he doth not lean to them; and, if having them not, he doth not thirst after them, nor hath inordinate Desires to them; he is poor in Spirit. He may be rich in outward Wealth, and poor in Spirit, if he love them not: and he may be poor in outward Estate, and yet covetous, if he desire them. Poor he may be, and have but little in the World, and yet not poor, in Spirit: not poor, with a holy Will.— Those that are poor in Spirit are so, upon Consideration; having considered that few of these things are necessary in Life; that the Happiness of Man consists not in the abundance of these things; and that these have but the place of Means, not of Ends: and therefore, will not be under the Power to them. For, no good or wise Man will be subject to any thing but what hath the rank and order of an End.— * I say it again: He that hath the World's Goods in his hand, (and doth abound in Wealth, Honour, Power, and Authority,) as a Mean in order to an End; this Man, tho' he be rich, may be poor in Spirit. And another, tho' poor, is covetous; if he maintain greedy Appetites, and do not acquiesce in the Providence of God. For, it is not a Man's external Condition that makes him righteous, or wicked: but the Temper of his Mind, and the Complexion of his Soul. He that hath inwardly, in his Soul, and Will, concluded that Riches and Honours are but superfluous Accomplishments, (so far as they are beyond Accommodations, or the Notion of Instruments;) * He who hath, in his Soul, the Sense our Saviour expresses, that the Life of Man consists not in the abundance of things to be enjoyed; this is the Man that is poor in Spirit.  
So that, whereas Covetousness is commonly cast upon Men of Estates; yet we find, upon Examination, that the lowest sort of Men are as apt to fail and miscarry, as Men of Estates. For it lies in the Temper of a Man's Mind, and in the Frame and Disposition of his Spirit. He that hath in his Soul a Sense that the Happiness of Man consists not in what he possesses; and considers that Nature is content with moderate things; and that these things are but Means and Instruments to an End; and that the Virtue of an Instrument lies in the Use and Exercise of it; therefore Desires to have neither Poverty nor Riches; this Man is not Covetous.  
But this we may observe, that sometimes, upon Discontent, Men that are under the Power of Covetousness, will pretend to high Nobleness and Generosity, when the World offends them; and sometimes, in haste, bid defiance to the World. So Charles the Vth. Emperor of Germany; who had done mighty things, and won many famous Battles. But, when by attempting many things, he had plunged himself into Multitudes of Inconveniencies, and brought himself into a Maze which he knew not how to get out * of; then he resolves to resign up all: which he doth: The Empire, to his Brother; and the Kingdom of Spain, with the Netherlands, to his Son: and, to a Monastery he goes. In such case, We forsake not the World; but the World, rather, forsakes us.— The great Power of renouncing the World, being loose to the World, being above the World; is shown, when Men do it voluntarily, upon Consideration, not in Anger, not in the Spirit of Revenge. If we would approve ourselves to be poor in Spirit, and out of Love with the World; let us do it while the World follows us, and as it were, courts us; not when it's grown froward, and turns its Back upon us.— The Church of Rome persuade Men, that they enter into a State of Perfection, who enter into Religious Orders, by making a triple Vow; one, is, of Poverty; but how little of choice is it? One of their Authors calls it, the terrible Vow of Poverty. * Now he who dedicates himself to God; must, in Heart, leave the World; and pass through Combats, and Temptations; and must not cast a languishing, favourable Eye, upon Wealth, Honour, and Preferment.  
External things do very differently, and uncertainly affect the Minds of Men. No Man knows what may be the Effect of worldly Prosperity or Adversity. No Man knows whether if he should be rich, he should be merciful: or, if he should be afflicted, whether he should be patient. Worldly Prosperity, or Adversity, each of them, will comply with the Contraries, Happiness and Misery. As they are used, they either tend to one, or the other: but the Operation of them is very uncertain. Therefore, let us value things equally, according to their degrees of Goodness. It is true indeed, Worldly Prosperity hath an Advantage; because he that is rich hath great Opportunities of glorifying God, and doing Good; having Tools to work with, if God give him a Heart. But if he hath not a Heart to improve this Advantage; he is not regenerated and sanctified; he is not led into a Divine Spirit by it. And he that is in a State of Adversity, and exposed to Necessity, is subject to be envious, base, and sordid. But if Adversity, and a straight Condition in the World, make a Man patient, humble, and modest; it's well: His Poverty will end much to his advantage. So that you see, both of the one, and the other, the Operation is very uncertain. Therefore let no Man make himself a Slave to that which is no part of his Happiness.  
But Men are thought to talk of strange Riddles, that tell Men they must not have inordinate Desires to Wealth, they must not estimate and value themselves by it, nor by State, Dignity, Place, and Power. He that talks thus, will be in danger to be looked upon as Lot by his Sons in Law, to speak as one that mocked. 
Gen. 19 14.   
* He who finds in himself Inclinations towards the World, Desires to grow rich, to raise himself in Honour, and Preferment; let him suspect himself. It is great Wisdom, in matters of Danger, to fear even things that are safe. For it is a good Rule Casuists go upon, in the Court of Conscience, that it is safer for Men to suppose a Fault, than no Fault. In the Court of Conscience, censure and search the Passages and Inclinations of the Heart.  
Riches are often mentioned in Scripture; but seldom spoke well of. Nor ever * do we find that the Rich are declared to be Blessed; but, that they hardly enter into the Kingdom: 
Mat. 19 23.  which if we did consider, would make us suspect, and look about us. Scripture warns us, not to trust to uncertain Riches; not to heap up superfluous parts of them: but to lay a good Foundation; that our Hearts be not overcharged with the Cares of this Life. St. Austin says, That if it had been Happiness to have loved the the World, and the things of it; That Man would have loved them, who was the Son of God. But, our Saviour's worldly Circumstances may make us * think the worse of secular Pomp and Bravery: * For, that he was in such Circumstances, was not by Chance but Choice. We find that the Apostles writ after his Copy. For, what one Act of theirs did discover looking towards the World, excepting only * as to Provision for necessary Maintenance?— The Heathen Philosophers professed, and greatly practised Contempt of the World. * Now it is a horrible Reproach, and Condemnation to us, if the Faith of the Gospel should not attain such Effects as the Principles of Nature, through Reason, have attained.  
If, through the Help of Divine Grace, we do not alienate ourselves from the Love of the Things of the World; the Love of them will certainly alienate us from God. What is * it, that is the Height, Excellency, and utmost Perfection of that which we call the Worship of God? Is it not to take him for our Happiness, and utmost End? To make him the Centre of our Souls? To have all Expectation from him, and Dependence upon him? And can we do this, and impatiently thirst after Riches? Confidence, and trust in God, is the worthiest part of Divine Worship: For none acknowledges God more than he that relies upon him, depends on him, commits himself unto him, trusts in him, and is not anxious what the next Day may produce. Now if we give any of these * Affections to our Estate, to Riches, Honour, or the like; we put them in the place of God. And upon this account, Covetousness is called IDOLATRY. This may well be called an Indignity to God; if we think to depend upon our Estate, Power, and Authority: Whereas we are to rest in him, as the Centre of immortal Souls. Wherefore, that Desire of Riches, and that Care which is laid out about them, which doth debase our Dependence upon God, and takes us off from our Affiance and Trust in him (wherein we do truly worship and acknowledge him) may well be called Idolatry.  
Nothing is more base in the Church of Rome, than the subordinating the Christian Religion to the Gain of the World. For Superstition (if it be by mistake) there may be an Apology: But when Men name God, speak Religion and Conscience, and mean the World; this is so far from being Religion, that it is abominable. What * are their Principles, but the Foundation of Revenue? What vast Sums do they acquire by their Doctrines of Purgatory, of Indulgence, and Absolution? This is to prostitute Religion: And, that wherein the Honour of God, and the Salvation of men's Souls is concerned, is subordinated to the things of this World. Whereas there is no Philosophy or Discipline doth more strongly cry It down, and endeavour to plant in Men Contempt of It, than Christianity hath done? But, by this Sect of Christians, Christianity is constrained to Lackey to the World, and to become Means of the greatest secular Pomp and Bravery, that ever the Sun hath seen.  
Where we see Religion made a Mean to draw on the World; out of doubt, it is not Religion, but Hypocrisy. For the Distribution of the Things of the World, who shall have more, who less, belongs not to the Kingdom of Christ. We are directed by our Saviour's Form of Prayer, to pray for daily Bread, in contradistinction to praying for Riches, Honours, Pleasures.  
You have seen in general, by way of Explication, what this Temper of Covetousness is; and that a rich Man may be freed from it, and a poor Man may be deeply in this Vice; and that it lies in a Man's Judgement, and the Temper of his Mind, and his Inclinations. He that is of ungoverned Appetites; he that hath a high Opinion of these Things, (viz: RICHES, HONOURS, PLEASURES,) and thinks them to be other than they are; or places them in the Room of ENDS; this is the Man that is guilty.  
But I consider, Generals do not affect: And, this being a Business of Practice, and every Man's Concern, as he would secure the State of his Soul to Eternity, to quit and discharge himself of this covetous Temper and Disposition, which the Scripture represents as the Enemy of Religion; I will instance in Five Particulars, by which every Man may know whether he be guilty of this Vice, or not.  

1st, Whosoever is a Person of eager, inordinate, and ungoverned Appetites, satisfies not himself with the Dispensations of Providence, towards himself, furnishing him with competent and moderate Things, the Conveniences and Accommodations of this Life; this Man is certainly Covetous. 
Psa. 78. 18.  This the Psalmist calls Meat for their Lust. Whatsoever is more than fit, convenient, necessary, and what is the Effect of ordinary Providence and Dispensation; if a Man will not be satisfied, contented, and thank God for it, he desires Meat for his Lust. Every Man must be satisfied with that which Providence bestows on him, if it be competent; if it will satisfy Nature (whose Desires are few:) And, if he be not satisfied; he is Covetous.  
2dly, Who having enough for necessary Uses and Purposes of Life; fears to spend; grudges to himself things fitting; chooses rather to have, than to use; hath not Power to use himself kindly in the World. One would think there should be no such Men: But there is One that hath neither Brother, nor Sister, and himself hath enough; yet he never asks himself, for whose sake he deprives himself. This Man is wanting to himself, pinches himself, and is wanting to Public Occasions. For the Public is every Man's Particular: For, if it be not every Bodies Charge; it is no Bodies. * There are, partly a Man's Friends, partly his Relations, his Neighbours, and Companions: A Man must not be wanting to all these: For they have a Share in him. He, therefore, that allows not himself the free and generous Use of what he hath, this Man is a Slave to his Money: He hath, but he hath not the Power of Use.  
3dly, Who makes himself a Drudge in the World; toils Day and Night; breaks his Sleep, through inordinate Care; * is so extremely busy, so over employed, as not to be at leisure, duly to attend upon God in the World, to make Acknowledgements to him, or to discharge himself in Duty to him. Man's Principles teach him, that it is Main and Principal in the Life of Man, that intellectual Nature do perform special Duty and Service to God. Nothing is more horrid, than for intellectual Nature, degenerating into Matters of Sense, not to take Notice or Cognizance of God: Nor to perform Duty to him. This Man is, therefore, sordidly Covetous, who makes himself a Drudge in the World, disquiets himself, is so perplexed in Business, that God is not in all his Thoughts, is very little to him, in the World. We are * indeed to use Diligence, and moderate Care: For, He that doth not provide for his Family, 
1 Tim. 5. 8.  is worse than an Insidel: So that I take not any Man off from being diligent in any particular way. But we are not to make our rational Faculties Gibeonites; nor determine them to hew Wood and draw Water. To drudge in the World, is not the adequate Employment of an intellectual Nature. This is not that which doth employ the highest and noblest Part of Man. It is indispensably necessary, that Mind, and Understanding, which is a peculiar reserved Faculty for, and appropriated to God, be employed about Things immaterial; making enquiry of God; tendering Duty toward him; expressing itself in all Devotion, and Affection toward him. There is no Happiness to Man, but in this Relation, and in Converse with Things immaterial, and intellectual: Because, else, there is no rational Satisfaction: And there is no Happiness where there is not rational Satisfaction: For, otherwise, there is Tediousness, Weariness, and (in overlong Use) Nauseousness. There is no such Reproach, as to say, that a Man is wise, witty, sagacious, for worldly Things; and yet ignorant in Matters of Religion, Reason, and Conscience.  
4thly, Who through base Love of Money (as if it were conjoined with his very Being) hath not Power of equal Consideration, in his Dealings with others; but insists, to the utmost, upon all Points of Advantage, upon all Terms of strict Right; affording no Allowance nor Abatement for the unexpected Contingencies which befall Men, in the several Occasions of Life. For, notwithstanding any Bargain whatsoever, if there be Incidencies and Contingencies, which rationally were not imaginable, or thought of; he that hath another under Obligation, if he make not Allowance, he is an Oppressor. For, since the Government of the World is not in our Hands; since we are not Masters of all Affairs; since there are Contingencies beyond Reason, or the Power or Wisdom of any finite Creature; it becomes every Man that hath Advantage, fairly to consider, and to make equal Allowance for unavoidable Casualties, and Contingencies. For, I am sure, this Man that doth otherwise, doth not at all partake of God, nor write after his Copy, who hath magnified his Mercy above all other his Names; who fails not to commiserate, in every compassionable Case. To this Man, who affords hards Measure, without relenting, or after consideration, all other * Men are but Means and Instruments to his Ends and Purposes: And, so they be but obtained, it matters not what becomes of others. This Man violates the Golden Rule. To do to others as we would have done to us. His Sense is; if I am a Loser, no matter what comes of things. He matters not what becomes of the World, so he have his End. In this Case, SELF is predominant: And this Man is prodigiously Selfish and Covetous. All other Considerations are subservient thereto.  
5thly, Who doth overrule Principles of Reason, Religion, and Conscience, and takes all Courses, uses all Means to become Rich; without Difference, or Distinction; without Consideration, whether Right or Wrong, Just or Unjust, Lawful or Unlawful; it's all one to him. This Man is informed, led, and acted by the Spirit of Covetousness. This Man is covetous in the * highest Degree. Covetousness in this Man, 
Pro. 28. 20.  is Regnant and Triumphant. He hasteth to be Rich; so will not be Innocent: But falls into many Snares and hurtful Lusts, which drown Men in Perdition.   
By these Five, may every Man judge of himself. I began with the least Degree, and still rose every Step higher. He is not covetous, that can acquit himself of not being guilty in these. And, this, every Man is highly concerned to do.  
Hence I exhort, that we endeavour to refine, ennoble, and spiritualise our Tempers. Let every particular Person employ himself, as he hath Time and Opportunity, in Things that tend to God's Honour and Glory in the World, and to the Public Good. Let not Men satisfy themselves to do as Snails, that live and confine themselves in their Shells, and carry their House up and down on their Backs, wherever they go. It doth not become any Man that is endued with intellectual Nature, to be so particular and selfish. Every Man is to think, that the Honour of God, the Public Good, and the Advance of Humane Nature, aught to be predominant, ought to counterbalance, and overrule his particular Concernment. Let us keep from all Sordidness of Mind, by coming under the Power of the World. No worldly Thing is to exercise any Sovereignty over us: Neither should a Man centre himself in himself.  
It is greatly to the Shame of Human Nature, that we seem rather to love God, for what he is to us, than for what he is in himself. We love him, because he may be good to us; rather than because he is the most lovely Object in himself, the first and chiefest Goodness: Rather as he is necessary to our Happiness; than because of his own Loveliness, Excellency, and Beauty. Therefore we consider ourselves, even there, where we mind God. Now till our Love of God be most simple and refined, we must acknowledge in it an Alloy and Mixture of Earthliness and Disingenuity; we must acknowledge it an Affection short and unworthy of God, who is the first Excellency, the proper Object, and attractive of Admiration, and Veneration. We should be wholly taken with God, possessed and transported with him: The Contemplation and Thought of his Excellency, Goodness, and Perfection, should so fill our Souls, that Foreign Things should be driven away, and be as it were nothing, in this Order and Competition. Our Souls should go out, in secret Enquiry after God; should engulf and bottom themselves in him, by Love and by Delight. We should dwell with him; never fall from him; or sink below him; or take aught else for him; or return from him, to any Embraces. It should be the Language of our Souls in the Ears of our God, 
Psal. 73. 25  Whom have I in Heaven but Thee, or what is there in Earth that I desire besides Thee? Tho' a Man should love God with an equal Degree of Affection to the Things of this World; yet, because the Objects are so infinitely disproportionable (and 'tis the Nature of Moral Duties to be measured from those Motives by which we are to be induced to them;) therefore, of such a one it may be affirmed, that he doth not love God. He that makes him but equal to any worldly Thing, may be said infinitely to despise and undervalue him.  
For the further Explication of this, I shall suggest to you a Distinction, not commouly (if at all) taken notice of, by others; betwixt Natural Principles, and Moral Duties: The misunderstanding of which, is the Occasion of many Difficulties and Confusions about this, and some other Points.— By Natural Principles, I mean such kind of Impressions as are originally stamped upon the Nature of Things, whereby they are fitted for those Services to which they are designed in their Creation; the Acts of which, are necessary, and under no kind of Liberty of being suspended. All things must work according to their natural Principles (nor can they do otherwise,) as heavy Bodies must tend downwards. The Beauty of the World, and the Wisdom of the Creation, is generally acknowledged to consist in this, that God was pleased to endue the Kind's of Things with such Natures, and Principles, as might accommodate them for those Works to which they were appointed. And he governs all things by such Laws, as are suited to those several Natures, which he, at first, implanted in them. The most universal Principle belonging to all kind of Things, is Self-preservation: Which, in Man, being a rational Agent, is somewhat farther advanced, to strong Propensions and Desires of the Soul after a State of Happiness; which hath the Predominancy over all other Inclinations; as being the Supreme and ultimate End to which all his Designs and Actions must be subservient, by a natural Necessity.— Whereas, on the other hand, those Rules, or Means, which are most proper for the attaining of this End, about which we have a Liberty of Acting; to which, Men are to be induced in a Moral Way, by such kind of Motives or Arguments as are in themselves sufficient to convince the Reason; these I call Moral Duties: DUTIES, as deriving their Obligation from their Conducibility to their promoting of our chief End; and, MORAL as depending upon Moral Motives. So that Self-love, and the proposing of Happiness, as our chief End; tho' it be the Foundation of Duty, that Basis, or Substratum, upon which the Law is founded; yet it is not properly a Moral Duty, about which Men have a Liberty of Acting. They must do so: Nor can they do otherwise. The most vile and profligate Wretches that are, who are most opposite to that which is their true Happiness, they are not against Happiness itself; but they mistake about it, and erroneously substitute something else in the Room of it. So that if Men were upon all Accounts firmly convinced, that God was their chief Happiness; they would almost as necessarily love him, as hungry Men do eat, or thirsty Men do drink.— I have enlarged the more on this Particular, the better to manifest the true Cause, or Ground, of this Love * to God.  
BEING FILLED WITH ALL UNRIGHTEOUSNESS, etc. 
Vers. 29.  I will not rake into this Dunghill: I will only observe, that ILL-WILL is Characterised under no fewer Titles than Twelve. Observe here (where the Apostle reckons up the horrid and desperate Apostasy of Men, that abuse Nature, * and live in all Contradiction to Reason, Religion, and Conscience) how many Titles, and Places, one sort of Iniquity doth take up; being filled with all UNRIGHTEOUSNESS,— Maliciousness, full of Envy, Murder, Debate,— Malignity; Whisperers (these are all of a Nature and Quality) Backbiters, Haters of God, Despiteful,— Inventors of evil Things,— Implacable, Unmerciful,— so that Two Thirds of these malign Characters, lie upon the Want of Charity, Love, and good Will, Humility, good Affection, doing that which is worthy of Human Nature: For, this is Con-natural and Inherent to every Species, to consult the Good of those that are of the same Kind. Hence we may observe, how many ways Men sin against Charity.  
The Scripture lays much of the Stress of Religion, upon the Principle of GOOD NATURE, and the Charitable Disposition. I will give Account why Scripture doth so.  

1st, IT is of principal Use, in Subservience to God's Government in the World. If this Principle of good Nature and good Will were general; there would be no Difficulty in Government. The greatest Difficulty of Government, either in the Hands of God, or of his Instruments, is occasioned from the Perverseness of Men one to another: For, if there were but a Principle of good Nature and good Will; Government would find an easy Discharge.  
2dly, It is the Expression of our Resentment of God's Compassion, and Goodness. They that maintain the Principle of good Nature, are the Representatives of God in the World. These are under the fullest Communications of God: And these are, in their Measure and Degree, what God is, in his Height, Excellency and Fullness.  
3dly, Unless we be exercised in the Practice of it, here; we shall be no ways qualified to become Citizens of the Heavenly Jerusalem hereafter: * And since it is a necessary Preparation, and Qualification, for the entrance of a Soul, in the State of Eternity, unto Glory; we shall not wonder why the Scripture doth so insist upon it. Unless we be discharged of Ill-will; unless we be freed from Ill-nature; we cannot have Admittance or Entrance into the Heavenly Jerusalem. For, we should be a Disturbance to that happy Society.   
The Pleasures of Eternity are mental, intellectual, and satisfactory, without Molestation or Contest.— An uncharitable Christianity, unmerciful, void of Good-nature, is no more Religion, than a dark Sun, is a Sun, or a cold Fire, is Fire. 
1 John 4. 16. — He only can dwell in God who dwells in LOVE. If * we at all resemble God; partake of his Nature; or are, in any degree, such as he is; we must root out of our Natures, all Malignity, Envy, Malice, Rancour, Spite, Displeasure. To be out of Love and goodwill, is to be in the Devil's Form, and Spirit. A Christian must not be an Enemy. 'Tis not compatible with Christianity to bear Ill-will, * or (as we say) to carry Coals.— Frowardness, Peevishness, Malecontentedness, are the most dangerous Evils, because Men warrant themselves in them; supposing that they are justifiable in it.  
* Thus Jonah (chap. 4. ver. 9) I do well to be angry. But, oft we find, upon after-Consideration, not so much cause, as upon the sudden, we supposed; so, have reason to unsay, and to undo. This is frequently the case of ungoverned Minds, and of Choleric Constitutions. In this case, I ask these hasty Furious Persons; do they consider the Hurt they do to themselves, when they * thus dispossess themselves of themselves; so as neither to enjoy God nor themselves?— If we would be secure, we must resist the beginnings of this Evil. Scripture give us many Cautions, sundry Reasons, several Precedents and Examples. Prov. 15. 1. and 17. 14. 
Gen. 32. — * Thus, Jacob's preventing Esau's Revenge. 
1 Sam. 25.  Abigail's pacifying David's Rage; so as that he blesses God for her. 
2 Sam. 10.  What Mischief followed upon Hanun's misrepresenting David's intended Respect? 
1 Kings 12.  What, upon Rehoboam's churlish Answer?  
Nothing more discomposes the Mind, than its own taking Offence: which if it does, it is its own fault. He that conceives Displeasure in his Breast, carries that within him, which doth corrode, * and torment him.— It is the Unhappiness of some, that they are not born to the * same Good Nature * others are. 'Tis more their Burden than it is to others, to be of * such bad Natures. I would rather converse with such as are so (tho' that be troublesome enough,) than have it, myself: for, than it is an Evil without me: if I have it myself; it is an internal Malady. If it were my Disposition from my Infancy, I would study nothing but the Moral Virtues, till I had subdued it. For, what is Virtue given for, but to rectify Crookedness of Nature? Man hath his Religion to little purpose, if, by it, he doth not mend his Nature, and refine his Spirit. Such a one, only makes a Profession of it; takes a Denomination from it.  
There is great Congruity between our Wellbeing, and the Nature of things enjoined by Religion. Thy Law is Truth, that is, such as it ought to be. 
Ps. 119. 142.  Submission to the things of Religion, is ready, kindly, regular: because our Minds are cast into the same Moulds with them; framed into Suitableness, and Conformity. We worship God best, when, in our Mind, * we are like him; when in respect of God's communicable Perfections, Holiness, Righteousness, and Goodness, we imitate and resemble him. If we would be happy as He is; we are to be holy as he is, in our Measure, Degree, and Proportion.   

SERMONS OF D R WHICHCOT.  
PART II.  
LONDON: Printed for Awnsham and John Churchill. MDCXCVIII.   

SERMON I.  PHILIPPIANS IV. 8. Finally, Brethren, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, If there be any Virtue, if there be any Praise, think on these things. 
A Weightier Scripture, more summary, and comprehensive of all Perfection, I do not find any where. It shows how complete, and well furnished, the Man of God should be; one who professeth himself a Christian, names Christ, and pretends to the Faith of the Gospel. Whatsoever is Good in its Nature and Quality, should be well known to him, should be his Ornament and Accomplishment, endow his Mind, and qualify his Spirit.  
Whatsoever Things are TRUE.  
And, here, we must take up Pilat's Question: What is Truth?— Truth is first in Things; 
Joh. 81. 38.  then, in our Apprehensions.  
For the First; the Truth of Things lies in this, that Things do exist, of their own Principles. Now this Truth of Things is no Charge of ours, it is God's Charge; it is the Effect of God's Creation: For he hath made all Things True; and, therefore Things must be True: For, God cannot fail, either through Impotency, or want of Power, or through Error of Judgement. This is Truth metaphysically.  
But then, that that we are concerned in, is the Truth of our Apprehensions: And our Apprehensions are then True, when they agree with the Truth and Existence of Things; when we conceive of Things, as they are: And if we think otherwise; then, there is a Lie in our Understanding. And here is the Occasion of all the Evil that breaks in upon Mortals, that we do not conceive of Things as they are; but that all Men (except some few) either worship the Idol of particular Imagination, or the Idol of Popular Superstition: They either follow private Imagination of their own, or general Mistakes: And he is a Man of a thousand, that can rise up, and quit himself of these two Idols. Solomon observes, that the Simple (or the Fool) believes every thing that is represented. But the State of Things is determined, fixed by God, in the Moment of Creation: And our Judgements and Apprehensions are to be conformable to the Reality and Existence of Things: And when our Affections and Actions, are suitable to such a Judgement and Sense of our Minds; we are then in the Truth, and never else. The first belongs to a Man's Understanding; and, that, speaks him an able Man, a Man of Judgement, a Man of Sense and Experience: The latter speaks him a good Man. And, indeed, if men's Actions comply not with the Sense of their Judgements, there will be Self-condemnation, and no Peace within.  
The next Distinction is, the Truth of Things, either upon a natural Consideration, to know Things in their Natures and Qualities (and this is * Natural Philosophy, and is of great Use in the Life of Man, and tends to the enlarging Man's Understanding: But, this is not the Concernment of Religion and Conscience:) Or else, it is Truth upon a Moral Consideration. And this only, is the Concernment of Conscience. And here we do inquire, whether Things be right or wrong, good or evil; and accordingly charge ourselves. We are to be in Reconciliation with Things that are good; and to have a Displacency against Things that are impure, unholy, and contrary to the Mind and Will of God. And this is the Concernment of Conscience, and the Business of Religion; and is every Body's Charge. For, both a good State here, and a future good State hereafter, depends upon it.  
Now, Man's Obligation to Truth (viz. That Truth should be in all his Actions and Apprehensions,) it is grounded upon the State and Principles of his Creation; Man's Capacity; Man's proper Employment; Man's true End; Man's Relation: 
* See the first Sermons of Part 1.  Of which there has been mention elsewhere.  
I will * now give you certain Instances, by which I will first show you, when there is Truth, on our part, respectively to God. And if I discover, when we are said to Lie to God, I shall by the same show you when there is Truth towards God. Now we put a Lie upon him, in these * several ways.— To profess, and not to believe (this is high Dissimulation, and a horrible Indignity put upon God. This represents God, as if he might be mistaken, or imposed upon:)— To believe, and not to do (and this is to hold the Truth in Unrighteousness: 
Rom. 1. 18.  Which, in Scripture, is looked upon to be an Act of the greatest Violence, Deformity, and Malignity:)— To begin, and not to persevere.— To pretend God, and mean a Man's self, or the World. To make God a Mean, and the World an End. I dread to have to do with any Man that will make Use of his Religion, to gain him Credit, and to make a Bargain. Of such a Man, one had need take double Security.— * Lastly, to name the Name of God, and not to depart from Evil.— In these Cases, we do not abide in the Truth: But we put a Lie upon God.  
In the second place: As there is a Lie to God; so a Man may put a Lie upon himself. * viz. Either to gratify his Lust; (for, Lust is a false Principle: Lusts are Exorbitances and Irregularities: They are false Births: They have not true Existence:) Or to give way to found Imagination. It is, also, to put a Lie upon a Man's self, to live after Temper. For, this is below Reason, and short of Virtue: And hence it is, that every petty ginger pretends to tell Fools their Fortunes.  
* There is no Man that is wise, but he is more than Temper. A Man, by Wisdom, doth govern himself, and overrule all Fate and Destiny whatsoever. For, Man, under God, hath a kind of Sovereignty over himself. A Man hath Power to use Diligence, that he may attain to right Apprehensions of Things: And then he hath Power to execute, and perform, according to his Apprehensions. This also is to put a Lie upon a Man's self, to persuade one's self in any thing without warrant of Reason or Scripture. To settle in an Opinion, without warrant of Reason, or credible Testimony; is Impotency, and Fondness. CREDULITY is a Stranger to Wisdom, and the very Nurse of Superstition. * Also, a Man puts a Lie upon himself, if he have his Will for his Rule. For, Will is no Rule at all. Will signifies nothing; unless it be that Will which is in Conjunction with infallible Understanding: which is the Will of God. Some Men think it is the highest Perfection to be Arbitrary: But really, if they do consider, it is a Piece of the greatest Impotency, and foulest Deformity.— In these Cases, a Man puts a Lie on himself.  
In the Third place: To give an Account of Truth, between Man and Man. All our Expressions must answer our Intentions, when we treat one with another. We are not in the Truth, unless we speak what we mean.— It is necessary to the Truth of a Treaty, that the Materials which make the Case, be fully declared. For it is no Agreement, if any part of the Matter be unknown. For a Case is made up, of all Circumstances: Do but diversify one Circumstance; and it is another thing.— They that treat together, are to take care that they understand and mean the same Things; (and not * make it a Practice, for one who is more comprehensive than another, to make use of his Wit to overreach:) And if they find they did not mean the same things; they are to release one another. For no Man is obliged further than he did mean.— What is meant in the Treaty, is after to be stood to. No After-shifts. Men must not after use Wit, or practise upon the Doubtfulness and Uncertainty of Words and Phrases, thereby to make an escape.— What we have engaged, we must perform (unless we can obtain a release from the Party with whom we engage;) though it prove inconvenient, and worse to us, than is imagined.— This is Truth between Man and Man. And whosoever faileth in these, forfeiteth his Truth. And thus I have showed you wherein a Man may put a Lie upon God, upon Himself, upon his Neighbour, and by this you may understand this Charge of the Apostle, Whatsoever Things are True.  
Upon the whole Matter, now, let us take up a Lamentation. For, if that which I have said be true; how miserable and deformed is the World? That that is the principal Thing, Wit, Reason, and Understanding, is made ill use of, to serve particular Interests, Ends, and Purposes. How much counterfeit Ware, everywhere, is to be found? How much overreaching in Bargains and Treaties? So that, now, a Man had need to be universally skilled, to have Right in the World. Things are generally done for the Vender's Gain only; and not for the Buyer's Service. Whereas, every Profession doth imply a Trust for the Service of the Public. And every Man, in the Way of his Profession, aught to do things Truly. For a Man to be false in his own Trade, is a double Iniquity. For, the Artist's Skill, aught to be the Buyer's Security. Every Man ought to be ready to render a Reason to any Man, as in Christianity, so everywhere else. He that is ignorant, may demand the Help of another's Skill: And if he makes use of his Skill to his Prejudice, he deals falsely. It is not competent to any Person, to be universally knowing. Wherefore are sundry Trades, and several Professions, but for the Good of Mankind, because no Man is more than particularly skilled?— This Departure from Simplicity and Sincerity in Profession, is a thing unaccountable: But, this is nothing in Comparison with the Cheats, Frauds and Cozenage in Religion. What think ye, now, of Divinity methodised, to sink the People down, and gain Pomp to the Clergy? Religion accommodate to Ends and Purposes? The infinite Gain that comes from one Doctrine! The Pope's Power to pardon Sin, the Priest's Power to absolve Sinners!— Now, these Cheats, these Cozenages, are of greater Importance, because the Consequences are greater.  
* To conclude. Truth hath always God to maintain it.— Truth hath Defence in itself: For, Great is Truth; and it will prevail: It may be overborne for a while; but it will recover.— Truth hath Goodness to accompany it: Therefore, none need fear Shame, or Cause to repent.— Truth hath Liberty consequent to it: The Truth shall make you free. 
Joh. 8. 32.  He that is in the Truth, is not thoughtful: But a Liar had need carry about him a good Memory.— Truth is Con-natural to our Principles: For, a Man forceth himself, when he departs from it.— Truth is the Foundation of all Order. All things will be in Confusion, if not ordered, united, and governed by Truth. For, Falshood puts every thing out of its place.— Truth is the Ground of Human Converse. No Man is sure of another, neither knows where to have him, if he abide not in the Truth.— It is the Bond of Union. Where Men agree in the Truth, they are Friendly, meet, and harmonise one with another; and great Sympathy is between them: But, out of the Ways of Truth, Men run counter, cross and contradict one another everywhere.  
This we are to know, that God's Super-intendency over Human Affairs, aims at this; that Truth and Righteousness may obtain an universal Empire in the World. And this is an Explication of that great Phrase, God's doing all for his own Glory. For, it is an unexplicable Form of Words, to say, That God doth all for himself particularly; as if God were a particular Agent, and sought his own particular Interest. But, * the Sense is, that God superintends the World for this; That Truth, Righteousness and Goodness might take place everywhere in the World. And, for the Advancement of this, every Man in his Sphere of Activity, and within his Compass, aught to endeavour. And this is, for us to do to the Glory of God.  
Whatsoever Things are Honest.  
So the Translation. But I rather keep to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whatsoever things are VENERABLE: Which Word is put in the Margin. Neither do I forsake the Word in the Text, without very good Reason, because the Word Honest doth not import the Emphasis of the Greek: And the very Notion of Honest you have afterwards; therefore you are not take it here. Now, the Greek imports whatsoever things are Honourable, Grave, Venerable, Seemly, Comely; Things that may raise the Esteem of the Person, and gain Reverence and Value to a Man.  
* In this Sense, there are Two Things requisite; Grave Behaviour, and Composure of Spirit.— Light Carriage, and an ungoverned Spirit, render any Man mean, vile, and contemptible. A Man lays himself low in the Esteem of others, by Misbehaviour: And a Man lays himself open, by falling into Passion; or running out into immoderate Desires. Gallantly doth the Poet tell us, Remember to reverence thyself. There is much of God in every Man. If a Man do justly value himself, he will not do that that is base; though it be in the Dark; though no Body sees him. A Man ought not to abuse himself, or make himself mean, or low, since he bears the Image of God. But if a Man will neither regard God within, nor the Workmanship of God without, neither have Reverence for himself; he will have Cause to find that he hath been wanting to himself, when he falls under other Mens and his own Contempt. Sin and Wickedness doth equalise those that are therein engaged. There is no Man, in the Sense of his Mind, or in his Judgement, hath a Value or Esteem for any one that is naught. No Man reverenceth a wicked Man; no, not a wicked Man himself. He is low and base in Esteem: And there is no Remedy.  
But some * there are of so comely and grave Behaviour, that they awe Men by their Presence. When the ungoverned Multitude are in a Confusion, if there appear a Man of Reverence, Virtue, and Esteem, no sooner is he seen, but the rude Multitude is overawed, a Rout is brought into order. 
Tum pietate gravem, ac meritis, si forte virum quem.  
Conspexere, silent.—  This Solomon hath observed, Prov. 20. 8. And this is the Advantage of this worthy and comely Behaviour. On the other side, by Lightness of Carriage, Men pull upon themselves Contempt. It is in this Case, that some complain of Want of Love. Some are very sensible they are slighted, and not regarded as they should be. They complain, they are not loved: And no wonder; if they have nothing in them, that is Lovely.  
There is that that is below the State, the Place, the Dignity of such or such a Person; and if he doth it, is unbecoming him. He that cannot justly estimate and value himself, that doth not know what is fit for one in his Circumstances, cannot maintain Esteem. Not that any one is too good for the necessary Occasions of Life. No, it was a gallant Man that said, Nothing that becomes a Man, or is worthy of a Man, but I can do, if called to it. Though a Man hath Authority and Command over others; though all Honour; though all Wealth, etc. yet, those things that are the most unhandsome, and the most inferior Performances of the the Life of Man, every Man must do for himself: As witness all Annoyances from Diseases; all sort of Evacuation; all Discharges of Nature: These are all to be performed by every Man, for himself. Therefore no Reason for Haughtiness and Presumption. No Man doth a meaner Office for any Man in the World, than he doth for himself. Therefore we are not to be too coy, and think ourselves too good for the necessary Occasions of Life. Which considered, would abate Pride and Conceit, and make us not to despise others, for their Meanness of Employment, and Lowness of Condition. But in these Matters there is no universal Rule to be given: But there will be a Variation, according to the Rules of Prudence, * with respect to the Variation of Circumstances, Change of Times, Difference of Places.  
And having thus declared to you the Notion; I proceed to special Directions.  
First, Therefore, I do suggest upon this Account, that Men lay aside all Affectation or Imitation. No two things are more ridiculous, nauseous, or fulsome. Every Man's Mode is natural: And he will do best in that way: And it will best become him. It will better serve his turn, and be more acceptable to others. Every Man is pleased to see a Man do that that is natural to himself. But, Affectation and Imitation do discover that the Mind is empty, and the Person conceited. He hath not within himself, whereby to direct and govern himself. Such a Man will be importune, self-assuming, and imposing upon others; than which nothing is more rejected with disdain.  
Let there be no Moroseness, Rigidness, Censoriousness, Severity, or Stateliness in a Man's Carriage; but all Friendliness, Familiarity, Kindness, Harmony, and Compliance in Converse. Stateliness is an Eyesore to every Body: he is looked upon as burdensome who is of this Temper. For, take it for granted, that none but those that are base, none but those that will make themselves Slaves for Ends, will bear another's Scorn or Neglect: And they do it but externally neither.  
I propose, in the next place, that Men would not over-abound in Speech. Be not over Talkative. Two things tend mightily to Men's reproach: Much talking, and much talking of a Man's self. For the former; over much talking. 
Prov. 10. 19 17, 28.  The wise Man doth very much admonish us in this Particular.— He spends too fast, that talks too much: He spends faster than he gets. For, the Notions of the Mind do not bubble so thick. No Man is greatly valuable where he hath not considered: And no Man hath leisure to consider all things. Men, therefore, where they have not considered, should rather be patient to hear, than forward to speak.— But than * for the other: To talk much of a Man's self; this is hardly capable of an Apology. Let a Man free himself of this, of all things: For it is very offensive and fulsome, and doth declare a Man to be very shallow, and empty, and not to have considered. He doth thereby arrogate, and assume to himself; and intimates others Poverty. By it, a Man's Discretion and Modesty are called in question. St. Paul was put upon it, to speak of himself more than he chose to do: And when he speaks of things concerning himself, he puts in, ever and anon, I speak like a FOOL, 2 Cor. 11. 21. Howbeit, wherein soever any is bold I speak FOOLISHLY, I am bold also, Vers. 23. Are they Ministers of Christ, I speak as a FOOL, I am more: Intimating, that unless there be very great Cause, whosoever talks much of himself, he talks like a Fool.  
Lastly, Above all Things, stand at a distance from, and avoid all Immorality and Turpitude. This God requires of us, and this is necessary to the Welfare of our Souls; and Fundamental to our Credit. For, no Man hath Credit enough to control the Rule of Right. No Person hath Credit enough to countenance, cover, or palliate that that is Foul; to Patronise that that is Filthy, or Dishonest. Whosoever doth commit Sin, doth sink below his own Nature. For, there is no natural Action that is so mean, as every sinful Action is. Whosoever therefore sins, doth that that is unworthy of himself, and below himself: For, Sin is below any Man. If a Man sins, and transgresses the Rule of Right; nothing is more vile to himself, than himself. And he can charge more upon himself, than upon any other: Because every Man is privy to his own Iniquity, to all the Thoughts of his own Minds, to all his own Irregularities and Misbehaviours.— Reverence thyself: (A great Rule of old:) But no Man can have a due Reverence for himself, that doth consent to Sin and Iniquity, (for, as there is no true SELF in Wickedness so no true Self-reverence:) And if a Man hath no reverence for himself, and for his own Nature; so as to abuse it, and disorder it; he hath no reverence for God. There is nothing in the World hath more of God in it, than Man hath. For, in respect of his Intelligence and Understanding, he represents the first intelligent Agent, the Alwise God: * And this also in respect of his Privilege of Liberty and Freedom, and in respect of Goodness of Disposition; which certainly doth run through the Nature of Man, till Man hath abused himself. Therefore let a Man reverence himself. And Reverence to a Man's self is this; that, though a Man be alone, tho' no Eyes see him; tho' he can carry it out, or defend it by Power; yet he will not do that that is base or dishonourable: Because he is made in the Image of God. And he that will not blush because of his own Vileness, out of the Sense of his own Nature, because he hath done that that is contrary to the Light of Reason and Conscience; he will not blush out of Respect and Reverence to God.  
The Ingredients that are requisite and necessary to the Qualification of that Man, that would render himself valuable; are these:  

First; A Constancy immovable; so as always to be found the same. A great many differ, one Day and another, more from themselves, than any two Men do. Many Men do so little govern themselves, that those that are acquainted with them, do not know how Reason may take with them, if they be out of Temper. A Man should take care to be always the same. I know there is some Difficulty in this, because of our Bodies. Every Man is solicited by his Body: And our Bodies are overruled by the * very Temper and Variation of the Air: And no Man can overcome his bodily Temper, but by great Wisdom. Yet, this is attainable. For, if Reason were (as it ought to be,) the settled Law of Life and Action; it would be then easy. For, Reason is regular, uniform, and always self-consistent. It is Humour that is various, and unconstant, and that drives a Man from himself.  
Secondly, A Patience invincible; so as never to be disturbed by things that are without us. A Man doth not do himself right, if he do not live from within, but from without. For, what are the Things without a Man, in Comparison with his Self-enjoyment? which lies in the Serenity of his Mind, the Calmness and good Composure of his Spirit, the Peace and Quiet of his Conscience. And this good Composure of our Spirit is attainable; if we be resolved, that neither the partial and incompetent Opinion and Sense of Bystanders, and uncapable Judges; nor the Change of Things which are mutable, and uncertain; nor the various Accidents of this uncertain World; that none of these drive a Man from himself. For, a Man is a little World to himself: And may enjoy himself within. If things * there be right and straight; however disturbed they are without.  
Thirdly, A Composure of Mind and Evenness of Temper: So as not to be sometimes up, sometimes down; sometimes high, sometimes low. This is to be one day, a Man; another day no Body: One while, more than himself; another while, less than any Body. Who would be so unlike himself? Certainly, every Man in his Reason will conclude, that this is unbecoming and unsatisfactory; to be sometimes triumphant and full of Confidence; and other while, to be drowned, * sunk, unactive, and deficient.  
Fourthly, Such a Gesture and Carriage as may no ways argue a Spirit either over-eager or forward. And, truly, if a Man consider, that there is a bitter-sweet in all the Things of this World, a Shortness and an Unsatisfactoriness in all our Enjoyments; he will then find, that it is fit he should maintain an Indifferency towards them; and an Independency upon them. There is that in them, that doth abate the Content and Satisfaction that any Man can have in them. For they are limited and restrained good-Things. And therefore it is mainly requisite, for a Man of Reason and Religion, to retain an Indifferency towards them, and an Independency upon them.— To express this, I will repeat a Character * of one in a former Age; one of whom it was said, that he had, A Constancy immovable: A Modesty so well behaving itself, an Evenness so marvellous, that he spoke not one Word higher than another, nor used any Gesture which might argue a Spirit over-eager, or forward.   
These Four Things I propose, as Things whereof this gallant Temper doth consist; as Principles of it; or, as Ingredients with it.— Now to recommend all that I have said, I shall show you several eminent Advantages which attend upon this I call Gravity, Sobriety, etc.  
First, These prepare the Mind for Learning and Knowledge: For, nothing is to be fastened upon a light and airy Temper. Without these, a Man will not be capable of Culture, Instruction, and Education.  
They are the true Companions of Wisdom. Wisdom walks with such Attendants, in such an Equipage. These are the proper Retinues of Wisdom. None are truly wise, but those that are, competently at least, furnished with these. There is that which we call Wit; and that which we call Wisdom. Wit, in compare with Wisdom, is a Fit, a Flash, a Vapour of no Continuance. But Wisdom is conjoined with Prudence and Discretion.  
They dispose the Mind to all Virtue. In this rich and fruitful SOIL (for such is a Mind thus qualified and governed,) all the Seeds of universal Goodness, being sown, will grow apace. For, Goodness is really Knowledge digested, concocted, entertained, submitted to, consented to.  
They procure, from others, Veneration an Esteem. It hath been showed you, that Men render themselves despicable, Men are slighted and neglected, because they show their own Weakness, Emptiness, Vanity, and Folly.  
They uphold men's Superiority, Dignity, and Authority. Whereas, Frothiness and Vanity of Spirit, Rudeness and Lightness of Behaviour, level Persons of * greatest Difference and Distinction.  
They raise men's Thoughts to the Consideration of Things that are excellent.  
They represent the Divine Majesty and Presence.— Acquaintance with such Men as these, Men of Gravity, of Seriousness, and Sobriety, doth discharge us of that Levity, Rudeness, and Irreverence, that else is apt to follow us, and accompany us in our Approaches and Addresses unto God. For, he that doth use to play the Fool, will be a Fool in every Company. And they who, by Disposition and Tempt, and by long Custom and Practice, have brought themselves into a Habit of Vanity and Lightness, they are in a great Aversation and Indisposition to Gravity and Seriousness, at all times, and in every Presence. So that even the Sense of * the Divine Majesty of Heaven and Earth, and the Consideration of his Greatness, awes them not; neither can prevail with them, to discharge their Minds of their habitual Rudeness and Levity.  
These are the Considerations whereby this Moral Perfection of Staidness of Mind, Soberness of Spirit, Gravity, Seemlyness of Behaviour, good Carriage, and Self-government stands recommended unto you.  
Whatsoever Things are JUST.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our English Translation is a little too short for the Greek. The Words, in the Greek, do comprehend Two Things, that in our English Language we call Just, and Equal. Justice and Equity, I know, ofttimes are indifferently used for the selfsame thing: But, if we speak strictly, and exactly, than they are to be distinguished. For, whatsoever either Reason or Law will admit, that may pass for Just. But Equity will take all Things into Consideration, that do accompany the Case: And, if the Case require, Equity will abate of what, strict Right will afford. Therefore, that that we call Equity, is to moderate strict Right. And, indeed, strict Right may be downright Injury and Wrong. Strict Right is not to be stood upon by Persons of Reason and Conscience, where Equity calls for another Thing. For, when we ourselves consider what we owe to God, how much we are beholden to him, and how much we depend upon his Grace; and when we think, upon ourselves as Christians, as relieved by Christ, and what we are thereby enjoined by our Saviour towards our Brethren; we shall find it necessary to abate of that that we call our due. It is this, that the Apostle chargeth upon us in the Fifth Verse of this Chapter: Where, the Word that is translated Moderation, (Let your Moderation be known to all Men) is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  let your Equity, your Candour, your Ingenuity, your fair Dealing, your giving Allowance to all Things considerable in a Case; let this be known. And I am sure, if we do not thus use this Fairness and Candour; but stand upon strict Right, and upon the utmost Terms that possible we may demand; we do not only part with the Nobleness and Ingenuity of a Gospel-Spirit: But we take a Course, that a cancelled Obligation may return upon us. 
Mat. 18. 23.   
JUST is determined Two Ways: Either by the Proportion of Things one to another; or by positive Constitution of Persons who have Right and Power.  

First, Just or Right is determined by the Proportion of Things one to another: Not by particular Fancy or Arbitrary Will: But by the Nature and Reason of the Things.— These Things that are determined by their Relation each to other, are what we call the great Rights of the World, that govern above and below, and are never to be controlled, never to yield, or give place. For, they are a Law with God; and according to the Nature of God. They are as unchangeable, and as unalterable as God himself.  
Secondly, Right is determined by positive Constitution: And that is in Two Cases: By the Right of Property; and by the Right of Authority.— By the Right of Property, every Man may do with his own, as he will: He may keep it, or dispose of it, as himself pleases.— By the Right of Authority, he that hath Power, makes Laws, as he finds Cause; and so he doth determine Right: And a Man is wanting to his Duty, that doth not observe those Laws: For it is to be supposed, that the Law of the Place is not the Institution of a particular Will, but that it is in Conjunction with Right, and agreeable with universal Reason. So, according to Law, in this Case, is according to Right.   
Now, for EQUAL; That is determined to be Equal, which gives Allowance where the Case doth require; and where Abatement is made, upon reasonable Consideration. But, then, there is that that is beyond all this, that that we call Mercifulness, Graciousness, Compassion, Benignity, when a Person out of his own good Nature, or in a Resentment of God's Goodness unto him, or in the Consideration of the Fallibility and Frailty of Human Nature, will do more than reasonably can be demanded or expected. There are such Men in the World; though the World hath been blest but with few of them. I am sure God deals thus with Men; though Men, with Men, deal thus but seldom.  
If a Man will observe the Rule of Equity; he must take the Case into Consideration, and clothe it with all Circumstances that belong to it; and give all Allowance to the Person concerned, for sudden Surprisal, for invincible Ignorance, for contracted Necessity, for unavoidable Accident: For, something which might befall him that he could not foresee. And, if you will extend your Goodness to the utmost; give something to the Frailty of Human Nature, where there is no other Consideration.  
Nothing * is deeper imprinted in Human Nature, than Righteousness, Fairness, Benevolence. And, that Universal Benevolence, which God by his own Right-hand did sow in the Nature of Man; and did plant, when he made Man upon Earth; that Universal Benevolence which spirits the intellectual World, doth require of each Man towards another, Faith, and Truth. Now, in Resemblance thereof, and in Participation of this Universal Benevolence which is in the Superior World (the intellectual World of Soul and Spirit) you have the Resemblance of this, in the inferior World (viz.) the Suitableness and Fitness that is in one thing to accommodate another: As you see the whole Creation of God is mutually beneficial. There is nothing that is in being, tho' devoid of the Perfection of Reason and Understanding, but hath, as it Dowry, a Disposition and Fitness to accommodate the Universe to some necessary Use and Purpose. And, this likewise is agreeable to the Light of Nature. There has not been any Noble or Generous amongst the Heathen, but they have deeply charged themselves in this Particular. To instance, Regulus, a Famous Roman, being in the Wars, taken Prisoner; he had his Liberty given him upon his Parole, to seek an Exchange. He goes Home; he cannot effect it: And, tho' it cost him his Life, he would return. The Justice of Aristides is so eminent, that his Name is convertible with Justice. He would not consent to an Act of Treachery, to save his Life, to save his Nation. This a good Author says of him; When he sat in Council, and was in the Exercise of Authority and Government, he would do nothing in Consideration of, or with Respect to his private Advantage. Also, the Barbarians (as they were called) in Scythia: This was a Religion amongst them. They were called Barbarians, because they had no Culture: But they were famous for Moderation, and the Love of Justice.  
To conclude. Since Equity and Fairness have such a Foundation in Human Nature; since so much, in Reason; since so much may be alleged against the contrary; since we ourselves meet with such Usage from God, particularly; and, since the Terms of the Gospel are such as they are; * Let us take up this Resolution, That it shall be the better for every one, with whom we shall have to do in the World.  
Whatsoever Things are PURE, Holy, Sincere, Uncorrupt, Unmixed, Immaculate, Clear, Sacred.  
I find in Scripture, Six several Things comprehended under the Notion of Purity.— First, by Purity, and Holiness, is only intended the bare, simple Lawfulness of Things: And it doth only declare, in the Thing itself, Indifferency. 
Rom. 14. 14. Tit. 1. 15. — Sometimes it is taken for Uprightness, Innocency, Integrity, and Harmlessness. 
Job 8. 6. Prov. 20. 9 Prov. 21. 8. Mic. 6. 11. Jam. 1. 27. — Sometimes, for Sincerity, True Intention, Honest Meaning, and Simplicity of Heart; in Opposition to Hypocrisy, 
Mat. 23. 27 Mat. 15. 8.  Cozenage, Dissimulation.— Sometimes, it denotes Separation from Iniquity and Moral Filthiness. 
Heb. 7. 26. 2 Cor. 6. 17. 1 Tim. 5. 22 — Sometimes it denotes, a distinct Use. When a Thing is set apart from a common and ordinary Use; then, it is said to be Holy. So, in the Time of the Mosaical Dispensation; there were Persons, Places, Sacrifices, Offerings Holy; that is; they were separate from common Use, and had a Peculiarity God-ward. 
Jer. 2. 3.  Israel was holy unto the Lord.— And, Lastly; This is particularly and remarkably attributed to that peculiar Virtue of Chastity: And this is called Purity; and the contrary Impurity. 
1 Thes. 4. 7. 1 Cor. 7. 34.   
I shall, now, give you an Account of the great Distinction of Holiness: REAL Holiness; and RELATIVE.  
The Subjects of REAL Holiness are, Agents endued with Understanding and Liberty. They, and They only, can be the Subjects of Real Holiness. Of such Agents there are but Three sorts in the whole World, to wit, God himself; Angels; and the Spirits of Men.— Holiness, being attributed to God, doth denote God's Peerless Majesty, together with infinite Power and Wisdom, as it is in Conjunction with Righteousness and Goodness. For, if you could divide Almightiness, from Goodness; you would destroy Holiness: For, the other are Perfections, only as they are in Conjunction with Goodness. There is no true Excellence, if Goodness be not in Conjunction with it. This is Holiness in God.— Now, Holiness in Angels and Men doth import their Deiformity, that is, their Conformity to God, according to their Capacity; their being in their Measure, Degree, and Proportion, what God is, in his Height, Excellence, and Fullness. And by this Holiness, we bear the Image of God.  
Now, for RELATIVE Holiness; That lies in a Separation, a Distinction, or an appropriated Use. For, Relative Holiness doth not, at all, alter the Nature and Quality of Things; but of the Relation, and Use. Whereas, Real Holiness mends the Subject, and puts it into a sound Constitution. It gives an inward Tincture and Colour to the Mind. It gives a right Temper, Complexion, and Constitution to the Soul. Things that are altogether uncapable of Real Holiness, may be relatively Holy: But, only Persons endued with Understanding and Reason, and privileged with Liberty and Freedom; these only, can be the Subjects of Real Holiness.— To tell you, in short; that that we call Grace or Virtue, (for, to m●, they are all one) Goodness, and Righteousness, these are that that we call Real Holiness. They sanctify the Subject, by their Presence: And wheresoever they are, the Person is made good. On the other side; Vice, and Sin, which are, in themselves, impure and unholy Things, these do defile the Soul, wherever they are. Now, Things that are relatively Holy, are, either by God's own Institution, or Assuming; or by Man's voluntary Dedication. But, Real holy Things, are, by an intrinsic and inward Rectitude and Goodness. Relative Holiness doth not depend upon the Quality of the Thing; but upon some Arbitrary Act of him that hath Power. It wholly depends upon the Will and Pleasure of the Agent: And, so, is mutable, and of a dispensible Nature, and at the Pleasure of the Superior. For, God may assume into Relation to himself, either Persons, or Things.— God may assume a Thing to signify something from him; it may be God's Instrument, and afterwards he may lay it aside; and make it common again: And Things relatively Holy have been abated and omitted (* even where the Things have been under the Command of God; and of his Institution,) and have returned to their ordinary Use again. As for instance.— The brazen Serpent in the Wilderness: It was God's Instrument; and, by God's Appointment, Holy: And it was good for the People, for a time, and of great Use: After a while, it is deserted of God, and returns to be common, as it was before. It was Brass before; and it was a Piece of Brass again. Therefore, those Things that are relatively Holy; that is; separate from common and ordinary use; their Holiness may be taken off; and they return to their ordinary and common use again. But real Holiness of Persons, their Principles, and their Actions; that can never be released; is never to be dispensed with; in no Case, to be avoided or discharged: Never any Abatement or Relaxation, never any Failure to be in this.  
Another Instance, In Circumcision, that great Ceremony among the Jews. It was a holy Rite, because it was appointed of God, and had its Use and Signification. Yet, it slept for Forty Years together; while the Children of Israel were in the Wilderness. It was suspended out of Respect of the Conveniency of their Travel. 
John. 5. 5.  For, this had no internal Holiness, neither did it make the Persons Pure: Only it did make the Persons separate for God.  
Another Instance, The Shewbread was Holy: And it was not allowed to the Use of any but to the Priests: Yet, it is said David and his Men, when in Necessity, made bold with the Shewbread: And our Saviour justifies it. 
1 Sam. 21. 6. Mat. 12. 4.   
Our Saviour gives another Instance, Mat. 12. 5. Have ye not read in the Law, how that on the Sabbath-day the Priests in the Temple profane the Sabbath, and are blameless?  
The Nation of the Jews they were a holy Nation, and a particular People. They were appropriate unto God: But they are now in an absolute Parity as to God, and as to eternal Life. And now all Nations are holy as they. And Peter is taught this, by a Revelation from Heaven. He was in the Narrowness of Spirit: He would have nothing to do with the Gentiles: But he is reproved; and, when he comes to understand the Vision, he is made to break out into the best Words that ever Man spoke (a place of Scripture fit to be written with Letters of Gold:) And thus he expresseth himself: Of a Truth, I perceive that GOD is no Respector of Persons: But, in every Nation, he that feareth God and worketh Righteousness, is accepted of him. 
Act. 10. 34.  Such a Person is holy: And none but such a Person is holy; neither by pretended Descent from Abraham; nor by any other Circumstance whatsoever. Our Saviour hath expressly told us, Mat. 15. 11. Not that which goeth into the Mouth defileth the Man: But that which cometh out of the Mouth: (All Immorality:) For, out of the Heart proceedeth evil Thoughts, Murder, Adultery, Fornications, Thefts, etc. And these are the Things which defile the Man.  
Further: The Priestly Office, so far as it was Typical, ceased. It gave way to the everlasting Gospel; when the true High Priest the Lord Jesus appeared. We have indeed, now, rational Instruments, that are Workers with God; Helpers of men's Faith; Preachers of Righteousness, to edify the Church; to admonish Men; to help men's Understandings, to help men's Memories; to satisfy disturbed Minds; to help Men to compare Scripture with Scripture; to administer Ordinances, etc. And by these is the Faith of Men greatly advantaged. Now these Persons because of their Employment, Office, State, Function, are in order to God, and belonging to him; and may be said to be Holy, with this relative Holiness: For, we have Things that are also relatively holy, now, in the Christian Church; as this Ministerial Office, the Lord's Day, the Sacramental Elements; these are holy because of their Ends: For, these are set apart for Purposes Supernatural; and therefore are not for common use.  
These are several Instances that show, that Things that are relatively Holy have been dispensed with, abated, and omited, in the Times of the greatest Severity: But real Holiness never. Wherefore, Things relatively Holy have never been equalised with Things really Holy; but have always been in order to real Holiness; and were intended as subservient to it, and for its Security: And, in Competition, have been undervalved. 
Host 6. 6. Mic. 6. 6. Isa, 1. 11. Isa. 66. 3.   
Now, OUR Holiness is our Imitation and Resemblance of God: And consists of Three Things.  

First, Our Straitness, Uprightness, Rectitude, IN OURSELVES; in Respect of our Temper, Make, Constitution, and Principles, of which we do consist.  
Secondly, Our Rectitude and Uprightness towards GOD; who is our principal Object: By whom we were; to whom we tend: Who stands in all Places, and fills all Relations to us: The Object of all Adoration, and Worship. He is to us Original; and aught to be Final; the Centre of our Souls; and the only Object, in the Enjoyment of whom we are happy.  
Thirdly, It is our Rectitude and Uprightness, IN RESPECT OF OUR FELLOW CREATURES.   

* As to the First. Man, as an intelligent an voluntary Agent, endued with Reason and Understanding, and privileged with Liberty and Freedom; having Dominion and Government over Body, and Bodily Sense; and having the Rule and Government of his own Spirit; * It is requisite that his better Part be Predominant over his Inferior, to wit, that his intellectual Nature do govern his inferior and sensitive Powers and Faculties. Therefore, that a Man may be right and straight in himself; it is requisite, that he do maintain an Order of his Powers and Faculties; and that there be a Subordination and Dependence of all inferior Faculties in him, to those which are superior, and which ought to govern. And this belongs to our Rectitude and Uprightness in ourselves. It is Obliquity, and Unholiness, when the Powers and Faculties of men's Souls are in Confusion, and in mutual Opposition and Contestation: When it is with a Man, as it is said in the Tragedy; By my Reason and Understanding, by my Superior Powers and Faculties, I judge and discern, that this is best and convenientest: But, my inferior Faculties draw me from it. 
Eurip. Med. — This is an unholy and impure State, when THAT that is by God's Order and Institution, and the original Appointment of Nature, the Governor in Man, and that should, and aught to govern, when that is dethroned, and put out of Possession; and the inferior Faculties have usurped Authority: And all Things are in Hurly-burly and Confusion. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Impotent Passions have the Rule: And Man's REASON is disturbed.— Rectitude and Uprightness are the Health and Purity of a Man's Soul. A Man is, then, right and straight: He is whole within himself; and all Things are as they should be. There should never be any transporting Imaginations; no Discomposure of Mind: For, that is a Failure in the Government of a Man's Spirit. There aught to be no Eagerness, or Inordinacy, towards the Things of this World. We should not be born down towards Objects of Sense. There aught to be Serenity and Calmness and clear Apprehensions, fair Wether within; that that the noble Platonist calls Steadiness of Mind and Understanding, an intellectual Calmness: A just Balance; an equal Poise of a Man's Mind: No Perplexity of Soul; no Confusion; no Provocation; no Disturbance; no Perturbation. A Man should not be born off from himself, or put out of himself, because Things without him are ungoverned and disordered: For, these * Disturbances, do unhallow the Mind; lay it it open, and make it common. If the Mind be thus disturbed and discomposed, then that whereby a Man should judge and discern, that whereby a Man should resolve and determine, that whereby a Man should govern himself, is diseased, and sick: And, then, a Man is in a lost Case. This is as if a Man's Eye were Bloodshot, and less fit for its Office. So, * in the same Manner, the Mind not being pure, is not apt to receive, nor able to discern the Truth of Things; it is an injudicious Mind; not qualified for its Operation.— Modesty, Meekness, Gentleness, are the Minds Qualifications. The Rule of Equity is the Mind's Balance: Its Temper, the Love of Rectitude.— These Things belong to the Health of a Man's Mind and Soul. These are the just Temper, Complexion and happy Constitution of a Man's Mind.— To conclude. To the State of Rectitude belongs Right Reason in the Throne; Submission of the Will hereunto; Obedience of the Appetite to the apprehensive Parts; Harmony of the Affections to the Mind's Sense; Love and Delight to all known Truth.— The contrary to these, is impure, untrue, unsincere; neither complying with God's Creation, nor any After-Institution; but is base-born, illegitimate, upstart, and maintained by Violence. I will conclude this with the Saying of Boetius; Rid yourselves of transporting Joy, and discouraging Fear; deluding Hope, and confounding Grief. 
Gaudia pelle, Pelle timorem, etc. Nubila mens est, Vinctaque; fraenis; Haec ubi regnant  For, the Mind is clouded, fettered and in Bonds, where these have any place.  
The Second * Thing in which Holiness consists, is, Rectitude and Uprightness, in Respect of God. For, the intellectual Nature hath special Reference and Relation to God. All Mind and Understanding hath Tendency towards God. It was well said by the Philosopher, God is more Essential to us, than that that is most ourselves; and is Supreme to that which is in us Sovereign. 
Simplicius.  And so long as the Soul of Man is fixed, and and fastened, and rooted in God; so long, it draws Sap and Life, and Nourishment, and Vital Influence; thrives, prospers, and retains all its Perfections, Emoluments and Qualifications, with which God did at first make it. All its Powers, Abilities, and Faculties remain whole, and entire. But, if any way, the Soul of Man be torn off from God, either by our own Act of wilful Departure, or by Ignorance, or by any other ways; it withers, and fades, shrivels up, and comes to nothing; till it do again, by Regeneration and good Affection, return to God, and rest in him. For, if the Mind be off from God; it is off from its Original: And, that is Mischief enough. For, that that is Original to first being, is conservative to all after-being. If a Man, by Degeneration, be fallen off from God; he is deprived of his conservative Cause; he is off from his Centre; he is cross to his End; he is in a State of deadly Sickness, and present Death. God is our principal Object: And, our chief and proper Employment is about him. And, indeed, were it not for Man's Capacity for God; if our Rational Faculties had no Employment about God, but were intended only for the Drudgeries of the World; it had been better for Man to have been made in a lower Order. Had we been to have had our adequate Employment here below; been made to converse with the Creatures which now we govern; we should have been more happy, a great deal, if more equal to them. For, there is not so free converse, where is there unequality. A Man cannot communicate himself to the Creatures below him: They cannot understand Man, as an Equal; but as a Governor. It had, therefore, been better for Man, had he been made less; if he had been only to have employed himself about Beasts: Because he, and his Employment would have had a greater Harmony. It is therefore in Nature, * that this is founded (viz.) Our Relation God-ward; our Motion upwards, our Converse with separate Spirits; because the Mind of Man hath no adequate Employment in converse with Creatures below. It had been a Blot in the Creation of God, and an Imperfection, for a Man to be so much raised above the Beasts; if he were made only to converse with them. But, in that he is so much raised above the lower Creation; in that a Man is capable of receiving from God; it must be, that God is his peculiar and proper Object. And, if there be a Diversion of him from God; all the Things in the World are short and unsatisfactory.— All Indisposition God-ward, all Aversation from him, and Contradiction to him is Man's Obliquity and Deformity; and it is his Impiety and Unholiness. The reasonable Part in Man, is God's Mansion: It hath the Impression of God upon it: It hath a peculiar Reservation for God; and its Happiness is in its Employment about God. And (as Seneca reasons) It is the Image of the Creator, copied out in the Creature.— This is the Force of our Saviour's Argument, when he was asked a captious Question; 
Mat. 22. 20  whether the freeborn Israelites were subject to pay Tribute to Caesar? And ill-intended Question: But see what a brave Notion our Saviour gives us, in his Solution! If he had said, they should not; he had made himself obnoxious to Caesar's Power: If he had said, they should; he had, then, betrayed the Honour of his people; the People of the Jews; whom God had chosen. But he saith, Bring me a Penny. Whose Image and Superscription doth it bear? Then, the Rule is; Let every Body have his own: Give to Caesar that which is Caesar's; and to God that which is God's. Here is our Saviour's Argument. If the Mind of Man bears God's Image, hath God's Superscription upon it (as certainly it hath;) then, give it God; use it in the Service of God; employ it about God, in tendering Acts of Homage to God, and Acts of Faith and Affiance in God, etc.— And this for the Second Holiness; as it doth import a Man's Rectitude and Uprightness, in Respect of God:— First, well constituted in himself: And, Secondly, rightly postured towards God.  
Thirdly, We come to consider Holiness, in respect of a Man's Fellow-Creatures: That a Man stand right and straight towards his Fellow-Creatures. And this takes in, Man, as he is made a sociable Creature; made for Converse with those that are this Equals, to receive from them, to communicate to them, to be better for them, and to better them. Then, in respect of the inferior Part of the World; God hath made him the Governor: And, in respect of them Man is required to exercise such Government as God exerciseth over his Creatures; that is, not wilful * Government, not violent, tyrannical, unmerciful. For, the merciful Man is merciful to his Beast. 
Prov. 12. 10.  It is unholy for a Man to be furious, provoking, injurious, boisterous, troublesome, mischievous; to lie heavy upon the World; so to behave himself, that those that are under him, their Souls are sad and troublesome to them, because he lies heavy upon them. These are Instances of Unholiness, and expressive of an unholy Temper: Foul Usage, hard Measure, Cruelty, Oppression, Want of Moderation; any thing extremely done, in the rational World of Mankind; or violently done in the inferior World of Sensitives. These are monstrous Effects of impure Tempers, and unholy Dispositions. They are contradictory to the Law of the upper World. For, Gentleness, Meekness, Fairness, Ingenuity, Tenderheartedness, Readiness to do Good, Calmness, Benignity, Moderation, etc. These are the Declarations of Divine Communication to Men; and belong to Man's Holiness, Uprightness, and Integrity, in the Carriage of himself in God's Family, towards his Fellow-Creatures.   
To conclude. A Man is Holy, when he stands so affected, as I have here expressed. And, I take it for granted, so far as you fail and miscarry in any of these; so far your Spirits are unsanctified; and you are in a State of Variation from God, and Contradiction to him.  
Whatsoever things are LOVELY, amiable, etc.  
Two things are requisite to make an Action LOVELY: when the Work is worthy in respect of the matter of it, generous, noble: and when it is done in a good Mind, a noble Temper, a high Intention, and good Disposition of the Doer; when the Principle of the Doer, is free, and voluntary, without Pre-engagement, or After-expectation.  
Now this Perfection LOVELY, of which I am to give you an account: It doth comprehend all the former Perfections; and doth superadd Grace and Ornament to them all. Therefore you have these Scriptures, Tit. 2. 10. That you may adorn the Gospel. To do a lovely Action, is to bring a good Report, and cast Honour upon the Gospel. Rom. 13. 13. Let us walk honestly. The word in the Greek, is more emphatical than the word in the Translation. Let us walk with a Grace. So, 1 Cor. 7. 35. That which is comely. 1 Cor. 14. 40. Let all things be done decently, and in order; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now that these words are very pregnant and emphatical, I will show you, by the use of them in Profane Authors. The Philosopher advising Men to walk exactly, and according to the Rule of Reason and Virtue, doth bid them consider the exact order, and regular Motion of the Heavenly Bodies; that thereby they may learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which are the words the Apostle useth: what is comely, what is orderly,) that is: Consider the exact Order, and the regular Motion of the Heavenly Bodies; which, though the Motion be quick and constant, and without Cessation, yet through the Regularity of them, there is no interfering; there is no Motion tending to Conflagration, as our Motion below is. We cross one another, and so exasperate and provoke. Learn, therefore, by the Motion of the Heavenly Bodies, what is comely in Humane Converse. If you do fulfil this Text, you are as beautiful, and as orderly, in your Motion, as the Sun, Moon, and Stars; which are known by their exact Order.— O Divine Virtue! O Divine Communication, that raiseth Men to act like God in the World! for, LOVELY is Godlike, in a high degree: No fuller Participation of the Divine Nature; no exacter Imitation of God; no better holding him forth to the World. Those that call themselves the Children of God dwell in Love, and do lovely Actions. 
1 Joh. 4. 16.  I might hereto apply what St. Paul Speaks, 1 Cor. 12. 31. But covet earnestly the best Gifts: And yet show I unto you a more excellent way; the way of universal Charity, and of great Benevolence: which is not confined to a dole, now and then, to a Beggar; or a Gift to an indigent and necessitous Person (tho' popular Usage have usurped the whole Denomination of Charity to this) but, doth indifferently respect the whole Creation; and doth appear in all the Actions of Humane Converse. It is wholly voluntary and unconstrained: the Agent taking Pleasure in the good of others; and satisfying himself with it, as a proper Recompense, that he doth Good, and that others are the better for him. For, see how he expresseth it, in the following Chapter: Charity, that suffereth long, and is kind. 
1 Cor. 13.  What a Composition is here? We are apt to say, 
Ver. 4.  Provoke we not to Wrath: but, here, it suffereth long, and is kind. He goes on: A Charity which envieth not; but taketh Pleasure in the Good of all Men: A Charity that vaunteth not itself; is not puffed up: A Charity that is conjoined with great Modesty and Sobriety; doth not behave itself unseemly; 
V. 5.  seeketh not her own; is not easily provoked: a Charity that thinks no Evil; but is void of all Jealousies and Suspicions. A Charity which never fails, but shows itself at all turns. 
V. 8.  For, see how he goes on: (St. Paul thinks he can never word it enough:) It beareth all things by its own Goodness, and ingenuous Temper: 
V. 7.  It converts Injuries to Courtesies: It believeth all things, with Favour and Advantage to the Speaker: It hopeth all things; It expects beyond present Appearance: It endureth all things.— This noble Temper and Disposition transcends all Excellency whatsoever: It transcends all Faith; It goes beyond all Knowledge; 
V. 13.  It is beyond the Power of Miracles: 
V. 8.  yea, it doth transcend the Case of Martyrs, that is, if the Spirit of Wrath, or Revenge be in it: for, many that lose their Lives, do not die in Charity.  
Now to instance in this of LOVELY. It is the Parents Disposition to the Child, which meets not with Recompense, nor Return. For, it doth not pre-consider, nor stand upon it. The Parent considers, advices, consults, what he may do for the Child's Good; and hath no Consideration of Recompense, or Return; but to make the Child happy. He doth not look upon any advantage: but is well satisfied with the Child's Welfare: and if he meet with Duty and Affection from the Child; he thinks it a further Obligation. Observe Rom. 1. 31. where the Apostle reckons up all the Departures, and horrid Apostasies from all the Principles of Reason; and among these, he puts in, Persons that have relation to Children, but * are without natural Affection: they are the Prodigies of the World. Now this the Scripture takes notice of, and makes it an Argument to Divine Affection, 
Ps. 103. 13.  Like as a Father pitieth his Children, so the Lord pitieth those that 
Isa. 49. 15.  fear him. Can a Woman forget her suckling Child that she should not have Compassion on the Son of her Womb? yea they may forget; yet will not God forget. Here is a Representation of this Disposition, and Parentlike Affection, that never thinks of making a Gain; doth not consider what the cost will be: and tho' the Parent hath emptied himself he expects no return. But, if he sees his Child prosper, he thinks that is the best return. And if the Child be but ingenuous, and thankful; the Parent looks upon it, as an Engagement upon him, to do more.  
Again: It is the Benevolence of noble Founders and Benefactors, who live not to know the Objects of their Charity; but provide against future Misery; as suspecting that may prove to be true, that is foretold, Matth. 24. 12. The Love of many shall wax cold.  
Again: It is the Benignity of Princes and Potentates, high in the World; whose worldly Advantages put them above all Possibility of Recompense, Retribution, or Retaliation. There can be nothing but Acknowledgement; yet out of their Nobleness, they do Good, and gratify. This is expressed by the Speech of Mephibosheth with David. 
2 Sam. 9 8. — Now this is, as the Sun's Influence upon these lower Bodies, without any Motive, or interchangeable Communication. 
Mat. 5. 45.  He maketh his Sun to shine on the Evil, and on the Good. The Sun shines indifferently upon places ill affected, as well as upon profitable and good Grounds: and there is no Reflection that can reach the Sun. This is, as the Clouds of Heaven dropping upon dry and parched Earth, which doth no more but open her Mouth, and receive in, the beneficial Drops from Heaven; and, at a distance of time, is dry and thirsty, as before; and expects the like again. Here is high Gratification! The Effects of transcendent Goodness, and great Benevolence! and, no reciprocal return: no interchangeable Communication. The Sun that shined Yesterday, shines again Today: The Earth that was refreshed Yesterday, it calls for more Today: and no return at all.  
Further: This is the good Centurion, building the Jews a Synagogue. A very strange work, indeed, for one that was a Roman Governor imposed upon them; and * when they looked upon themselves as enslaved by * the Romans; and * that it was the Expectation of the Jews, from their Messias, to be delivered from the Roman Tyranny. He loveth our Nation and hath built us a Synagogue. 
Luke 7. 5.  Here was a lovely Action.  
It was the Compassion of the good Samaritan, 
Luke 10. 33.  who set himself completely to relieve the wounded Person. For, he himself stays his Journey, takes care the Person may be conveyed to a convenient place, engageth his own Estate and Credit; when as, a Levite and a Priest pass by, and neglect him. Whereas, this Levite and Priest were, by their Station, and Profession, bound to Benignity and Compassion: They fail, and pass by a Person in Misery, unconcerned: and, this Samaritan, who might have excused himself, by a National Antipathy; he takes care of him, sees him conveyed to a convenient place, and engageth his own Estate and Credit.  
To proceed. It is the Love and Faithfulness of Jonathan to David. And that Affection was transcendent to the Love of the female Sex; 
2 Sam. 1. 26.  who are eminent in two Noble Perfections, Modesty and Loving Affection; yet their Love is surpassing the Love of Women. For, though David stood in his light; and, if he were not taken away, Jonathan could never succeed to the Crown; yet, nevertheless, his respect to his Friend David would not be abated. 
1 Sam. 20.   
Further: It is Uriah's Resolution. 
2 Sam. 11. 8. 11. — It is Nehemiah's generous Disposition. 
Neh. 5. 14. — It is Joseph's Weeping over his Brethren, 
Gen. 50.  and excusing their ill Fact.— It is St. Stephen's parting with the World. 
Acts 7. 60.  Lord, lay not this Sin to their charge: 
2 Chron. 24. 22.  whereas, Zechariah dies with this in his Mouth, The Lord look upon it, and require it.— It is Moses' Sympathy with his Brethren; who, when he might have been adopted. Heir to the Crown, chose rather to suffer Affliction with the People of God. 
Heb. 11. 25. — It is that which St. Paul speaks of, Rom. 5. 7. Scarcely for a righteous Man will one die; yet peradventure for a GOOD Man, some would even dare to die.— Lastly, To superadd that great Example to all the rest: The several Actions of our Saviour's Life were LOVELY. 
Mat. 8. 17.  He took our Infirmities, and bore our Sicknesses. And this was lovely Condescension. But, then, the Height of all, the Fullness of all, the thing without parallel, that transcends all the rest, 
Rom. 5. 10.  was His laying down his Life for his Enemies.  
Thus, have I given you a Representation of the Thing by Instances. And, having given you an account of the Notion; I descend to particular Cases.  
To forgive Injuries; and to lay aside all thoughts of Revenge. This I represent to you as LOVELY.— This is contrary to the common Guise of the World: for, the World doth account it Dulness and Sheepishness, to suffer Wrong, and for a Man not to do himself Right.  
To do Good for Evil.— Not one Man of a hundred thinks he is bound to it: For, no Humane Law requires it: and it is generally thought to be just, to return the like to every Man: and, the Rule of our Saviour's resist not Evil, 
Mat. 5. 29.  is not reckoned a Precept, but a Counsel; and so, above Usage, Custom, and Practice.  
To have Patience invincible, in case of Provocation.— For, this is commonly alleged; and it is thought a good Justification of a Man, if a Man have transgressed never so much; that he was provoked. Why did he provoke me? And Men think this a sufficient Account.  
Not to give way to Jealousy, Suspicion, or evil Surmise, in Case of Doubtfulness, or Uncertainty of another's Meaning, in such or such an Action.— The Rule of Policy, is, if any thing be doubtful, always to suspect the worst: But it is the Height of Religion, to imagine the best; and to make a good Construction. It is noble and generous to make a candid Construction, where Words and Actions incline to the contrary. For, this may change the Quality of the Action, and oblige the Party. And this is a noble Way of overcoming a Man.  
To overbear our Resentment of an injurious Action, by the Recollection of former Acts of Kindness and Courtesy.— It is extreme, to make an old Friend, an Enemy, for one Mistake, and Miscarriage. But this is ordinary. For if once he fail; if once he deny; than you account him an Enemy, and account him false. And, then, Never trust him that is false: Never trust a false Friend: So, he is concluded. This is hard Measure; for a Man to wipe out the Sense of many antecedent Favours, and various Expressions of Faithfulness; because, through some Unhappiness, the Person hath been mistaken, and hath done an Injury in the Case. A Man should rather think in this Case, that the Injury now done, was occasional, and accidental; not intentional: Because of the former good Offices. Many think themselves disobliged, for abundance of Favours, because of one mistake of latter date. Now, this is Lovely to let every Man with whom we have to do, have this Advantage: Let the Experience we have had of his Fidelity and Faithfulness, and many good Offices, be so minded, as to overbear one Failing of latter Date. Suppose it was an ill Office, a real Injury; let him have the Advantage of all his former * Acts of Friendship: And let these be considered, to overbear the Sense of his last Failure or Miscarriage.  
To be meek, calm, and gentle, in the Hands of fierce, furious and violent Spirits.— In one way or other, all Men are good for some Purpose. Now it is highly Christian; yea, also, Prudent, in Converse, to draw every one forth, according to his better part; and to help him to bear that that is his Burden. For, this is the Rule, Bear ye one another's Burdens, and so fulfil the Law of Christ. 
Gal. 6. 2.  It is even Devilish, to provoke a passionate Man. If you make Application to a Man; at least, observe his Temper: If he be under the Power of his Complexion; he is not fit to be applied to; and must be forborn, at that time. Therefore observe to take him in his good Humour: For he is burdened by his Temper, and Constitution; and thou art free.  
To be of a pacifying, peacemaking, reconciling Spirit.  
To be of a tender Disposition, ready to compassionate and help Men in Misery.— This was a foul Miscarriage in Job's Friends, tho' otherwise good and worthy Men: Yet, out of a mistaken Zeal, they lay heavy upon him: And while they thought they had the Cause of God to justify; they gave hard Measure to 
Job 19  their Friend.  
To be ready to hinder other men's Sins, and Harms.  
To rejoice in God's Goodness to others, where we have no share, nor are ourselves concerned.  
To be a Friend to Goodness, Virtue, Sobriety, Temperance, Righteousness; where the contrary is in use and applauded. To be a Friend upon all Occasions to Virtue, upon its own Account.  
To be communicative of Knowledge; ready to instruct the Ignorant, lead the Weak, guide the Feeble, in Ways of Religion.  
To keep the Mind immovable (so far as may be,) and undisturbed by the casual Contingencies of Life: (I mean) the Things without us, and that are not in our Power.— Now, in all Reason, these Things should not over-bear us, over which we have no Power. It is becoming the noble Soul of Man, to be above the World; lose to the World; and independent on it: Not to be beholding to the World for its Welfare; nor to fear it for its Ill-fare. A Man is not to seek himself, without himself: But, how many lose themselves in the World, and become Slaves, and Drudges? Some there are that feed the Beast, the luscious Appetite. Others there are that follow the childish Part in themselves: Their full and adequate Employment, is the Business of the Body. * Such have no free Enjoyment of themselves.  
And, in the last Place. To be moderate in Power: Humble in Prosperity: Modest with great Parts and Gifts, for the Apostle tells us, Knowledge is apt to puff Men up. 
1 Cor. 8. 1.   
These Cases I have represented to you; wherein, if you reach these Rules, and comply with these Notions; you do that that is truly Noble, Generous, Honourable; that that is in Resemblance and Imitation of God; and that doth tend to advance the State of Human Affairs.— And this is to do that that is LOVELY.  

But you will say: If this be a Reality; in what way is it attainable?— Therefore I will propose something in Respect of God, between God and us (viz.) a serious Consideration of what God doth for the Universe. Consider the Action of excellent Agents: And their Action is the Way to affect our Minds. No Force reacheth the Mind of Man. No Man's Mind is changed, or bettered, but by his own particular Consideration. If, therefore, you will bring yourselves to this Temper, to do Things that are Lovely; in the first place, consider what God is, and what his Actings and Dealings with his Creatures, are. And, if we propose to ourselves what God doth in the World, and how he carrieth it in his Family; this Consideration will promote in us, this Disposition and Temper. For, He is the Universal Father. It is He whose Family the whole World is. It is He that doth maintain the Universe; and doth settle and establish the Order, and Government of Things. And certainly we cannot write after a better Copy. It is the Definition of Religion in us, Divine Imitation. Godliness is Godlikeness. Now, see what God doth. He is universally Good: He maketh the Sun to shine, without Difference or Distinction, on the Righteous, and the Unrighteous. 
Mat. 5. 45.  He maketh his Rain to fall upon the Just and the Unjust. He giveth us Rain from Heaven, and fruitful Seasons. 
Acts 14. 17.  Wherefore, to have God in our sight; and to have right Apprehensions of him, and a Sense of his Love and Goodness; this, above all Things, tends to the Nobleness, Amplitude, Freedom and Liberty of our Spirits.  
Secondly, I propose something in respect of ourselves: That is: Be not in a worldly Spirit: Be not in love with bodily Ease: Give not yourselves up to the Pleasures of Sense: Be not eagerly bend upon Gain: But, be loose to it. For, this you may observe; Sensuality and Covetousness do narrow the Soul, and limit and confine its Reaches, and Desires: For, Sensuality mars the Understanding: And he that hath mean Thoughts, hath but poor Performances. And Covetousness doth contract to a little and very narrow point: So that there can be no Motion in any large Sphere of Action. God, and Religion, and the Concernments thereof, are nothing, where either a selfish Spirit hath place; or a covetous Humour reigns. That Rule that is common, Every Man for himself; and God for us all: It is the Effect of the lowest, the shallowest, the meanest, sorriest Spirit that is in the whole Creation of God: And that Frame and Temper of Mind, doth make a Man uncapable of Self-enjoyment.— In all Competition of Actions or Objects; Man should always prefer that that will do him Good, and bring him to Perfection, according to his inward Man. For a Man is more by his Soul, Ten thousand times, than he is, by his Body.  
Thirdly, I propose something in respect of others. Suspect no Body, beforehand; till you have Ground and Cause from some Experience. Take up, against no Body, upon bare report. Impute no Evil to any, of whom you do not know some. And, further: Make fair Application, in an honest Cause, to any Person therein concerned; with a Confidence, and Expectation, that he will do what is fit: And let him perceive your good Opinion of him. If any thing in the World engage a Man; this preconceived Opinion, and right Supposition, will * engage, and oblige him. But, observe the seasonable Time of Speaking: And allow to every Man for his Pre-possession; for his Anticipation, Pre-conception, and his Temper. This is Christian Prudence, and honest Policy: And this will gain Advantage, and increase goodwill: And I dare say, both Reason, and Religion will allow this Respect of Persons. There is another kind of Respect of Persons, which we disallow: But this Respect of Persons there is good Cause for; and it may be used. It is a great Piece of Prudence, to apply handsomely to Men; and to avoid the darker Part of Men; and take them at the best: And, some are very good at it.   
These are the Proposals I make, which tend to the enlarging a Man's Soul, and amplifying him, and qualifying him, to be an Instrument to advance and promote the Good of the World.  
* Lastly, This is a Challenge to the Corrupt Guise of this World; and the degenerate Practice that is in it. Do we profess ourselves to be Christians?— Do we do LOVELY Things?  
How is the World apostatised from the Divine Nature; and degenerate into the Devilish Nature? For, commonly, our Parts are employed, and our Time spent, in studying and contriving Defiances one against another. In the Creation, God made the Second in order to the First. And, if we answer the Order of our Creation; we should be so much the more provided for, by how many more there are in the World. It should be; one Man a God to another: But, we, through our Degeneracy, make it to be; every Man a Wolf to another. For, we see Men glory in their Cunning, and their Craft: And a cunning and crafty Man, he is called a wise Man: But This is no true Wisdom.  
Whatsoever Things are of GOOD REPORT.  
Things may be of good Report two Ways. There are Majora, Insigniora Jura: The greater, the higher, more universal, famous Rights. And there are Minutiora, Leviora: The lesser, more particular, and obscurer Rights. And, there is difference between these two, both in respect of the Matter, and of the Evidence. The former need no external Report, no foreign Determination; they are above it: Loquuntur Res: The Things speak themselves: And the Voice and Language of Things is more certain and infallible, than Sense of Persons liable to Prejudice; who may be incompetent to make Report; through Impotency, or Partiality: But the Voice of Things is uniform, constant, and what cannot be practised upon. All Men acknowledge Piety, Devotion towards God; Justice, Righteousness amongst Men; Sobriety, Temperance, as every Man's Measure, conducible to his Health, conservative of his Life. And, we may take that to be the Sense of Human Nature, wherein all Men agree. Who commends not Modesty, before Impudence? Faithfulness, before Treachery? Charity, before selfishness? Mercifulness, before Cruelty? Moderation, before Insolency and Usurpation? Sobriety, before Intemperance? Love and goodwill, before Malice and Envy?  
As for the Latter Rights: In these the Reason of the Thing is less evident, and the Right of the Case * is of more hazardous and uncertain Determination; because of Change, or Variety of Circumstances.  
There is some what a different account in this Case, in respect of the Liberty of the interior Man, in Foro interno (as we speak) and of the exterior Man, in foro externo. In the former, no Creature hath Cognizance; therefore doth not intermeddle. As concerning the Acts of the external Man; not only the Sense of one's private Judgement is to be taken into Consideration; but, in the Use of our Liberty, a just Regard is to be had to others; to Government, and Authority; to the Sense of other People; to the maintaining of Charity: For Universal Charity is a Thing final in Religion. Wherefore, the maintaining and enlarging Love and goodwill, Order, and Peace, are to be preferred before the Use of Externals in particular Cases. Modesty, Humility, Meekness, Charity, and such Virtues, do sanctify by their Presence and Operations: Which cannot be affirmed of those Things which belong to the Instrumental part of Religion; as Prayer, Hearing of Sermons, Receiving the Sacraments; all which, are esteemed from their Respect to an End; and are then crowned when they attain their Purpose. 
Prov. 15. 8.  For, 
Prov. 21. 27  Scripture tells us, 
Isa. 1. 11.  * as to those who are immoral; 
Isa. 66. 3.  that the Prayers of Persons, 
Jer. 6. 20.  in such Circumstances, 
Amos 5. 22  may be Abomination. I put these * Things, in Competition with the other; not to prejudice these; but to prefer the other. These are the Means, the other the End. Our Saviour justifies this Distinction between the greater and lesser Rights:— Judgement, 
Mat. 23. 23  Mercy, Faith; the weightier Matters; these ought ye to have done.— Tithe of Mint, anise, Cummin; these ought ye not to have left undone.  
So far as Conscience may be concerned, there is Certainty enough in Things. We may have sufficient Assurance from the Reason of Things themselves, or their Reference to the End; from the clear Report of so creditable an Instrument as the Bible; from the Sense of Human Nature; from the joint Report and Agreement of all who have not neglected or abused their Faculties; who are (as Euripides says) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that That hath but little or no place in Religion, and is very mean, and low, which is doubtful and uncertain; which is not of unquestionable good Report. Wherefore it argues Carelessness, and neglective Indifferency; to be unresolved, undetermined, in Matters of any Weight in Religion. For, we may fetch most of it out of ourselves. 
Act. 17. 27.  Awaken intellectual Faculties, search, consider, examine Principles of God's Creation. All, but what is properly revealed Truth, may be found out. All Offices of Piety, Devotion towards God; all Acts of Righteousness, all Ways of Moderation, Kindness, Benevolence towards Fellow-Creatures; Subordination of Sense to Reason, within thyself. Wherefore, it lies upon us, to excel in these great Instances of Morality, gain Repute and Esteem in Minds of Men, by exact Conscience in them. In these greater Things we should be resolved and peremptory against the evil Suggestions and Provocations of a profane degenerate World: In the lesser Things, where common Sense * and Opinion is contrary * to Private; suspend a while, for thy own sake; forbear, for thy Brother's. General good Report is considerable; and, by particular Persons, to be weighed in foro interno. 'Twou'd make a Man jealous of himself, suspicious of his own Reason; so far as to make him examine further; inquire, and not be too peremptory. In foro externo, common Sense, * and Opinion, is a very great Abridgement, Limitation, Restriction upon our Liberty. Our Credit may not be evough to defend us from Censure: Or, * on the other hand, it may be considered too much; so as to lead others to practise, without Judgement of their own. * We should consider also our Uncertainty, Fallibility, Partiality, where we are affected or have a Mind. So that it is safe and prudent to see also with other men's Eyes. 
Prov. 12. 14.  In Multitude of Counselors is Safety.  
'Tis a Thing very desirable, to have the World be as smooth and calm, as quiet and tolerable, as may be. Offences amongst Men are apt enough to arise. Where we cannot yield internal Assent, for want of Evidence, and assurance in Things; external Obedience and Compliance with Sense of others, may be yielded, for the maintaining of Peace, Love, and goodwill.  
If there be any VIRTUE.  
Can any thing come after so many Excellencies, * after so many Universals, such transcendent Accomplishments? this should seem needless: For, what can be more, or further? * But the Apostle doth not say * here that there is any thing beyond; any thing distinct; any thing further to be added to what he had said before. It is not positive: For, it is but if any Virtue: He seems to suppose he might not think of all: But intimates, that * whatever were wanting, he would add that also if it did occur; and leaves us to supply the Defect, by Parity of Reason. His Mind is, that a Christian should be very complete.  
The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a strict and peculiar Sense, signifies Warlike Valour, or Courage; in a common and ordinary Sense, any Perfection; in a Philosophical Sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as contrary to Vice and Wickedness. This is, also, the Theological Sense; and so is used by another Apostle twice. * But St. Paul never uses this Word but in this place: 
2 Pet. 1. 3. and ver. 5.  Tho' he oft insists on all the Christian Graces; and Fruits of the Divine Spirit: All which are Virtues as * considered in us; and * are called Graces as from God. To guests, therefore, at what the Apostle may mean, here. This is explicable in these Particulars. In the Skill of several Mysteries, of Arts and Sciences, of Tongues and Languages, of Trades and Professions; in the Use of Gifts, whether ordinary, and acquired by our own Industry, and Study; or extraordinary, as 1 Cor. 12. etc. These are divers Ways in which Human Nature may be perfected; and in which, it may be employed. The Apostle * therefore would not have Christians wanting * in any thing; or think any piece of Morality below them; be it as low as * merely Civility, Affability, Courtesy.  
The Apostle may be understood to have respect to the Peculiarities of Persons. persons There is that which is peculiar to each Sex. The proper Excellence of one Sex, is Modesty, and loving Affection: The proper Excellence of the other Sex, is Judgement of the Reason of Things; Courage, and Resolution. Some People, besides their general Goodness, Integrity, and Uprightness, as honest Men, and good Christians; are singularly good and useful in some particular Way, and to some special Purpose. Some are dexterous to put off an Abuse by innocent Wit, and so prevent falling out. Some are dexterous to put another out of a Fit of Passion; without either speaking Untruth, or Hurt to the Person who was the Cause of the Provocation. (Thus Abigal, 1 Sam. 25.) Some, to put by ill Counsel, and so to prevent Mischief (as Hushai, 2 Sam. 17.) some, to prevent Mistakes * in Conversation; having Wit at Hand, for better Construction than the Person concerned was ready to make. Some are good at Peacemaking; excellent Arbitrators, Referrees; ingenious at finding out Tempers and Terms of Accommodation. Some are very good Company; * able to relieve, and recreate oppressed drooping Spirits. Some can handsomely bring another off, when unhappily engaged.— These are good Effects of Nimbleness of Wit, and Quickness of Apprehension; which are oft found to prevent Mischief.  
These several distinct Excellencies, and Perfections, are the Ornaments and Endowments of Human Nature; and not all usually meeting in the same Person: But divided, and dispersed, amongst Men. They are so many Rays and Beams of the Infiniteness of the Divine Knowledge, and Wisdom; the Flourishes of God's liberal and bountiful Creation. These, also, recommend us one to another, as needing each other in several Ways, and to different Purposes. * For, by a joint Contribution of our several divided Perfections, we make one Body complete. Whereas an Absoluteness and Selfsufficiency is not found in any Particular.  
I conclude. What is useful, grateful, beneficial; tho' we cannot say it falls under particular Command, is here recommended to us, under the Name of VIRTUE.  
If there be any PRAISE.  
PRAISE is a Note of Virtue, and a Piece of its Reward. It follows Virtue; as Shadow, a Body. It accompanies worthy Action; and is an Incentive and Spur to it. 'Tis true, Virtue is in our Power, praise not: But, that * Commendation which is from Persons not competent, and who are themselves, unworthy; that which follows not good Action, is not Praise or Honour. Truth is great: It may be oppressed a while; but will at last prevail. When Men are incompetent to judge, through their Insufficiency; or are engaged in an evil Way; we are, then, to approve ourselves to their Consciences; not their Humours, Wills, Pleasures. But where Men judge according to the Rule of Right; their Sense is considerable; and their Commendation valuable. * Now, he that is praised for something worthy, useful, or taking with Men, hath Acceptance, is attended upon with Expectation; and may make good Advantage of this. Whereas, if he be not regarded, nor considered; he will have no Opportunity to do Men good. And where Men are forestalled, prepossessed, prejudiced, a Man loses his Labour with them. Wherefore, Men do well to stand upon their Credit: and this, for their own better Security * in Virtue; as well as for their further Advantage to do others Good. He that despises Shame despises Sin; cares not what he does; will do any thing. 'Tis a sharp Reproof, a pungent Argument, in few words; Are you not ashamed? Upon this account it is preservative, sovereign, and very conducive to the Safety of Persons in * a virtuous way; that Men of Place and Worth, either declare a good Opinion; or, at least, good Hopes and Expectations of those within their Government. It tends to engage, and encourage to Proficiency in Virtue. If a Man have lost his Credit; he will grow desperate. 'Tis an irreparable Evil, to take away another's Fame. 'Tis to take away his second Security to Goodness; * as Conscience is * his first.  
Commendation, * therefore, is of use, both to encourage Good-behaviour; and further settle the Well-resolved. And, he who hath the advantage of Repute, and Credit, may more easily persuade to ways of Goodness, and Sobriety. Wherefore, if the good Word of others may be gained, upon Terms of Truth and Righteousness: It is a very good purchase; as tending to our own better Security and Settlement in Virtue; and to the enabling us to deal effectually with others, for their Good.  
Think these things REASONABLE.  
So it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apply to them the Reason of your own Minds. In the Use of your Reason, Mind, and Understanding; in the exercise of your Natural Faculties, charge yourself with these things. It is not barely, have them in your Thoughts: but, in the use of your Reason, recommend all these things to yourself. Think that you do not acquit yourself; that you do not that that becomes you; that you do not raise a connatural Superstructure to the Foundation of Nature; if you do not, in the Reason of your Mind, think all these things worthy of you. This is the Sense of the words.— Religion exercises, teaches, satisfies that which is the Height and Excellency of our Nature. Our Reason is not confounded by our Religion; but awakened, excited, employed, directed, and improved. For, this is the Faculty, whereby we are capable of God; apprehensive of him, receptive from him; whereby we can make Acknowledgements to him; make Returns upon him. The first Operation of Religion is Mental and Intellectual. They begin at the wrong end, who set not themselves here first to work; so are not likely to bring any thing to Perfection. For, the Mind's Resolution and Satisfaction, is first and principal. If we leap over this; we shall be ever after lame in our way. Credulity is but Impotency. 
Pro. 14. 15.  The Simple believeth every word: but, the prudent Man looks well to what he admits. Man is not well settled, or confirmed in his Religion, until his Religion become the Reason of his Mind. 'Tis Lowness, and Imperfection in Religion, to drudge therein; to take up Duties, as Burdens; to do them as Tasks, barely to satisfy Conscience, that Conscience may not trouble, vex, condemn. They who are come to any growth in Religion, are free-spirited in it; act with inward Satisfaction, Pleasure, Content. They understand it is for our Good; desirable of itself; and therefore, act with Delight. Religion, till then, is not our own; is not settled in the Subject; is not secured: till then, Men will not be friendly to it; will not make it their Adoption, or Choice: but rather look upon it as their Exacter, Controller of Liberty and Will, * and look upon God * as an Egyptian Taskmaster. They will carry it as a Burden, which they would throw off; if they might have their Minds. * But, I dare undertake to show, that all true Reason is for Religion; and nothing of Truth against it. Religion doth us the greatest Service and Courtesy. To our Minds it does Good directly and immediately: to our Bodies, by the good Consequents on the Mind's Government. It relieves us, in case of the greatest inward Evils (Guiltiness, Malignity, Rancour, Malice) which, if not removed, we must be most miserable: and, it possesses us of truest inward Good. In this Sense, is that verified, which Solomon says of Wisdom, 
Prov. 3. 17.  Her ways are ways of Pleasantness: and all her paths are Peace.   

SERMON II.  ACTS XIII. 38. Be it known unto you therefore, Men, and Brethren, that through this Man, is preached unto you Forgiveness of Sin. 
THAT we may the better estimate, of what Consequence this is to us; and how much we are beholden to the Divine Goodness, for this great Benefit of Pardon and Forgiveness; let us look into the Evil that we are rid and discharged of, by this Act of God: let us look into the Nature and Quality of Sin.  
SIN, as it reflects upon God, is an Act either of Neglect, or Contempt. And how shall we answer it, if we be guilty upon either account? if either we neglect our bounden Duty, or cast Contempt and Scorn upon our Sovereign? by whose Power, we are raised out of nothing, into Being; at whose Pleasure, we are continued in Being; and at whose Appointment, we shall go out of these Being's that now we have: and it will not be in our Power to withhold our Souls from him, one moment, tho' the State and Welfare of them to all Eternity, did depend thereupon.  
Let us also consider, what SIN is in itself. It is a Violation of the Rule of Righteousness, the Law of Heaven; from which God himself, (who is clothed with Omnipotency, in whom is the Fullness of Power and Liberty) never did vary, from Eternity; nor will, to Eternity: for, the Throne of God is established in Righteousness. What, then, do we think it is for us, sorry Creatures, to take upon us, to control the immutable and unalterable Law of everlasting Righteousness, Goodness, and Truth, upon which the Universe depends?  
Then again SIN, in respect of Bystanders, is a thing of very bad consequence, and of ill Influence; because of the Prejudice of Example. For, we are more apt to follow Example, than to live by Rule: and nothing is more frequent, than for Men to pretend Use, Custom, and Practice, even against an established Law: and we justify ourselves, as we think, by doing as others do; and that we are not singular and alone in what we say and Practice.  
That which we call Moral Evil, is a thing of the greatest Ugliness and Deformity in the World. The Filthiness of Sin is expressed in Scripture under the names of those things that are of the greatest Loathsomeness and Deformity. Nothing is so bad as Moral Depravation. Corruption, Rotteness, and Putrefaction ●n Naturals, even to Stench and Nauseousness, is not so bad as the Exorbitance and Degeneracy of an Intelligent Agent, out of the Course of Virtue, and Honesty; because Intelligent Agents act in a higher order than Naturals: for, in these, it is only a Tendency to Dissolution, and Nonentity; and so it is a Negative Evil. But all the Departures from Right Reason, are privatively Evil.  
Now, of what great Consequence must this be to us, to be discharged of a thing, of so much Malignity in the Agent? a thing which carries so much Insolence, Arrogance, Presumption, Self-assuming, and Confidence; lifting up ourselves above what we ought; which not only in its own Nature and Quality, is a Privation; but a Pollution; a thing that makes Havoc, and brings all into Confusion; turns all upside down, and puts every thing out of order; so that no Man can tell what will be next. Nor * indeed can * any one think what that Man will dare to do, that durst vary from Right. For, by the same Authority that any Man varies from Right in any one Instance, he may in all. It is Innocency that is our Protection: and he that disrobes himself of that, opens the way to all manner of Unrighteousness.  
And lastly, SIN, in its consequence, is Punishment. For, the Wages of Sin is Death. 
Rom. 6. 33.  And, as Life comprehends Health and Strength, with all Happiness; so Death is perfectly contrary.  
It is therefore a Matter of great Importance, for * one of a considerative Mind, and an awakened Conscience, to be able to satisfy himself in this Matter; and to know how he may come off from the Gild of his Sin, and the Punishment due thereunto. And, I shall do you very good Service, if I can propose to you such Grounds and Principles as may satisfy your Minds, in the Belief of God's Forgiveness of Sin.  
The great Revelation that we have from Heaven, is, above all things, satisfactory to the Reason of our Minds, in this Matter: in which, it is declared that God looks upon what our Saviour hath done, and suffered, in his Undertaking for us, as a very valuable Consideration for the Pardon of Sin, to them that do repent. Now, that we may believe the former, and charge ourselves with the latter; I propose to you these Considerations and Arguments:  

(1.) From the Goodness of the Divine Nature.  
(2.) From the Tenure of Gospel-Revelation.  
(3.) From those Impresses of Goodness, and Kindness, that God has stamped throughout the whole Creation.  
(4.) I shall make it appear, that it is a thing every way worthy God, to pardon Sin to Penitents. * And,  
(5.) That the Evil of Punishment hath the place of a Mean only; not of an End.   

1 st. From the Quality of the Divine Nature GOODNESS. It is the very Perfection of the Divine Nature. Now, Acts that flow from Nature have two Advantages; They are very easy and pleasant; They are most sure and certain: For, Nature fails not; Nature is uniform, regular, and constant. What Nature doth, is without resistance; against all Impediments: * It goes on readily in its course; and doth not waste and spend itself, as other Agents do. A Person of GOOD-NATURE doth Courtesies and Kindnesses, with as much Freedom and Readiness, as an Ill-natured Person doth Injuries. And, by this, we may be assured that Goodness is the Excellency of the Divine Nature; because all other Perfections become Divine, as they are in conjunction with Goodness. Take away Goodness and nothing is a Divine Perfection: For, Power and Wit are in the Diabolical State, as well as otherwhere: and we are apt to fear Wit and Power: but wherever there is Goodness, we have Expectation from it. It is not safe for Wit and Power to be alone. Our Safety and Security is in Goodness: and it is much for our advantage that all Divine Perfections are in conjunction with Goodness.— Never any that had the Notion of a God, doubted of his Omnipotency and All-sufficiency: but, the great Question is, concerning his WILL: For, here, our Hearts are apt to misgive us. He, being perfectly free, is subject to no restraint: If he hath but a Mind to fail us; we give him cause enough to do it; and hence arise our Doubts. Now, to satisfy you in this; I say, * that where there is all Perfection in a Conjunction; there is no place at all for any Uncertainty, Inconstancy, Variety. Resolution, and Performance, in such Agents, always go along with the Reason of Things. So that if the Reason of Things be steady; these Agents are always steady. For, Liberty, as a Perfection, is quite another thing from being licentious, or lawless. He is least of all FREE, nay he is the veriest Slave in the World, that hath either Will or POWER to be licentious, or exorbitant, or to vary from the Law of Right. An Intelligent and Voluntary Agent, in his right Constitution, does things in due and convenient Circumstances, as certainly, and constantly, as any Natural Agent; and doth as surely produce noble and generous Effects, as any Natural Cause doth produce Effects that are Natural. So that notwithstanding the Fullness of Liberty in God; and notwithstanding his Omnipotency; yet, you are surer of him, in all Cases of Righteousness, and Equity, than of the Effect of any Natural Cause: because the Way of Liberty in an intelligent Agent, is a higher Way of Action, and Motion, than the Way of Nature; * any where besides, where there is a Determination to the Effect. For, you are not to think, that because you are Free; therefore you may act Irregularly, or Arbitrarily. You see, inferior Nature is determined, and never is found out of its course: and it is to be expected, that intelligent Agents do not vary from the Rule of Right. Nay, it will be the Condemnation of them, if they do. For, Liberty is not a Deformity, but a Perfection. And, a higher Agent should be as true to its Principle, as any natural Agent; which the Philosopher tells us is always determined: for, if it were not so, the way of voluntary Motion would be inferior to natural Motion, which is more imperfect; and, the higher Creation, endued with Liberty and Intelligence, would be Principles of Imperfection and Deformity.— This is the first Argument. And this is a solid Foundation. What is Natural, is Certain. What is done Naturally, is done Easily. If God do Good Naturally; he doth it easily: for, who can conceive that God should go against his own Nature?  
2dly. Add to this, Divine Revelation; and you have double Security. And, for this, you have several Texts of Scripture: God so loved the World, etc. 
John 3. 16.  From which place, I would have you to take notice of our Saviour's Merit; yet, that our Saviour did not merit, or by his Righteousness procure his own Sending; but, this was wholly from the Love and Goodness of the Father. Our Recovery began at God himself: Our Saviour was not the first Moving Cause: but, rather, a promoting Cause. Like to this, is that which you read, GOD hath raised up for us a Prince, and a Saviour. 
Acts 5. 31. — We read also, that God was in Christ, 
1 Cor. 5. 19  reconciling the World unto himself; not imputing Trespasses: and, 
Eph. 3. 12.  by him we have access to God with all Freedom: So that we may accuse ourselves before God, and not favour ourselves, (as Malefactors use to do; to make the best of a bad Cause;) but, we have such a Merciful Intercessor, and so Gracious a Judge; that a Sinner may aggravate his Cause before the Judge; and fare never the worse. So that whoever he be, whose Heart fails him to go to God; he doth not read these Gospel-Texts; but is rather conversant with what is said of the wicked Angels, 
2 Pet. 2. 4. Judas 6.  that God had reserved them in Chains of Darkness, etc.— Now, I desire that you would adjoin with the Quality of God's Nature, that which God hath declared as the Result of his Will: and can you have better Assurance? The former is a fixed Principle in God: The latter is his Choice, and Delight; and that wherein he hath freely engaged himself. And it is to do God Right, to build upon his Promise, as good Security; to think that God, of his own Nature, is placable and reconcileable, and, then, to think that he will pardon Sin, upon the Terms that he hath proposed; because that he hath promised so to do.  
3dly. Tho' stronger Arguments than these two cannot be brought; yet, because there is a further Confirmation in a multitude of Witnesses; I superadd an Inspection of those Impressions of Goodness, and Kindness, that God hath stamped throughout the whole CREATION. And there we shall find this; that every thing maintains its own Offspring, and endeavours to bring it to good, (according to the several Nature's * of every kind:) and if it be capable; it bears its * Offspring Affection. Even the stupid Earth that we tread upon, maintains the Grass, and all that grows upon it. According as things are capable, they do express themselves; by Communication, and careful making Provision for their young ones; and by Commiseration, in case of Misery. The most furious Creatures will expose themselves to Harm, for the Security of their Young. This we observe, that all Originals to Being, throughout the whole Creation, have a lasting and continued respect to their Offspring; and from their own Goodness, they comply with the Necessity of the Case; and help and relieve, if they can. Parents do so, to their Children: and this is found in all inferior Nature. Now Humane Nature, if it be right, and be not abused, is, above all other Natures below it, most Tender and Compassionate. And, this is the Security that all of us had, for our Lives. For, we were all born in a weaker Estate and Condition than any other Creatures: but, coming into the hands of Reason, and loving Affection; no Creature is better provided for.   
This that I have observed to you, is so true; that * for this, you may survey the whole Creation. It is a Truth so general and universal, that I find but one Instance to the contrary; and that is, where it is said of the Ostrich, 
Job 39 14.  that she lays her Eggs in the Sand, not considering that the Foot may crush them; and that she hardeneth herself against her young ones; as if they were not hers. Now, we are wont to say; that, where there is one Exception, the Observation holds in all other things, that are not excepted. Yet, see what may be said to this very Instance that is excepted. She seems to take some care of her Eggs, and to make some Provision for her Young ones; in that, first, she lays her Eggs in the Sand, * that by means of the Heat thereof they may be hatched; and then, she covers them there; so that if they meet with any Disaster, it shall be by accident. But, if any thing yet be wanting, see the Account that God himself gives of it: 'Tis for want of Understanding. 
ver. 17.  If she knew better, she would do better.  
Now, whatever Perfection is found in any Creature, it is primarily, and originally, in GOD: other where, it is by Derivation and Participation; but it is in God, as in a Fountain: nay, that which is limited, and confined, here below; is, in God, Primarily, Originally, and Essentially.— We all commend the merciful and compassionate Disposition, above the cruel and malicious. And shall we attribute that to God, which we condemn in any Creature?  
But then, 4 thly, 'Tis a thing worthy of God.— We may well think that God takes more pleasure in Pardoning Penitents, than in Punishing obstinate Sinners. The Prophet Isaiah says, Judgement is God's Work: 
Isa. 28. 21.  but then he says, it is his strange Work: it is that in which he takes little Pleasure and Delight. 
jam. 3. 33.  For, he doth not afflict willingly, nor grieve the Children of Men. God's Prerogative to pardon (if it be lawful to put these things in comparison) is rather more, than there is Power and Right to punish: and it is more effectual, and more to the Purpose of God's Honour and Glory. For, when he pardons, he procures himself Love, and gains the Heart and Soul of his Creature: but, if he punish, the Party endures because God is stronger, and he cannot make resistance. But, where God pardons, the Creature is overcome; the Heart is melted; he deprecates, and submits, and thinks himself for ever engaged to God.  
This I observe, that Natures of any Excellency, take far greater Delight in having Opportunities to show Favours, and to do Kindnesses; than in having Power to punish. There are very few Persons that take pleasure in being Executioners of the Laws that are Penal: which makes the Office of an Informer so odious. The best of Men take delight to gratify, and to show Kindness.  
In this case, therefore, this I will say; If God do punish Sin, he doth that which is just: but nevertheless, God is not, by any Attribute of his, under a necessity to punish Sin, if the Sinner repent, deprecate his just Offence and Displeasure, and return to his Duty. God doth that which is just, if he punish Sin: but then I dare not say that 'tis just that God should punish, or that he were unjust if he should not do it. This, for certain we may affirm concerning God; that he doth act in a way of the highest Reason, and Understanding, and fullest Correspondance with the Right of the Case. Now, a true Penitent is capable of Pardon: and, if he fall into a merciful hand, he may receive Mercy. No Man thinks that he who hath right to punish, is always bound to punish. This we hold universally, that to all Supremacy of Power, there is inherent, a Prerogative of Pardon: therefore this is inseparable from the Majesty of Heaven, who is Omnipotent.  
But then, 5 thly, to inflict Evil hath only in it the Notion of a Remedy; the place of a MEAN, not of an END. Now, we know, that no more of a Mean is designed, than what is necessary for the End. This is that which makes a Mean considerable, the Relation it has unto the End. A Medicine may be bitter, and costly. No Man takes Physic, for Physic's sake; but in order to his Health. In a Mean, we only look how far it is available to the End. God, therefore, inflicts Punishment, as a means to obtain an End that is better. Therefore, sometimes he brings a small Evil, to prevent a greater; and a present, to prevent a future; and suffering in time, to prevent suffering hereafter; and a harder Condition in this World, which is but for a while; that our Condition may be better secured in the oath World.  
The Divine Goodness doth aim at two things, in Punishments; the Reformation of the Offender, and the Information of the By-stander. And those that are in Authority among us, inflict Punishment, not as an End of their own Invention; not for Revenge upon the Party: * as we observe even * as to those who are guilty of the greatest Crimes, as Murderers, and Highwaymen; who must of necessity be condemned for the Public Safety, and Defence of the Law: Yet, how much Clemency do they show towards them? and what Pains do they take, that their Souls may be saved, and their Bodily Sufferings prove Sanatory to their Souls? So that Punishment is for doing Good to the Offender, and to the By-stander; that they seeing the Evil that Sin brings upon Men, may be better informed. Therefore, I take it for granted, that where there is Wisdom and Goodness in the Agent, all Punishment is for Instruction, Reformation, and bettering of the Offender; or for Example to Bystanders. And, I cannot tell what is Good in Punishment, but these two. So that Punishment hath the place of a Mean, not of an End.  
A Creature must not contradict the Divine Will; and avow it as its Privilege, and stand to it: as every one that is impenitent, doth. Whosoever commits a Sin against his Light, Judgement, and Conscience; if he do not repent of it, he contracts a Habit; and interpretatively, he commits the Sin over and over again: and he lives in it. For, if he did not justify it; why doth he not disclaim it, repent of it, ask God's Forgiveness, and more carefully withhold his Consent for time to come?— It is not a thing credible, that God will pardon Sin, without Repentance.  
To SIN, and NOT TO REPENT; is to speak Defiance against God, and to usurp upon him; to deny his Authority, and make ourselves Lawless and Arbitrary: than which, nothing can be a greater Affront to God.  
'Tis of most dangerous and mischievous Consequence. He that sins openly, and doth not repent; he doth invite, nay, in a sort, warrant other Men to do the like: and therefore, for the Safety of others, it is necessary to punish such.  
It is not at all Compassionable. There is an Incapacity in the Recipient: tho' there be no want of Mercy in God: For, he is infinitely, Merciful, and Gracious: but the Subject is altogether incapable. And, indeed, no Man doth regard Pardon of that, of which he doth not repent. He slights any thing of this nature. If a Man doth not repent, he doth not care for God's Pardon. Nay, how can that be forgiven, which the Committer doth undertake to warrant, and to justify? Such an Act of Grace, if it were offered, would be despised.  
A Creature therefore must not contradict the Creator's Will; or control the immutable and unalterable Law of everlasting Righteousness, Goodness, and Truth; and avow it, and stand to it. For, God's Righteousness engages him to control the Lust of Sinning, and taking Delight in Evil: and, it is natural for him, so to do. As God is the first and chiefest Goodness; and as he is the Governor of the World; it doth concern him, to control Evil, and to maintain Right. He is Supreme and Sovereign; therefore must not be affronted. But, if the Sinner leave off to sin, and condemn himself; then, the Necessity of Punishment is taken away: For, that for which Punishment is made use of, is obtained without Punishment. And we never make use of a Mean, if the End be obtained.  
Punishment, in the hand of God, is either for the maintaining his Authority; or for the Defence of Righteousness; or for the Reformation of a Sinner; or for an effectual Admonition to the By-stander. Now, Reformation, and Amendment, are better secured, by men's Repentance, than by their Destruction. And, also, the Defence of Righteousness is better secured by this way, than any other. For, if Men suffer; yea, if they perish everlastingly; they perish only on this account, because they cannot avoid it. And there may be in Hell, those that blaspheme God; as you read in the Revelations.— A Sinner's voluntary Submission to God, and humble Acknowledgement, hath more of Virtue in it; and is more pleasing to God; than either being turned out of Being, or suffering Hell-Torments to Eternity. For, the one tends to mending the Mind, (which is a thing good in itself:) the other to Exasperation. So, Rev. 16. 9 Men were scorched with great Heat; and blasphemed God: and they repented not, to give him Glory. Now, if the Sinner repent; you have his Consent, and his whole Heart; you have then gained his Mind and Soul; and he doth, then, all that is in him to do. Now, it is a greater Excellency, to win, and reconcile, by Gentleness and Fairness; than to vanquish, and overcome, by Power and Force. To win and overcome, by fair Means, by Reason and Argument, by Courtesy and Gentleness, these show Wisdom and Goodness: but, to crush and subdue, may be done by Power, and Subtlety: by Power, because the Person cannot make defence: by Subtlety, because the Person was surprised, and taken at unawares.— The Creature's suffering Punishment, is a very sorry amends for Transgression. For, what doth God gain by it? God is so far from being recompensed by the Suffering of contumacious Sinners; that I dare say, it is more satisfactory to God, more according to his Mind, that a Sinner should repent, and humbly acknowledge his Offence, in this State, in which he is; than * undergo the suffering of the Damned to Eternity. For, God gains nothing, by the one: but he hath the Heart of the Dequent, by the other.  
Now, for Application.  

In the first place; since it is of such importance to us, that we have Remission of Sin; let us dwell long upon it, by serious Meditation and Consideration, till our Minds have Assurance and Satisfaction; and till we come to a firm Resolution in it. For, this is fundamental to Faith; and necessary to prevent our Despair, when we come to die. For, then, it will either be the poor Security, which Sencelesness or stupid Ignorance works in us; or else there will be Confusion of Thought; and we shall not know what to do, if this Knowledge by not confirmed, and settled in the Soul. A National Apprehension of this, will not be sufficient to give us solid Content and Satisfaction, at that time; nor be a Foundation for our Faith to rest upon. Those words that we have read, 
Rom. 6. 23.  that the Wages of Sin is Death, will then run in our Minds; and we shall be, 
1 Kings 17. 18.  then, ready to say, Art thou come to call our Sins to remembrance?— Tho' Men in a hurry of Business, do not now consider; yet, then, assurance of Pardon of Sin, will of all things be most satisfactory to our Minds; and the want of it, will be the most afflicting Consideration imaginable.  

2dly, Being well-resolved and assured of the Way that God will pardon Sin; let us always have it in our eye; and put it in practice. Let us be sure that we heartily repent of our Sins; turn to God; make Application to him; and come under the Terms of the Covenant of Grace; that so our Faith and Hope may finally rest in God, 
1 Pet. 1. 21.  as the Apostle speaks. All that is revealed to us concerning Christ, and the Gospel, is for this End and Purpose: and there is nothing in the World that is so well secured, as the Pardon of our Sins, and Everlasting Safety, in the way of the Faith of the Gospel: For, upon these Terms it hath Settlement from the Perfection of the Divine Nature; who is the first and chiefest Goodness; and who cannot fail to commiserate every compassionable Case. And I declare to you, that the Case of a Creature finite and fallible, if he do repent and turn to God, is sorry for what he hath done amiss, and return to his Duty; is compassionable. And this we are assured of, not only from the Nature of God; but from the Revelation of his Mind and Will. For, as is his Nature, such are the Resolutions of his Mind and Will.  
That SIN is pardonable; is the Foundation of all our Religion, and Application to God; Fundamental to Faith, and to all Affiance, Trust, and Confidence in God. For, tho' the Act of a Creature may be aggravated, in respect of the Person against whom it is committed; yet, in themselves, they are but Acts of Weakness. And I shall show you that they are so, in God's account and esteem: and therefore God doth not charge us so deeply for them as he might, nor so much aggravate the Affronts against his own Majesty; but considers and allows for the Weakness of the Creature. So, Psalm 103. 14. For he knoweth our Frame, and remembereth that we are Dust. Therefore, God doth not so heighten our Failings, and Neglect of him, as he might do, from the Height and Excellency of his own Majesty; but he doth look upon them as the Failings and Miscarriages of weak and frail Creatures. So Isa. 57 16. These places of Scripture show that God doth consider what we are; and gives allowance for our Shortness, Weakness, and Infirmity; being the Condition in which we were made. He considers that we are but finite and fallible, and consist of different Materials; a Divine and Heavenly Spirit; and a Gross Body. He knows that we have a great Government, the ruling of sundry Appetites; and must subordinate all the Motions of Sense, to the Dictates of Reason and Understanding; which is the greatest Performance in the World. Yet this, Humane Nature is put upon: and herein we have a greater Province to administer, than even the Angels themselves; they not having so gross a Body as we have, nor exposed to so much Evil as we are. 
Ps. 103. 14.  But God, he knoweth our FRAME; and, upon that account, is not extreme to mark what is done amiss. A Creature, as a Creature, is finite and fallible: and yet we are not the most perfect of God's Creation. Now, for Fallible to fail, is no more than for Frail, to be broken; and for Mortal to die. Where there is Finite and Limited Perfection, there is not only a Possibility, but a Contingency to Fail, to Err, to be Mistaken, not to know, and to be deceived. And where the Agent is such, there is place for Repentance. Repentance is that which makes a Finite Being failing, capable of Compassion. If Repentance did not take effect, it would be too hazardous for a Creature to come into Being. If upon a Laps, an Error, or Mistake, we should be undone to Eternity, without all hope of Recovery: Who would willingly enter upon this State? These are Matters fit for Consideration, and very satisfactory to considerate Minds, and to awakened Consciences.   
Then, 3dly, Let us entertain right Notions and Apprehensions of God; and conclude that he is, of his own Nature, placable, and reconcileable. It is consequent upon Sin, to commit a further Evil; to delight in it; to love it, and to live in it; and, from hence, to fear and hate God, who is offended by it. For, this is certain, where Men are afraid, they do not love: and where they hate, for their own Preservation, if they could, they would dissable such as are Formidable, and in a Capacity to do them Harm. Now, if we look upon God as our Enemy, (as we shall do, if we sin against him, and do not repent:) we shall fear and dread him: and so Hate him; not Love and Delight in him. For, this is certain; we always suspect that the wronged Person will revenge himself, and take all advantage to do himself Right; unless we make our Peace with him. And were God like unto us; there were just cause for this Suspicion. But we may satisfy ourselves from what God hath declared; that there is no cause to fear, in the way of Repentance and Faith: for as much as God will perform the Terms of his own Gracious Dispensation; which is, to pardon all such as sincerely repent, and believe the Gospel.  
4thly, It this be true, that we cannot be rid of Sin, save only by some Act of God; then, let us not do that which is so much to our own Prejudice; upon such easy Terms as commonly, * to offend: since it is not in our power to undo it. For, Sin committed cannot be avoided, unless by God's Pardon, as well as our Repentance. And our Repentance is but our Qualification for Pardon. Pardon itself, is the Act of God, and depends upon the use of his Power. God hath Power over his own Right; and may abate of it, what he pleaseth. Now, if a Man once sin; farewel, for ever, the Righteousness of Innocency: this is that which can never be attained: for it can never be made, that what hath been done, was not done: or, that every sinful Act did not deserve Punishment. In this State of Sin, we are only made whole, recovered, and restored: and this Relief we have by the Divine Grace. So that we cannot in any Reason allow ourselves to commit Iniquity for the time to come, or to return to Folly: for, this were to turn the Grace of God into Wantonness; 
Judas 4.  and to abuse the Divine Benignity, and Compassion, and to make void the Effect thereof; and to do what in us lies, that the Sins that were forgiven before, should return upon us again, as the Debt that was forgiven did upon the Wicked Servant that we read of. 
Mat. 18.    
Let us, * therefore, admire the Divine Mercy and Goodness; that those things which we know we have committed, should be made as if they never had been, by God's Pardon and Forgiveness: that they should be as tho' they never had been, in respect of any Danger or Punishment to us. Yea, that God, to whom Vengeance belongeth, should lay aside Thoughts and Purposes of Revenge; and so freely pardon what we have done amiss: that God, who is our Great Creditor, should cancel all Obligations, and comply with the Necessity of our case; without which we could not be happy: For the Redemption of the Soul is precious, 
Psal. 49. 8.  and ceaseth for ever, as to any thing that we can do. But, here, that which was not in our power to do, is done for us, by God; to wit, Pardon of Sin: and he hath provided that which was necessary for his own Satisfaction, which was not in our power; and hath left nothing upon us to do, but that which we may easily perform, through the Assistance of his Grace; which he is ready and willing to afford, that we may be enabled to repent, and to leave off to sin. And thus God hath made our Condition hopeful, which we had made desperate. Insomuch that God may with great Reason expostulate with us, 
Psa. 5. 4.  and say; why will ye die? and, what could I have done more for my Vineyard than I have done? What could I have done more, * in Consistency with the Design of my Creation; having made and invested Man with Intellectual Nature; and given him Reason and Understanding; and consequently, Liberty and Freedom?  
But, lastly, with which I will conclude; Let us learn of God, to afford one another the like measure: for this is our Saviour's Argument. 
Mat. 5. 45. & 18. 33.  We having been Partakers of the Mercy of God; should show Mercy unto others; and deal with one another, even as God deals with us. It is not possible for a Man to be a true Christian, and not to forgive one that asks him Forgiveness, is sorry for his Sin, and is willing to make the best Satisfaction that he is able. It is not Christian to live out of Love and goodwill; or to harbour Envy, Hatred, Malice, Ill-will, or Displeasure; or to have Thoughts of Revenge. He that doth so, doth not believe that God hath pardoned him his Sins: for, if he did, this would cause him to forgive his Brother. If we have in our Souls a true Sense of God's Goodness to us; it will form us into the like Disposition of Kindness towards Men.— Whosoever they are that partake of the Divine Nature, do thus: and they that do the contrary, live in the Devilish Nature.  
Let therefore all them that complain of the Badness of their Natures, and say it is a Burden to them, come under the Power of this Consideration; till they are conformed to a near Agreement with the Divine Perfection. Reason, and Argument are transforming Principles in Intellectual Natures. And, it is not possible where Men are informed, and satisfied with Good Reason, and Argument; but it should work upon them. Therefore, I advise those who are sensible that they carry Coals, and are full of Ill-will, and entertain Thoughts of Revenge; that they do, day by day, think upon this Argument; till they have wrought out all Malignity out of their Souls. For, they do not believe God's Pardon, who cannot pardon: for, Men are apt to think that God is like unto themselves. 
Psal. 50. 21.  Now, if we justify ourselves in this, and think it our Privilege, and Prerogative, to bear Ill-will, Malice, and Thoughts of Revenge; we shall attribute the same unto the All-powerful God: and, if it be so acceptable unto us, to render Evil for Evil, and to be revengeful; we shall think that it is pleasurable unto God also, to destroy his Enemies; and, that he will do it, and prosecute Revenge against his Rebels, to the utmost: for, we are well pleased with our own Disposition and Temper: and, that which we do approve and justify in ourselves, we shall attribute unto God: for, if it were not * (in our opinion) a Perfection; we should condemn it, in ourselves: therefore * as such, we shall much more attribute it unto God.  
To conclude. Let no Anger, Rancour, Malice, or Displeasure; let no Thoughts or Purposes of Revenge harbour in any Man's Breast; as he would have God placable and reconcileable unto him; and as he desires to believe the Pardon of his own Sins, when he goes out of the World.   

SERMON III.  ACTS XIII. 23. Of this Man's Seed hath God, according to his Promise, raised unto Israel a Saviour Jesus. 
THE Promise of the Messias doth bear the most ancient Date. No sooner was there place for it, but he was promised, and declared: Which was upon the Fall of Adam. And it was not reasonable to think, that God should declare himself for the Pardon of Sin, before Sin was committed: For, that would have been, to indulge, invite, or encourage Man to Sin: But, no sooner is Man become guilty; but the Promise is made, That the Seed of the Woman shall break the Serpent's Head. 
Gen. 3. 15.  Which St. John comments upon, in these Words, 
1 Joh. 3. 8.  For this cause the Son of God was manifested, to destroy the Works of the Devil.  
And this Promise is often repeated to the Patriarches successively one after another; to Abraham, to Isaac, to Jacob: As also in the Types and Shadows that were under the Mosaical Dispensation; as the Apostle tells us (Heb. 1. 1.) God who at sundry Times, and divers Manners, spoke unto our Fathers by the Prophets, hath in these last Days spoken unto us by his Son, etc. That which is now plainly declared unto us by the Messias, was darkly represented by the Prophets. But, in the Fullness of Time (that is, the Time that God had appointed and resolved upon) he sent forth his Son, and exhibited his Messias unto the World. Now this is a Point of the greatest Import to Mankind that could be, after the Fall of Adam: For, Remission of Sin depended upon it. And this is a Matter of so great Concernment, that we are undone without it. For, unless we can get discharged of our Sin and Gild, we must sink under it. See therefore how punctual and particular the Scripture is, in this Matter! * As is plainly shown in the Text: In which you have Six Things very remarkable.  

1st, It is declared here, WHO He was, by his Name JESUS; by which He was as well known among Men, as other Persons are known by their Names.  
2dly, The Text tells you of his FAMILY. He was of the Seed of David, as the very Verse before says. 
Ver. 22.  And this is done upon a double Account: For Distinction; and for better Satisfaction; because the former Predictions and Promises that were concerning Messias, declared that he should be of the House and Lineage of David, that so Men might be more assured that this was Herald  
3dly, You have in the Words; Who appointed him. Of this Man's Seed hath GOD raised up to Israel a Saviour.  
4thly, You have the Moving Principle: And that is God's Faithfulness. 'Tis according to his PROMISE, that he hath raised up to Israel a Saviour Jesus.  
5thly, You have to what Purpose God raised him up: Namely, to be a Saviour; which is more fully explained a little before, Chap. 5. Ver. 31. He raised him up to be a Prince, and Saviour, to give Repentance unto Israel, and Forgiveness of Sins. Where you have the Two great Gospel-Benefits, Repentance and Remission of Sin: And the one in order unto the other. You have an extraordinary Person raised up, to an eminent Purpose; to give Repentance, and Remission of Sins. You have heard of others that were Saviour's in Measure, and Degree; as Moses saved the People from the Egyptians; and the Judges that God raised up successively, that delivered the People of Israel from their Enemies; but, never a Saviour in this kind, before: For the Redemption of the Soul is precious; and no Man can redeem his Brother, 
Ps. 49. 7, 8.  in this respect. It must be such a Person, as is a Prince, and a Saviour, made so of God, that must appear in this Business; to save Men from their Sins. And this Jesus it is, that God sent to bless us, in turning away every one of us from his Iniquity.  
6thly, You have Them to whom He is thus given to be a Saviour; the Nation of the Jews. To Israel in the first place, as the Scripture speaks, (Acts 3. 26.) to you first, and then to all Nations, (Acts 13. 47.) I have set thee for a Light to all Nations, and for Salvation to the Ends of the Earth.   
You see that all these great Things which concern the Messias, and are Matter of our Faith, you have them all in these Words: But, in other Institutions of God, you have either all, or most of the Circumstances left out; and many Things left to our Christian Prudence, Liberty, and good Affection. And this I shall observe in one or two Cases.  
And first I will instance in the Institution of the Lord's Supper, which you have in these few Words, Do this in Remembrance of me: 
Luke 22. 19  Where you have only the Action, and the Explication of the Action. But, now, there is abundance of Questions moved about it. As for instance; In what Company? What Preparation? At what Time? How often? In what Posture? Whereas, all these are left undetermined. So that as to these, I dare undertake that we are not liable and obnoxious to God; provided we do with Reason; and observe that which is comely; and retain Christian Charity. And because this is a Matter of Consequence, and worth taking notice of; I will make it evident, that there is no Appointment of God, in any of these Matters.  

First, We are not appointed, in what Company. And yet, how many lay this for a Foundation? Yet, at our Saviour's first Institution, * there was no Curiosity at all, in respect of the Company: For, he did admit Judas, 
Luke 22.  whose internal malign Disposition he did very well know: And yet he was present at the first Sacrament. And you know that all Laws are most rigorously and punctually observed at their first making. For, if a Lawgiver do not insist upon a punctual Observation of his Laws, at their first Constitution; he doth tacitly consent to the laying of them aside.  
Secondly, Nor any Appointment at what time: No set Season for the doing of it, commanded by our Saviour. For, they were met upon another Occasion; not for this Business.  
Thirdly, Nor any particular Disposition that we find required by our Saviour, as peculiar to that Business. It is true, they were taken in a Passover-preparation: but they had no antecedent Warning, nor knew what our Saviour was about to do; till he did the Thing. At the Passover there were Four Eatings; and Two Drink: And our Saviour puts a new Notion upon one of the Cups; and one of the Breads. It was a Religious Exercise they came about; and so were in a Religious Disposition; wherein Approach was to be made to God: Which doth intimate this Notion; that they who lead Christian Lives, and follow the Rule of our Saviour's Doctrine, may freely and indifferently make Application to God, in one holy Exercise, as well as another. Whosoever lives according to the Difference of Good and Evil, and governs himself so that he may make Application to God, either by Prayer, Reading, Meditation, or Christian Conference, or any other Christian Duty, is in a Preparation and Disposition, wherein he may come safely to the Table of the Lord. I know there are many Men that think not of any Preparation for Prayer, or other Christian Duties; yet, pretend to some Curiosity in their Preparation, when they are to come to the Sacrament. Not that I would discourage men's Preparation for this Duty: But, is not the Object of Worship the same? It may be, their Apprehensions of Danger are grounded on these Words which tell us, 
1 Cor. 11. 29  That they eat and drink Damnation to themselves. But, is it not also said, 
Prov. 15. 8.  The Sacrifice of the Wicked is an Abomination to the Lord? And, that he will not hear them, 
Psal. 66. 18.  when they pray unto him? By which it appears, that it is not safe for Men to lay all the Weight upon one Piece of Religion; and to be trifling and neglective in others.  
Fourthly, Neither is it said how often Men must communicate in this Sacrament; but, as oft as you do it, etc. 1 Cor. 11. 25. Now the Nature of the Thing doth sufficiently secure Frequency. For, it is a Thing grateful in the Matter, and beneficial; so, quite another thing than many of the Mosaical Rites and Ceremonies were; of which it is said, that many of them were grievous and burdensome: But this is highly grateful and beneficial. What can be more pleasing, than to remember so great a Benefactor as our Saviour? One that did undertake and engage on our behalf? They that are rightly apprehensive of the Reason of the Thing, will be induced to Frequency, and careful Attendance upon it.  
Fifthly, Neither is it set down in what Posture they should communicate: For, our Saviour takes them, as he finds them. But we are apt to be Superstitious; and to make ourselves Rules; and to form such Notions by which we create Difference in Religion, and Trouble to ourselves and others. And it is greatly to be feared, and so much of Curiosity as a Man bestows about any Piece of Religion and Devotion that is of his own Formation, so much he will abate in his Conscientious Observance of that which is of God's Institution.   
I might also show you the very same Thing in the other Institution. For, there you have only the material Action, 
Mat. 28. 19  and the Acknowledgement. BAPTISING them in the Name of the Father, and of the Son, and of the Holy Ghost. Now, how hath the World been troubled about the Circumstance of Time, and several other Things about this Sacrament? And all without Foundation. But, there is no warrant for this, from the Institution. And Charity hath been wanting, when Men have gone about to make out Scripture further than what hath been plainly declared. So that I resolve with myself, that GOD * having invested Man with intellectual Nature; and given him that high Privilege, and Prerogative of Reason and Understanding; doth expect that he should act according to those Principles: And, where HE doth not constitute and appoint, limit and determine; that there He doth refer himself to the rational Determination of that first Principle, the Principle of his Creation. So that, whatsoever is done throughout the Life of Man, that there is Reason for; it is warranted by God: Provided, still, that a Man doth not vary from any particular and express Institution of God, in Scripture. And, if this were understood; we should have the very Foundation of Differences in the Church of God taken away. It is but a vain Pretence of Zeal for GOD, and doing him Service; for US to limit, appoint, constitute, and determine, beyond what HE himself hath done.  
'Tis a good Notion, universally; Let us be as FREE under God, as we can; and resolve, with St. 
1 Cor. 6. 12.  Paul, Not to be brought under the Power of any Thing. So far as God doth declare, we must follow his Direction. But it is best for us, where he doth not limit and determine, to follow the Reason of our own Minds, in the free Use of our Liberty. God doth so far acknowledge his own Workmanship, as to refer himself to the Principles of Creation in Man, so far forth as he doth not limit and determine. For, do but with Reason, and you do well. There is no Superstition in using Things not commanded of God: But, in using them as necessary Pieces of Religion, they are Superstition, and offensive to God. I say * there is no Superstition in using Things not commanded by God, even. in the Worship of God; if they be Comely, and such as Reason doth allow of. But, there is Superstition in assuming to ourselves Authority to use them, as necessary Pieces of Religion, and as sanctified by Divine Institution; when they are not of God's Appointment.  
You see now, that in Matters of Weight, wherein the Honour of God, and the Safety of men's Souls are concerned, Scripture is punctual, clear, full, and particular: That our Faith may be better directed, and we ourselves preserved against Cheats and Impostures. But * as to other Matters, they are left to Christian Prudence, Discretion, and Fidelity. And God's Love and Goodness appears to us exceedingly, in Both these Cases:— * Both that He is clear, full, and particular, where 'tis for our Advantage and Security.— And, also, that He doth not unnecessarily resolve or determine us, where the Things themselves do not require it:— In the Former; because if we should mistake there, it would be to our Loss and great Disadvantage, because of the Importance of the Matter; whether it relate either to Matter of Faith, or Practice: In the Latter, where the Matter is not so necessary, in itself; nor our Obligation to the Thing itself; nor any intrinsic Value in it; here, it is God's Goodness to us, that he will not limit and determine. For, it is hazardous to a Man, in Minute Things to be obliged in Point of Conscience. If the Thing be good in itself; I am admonished daily how to act, by the Rectitude of my Temper; because the Thing is good, in its own Nature, and Quality: But, in the other * Case, I have nothing but the Security of my Memory. This is a great Point of Divinity; that God hath left us, in the Christian Religion, as Free as we may be, without Loss or Prejudice to ourselves: We being only determined to Things of Weight, and to such Things wherein if we should fail, we should greatly hurt ourselves. For, it is a great Privilege, not to be obliged without Necessity; not to be under Restraint through the Necessity of the Precept; where there is no Necessity in the Matter. And this I account one of the great Privileges that we have by the Gospel. And here, as the Apostle adviseth, (Gal. 5. 1.) we should stand fast in that Liberty, wherewith Christ hath made us free. And that this is a great Privilege, is clear, from Acts 15. 10. where the Apostle calls the Ceremonies, and Observances, commanded under the Law, a Yoke which neither They nor their Fathers were able to bear. In this Dispensation, there was every Thing punctually determined, both for Substance, and Circumstance: So that they had need of very good Memories, to bear them all in Mind. Whereas, it is a great Security for my Observance of God, that I have the Security of the Goodness of my Temper, as well as my Memory. And thus it is, in all Matters of Weight, and Moment. But, if it be a positive Command; and that, of a Thing wholly Arbitrary; and which (* if God had pleased) might have been omited; then, I have only the Security of my Memory. And this is a choice Notion in Divinity: But, prepossessed Minds will not bear it; tho' it be never so much for their Ease and Advantage. But, let him that hath Ears to hear, hear. 
Mat. 11. 15  I will say it again. There is not, in Christian Religion, any Obligation upon us, but it is either one or other of these Two:  

Either, First, the Reason of the Thing doth require it: And then it is necessary in itself; as is Observance of God; Reverence of Deity; and regardful Apprehensions of him;— Righteousness and Justice between Man and Man; fair and equal Consideration; Doing as we would be done unto;— or, Sobriety and Temperance, Purity and Chastity, in the Government of ourselves: I say; either they are such great Things as These; Or else,  
Secondly, The Things commanded, are Medicinal, and Supplemental, in Case of Gild, and contracted Impotency by Reason of Sin; as going to God, by Jesus Christ; and the Application of the Benefits that are by our blessed Lord and Saviour; the Virtue of his Blood, for Pardon of Sin; and what he hath done, engaging in our behalf. And we shall see great Cause thankfully to acknowledge God for this great Benefit, if we do but consider the Occasion of Adam's Fall; who did not fall upon a Transgression of a Moral Point; but, in Variation from a positive Institution. And, for aught I, or any Body else, know; if God had not prohibited him the Tree of Life; he might as well have eaten of that, as of any other Tree in the Garden: For, 
Gen. 3. 6.  She saw that it was lovely to the Eye, and fit for Food: And therefore she took of the Fruit of that Tree, and did eat, and gave unto her Husband. Here, they had only the Security of their Memories; and, not of any internal Disposition. So it is said of Nadab and Abihu, that they were struck dead for offering strange Fire before the lord 
Numb. 3. 4.  One fire, to Reason, seemed as good as another, to offer Sacrifice with: But, because there was an Institution to the contrary; whether they did it wilfully, or carelessly; they perished by Fire. Also, 
1 Sam. 6. 19  let us remember the Bethshemites, who being transported with Joy and Affection, looked into the Ark (a Thing contrary to God's Appointment) to the Hazard of their Lives. 
2 Sam. 6. 7.  Likewise Uzza in his Zeal, when he found the Ark ready to fall, as he thought; put to his Hand to keep it up, and was slain for his Labour: it being contrary to God's Institution. When we think of these things seriously; we shall find cause him abundance, thankfully to acknowledge God's Goodness, that we are engaged only where the Nature of the thing doth engage; and that we are not made liable, and obnoxious to god, in things that are not Evil in themselves, and hurtful for us.   
It is greatly hazardous, for a Finite and Fallible Creature, to be limited and confined by Will and Pleasure, where there is no Reason, that the Mind of Man can discern, why he should be restrained. For, we are mightily for Liberty: And, unless we be satisfied in the Reason of the thing; we have a great Desire to look into that which we are prohibited. 'Tis hard to be subject to Will; * as it is Natural to yield to Reason. Therefore, it is not a thing that we should affect, to come into Bondage, or be determined more than God hath determined us.— Let these things be weighed by those Men who love to multiply Positive Institutions, and to determine the Liberty of our Minds, in Circumstances and Punctilios; in things * where God hath not limited or determined us. For my part, I will not part with that Liberty wherewith Christ hath made us free. And, this is one Part of our Liberty: I must confess the greatest of all, is, to free us from the Gild and Power of our Sins: but, the next, is this; to put us out of Danger, and free us from the Obligation of Conscience, where Reason, and the Matter itself, doth not oblige us.  
The Moral Part of Religion is indispensably necessary; because every piece of * It doth sanctify by its Presence: As * for instance, Humility, Modesty, Righteousness, Temperance, Reverence of Deity, and the like: These Things cannot be in any Man's Mind but they make him Holy: Whereas the Instrumental Part of Religion doth not sanctify by Presence. For, you may pray, and hear the Word, and receive the Sacrament, and be wicked still: But every * thing of the Moral Part of Religion, doth sanctify by Presence, just as a Remedy, or Cordial, or Diet, doth do a Man good, by receiving it.  
* But to speak, now, * of the great Benefits * that accrue to us, by our Saviour's being in our Nature. He doth acquire the Right of Redeeming us; and makes Satisfaction in that Nature that had trangressed: And, he doth repair the ruined Nature of Man; by dwelling in it, and by working Righteousness in it: by which means he hath wrought out, all Malignity, and naughty Habits, by contrary Acts; the Acts of Sin and Vice, by Acts of Virtue and Goodness; the Acts of Intemperance, by Acts of Sobriety and Temperance.  
Now, let us look for the Explication of * this, in ourselves; in our Nativity from above; in Mental Transformation, and DEIFICATION. Do not stumble at the use of the Word. For, we have Authority for the use of it, in Scripture. 2 Pet. 1. 4. Being made Partakers of the Divine Nature; which is in effect our Deification. Also, let it appear in our Reconciliation to God, to Goodness, Righteousness, and Truth; 
Eph. 4. 2.  in our being created after God, in Righteousness, and true Holiness. It was a signal Evidence of a Divine Power in the Disciples of Christ, at the first Publication of the Gospel; that it wrought so great an Alteration in all those that did receive it. The Envious, Debauched, and Disobedient; It made Temperate, Sober, and Religious, Humble, and Goodnatured. It converted the Embracers of it, to a Life more suitable to Reason, and Nature, and all Moral Virtue.  
* We may observe from this, that nothing of the Natural State is base or vile. Whatsoever hath Foundation in God's Creation, or whatsoever the Providence of God calls any Man unto, it is not base. For, our Saviour himself took Flesh and Blood: and that is the meaner Part of Humane Nature. Whatsoever is Natural, hath nothing of Disparagement in it; nothing that exposeth a Man to Contempt, and Scorn. And this may satisfy those that are in the meanest Offices and Employments; that there is nothing base, that hath place in God's Creation. That which is Vile, Base, and Filthy, is unnatural, and depends upon unnatural Use, and degenerate Practice.  
Also, observe here, the great Honour put upon Humane Nature; when the Son of God came into it; when Divine Goodness did take into Consideration the Rise and Advance of Created Nature; and to recover and raise It to all possible Perfection: He did take to himself a peculiar relation to Humane. Nature.— Then, let us take Consolation in this. For, it cannot be thought, that God did so great a thing, and of so deep a Consideration, as to unite Humane Nature to his own Existence, and to set it at his own Right hand, to the Admiration of Angels, (for he saith, 
Heb. 1. 6.  let all the Angels of God worship him;) that he did such a thing as this is, to beget a Notion, or to raise a Talk, and make a Wonder in the World, and put the Creation into a Gaze and Astonishment. God doth nothing, for so light an end; and especially not his great things, such as these, which call for Fear and Reverence on our part. This we may say, is one of the greatest Works * of God. This, if possible, doth transcend the very Creation of God, at first: for, there was nothing * there to resist him: but, in the Restoration, there was Malignity and Sin. God did this, therefore, for the great and unconceivable Good of that Nature that he hath so highly honoured. Therefore, what Consolation should we have from it! what Declaration should we make of it! what Thanksgiving for it! Having this Knowledge; how should we rejoice in God, and be above the World! * how should we depress the immoderate Motions of Sense, and savour Spiritual things! that so we may the better understand this great Mystery, by which we are so highly honoured. And this is the proper use of this High and Noble Argument.  
Therefore, let this be explicated, verified, and fulfilled in us. For, this you must understand; that Religion is not satisfied in Notions; but doth indeed, and in reality, come to nothing, unless it be in us not only Matter of Knowledge and Speculation; but doth establish in us a Frame and Temper of Mind, and is productive of a holy and virtuous Life. Therefore, let these things take effect in us; in our Spirituality, and Heavenly-mindedness; in our Conformity to the Divine Nature, and Nativity from above. For, whosoever professes that he believes the Truth of these things; and wants the Operation of them upon his Spirit, and Life; he doth, in fact, make void, and frustrate what he doth declare as his Belief: and so he doth receive the Grace of God in vain; 
2 Cor. 6. 1.  unless this Principle, and Belief doth descend into his Heart, and establish a good Frame and Temper of Mind; and govern in all the Actions of his Life and Conversation.  
RELIGION is not a particular Good only; as Meat against Hunger; or Drink against Thirst; or clothes against Cold; but it is Universally Good; a Good, without Limitation or Restraint. * For Holiness and Purity of Mind, is the self same thing to the Mind, that Health and Strength is to the Body.— It is good * also in point of Satisfaction to the Judgement. For, no Man that useth Reason, can otherwise sit down contented, unless he be in Reconciliation with God; unless there be fair Terms between God and him.— It is good * also upon the account of Peace and Settlement of Conscience; upon which, the greatest Good of Man doth depend; for want of which, nothing without him, can make any Compensation.  
Now, to show it in Particulars. RELIGION (which is, in substance, our Imitation of God in his Moral Perfections, and Excellency of Goodness, Righteousness, and Truth) * is that wherein our Happiness doth consist: And we then relish the truest Pleasure and Satisfaction, when we find find ourselves reconciled to God, by Participation of his Nature. They who have not * this Sense of God, may have a Religion to talk of, and profess; * a Religion, to give them a Denomination: but, they are not at all in the true State and Spirit of Religion: nor, have they any real Benefit by it: nor, are they any whit enabled by it: nor have they the more Peace and Satisfaction from it. But, when our Minds are transformed by Religion; then, we feel (at least, at times) strong and vigorous Inclinations towards God. And, with these Motions * our Minds are best pleased and satisfied: because these are most suitable to Nature, and the highest Use and Employment that Humane Nature is capable of. Upon this account it is, that there is more Pleasure and Satisfaction in Contemplation, than in any of the Pleasures of Sense; and that those Men that live apart from the World, and are taken up in Meditation, and Contemplation, their Pleasures are more intense and solid, than those * of the Licentious, and * of such as please themselves in all the Gratifications of Sense. There is no Heart's-ease like to that which riseth from Sense of Reconciliation to God, and walking in Ways of Righteousness. For, in these Ways, men's Hearts never check them, nor occasion them any Disquiet. For, let the World say what they will, to be challenged by the Reason of a Man's Mind, goes nearer to a Man's Heart than the Censure of all the World besides. To act contrary to the Reason of * one's own Mind, is to do a thing most unnatural and cruel: it is to offer Violence to a Man's self; and to act against a Man's truest Use and Interest. For, all manner of Wickedness is a Burden to the Mind: and every Man that doth amiss, doth abuse himself. For, it is not possible for any Man to run away from himself, or to forget what he hath done. He must stand to the Bargain that he hath made; and abide by the Choice that he hath taken: And, in the whole World, there is nothing so grievous for a Man to think of, as that, when he did amiss, and made a mad Choice, he went against the Sense of his own Mind: For, in this Case, he is not Heartwhole. There is no Man who knows himself, but knows what I now speak is true. Tho' I know it is common in the World, for Men to do against Reason, and to live by Chance; and not to pursue any true Intention, or follow any worthy Design: But, as it happens; and, as Company and Occasion leads them; so they act; be it better or worse: Not considering that what, Matter of Disease, is to the Body (which many times is very grievous, and so indisposes a Man, as to put him quite out of Self-enjoyment) * the same Is, Malignancy in the Mind, Gild in the Conscience. Nay, I may say, that These are much more troublesome and grievous to be born, than any malignant Matter of Disease can be to the Body.  
They make not true Judgement of Religion, that take it to be a Limitation, and Restraint upon Man's Liberty. Yet, some are so foolish as to think, that, if God would, we might have lived as we list, and have been released from those many Obligations that Religion seems to lay upon us. Whereas, this is as great a Lie as ever the Father of Lies could invent. For, Religion is not a burdensome and troublesome Thing; which, if God had not commanded, might have been forborn, and all Things have been as well. No: There is nothing in real and true Religion, that is of that Nature. And, this I dare defend against the whole World; that there is no one thing in all that Religion which is of God's making, that any sober Man, in the true Use of his Reason, would be released from; tho' he might have it under the Seal of Heaven. For, such a Dispensation would be greatly to his Loss, and Prejudice: As much as if the Physician, instead of giving wholesome Physic to his Patient, should give Poison. For, all Things in real Religion tend either to conserve, or * restore the Soundness and Perfection of our Minds; and to continue God's Creation in the true State of Liberty and Freedom. So that if a Man did understand himself, and were put to his Choice; he would rather choose to part with the Health and Soundness of his Body, than with the Purity and Integrity of his Mind. For as much as the one is his far greater Concern: And he had much better live with a distempered crazy Body, than with a troubled disquiet Mind, and guilty Conscience.— But, * on this Subject, I have many Things to say; and therefore will digest them into Five Heads.  

First, Man by his Nature and Constitution, as God made him at first, being an intelligent Agent, hath Sense of Good and Evil, upon a Moral account. All inferior Being's have Sense of Convenience or Inconvenience, in a natural Way: And, * accordingly, all inferior Creatures do choose, or refuse. For, you cannot get a mere Animal, either to eat or drink that which is not good and agreeable to its Nature. And, whereas we call this Instinct; it is most certain that, in intelligent Agents, this * other is INSTINCT, at least. And, for this Reason, Man is faulty, when either he is found in a naughty Temper, or any bad Practice. For, he hath Judgement and Power of Discerning: He is made to know the Difference * of Things: And he acts * as a mad Man, that knowing what is better, chooseth the worse. This is the Ground and Foundation of Man's being truly miserable: For, to be happy, or miserable, is mainly in his intellectual Nature. Inferior Natures may suffer Wrong: But they are not capable of Happiness or Misery, as intellectual Agents are; because they are not acquitted or condemned from within; nor have any thing to challenge or reprove them.  
Secondly, Man being made to know God; hath Sense of his own Privation, in the Loss of so great and universal a Good as GOD is. For, he is made happy * in the Enjoyment, and miserable in the Loss of Him. And, tho' Diversion, and other Enjoyments, may give some Entertainment, for a while; yet when a Man stays at Home, or returns to himself by Consideration, he feels inward Perplexity in himself; because some necessary Good is wanting to him. His own Knowledge makes him capable of Good and Evil; and sensible of being miserable, if he be deprived of that Good which God made him capable of. Such is the Nature of our Souls, that they cannot be happy, but in * this way, and by the Use of their intellectual Faculty. * Otherwise, the Soul will be sensible of its own Privation and Loss.— VIRTUE, and VICE, are the Foundations of Peace and Happiness; or Sorrow and Misery. * There is inherent Punishment belonging to all Naughtiness: And no Power can divide or separate them; but they will follow one another. For, tho' God should not, in a positive Way, inflict Punishment; or any Instrument of God punish a Sinner; yet he would punish himself: Because he cannot be satisfied in what he doth contrary to Reason, and the Sense of his own Mind. There is no Security to a Sinner: The least that will attend him, is Fear, and Suspicion of Danger. Diversion (which is the Way that many Men take,) going to some Pleasure, or * into Company; is but a Put-off, for a while; and when they retire, it will return upon them, with greater Force and Violence. For, all Moral Evil is against the Nature of Man; and condemned by the Reason of the Mind: And can no other way be prevented but by the Motion of Repentance, and Application to God.  
Thirdly, Our Souls acting upon God, discover their Virtues; and display their Powers; and show their Mettle and Sprightfulness. Whereas, if a Man be diverted from God; the Reason of his Mind is as much without Employment, as the Eye which is in the Dark: For, it is the Presence of the Object, that puts the Faculty upon acting. So, if God be withdrawn; our Minds cannot be drawn forth; for, they are without their proper Object: For, otherwhere, save only in God, our Souls are not matched, so as to make Proof of themselves. We know not our Powers and Faculties, but by their Acts: And we cannot act, but in the Presence of the Object. If a Man be separated from God; his Mind and Underderstanding are without their proper Object; and, so, are as little to him, as his Sight is to him, when he is in the Dark. I am apt to think, that in the Heavenly State hereafter, when God shall otherwise declare himself to us, than now he doth; those Latent Powers which now we have, may open, and unfold themselves; and thereby we may be made able to act in a far higher Way, than we are at present. Now, we have many Avocations and Diversions: But, when we shall come to have nearer Approaches to God; we shall have more Use of ourselves; and shall find ourselves more able, than we are at present, in this limited and contracted State. For, this we have present Experience of; that if we give ourselves up, to Meditation upon God; and employ our Minds in sincere Intention of Him, and his Service; we do thereby ennoble, and enlarge our Faculties; which otherwise would shrivel up, and grow every Day less and less. I am very confident, that by Religious Motion Men are a Thousand times more improved, than by any Worldly Drudgery whatsoever.  
Fourthly, Because of the vast Desires that are in Man, there is great Dissatisfaction in all Things below a Man's self: And that, all Worldly Things are. The Mind of Man is greater and larger than to be satisfied with any Thing in this World. So that when Application is made to him by Riches, Honour, Pleasure, and the like; it is but all in vain: For, they will all, say, Content is not in me: And, that they are not able to do what Men expect. And from hence will arise great Dissatisfaction and Discontent, because of Frustration and Disapprovement: For, here, a Man must call himself a Fool; to dote upon any Thing, without Grounds; and * for making an ill Choice; and conceiting as a Fool. This will make him uneasy, and ashamed of himself.  
Lastly, Every State, and Temper, according to its Quality, whether Good or Evil, is to have a suitable Portion of Happiness or Misery. Now the State of Sin, is the worst State in the World; and therefore it is meet that it should far the worst: And the State of Goodness, is the best State; and it is meet that it should far accordingly.— As I said before: If God should let a Sinner alone, his Misery and Unhappiness would arise from himself. And should a good Man fall into never so many Troubles and Afflictions; yet he would have Satisfaction in himself, and Peace in his own Soul; because he was not Conscious to himself of any Evil, nor had contracted Gild in his Mind.    

SERMON IU.  EPHESIANS IU. 31, 32. Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking, be put away from you, with all Malice. And be ye kind one to another, tenderhearted, forgiving one another; even as God, for Christ's sake, hath forgiven you. 
I Have shown you * formerly that the Design of these Words, is to discharge our Minds of all Ill-will and Displeasure one against another. And I am now to give you Reasons, and Arguments, in pursuit of this Exhortation. I began as high as Heaven; and told you, that it was in Conformity with God himself; and in Compliance with his Lovingkindness to Men, and his Usage towards us. And, certainly, Religion in us, is our Imitation of God, and Resemblance of him. For, in respect of God's communicable Perfections; as Goodness, Kindness, Beneficence, Clemency, Mercy, and Compassion: We ought to imitate and resemble him: and, I am sure that God is not known by any thing more to us, than by these. And what is more reasonable, than that we should be that towards one another, that God is towards us all?  
That which the Text pleads for, and presseth upon us, is the Tenor of the Christian Doctrine: whether you take it as laid down in Prophecy; or as it expresseth itself in Precept and Command; or as it is made out in the Temper of those that entertain it. In the Old Testament, nothing is more decried than Unrighteousness, Cruelty, Oppression: and in the New Testament, nothing more called for, than Mercy, Kindness, Compassion. 'Tis that which was required in all Times, in all Cases, of all Men: Never any Dispensation in this Matter: Never any Allowance to the contrary. 'Tis a Matter of full Resolution; and required with a general Nonobstante. And, this cannot be said of very many Points in Divinity.  
* Now, this Disposition is requisite, for our own Ease, and Safety. A Man would live in Love, if it were but for his own Peace and Quiet. For, that Man is at Heart's ease that neither is, nor hath an Enemy: Whereas, he that is an Enemy, is never quiet, if he carry Displeasure in his Breast: so, if he have justly made an Enemy, he looseth the Liberty of his own Thoughts, the Freedom of his own Mind; he feareth, and is feared. So that the Peace, Quiet, and Security of ourselves, depend upon the Composure of our own Minds. If a Man live in Love; he is devoid of Fear: for, there is no Fear in Love: whereas Fear hath Torment. But perfect Love casteth out Fear. 
I Joh. 4. 8.  If a Man hath an Enemy; he is either meditating Revenge, or Defence: and a Man had better be asleep in his Bed, than thus employed.  
In a due Consideration of one another, we should live in hearty Love, and goodwill. For, such is the Condition of Man in this World, that we stand in need of one another's Help. For, we are all of us very weak, and exposed to many Evils, from within, and from without: and every Man finds that he hath enough to do, to govern his own Spirit, and to bear his own Burden. Let us not add to it, by Offence, and mutual Provocation of one another. It may be, did we but know, and were acquainted with the Condition of others; we ourselves would think it very hard measure, to add to their Sorrow: and we would rather help to bear their Burdens.  
'Tis but a just Allowance for the Frailty of the present State. For, no Man's Bodily Constitution is the Matter of his own Choice; or within his own Power. If it be Choler; that exposeth a Man to Rashness and Fury: if Melancholy; to Sourness and Severity: if Phlegmatic; that exposeth a Man to Dullness, Heaviness, and Sleep: if Blood; to Frowardness, Petulancy, and Wantonness. And our Minds are tempted to comply with Bodily-Temper. 'Tis only by Virtue that a Man doth bear up against Bodily-Temper and Constitution. It is very apparent, that the Material Part of Virtue and Vice have a Foundation in Bodily-Temper: * tho' it * be neither Virtue nor Vice as it is the effect thereof: but Virtue and Vice are constituted by the Consent of the Mind. Yet this I say, that our Souls pay the dearest Rent in the World, for their Habitation in these Bodies.  
Therefore, to pass this; He is little sensible of the Frailty of Humane Nature, who doth not make fair Allowance, and candid Construction; who doth not easily incline to the better part; who cannot overlook Mistakes; and have Patience with Men awhile, till they recover themselves out of Passion. And much more unmindful are they, and forgetful of the Incidencies belonging to this State, who set themselves to exasperate, inflame, and further to provoke, by unkind Returns and Misconstructions, beyond and against a Man's Meaning and Intention.  
But, I see there is one thing that will rise up, with a colourable Pretence against all that I have said; if it be not removed: and that is, in case of different Apprehension in some things about Religion; in which case Men say, it is Zeal of God, for Truth; and that they ought to be zealous for the Truth; and think they may prosecute their Brother upon that account; because he is not of their Judgement: he is in an Error, they say, and therefore they think they ought to bear him down, upon this account. Therefore, this Pretence must be examined. To which end I shall suggest these several Considerations.  

First, It cannot be avoided, but that Men must think, as they find cause. For, this is most certain, that no Man is Master of his own Apprehensions: but he must think (and cannot avoid it) according as he finds cause.  
Secondly, It is no Offence to another, that any Man hath the Freedom of his own Thoughts. By this, he doth his Neighbour no Wrong. For, Thoughts make no Alteration abroad; nor make any Disturbance: and a wise Man will enjoy these, and not expose them in a disorderly manner. For, a generous Notion is not to be prostituted. Truth is too noble a thing to be * exposed in case of men's Dullness and Incapacity; in case of Indisposition and Prudence. Men may be unqualified for hearing Truth; as I Cor. 3. 3. where there is Envying, Strife, and Division. He is a conceited Fool that cannot enjoy his own Thoughts; and keep them from such as are not capable to receive them. This was the Notion of the Philosophers who distinguished between the Truths that were fit to be communicated to those without, and to those that were prepared. They would not cast their Pearls before Swine.  
But, Thirdly, Serious and considerate Persons, persons such as are real, and sincere in their Religion, do not greatly differ; to wit, not in those things wherein the Honour of God, or the Safety of men's Souls are concerned: (for, these are the substantial things in Religion:) neither do they see that that follows which one that doth descent from them, doth infer to the Prejudice of either. Yea, they are so far from admitting any such Consequence; that they will much rather renounce their Opinion, than hold any thing that is either prejudicial to God's Honour, or the Safety of men's Souls. This I dare undertake is really true of all that are sincere and hearty in their Profession of Religion. And therefore to these there is due, Patience, and Charity. I am much of his Mind that did thus apologise for those that did descent, tho' they were in an Error. They do not err in their Affection to God, Religion, and Goodness: tho' perhaps they are mistaken in their Choice. But, then, 'tis far better for Men to have some Mistakes in their way; than to be devoid of Religion. 'Tis better for Men to be in some Mistakes about Religion, than wholly to neglect it. These very things argue that the Persons are awake; and are in search after Truth; even there, where they have not attained to it.  
Fourthly, Whatever private Apprehensions are in other Matters; wise and good Men do observe the Measures of Peace and Order in foro externo. For, they go by this Rule, that Peace and goodwill among Men, is of greater consequence than any private Apprehension. Therefore, wise and good Men do so moderate themselves, that they will observe the Rules of Peace and Order.— Zeal in defence of Truth; Conscience in observation thereof, are high Titles; Things of great Name: But greatest Mischief follows, when Passion and Interest are so clothed. The Priests and Pharisees were our Saviour's Accusers: The Zealots were the Destruction of the City and Temple (as Josephus gives account:) The Jesuits denominated from Jesus, are the Incendiaries of the World. The more of our Fancy there is in that we take up, for our Religion; the more warm we are in defence of it. We love our own Creatures, and dote on our own Notions. Who hath Reason on his side, satisfies himself that the best is done that can be done, when Reason is shown: he trusts to it, sits down, expecting that Reason should prevail.  
Fifthly, We are all, whether we descent, or agree one with another in some Matters, agreed about this; that we all ought to be guided by Scripture. Now Scripture is clear, full, and perspicuous, in all Matters of Life; and absolutely determining * in all Matters of necessary Belief. But, in other Things; we being removed above Sixteen hundred Years from the Apostles; and, since in the intermediate Ages, many Things have been agitated by the several Parties, and disputed Pro and Con, and yet not agreed about; and since it doth hardly appear, what was the Apostle's Judgement in those controverted Matters; since they are * what we cannot certainly determine by their Writings; and no Application to be made to any Person inspired since * that time in the Succession of Ages; if we do err in these Matters, it is much less than if we had lived in their Times. They that are settled in the great Matters of Life and Faith, will out-wear Mistakes in lesser Matters: Or, if they do not; I dare undertake, from the Warrant of Scripture, that if they hold the Head, Christ Jesus, such Mistakes shall not hurt them. For this, see Phil. 3. 15.   
Therefore I do resolve, that by that time we have made due Allowance for the different Tempers of Men; for the different Make of men's Parts; for Mistakes occasioned from Company and Converse; as also for those that have been occasioned from our Education; and for Conceits rooted in Men, and become natural to them, because they have so long thought after this or that Manner; we shall * in the End find little Reason for Anger and Displeasure towards one another upon this account. The different Make of men's Parts is such, that ab origine without any Affectation, Contrivance, or Design (which are the Things that make Men culpable) Foundation is laid of disagreeing Apprehensions. * For some men's Apprehensions cannot possibly hit, in any Thing: They are, as it were, cast in different Moulds: * And they can no more help this, than they can make their Faces to be alike. We may look at this, as an Effect of the various Wisdom of the Creator. 'Tis no more faulty, than that one Star differeth from another, in Glory: Since the Wisdom of God appears in the several Dissimilitudes and Diversities that are in the World; different Makes, Shapes, Constitutions, as to the Body; different Senses, Imaginations, Choices, Satisfactions, as to the Mind; Varieties and Diversities above us, and beneath us.— I say it again; that by that time we have made a just Allowance for our different Tempers and Constitutions, which are not subject to our Choice; for our different Makes, where upon such Variety of Apprehensions depend; since there are Men of such different Makes, that in nothing they think alike (or, at least, they do not express themselves alike, where they mean the same Thing;) by that time we have made Allowance for the Error and Mistake of our own Age, and the Ages that have been before us; when we shall have made Allowance for the general Suppositions which oft take place; for preconceived Opinions from Education, Company and Converse; for Conceits rooted in Men, and become natural to them, because they have long thought so; by that time we have made a just Allowance for all these Considerations, and Abatement proportionable; we shall find little Reason for Anger and Displeasure with one another, upon occasion of these Differences.  
I add, further; that since Religion is a Bond of Union, and lays an Obligation upon us to God, and to one another; it ought not to be a Ground of any Difference or Displeasure: And, Religion is in an unnatural Use, if it doth disunite. Neither are we qualified to pursue Truth, or to find it out; unless our Minds be discharged of all Ill-will, Anger, and Displeasure. For, Envy, Ill-will, Strife, and Contention, are as prejudicial as any other inordinate Affection whatsoever. Sublime Knowledge cannot dwell in an unquiet Spirit.  
'Tis wholly an Unchristian Temper that is given to Strife and Contention: As might be shown by several Scriptures, 1 Cor. 1. 10. I beseech you by the Lord Jesus Christ, (See what an Obligation is here! And for what is it! Namely this) That you all speak the same Thing, and that there be no Divisions among you, etc. So 1 Cor. 3. 3. the Apostle tells them that they were Carnal, because there was among them Envyings, Strife, and Divisions. Nothing doth more unqualify a Man for Divine and Heavenly Knowledge than this Temper. So Jam. 3. Ver. 13, 14, etc.— If Men value themselves by their Opinions, and different Apprehensions from others; and so far arrogate to themselves, as to reprobate other Men for not entertaining their Opinions; there must of Necessity be high Provocations, great Exasperations. Whereas, if Men do calmly propose, with a Submission of their Sense to an impartial Examination; then, the Things that are offered will be taken into Consideration: And Men may be either better informed; or else they will be further confirmed in what they thought before; if they find that other Persons Grounds are inferior to theirs. Upon which account it is true Kindness, to impart what one finds Cause to believe; and what the Grounds are of such Persuasion: Leaving the Party to judge, as he finds Cause. Yea, I account it the greatest Kindness that one Man can do to another; better to inform his Judgement; and, then, leave him to consider. For, he that is Wise, when he is apart, will call into Examination what he hath heard: And, if what hath been offered, be that which he had not considered before, or taken notice of; so that he finds that what was declared was Weighty; he will hereupon find Cause to alter his Judgement.  
But Lastly, PASSION is so exorbitant a Thing, that it is not to be confined to any Measure of Reason. For, it is in our Minds, as Fire in our Houses; which devours and destroys all that stands before it: And the more it goes on, the more Harm it doth. So it is with Passion, if not presently allayed: It will break forth, as Wildfire. Reason and Virtue are Things that have bounds and Limits: But Vice and Passion are boundless.  
The Work of Order and Government in every Degree, is, the maintaining of Peace; preserving every Body in his Right; and the continuing Friendship, general Love, and goodwill amongst Men. He who hath the Advantage in any Association or Convention of Men, is chiefly bound to maintain general goodwill, Friendship, Love. 'Tis the Life of Society. Conversation of Men each with other, supposes it, and depends upon it. In CONVERSE the Rule is, Give and receive: Wherefore wherefore this is called Intercourse; * as implying a Communication by way of Exchange; Notion for Notion; Apprehension for Apprehension; one Expression of Affection, for another. Wherefore, better never meet (as much as it is desirable in itself, 
Mal. 3. 16.  or recommended * in Scripture;) than to come together to provoke, inflame, exasperated one another. 
Heb. 10. 25  It is a Charge on every one who comes into Company, not to misbehave himself: That neither he himself, nor others, part the worse for having met. Whatever Converse is not peaceable, tending to Love and goodwill, and governed thereby; is to Loss; is no good Expense of Time; is not accountable. If we will be acquainted; let Friendship be between us: Else we should remain Strangers. One would wonder, when one thinks on it, that Persons who meet to converse together, should fall out, and quarrel; and that, all should end (as it does sometimes) in a Duel, and Thirst after one another's Blood: That instead of Pleasure and Satisfaction of Conversation; there should be Provocation, Exasperation: That where Acquaintance began, for a Foundation of Love, and goodwill, mutual Kindness and Beneficence for the future; there should be Seeds sown of Ill-will, and lasting Displeasure, sometimes entailed on Posterity. But, on the other side: How well pleased Persons are severally, when they part in Love? How uneasy, if in Displeasure? What different After-thoughts in these two Cases? other Apprehensions, Purposes, Intentions, Resolutions: And this, according as Carriage has been in Company.  
I conclude; one would not live out of goodwill, for ones own Ease and Safety. Whosoever bears not goodwill, hath that within himself which tempts him to ill Offices. His Thoughts run out, on defence of himself, and disabling the other; as if he were his Enemy. Sense of his own Ill-will in himself, makes him jealous and suspicious of the like from the other. For, who suspects, thinks himself suspected. We do not think them our Friends, to whom we are not Friends. We think not better of others, than ourselves: Nor impute to others, the good Disposition we have not.— Now after all this said, and shown, for general Love, and mutual goodwill; how grievous would it be, to come into any of your Company, where any Matter of Offence were either given, or taken; any unkind Word spoken; any Cause of Provocation, or Ground of Displeasure; or any thing contrary to Peace, hearty Affection, mutual Love, and goodwill? Things, the Foundation whereof, are laid in the Nature of Man (who was made sociable) and which the Gospel acknowledges and doth reinforce.— From all that hath been said, I shall make some Inferences, and so conclude.  

In the First Place; acknowledge we the Excellency of the Christian Religion, whose Doctrine and Practice are such as you have heard. Religion was given us by God, for the Good of Men, both severally, and jointly. 'Tis for a Man's Security, for his Benefit, and Advantage. It gives a Man Heart's-ease, and Composure of Mind: Sets him right, in the Government of himself; and also engageth him to good Behaviour to all other Men. Therefore, I may say; whosoever he be, that hath heard, read, or considered the Doctrine and Principles of the Christian Religion; if he wish well to Mankind, he will stand up, and bless that Doctrine; and say as Solomon doth, of his excellent Woman: 
Pro. 31. 29.  Many Daughters have done virtuously; but thou hast excelled them all. The very Principles of ordinary Philosophy, if put in Practice, do abate the Fierceness of men's Minds, and will not suffer them to be Exorbitant, Furious, Wild and Extravagant. But, Christianity roots out the very Foundation of all Ill-will; and doth bind a Man absolutely to good Behaviour: And engage him to all the Effects of Love, goodwill, and Charity. So that, did any Man rise up amongst us, and act Christianity to the Life, according to the Notions, Rules and Principles of it; it might be said of him, as of Noah; that he was a Preacher of Righteousness. 
2 Pet. 2. 5.  Tho' he held his Tongue; tho' silent; he should yet speak, and appear most admirable to all the World; and be the most effectual Preacher. But, here is the Unhappiness: We do not live up to our Christian Profession; nor do that Good which we might: And, tho' we are Orthodox in our Judgement, and speak well; yet we speak and profess more than we practise: And upon this account, it comes to be prejudiced; because we are not in Temper and Disposition, nor in Life and Practice, what we profess.  
Secondly, From hence we learn how unnatural to the Temper and Spirit of Christianity are our brave Warriors, and mighty Conquerors, that overrun Nations, and put all into Hurry and Confusion, to enlarge their Bounds and Territories. How unnatural are these Things to Christianity! Never any Thing in the World so contrary to Christianity, as Wars, Commotions, Exasperations, and Confusions.  
Thirdly, If we profess out selves to be Christians; then let us take Care to govern our Spirits, and rule our Tongues, and to direct our Actions, according to our Profession. For, we have no Religion, if we do not these Things. At least, let us take Care to be Innocent, and Harmless: And especially, how we use our Tongues. For, St. James hath told us, what a World of Mischief comes by the Tongue; that it is a little Member; but full of deadly Poison; 
Jam. 3. 8.  and doth set on fire, and is set on fire, of Hell. But, this is the Mischief too; that the Tongue doth express the Sense of the Mind: For, Out of the Abundance of the Heart, the Mouth speaketh: 
Mat. 12. 34.  And Men show their Spirits by their Words and Actions. If the Heart were free from Rancour, Malice, and Ill-will; the Miscarriage of the Tongue would be very rare, and * would be much less: For, then, there would be no Ill intended. But, Men do greatly disparage themselves by sudden, rash, and inconsiderate Speeches. By nothing can a Man sooner discover an Unchristian Frame of Spirit, than by an ungoverned and unbridled Tongue.  
Fourthly, Let us still remember, when there is any occasion of Dispute, or Debate; that we are under the Obligation of Christians: And let any Man rather choose to abate of his Right, than to lose his Charity.  
Fifthly, From hence we see that Peacemakers and Reconcilers are the Men that do truly Christian Offices; and that * the contrary sort are the Devil's Instruments in the World.  
Sixthly, Government, we see, hath a good Foundation: For, it keeps all in Peace, and binds Men to fair Carriage, and good Behaviour: Upon which Account it is of mighty Use in the World.  
Lastly, Whosoever hath not a Penny to bestow, whereby he may express his Charity; yet he may be more charitable, than if he gave Pounds. For, it is the choicest Piece of Charity; to make fair Interpretations, and to give Allowance; to make candid Construction of men's Actions; to afford civil and courteous Behaviour; to be Conversant and Complacent. These Things tend to maintain Love and goodwill among Men; than which there is nothing more creditable to the Christian Religion; nor any thing more subservient to the great End of mutual Edification. So that this Argument doth extend itself to all Persons: And a Man may be transcendantly charitable, as to the most sublime Acts thereof, tho' he have not one Penny; if he be a Man of a fair Carriage, one that affords equal and candid Construction, and takes Things in good part; is Affable, Courteous, in all things Accountable, and ready to give Satisfaction; and one that does all that lies in him, to maintain Love, and goodwill in the World. This Man is of a most Christian Temper, and Charitable in the most excellent Sense.   
You see how many Arguments I have suggested, to engage Men to Humanity, Courtesy, and Universal Charity; * so as if it were possible, to promote a general Reconciliation in the whole Creation of God.— * Now by Humanity, fair Carriage, and Suitableness of Disposition, a Man doth gain a general Interest; and this is an Argument to a Man's self. Also, * in acting thus, he doth act according to the true Genius of Human Nature. For, there is in Man, a secret Genius to Humanity; a Bias that inclines him to a Regard of all of his own Kind. For, whatsoever some have said; Man's Nature is not such an untoward Thing (unless it be abused,) but that there is a secret Sympathy in Human Nature, with Virtue and Honesty; with Fairness and good Behaviour; which gives a Man an Interest even in bad Men; * and whereby they are even before they are aware, inclined to reverence and honour such a Person. And tho' through Passion, and Interest, and bad Custom, they are put off from the Practice of It; yet they cannot but approve it, and them that practise it: Upon which account, it is observed by the wise Man; that they who retain their Innocency, and live according to the Principles of Humane Nature; they are justified in the Judgement of such Persons, from whose Humour, and Practice, they do altogether depart. Wherefore, we may detest and reject that Doctrine which saith, that God made Man in a State of War. Undoubtedly, Man, if he have not abused himself, is the mildest Creature under Heaven. Man is a sociable Creature, delights in Company and Converse: and, by Conception of Notions, and Power of Utterance, is fitted for Conversation. It is delightful for one Man to see the face of another: for, a Man sees another self, another of the same * kind, (all being made by the same Exemplar; after the Image of God:) and, a Man would not, on any terms, be in the World, with Creatures below him: * which would be Presence; * but not Converse. It is not more pleasurable to see the Sun, after a cold dark Night; than it is cheering and reviving, in the Darkness and Confusion of our Thoughts, to refresh our Mind by Presence and Enjoyment of a Person we love. * But, nothing spoils the Nature of Man, as to Converse, more than false ZEAL. What can we think of the Uncharitable, Envious, Malicious, Spiteful? Of those who are Quarelsom, Contentious, Litigious? Of those who are Revengeful, Implacable?— Cruel, Burdensome, Intolerable?— Selfish; who care for no Body besides themselves?— Given up to Passion; Wrathful, Furious?— Traducers, Defamers of others, Backbiters? Who plot, contrive to destroy for Religion's sake; are Barbarous, Inhuman, Bloody, to serve Ends of Religion?  

Tantum, Religio! etc.  
Is this the Religion of Christ? Is such a Religion worth having? Is not Good-nature which Man is born to, a better Thing? Is not the Virtue Heathens have applauded and practised, far more valuable?— Yet some who pretend to Religion, are such.— But they must change their Nature; or lay side the Profession. If this be Religion; what is worse?— Common, Good-nature makes Men innocent, harmless, inoffensive, conversable. If the Party's Religion doth not this, at least; it is something else in the place of Religion. We say * it of some, that they are the worse for their Religion; otherwise, Good-natured Persons. How strange is it, that any should be so mistaken, as in pursuit of their Religion, to do such things as Reason is against, and Nature startles at?  
Now to draw up all in a Conclusion. We are all of us, in respect of one another, free, absolute and independent; having our own proper Employment, and Concernment, both for Time, and for Eternity: and it may be said of us all, in this respect, we are our own Masters; and must stand or fall by our own Actions: 
Rom. 14. 4.  But we have not liberty to judge, and pass Sentence upon our Fellow-servants: neither have we ought to do with each other, save only to do for one another all the Good we can; and to receive from each other, what Good we may. We have nothing to do to usurp Authority, and tyrannize in God's Family; or to beat our Fellow-servants. 
Luk. 12. 45  Yea, our several Relations each to other, lay a new Foundation of mutual good Offices, and payment of Respect. And we may do Good, and receive Good from each other more ways than one. That is true, which God said to Moses: I have made thee a God to Pharaoh; Exod. 7. 1. A Man, to a Man, is, in a Sense, in the place of God. When God made a second, it was (in his Intention) to be a Help to the First.  
We may, and aught to be helpful to each other; and if we were as we should be, we should be the better provided for, the more People there were, and the more Men we had, in the World. * As Particularly:— By Counsel and Advice; in case of Ignorance, Uncertainty, and Inexperience: for, some have Knowledge in some things, and others in other. And herein we may be greatly profitable each to other:— By administering Comfort, and Encouragement * to one another, in case of Entanglement, and Suffering:— Also, in a way of Supplement, where we are insufficient, either to bear our Burden, or discharge our Duty: upon which account it is said, Woe to him that is alone: 
Eccl. 4. 10.  for, if he fall, there is none to help him up. 'Tis well spoken of Seneca in this case: A Man is so made for Society; and it is so useful for Men, to join themselves to each other; that there is no Man (he says) to whom it is not better to be with any Body, than always by himself, alone.  
But, to do one another Harm; and, to receive Harm from each other, in any kind whatsoever. I say this.— It is violent, and unnatural, in respect of the Purpose and Intention of God's Creation. For, the Apostle tells us, that God made, of one Blood, all the Nations of the Earth. 
Acts 17. 26.  We are as Members of one Family; and proceed from one Stock. And from hence, there is a Foundation laid, of mutual good Offices: and to do otherwise, is violent, monstrous, and unnatural.— It is to break through, and cast off the superadded Obligation that is laid upon us, by the Christian Religion.— It is to make the World less tolerable, habitable, and passable, than it is of itself. For, do we the best we can; the World is bad enough. And we shall contribute to make Times and Places worse; if we do not discharge ourselves in mutual good Offices one towards another; or, at least, if we be grievous one to another.  
From this which I have now superadded to all that went before, you may understand that it is with very great reason that the Apostle doth call upon us, to be kind; full of Bowels and Compassion; read to gratify and forgive: that so we may be mutually helpful one to another; and, by the Comfort that we afford to each other, make the Times and Places we live in, the better.  
Now, could I persuade to this; It would be as New Jerusalem coming down from Heaven; and the very Angels descending among us: Even those Blessed Spirits that give God Thanks for his Grace and Goodness towards Men; and cry continually, Glory to God on high, Peace on Earth, goodwill to the Sons of Men.— O Blessed Spirits that are free from that Canker of Envy and Malice! Who, tho' they see Man's Nature advanced above theirs, in the Person of our Saviour; yet they are not aggrieved at it; but rejoice, and bless God, for his Goodness to Mankind!— It is Divine, Heavenly, and Angelical, to take delight in the Good of others. Certainly, we are not well settled in our Judgements, as to this Point of Religion; which makes us so negligent in our Duty. It is too much the Practice of the World; every Man to be for himself; and to leave God to be for us all. We generally practise so weakly and uncertainly in this Matter; as if we had not considered the Obligation that Christianity lays upon us to this Duty. Whereas, it is absolutely and indispensibly necessary, that whosoever professeth the Faith of the Gospel, * should live in universal Love and goodwill. And, if any Man find himself averse hereto; and hard to be satisfied, in case of Offence, and Provocation; I will yet further superadd three great Mischiefs that will follow upon it.  

First, We do not at all express our Participation of the Goodness of God, in Christ.  
Secondly, If we carry in our Breasts, any Ill-will, Malice, or Displeasure, against any one; it is an Argument that we ourselves are. not forgiven of God. For, did we believe that we ourselves were forgiven of God; we should afford to do the like, and to forgive our Brother.  
Thirdly, By this means we do unqualify and indispose ourselves for Forgiveness, and to believe the Pardon of our Sins at the Hand of God. For, that which the Psalmist saith, 
Ps. 50. 21.  Thou thoughtest that I was altogether such a one as thyself, proves often among Men. And that which a Man approves and allows in himself, he will attribute and ascribe unto God. No illnatured People think well of God. If a Man allow himself to live in Ill-will, and to entertain Displeasure, and Thoughts and Purposes of Revenge; he will think that God, having all Power; and being more offended by us, than we are by one another; will certainly be avenged of us. And, I will never believe that an ill-natured Man, one that lives in Malice and Displeasure, one that hath Thoughts of Revenge, and one that aggravates Injuries, can think that God will pardon HIM. For, if we do believe that God hath pardoned us; it will engage us to pardon one another.   
And, further: Let it be considered, that we, that are sometimes prejudiced by others, may at other times do a Prejudice ourselves; accidentally, if not designedly. And, as we would desire that a Man should either wholly forgive, or set down with moderate Satisfaction; in like manner, should we deal with our Brother that hath offended us. For, who is it that hath not at some time or other transgressed and given an Offence? Therefore, let us not too long insist upon an Injury, nor too long remember it. The noble Philosopher saith, 'Tis a more generous thing to overlook and take no notice of an Injury, than to pardon it. And, if we would secure ourselves; it is best so to do: for, if we seem to resent an Injury; we make a Person our Enemy: whereas, if we overlook it; or turn it off, by a candid Construction; we shall win and engage him: and he will think that we are better natured than himself.  
Nay, further yet: By Candid Construction, or by overlooking an Injury, we shall frustrate the Ill Design of him that intended us ill. Such a Man must think with himself, how base a thing it is, to design Harm towards so innocent, so harmless, and worthy a Person, that will by his Ingenuity, and Candour, interpret an Injury into a Kindness. Whereas, if we be too quick in our Resentments; we may make that an Injury, which was none: and so disturb ourselves, when we might have been quiet. For, certainly, if a Man consult his own Ease, Quiet, and Satisfaction; and will keep himself in a Godlike Frame and Temper; he will not live in Malice, and Ill-will; nor continue Displeasure.  
And thus I have done with this great Argument, Let all Bitterness, and Wrath, and Anger, etc. be put away: And, be ye kind one to another, tenderhearted; forgiving one another, even as God, for Christ's sake, hath forgiven you.    

SERMON V.  1 PETER III. 4. The Ornament of a meek and quiet Spirit, which is in the sight of God, of great price. 
I HAVE spent a great deal of time, in Erecting a fair and beautiful Fabric; a Superstructure of Love, and goodwill; of Christian Charity. That I may not lose my Labour; I now return, and look a little after the better Settlement of the Foundation. For this purpose, I have made choice of these Words. All depends upon a good Frame and Temper of Mind; a MEEK and quiet Spirit, which is in the sight of God, of great price; a Thing, highly pleasing and acceptable unto him.  
We find, it is in vain for any one, to attempt to purge the Stream; unless he first cleanse the Fountain. You must begin at the Springhead. The Heart is the Principle of Action. Life begins there; and Motion is from thence. It is that which first lives, and last dies. Our Saviour tells us that what proceeds out of the Mouth, 
Mat. 15. 18.  comes from THE HEART, and so defiles a Man. For, from thence come evil Thoughts, Murders, Blasphemies, etc. And Matthew 5. 28. our Saviour tells us of the Adultery of the Heart. And Matthew 12. 34. Out of the abundance of the Heart, etc. And Verse 35. A good Man, out of the good Treasury of his Heart, bringeth forth good things, etc. Men show their Spirits by their Words, and Actions: and these are as they are meant, and intended.  
The greatest Performance in the Life of Man, is the Government of his Spirit. So, 
Pro. 25. 28.  Proverbs 16. 32. He that is slow to Anger, is better than the Mighty: and he that ruleth his own Spirit, than he that taketh a City. He that doth subdue the Motion of irregular Passion, doth a greater Matter than he who conquers Nations, or beats down Walls and Bulwarks. Therefore, give me the Man, of whom I may * say; This is the Person, who in the true Use of REASON, (the Perfection of Humane Nature) who, in the Practice, and Exercise of VIRTUE, (its Accomplishment) hath brought himself into such a Temper as is con-natural to those Principles, and warranted thereby. Of all other Men, I may say; that they have neglected their chief Business; and have forgot the great Work that was in their hand; and what ought chiefly to be done in the World. For, the greatest thing that lies upon every one to do; is the Regulating of his own Mind, and Spirit. And he that hath not done this, hath been in the World to little purpose. For, this is the Business of Life; to inform our Understandings; to refine our Spirits; and, then, to regulate the Actions of our Lives: to settle, * I say, such a Temper of Mind, as is agreeable to the Dictates of sober Reason; and constituted by the Graces of the Divine Spirit.  
Now, that I may give you an account of this * in the Text, this MEEK and quiet Spirit: I must do it, by looking into the State and Operation of it.  
Through MEEKNESS, a Man hath always fair Wether within.— Through MEEKNESS, he gives no manner of Offence or Disturbance any where abroad. And, in particular, I may say these * several things, of the Meek and quiet Spirit.  


First, There is no ungrounded Passion; no boisterous Motion; no Exorbitancy; nothing of Fury.— No Perplexity of Mind; nor Over-thoughtfulness. Men that are thus * disquieted, know not what to do; can give no answer; nor can resolve on any thing.— No Confusion of Thought: for, that is Darkness within; and brings Men into such * Disorder, that they know not what is before them.— No Eagerness of Desire: no Impetuousity. They do not say with her, * in the Scripture; 
Gen. 30. 1.  Give me Children, or else I die. No Respect to God, or Man, will quiet or moderate such Spirits; if they have not what they are bend upon.— No Inordinacy of Appetite: but * so as always * to be governed according to the Measures, and Rules, of Reason and Virtue.— No Partiality, or Self-flattery. * One of a meek Spirit, does not over-value himself. * Those of the contrary Temper, are always putting themselves into a Fool's Paradise; conceiting above what there is Sense or Reason for.— No impotent Self-will. He that gives way to Self-will, is an Enemy to his own Peace, and is the great Disturber of the World: He is an Anti-God; imposeth upon God himself; and is within no Law.— * And, (in the last place) No fond Self-Love. All these are Verities of this MEEK and quiet Spirit. And these are great things, and tend to Happiness; are suitable to our State; becoming the Relation we stand in, to God, and to one another. The Meek in Temper are freed from all those internal Dispositions that cause a great deal of Unquietness in the World. For, as mischievous as the World either is, or is thought to be; our Sufferings from abroad, all the Injuries that we meet with from without, are neither so great, nor so frequent, as the Annoyances that arise from the Discomposure of our own Minds, and from inward Malignity. I say, that they who complain * so much of the Times, and of the World, * may learn this; that the Sufferings from injurious Dealings from any without us, are nothing in comparison to those we find from within. For, this inward Malady doth altogether disable the Fences and Succours of Reason. This is a constant Malady: and * by this, Self-enjoyment is * made very uncertain.  
This is the First thing; that through MEEKNESS OF SPIRIT, we are always in a Calm; have fair Wether within our own Breasts; and do arrive to a good State of Health, and Settlement.   
Secondly, Through this MEEKNESS OF SPIRIT, there is good Carriage and Behaviour towards others.— The Meek are never injurious, or censorious: but are ready to take in good part, and make the best Construction that the Case will bear. They will account other men's Faults, rather their Infirmity, than their Crime: and they look upon the Harm done them by others, to be rather Inadvertency, than Design; rather contingent ill Accidents, than bad Meaning.— The Meek Man, is a good Neighbour; a good Friend; a Credit to Religion; one that governs himself according to Reason; makes no Injury by any Misconstruction; and in case of any Wrong done, sits down with easy Satisfaction.   
How much do Men differ, upon account of Moderation, Meekness, and Fairness? We find, upon our ordinary Application to some Persons, that they will admit any reasonable and fair Proposal; be ready to hear, and take in good part; are of easy Access; fair conditioned; easy to be entreated: but others * there are, of so bad a Condition, that you may come twenty times to them, before you find them in a good Mood, or fit to be dealt withal. They are seldom in so good a Disposition that an indifferent Proposal may be made to them. But, * for those that are of Meek and quiet Spirits, I may say of such Persons, either that they are very ready to grant what is desired: or else, if they do deny; it shall be upon such Grounds of Reason, as will satisfy.  
But, because things are best known by their Contraries; I will show you WHO those Persons are, of whom it cannot be said, that they are OF MEEK AND QUIET SPIRITS: to wit, the Proud, the Arrogant, Insolent, Haughty, Presumptuous, Self-confident, and Assuming. For, these are Boisterous, Stormy, Tempestuous, Clamorous. These Persons will put themselves and others, as much as they can, into a Flame. These are the Disturbers of Mankind: and their Neighbours are rid of a Burden, when they are removed. What Storms and Tempests are in the World Natural, these are in the World Moral. Earthquakes, Storms, and Tempests, do not lie more heavy upon the World Natural, than these Men do upon the World of Mankind. But, Meekness doth so qualify the Soil, where it is; that all the Moral Virtues will * there thrive and prosper: such as Humility, Modesty, Patience, Ingenuity, Candor. But, Malice, and Envy, are the worst of Vices: being the greatest Degeneracy, and Participation of the Devilish Nature. These have no place in this Meek and quiet Spirit.  
Lastly, I add, that an ILLNATURED Person, is altogether uncapable of Happiness. If, therefore, it hath been any one's Lot, either to have been born, or bred, to an Ill-nature; I say in this case, He is more concerned to apply a Remedy, than he that hath received a Deadly Wound, or is Bodily Sick, hath to apply himself to the Chirurgeon, or to the Physician; lest his Wound or Disease should prove Mortal. For, these inward Maladies will otherwise prove fatal to his Soul: and the only Remedy to be applied, is Selfreflection, due Consideration, Self-Examination, and the Exercise and Practice of Virtue.  
Observe, now, the Incompetency of the World's Judgement. How fond and partial is the World; who do applaud the Great Disturbers of Mankind, such as make Havoc and Desolation in the Family of God; bring in, Confusion; and turn all into Hurly-Burly! giving * to such as these, Titles of Honour: naming them Conquerors, and Victorious Persons! persons How fond, (I say) and partial is the World; who do so magnify the Fame of high-spirited, turbulent, self-willed Persons! thinking them Men of Courage and Resolution: And, on the other hand; accounting the Innocent and Harmless, to be Persons of no Spirit or Activity. Whereas, the greatest Sign of Power, and bravest Performance in the Life of Man, is to govern his own Spirit; and to subdue his Passions. And, this, if the Scripture may give Judgement, is the greatest Ornament belonging to a Man; and that which is the most valued by God, from whose Judgement there is no Appeal. The Ornament of a meek and quiet Spirit, which is in the sight of God of great price. And, good old Jacob when leaving the World; when about to bless his Posterity, he came to Simeon and Levi; remembering their horrid Cruelty, * it puts him to a loss, O my Soul come not thou into their Secret, for Instruments of Cruelty are in their Habitation, etc. 
Gen. 49. 5, 6.  Things are very differently accounted above and below.— * And by this, it appears that the Guise of the World, and the Fancy of Men, are the most impotent and fond things imaginable.  
* And, further yet, as to the Judgement of Scripture, in this case. This is the true Temper of Religion, and prophesied of the Gospel-State. 
Isa. 11. 6. & 65. 25. Matt. 5.  Our Saviour, in his Beatitudes, begins with this Spirit. And, that this is the Temper that shall rule, and prevail, in the Gospel-State, consult these Scriptures: Ephesians 4. 2. 1 Timothy 6. 11. A Man cannot speak a good thing, without Meekness. If he speaks of God, of Matters of Reason and Religion; he spoils that which he meddles with, if he be not Meek. 
2 Tim. 2. 25.  For, we must IN MEEKNESS instruct those that oppose themselves. No good Notion will take place; no good Seed can be sown, no Plant will thrive; every thing that is Divine, and Heavenly, will vanish; if it be not settled by thi● Temper. 
Jam. 1. 21.  James 3. 13. Who is a wise Man, and endued with Knowledge amongst you; let him show, out of a good Conversation, his Works, with MEEKNESS OF WISDOM. Wisdom is not, but in Conjunction with MEEKNESS. 
1 Pet. 3. 15.  There is no Religious Disposition, or good Conversation, where it is not. Meekness must accompany all Motions in Religion; or else 'tis Passion, or a Man's own Interest. Without this, we are out of God's Way; 
Psal. 25. 9  and have not his Blessing: and this is that Qualification that makes us capable of the Promises of the Gospel: tho' this Temper be accounted, by the incompetent World, a kind of Sheepishness; and, such as these, are thought to be Persons of no Mettle nor Spirit: yet the Holy Spirit reckons otherwise. See how the Scripture reckons of Moses: Of whom it is said, 
Num. 12. 3.  He was the MEEKEST Man upon Earth; and yet a Person of great Courage and Resolution. How doth he appear to Pharaoh, to his Face? tho' threatened by Pharaoh; who was a Man of the greatest Power. How did he act, in the greatest Dangers? Yet, of this Moses, of whom the greatest Performances are recorded; it is said, that He was the MEEKEST Man upon Earth. We read of the MESSIAS, that the Spirit of the Lord shall rest upon him; the Spirit of Council and Might. With Righteousness he shall judge the Poor; and reprove with Equity, for the Meek of the Earth. 
Isa. 11. 2. & 61. 1.  These are Acts of Authority and Power: and thus is the Messiah declared. Consider also that St. Paul useth the MEEKNESS of our Saviour for an Argument to persuade others to that Temper. I beseech you by the Meekness and Gentleness of Christ. 
2 Cor. 10. 1.  And Matthew 11. 29. our Saviour saith, Learn of me; for, I am meek and lowly in Heart.— From all that I have said, it doth appear very reasonable, that we should appeal from the Judgement and Sentence of Worldly spirited Men, who applaud Persons that are of venturous Undertake, of fierce Resolutions, of impotent Passions, and unreasonable Affections.  
Wherefore let every Man, in the first place, look after his Home-work; what he hath to do at Home: to establish in himself a due Frame and Temper of Mind: for, till this be done, he is not fit to walk abroad, or to have to do with others. When this is done, than there will be patient Forbearance, and making Allowance. This is that which the Apostle adviseth, Galatians 6. 1. Brethren, if any Man be overtaken in a Fault; ye which are Spiritual, restore such an one, in the Spirit of Meekness; considering thyself, lest thou also be tempted. If any one do us an Injury, and transgress, let us make him that Allowance that God makes us: let us make him an Abatement for the Weakness of his Nature; and for the Multiplicity of his Principles; for that Government that he is charged withal. It may be, he may be at odds with himself; and his inferior Appetites in Rebellion, and Confusion: and it must be some time before he can recover himself, and bring things into order again, in his Family. God allows for this; and we should allow for it, in one another.  
'Tis necessary, whenever we have to do with one another, that there should be given fair Allowance, and Consideration of men's Infirmities, Tempers, and Constitutions. For, it is a very hard thing, for a Man to work off these. The Choleric are of quick and hasty Apprehension; and readily do resent. The Phlegmatic are more dull and slow; and do not so readily consider: they must have leisure, and time: and what is said must be often repeated; and * you must represent what you have to say, with all advantage. Also they that are of Sanguine, and Melancholy Constitutions, do not fit * each other. That which is pleasing to one, is grievous to the other. The Pleasantness of the one, is not suitable to the Seriousness of the other. The Melancholy Temper must have time and leisure: the Sanguine Temper doth all presently. Therefore we must bear with one another, in those things wherein we differ; if no Moral Evil be there. Take every Man at the best, and you will find him good for some Purposes. Therefore bear with him, wherein he is weak. 'Tis Unmanly to take any one at a Disadvantage; and very Unchristian to take any Man at the worst.— There are incident Offences. Sometimes things fall out so crossly, that one could not have imagined. Tho' the thing might be well intended, yet it may happen for the worse.— * There are ordinary Mistakes; sometimes of the Things (* in taking one * thing for another:) sometimes of the Agent's part; and sometimes of the Patient's side. We ourselves are often mistaken; and we acknowledge it, and say we would not have done this or that, if we had once thought, or imagined, as things are fallen out. Therefore, we must give Allowance, when Men mistake.— There are sudden Apprehensions, which should be allowed for. Some are too quick; and conceit, before they have duly weighed, and considered: and, 'tis a hard matter, to rectify a Misconceit. Job's Friends failed, at first. They were rash in their first Apprehensions; and therefore they ran on, in their Severity, Censure, and harsh Dealings; till God interposed. Therefore, take heed of the first Stumble; for, 'tis ominous: or, at best, a good Step is lost. He is a Person very ingenuous that, upon showing, will vary from his first Thoughts: for, if once Men have taken up an ill Opinion, 'tis hard to satisfy them: By reason of which, many Men run on, in an Error, and pursue their first Fault.  
These are Considerations that I offer, for fair and equal Consideration, one of another; for mutual Patience, and fair Allowance. And, these things never were, but in this fixed Frame and Temper of Spirit, recommended in the Text.  
* But, now, on the other hand: There are some Persons that are always Murmuring, Complaining, and Finding Fault: never Pleased themselves, nor Pleasing others; that either are Provoking, or Provoked; both which are to be condemned. I will not Provoke, because I will leave no Body less himself than I found him; he shall not be so much the worse for my Company, and Acquaintance: I will not be Provoked, because I will not disorder myself, nor lose the Composure of my own Mind; than which, nothing without me can be more valuable.  
There seems to be an Enmity to Peace and Quietness in some Dispositions. * These are malicious, and turbulent Spirits; whose Pleasure is, to make Disturbance: who were never taken with the Beauty of Order; nor ever tasted the Sweet of Peace; nor framed themselves to Duty, and Obedience. What should such do in Heaven, where all is Order, and Harmony? * They are only fit for the infernal Hurry; Company for Fiends and Devils, whom they exactly resemble. In HELL is Darkness, Perplexity, Confusion. They lead a HELLISH LIFE, who always are Quarrelling, Contradicting, Traducing. Yet, some applaud themselves in this. And, can they delight in the Presence of a Good and Merciful God; of a Compassionate Saviour; in the Harmony of a Heavenly Choir; who have not been acquainted with Charity, nor exercised in Love, and goodwill? No. They will not relish such Company; nor endure their Employment. They must, first, be discharged of their Malignity; altered in Temper; reconciled to Righteousness; naturalised to things of the Heavenly State; before that Place can make them happy. For, Place, Condition, and Employment, unsuitable to Disposition, are burdensome, and cannot afford Content, or Satisfaction: * Since to Hearts-ease and Settlement, all things must be proportionable, and accommodate. They flatter themselves greatly; they grossly cheat, and abuse themselves, who think of Admittance into God's blissful Presence hereafter, or into the Society of blessed Angels, and glorified Souls, whose Minds are not, in this preparatory State, discharged of SELFISHNESS and PARTIALITY, which make Men importune, troublesome, and very unpleasing Company. * For, the Pleasures of Eternity, are Mental and intellectual; Delightsome, and Satisfactory; without Molestation, or Contest.  
Man, is, in a sort, Felo de se, by harbouring Displeasure in his Breast. He makes himself uneasy, by evil Surmises, and Discontents. If one designed to do a Man the greatest Mischief imaginable, one would contrive to raise in him Jealousy and Suspicion; to beget in him Malice, Ill-will, Displeasure; provoke him to Envy, and to malign others: He will, then lead the Life of a Fiend of Darkness. The Malignity of his own Breast will more corrode him, than the sharpest Humours that can infest the Body.  
It lies upon every one, to study himself; to rectify his own Temper; * and where, by Constitution, we are inclined to that which Reason, or Religion cannot approve; there, Care is to be taken, to amend such Inclination, and to govern it by Rules of Virtue: As One replied, when a Physiognomer reported him Vicious in several Instances: Thus * (said he) I am, by Bodily Constitution: but, by THE POWER OF MY MIND, these things are subject to my REASON. 'Twere a Reproach to a Man, if a Physiognomer, by viewing his Countenance; or an ginger, by casting his Nativity, should tell what he is, in respect of the Principles of his Mind. Or what he will do, upon a Moral Account. If so, what Effect * is there of Principles of Reason? of Grounds of Religion and Conscience? of Measures of Virtue, and Rules of Prudence?— If by Study, Exercise, and Good Use of himself, Man be not better than when he came at first into the World; if * there be neither Improvement, nor Refinement; what Effect * is there of Christianity?  
Now; I do purposely challenge, as Enemies to Christianity, Peevishness, Frowardness, Malecontentedness: which are the more dangerous Evils, because Men warrant themselves in them; supposing there is Cause for their Discontent; and that they are justifiable in it. So Jonah, (chap. 4. ver. 9) I do well to be angry. This is the Case of Ungovern'd Minds, and Choleric Constitutions.  
Those who transgress in their Rage and Fury; when they return to themselves, and to the use of sober Reason; either find cause to be ashamed, and to wish they had kept in better compass (which is the Recovery of Good-Nature, or Virtue;) or else, lose themselves upon this occasion, and become more immodest, and unreasonable, and more settled and confirmed in Naughtiness. For, Good-Nature, and the Effects of it, in Man, are the SOIL wherein the Seeds of Virtue being sown, will grow and thrive. But, let a Man degenerate into Hardheartedness, or Cruelty; Virtue becomes a Stranger to such a Constitution. We have woeful Examples what Monsters of Rational Agents, on a Moral Account, some Men become, by unnatural Use of themselves; wrought quite off, from all Ingenuity, Candor, Sweetness; unlike themselves, what they were formerly known to be. There are indeed many ways of Miscarrying: for, there are SOILS of Vices: But, if a Man would at once spoil his Nature, raze his very Foundation, and absolutely indispose himself to all Acts of Virtue; let him allow himself in Frowardness, Peevishness, Malcontent: Let him conceive Displeasure in his Breast; let him bear Ill-will, live in Envy, Malice, and out of Charity. 
1 Joh. 4. 8.  For, since GOD is Love; this Temper is most abhorrent to him. So as that he only can dwell in God, who dwells in Love. 
V. 16.   
By Discomposure of Mind, a Person is unfit to attend upon God; and uncapable of enjoying Him. The Mind that doth contemplate God, must be Godlike. 'Tis only the Quiet and Serene Mind that can contemplate God, and enjoy Him: For, God will not dwell where Violence and Fury is. We read that God was not in the Fire, nor in the Whirlwind, nor in the Earthquake; but, in the STILL VOICE. 
1 Kings 19 11.   
And, as we are not fit to attend upon God, nor to enjoy Him; so likewise, not to enjoy ourselves. In such a Temper, we have not the free Use of our Reason, nor any true Content. For, what is all the World to a troubled and discomposed Mind? Therefore, give me Serenity of Mind, Calmness of Thought: For, these are better Enjoyments than any thing without us. Therefore, for these Things, will I daily praise God:— For upholding the Foundation of Reason and Understanding; which are so much in Danger, by the Distemper of the Mind:— For continuing me in the Privilege of Liberty and Freedom (for, hereby I can present God with a Free-will-Offering, and bring unto him the Consent of my Mind.) * And, for giving me Power of Self-enjoyment, and of taking Content in myself. One may have much in the World as to Right and Title; and yet, have nothing as to Power of Self-enjoyment. * For, in the Case of Misgovernment, by Lust, Passion, and Self-will; we dispossess ourselves of ourselves, and all that we may call OURS.  
'Tis a sinful Temper, to be hard to Please; and ready to take Offence. It is grievous to those about us: And we shall soon suffer for it: For, Men will soon withdraw from unquiet and turbulent Spirits. Solomon hath observed, that he that would have a Friend, must behave himself Friendly. 
Pro. 18. 24  But, these Men are unacceptable everywhere; especially to those that are under them (for, as for Equals, and Superiors, they will soon withdraw:) But every good Man will take Care of those that are under him. And, upon this Head, I shall observe Three or Four Things.  
First, That we ought to make the Lives of all those that live with us, as happy, and comfortable as we can; and their Burdens as easy as may be. Let our Advantages be never so much above theirs; and our Power over them never so great; yet, we should equally consider Things, and do as we would be done unto, if in their Circumstances.  
Consider * also that Things may as well be done with Gentleness, and by fair Means, as otherwise: And, that Things that are so done, are done with Pleasure and Satisfaction, and will better hold: For, Things that are done by Force, and with Offence, will no longer last than that Force continues.  
There is more Care, to please; when Men are not Captious, Peevish, Froward, or easy to take Offence. Men that are often Angry, and for every Trifle; in a little time, will be little regarded; and so loose the Advantage of giving grave Reproof. They will say, 'Tis the Manner of the Person; and, no one can help it: And, so these Persons will be less considered, when they reprove with Reason. Displeasure (when there is weighty Reason for it) may prove to the Offender, a Principle of Reformation and Amendment: But, hasty, and passionate Men, are not considered. Their Fury is looked upon, as a Clap of Thunder: And no one will much regard it.  
Take notice what Care God hath taken, for the Welfare and Happiness of those that are Inferiors, and under the Power of others.— The Parent must not provoke his Children to wrath. 
Eph. 6. 4.  Parents, that have all Authority over their Children, must take Care how they use it.— The Husband must not be bitter against his Wife. He must give her no harsh Language; but give Honour to her, as the weaker Vessel.— Masters must render to their Servants that which is Just and Equal: 
1 Pet. 3. 7.  Forbearing threatenings: 
Eph. 6. 9  Knowing that they have a Master, in Heaven.— Then, for those that labour for us, that are but for a Day, and are gone again; God hath required, that their Wages be paid them: Otherwise their Cry will come up, into the Ears of the Lord of Sabbaoth. 
Jam. 5. 4. — Then, for Strangers, that are without Friends, Relations, or Acquaintance; What Care doth God take for them? Be not forgetful to entertain Strangers. 
Heb. 13. 2. — Then, for the Widow, and the Fatherless Persons, that are most helpless; What Care hath God taken for them? So great, that He will be revenged on those that wrong them; 
Exod. 22. 22, 23, 24.  and, on the contrary, will reckon those to have pure Religion and undefiled, that shall visit the Widows and Fatherless in their Affliction. 
Jam. 1. 27.   
This is the RULE. The lower any one's Condition is, in the World; by so much the more he his pitiable; and so much the greater Care should we take, to ease him: He having Burden enough upon him; without any other Addition to his Misery.  
I will conclude this Discourse with Three Rules. Whosoever will do his Work, with fair Words; I would not have him chid into it. I would never blame any one, for common Incidencies, such as might befall myself, or any one else: * Nor ever blame any one, for not doing that, wherein he had not particular Direction.— You will say these are LOW Things, to be spoken in a Pulpit. But, let them be as Low as they will; the Disorder of our Minds, many times, is occasioned for want of them: And, great Disquietness is occasioned in many Families, for want of that peaceable Temper, which my Text speaks of.   

SERMON VI.  PSALM XVIII. 21, 22, 23. 
For I have kept the Ways of the Lord: And have not wickedly departed from my God.  
For all his Judgements were before me: And I did not put away his Statutes from me.  
I was also upright before him: And I kept myself from mine Iniquity.  
I Am, now, to give you an Account of the Effect and Demonstration of RELIGION in the Subject. If we would not be imposed upon, let us take just Measures. The Text tells us, what Judgement we are to make of Religion, and Religious Persons: persons And by it, we may learn how to guide ourselves with Judgement, in a Matter of the highest Nature; * viz. if we proceed by the Rule which in the Schools we call a Demonstration by the Effect; which I take to be the best: As for instance, if you come to prove there is a God; the best Account is from the Effect: Prove the Cause, from the Effect: Prove the Being of a GOD, from the World that he hath made, and is his Work: so, prove RELIGION, from its Operation; a Religious Person, from what he does. And this is the Way which our Saviour hath taught us: A good Tree bringeth forth good Fruit, etc. 
Mat. 7. 17.  For, we are in great Danger of making false Judgement, both concerning Persons and Things. This we often find; that the World esteems a Person of a pleasant Humour, and that hath a good * Assurance, a good Put-off, and value for himself; especially if he be a Man of a ready Wit; * and, that such a Man shall meet with Respect and Reputation much above what there is Ground for; and more a great deal than those that are of far greater Worth, of higher Improvements, and better Spirits. Thus are Men esteemed, not so much from Integrity and Simplicity; not from Pureness of Mind, and exact Walking, according to the Difference of Good and Evil; but as they comply with several men's Fancies and Opinions.  
Now, I will make use of my Text, to describe, and lay out a truly GOOD Man; one that is real in his Religion; one that keeps the ways of the Lord, etc. and that keeps himself from his Iniquity. And, the better to explain myself, I must observe * to you, in the first place, a Different State of Men: a State of Wickedness, and Sin; when Evil prevails: And a State of Religion; when Goodness, and Virtue take place. And, these two differ, in degree, as Heaven, and Hell. (For it is a great Mistake for us to think, that all of Heaven, or Hell, is hereafter; for, both the one, and the other, is, in measure, and degree, begun here. For, Heaven, and Hell, are not so much a Place, as a State. They that are reconciled to God, in the Frame and Temper of their Minds; and that live according to the Law of Heaven, the everlasting and immutable Rules of Goodness, Righteousness, and Truth; may truly, be said to have begun Heaven, while they are upon Earth. But, they who confound the Difference of Good, and Evil; and who care not to approve themselves to God; but do without difference, or distinction: These are Partakers of the Devilish Nature; and are in the Hellish State.)  
There may be Weaknesses, Failings, Mistakes, Misapprehensions, some Errors in Judgement and Opinion; there may be false Conceits, in some things about Religion; and all these, within the STATE OF RELIGION; where Men are substantially honest, and mean GOD, Goodness, and Truth; and live in all good Conscience towards God. We read (Genesis 20.) how God did apologise for Abimelech, tho' he was not altogether without fault: for, he ought to have taken more care: But, yet, he was innocent, as to the great Transgression: and, therefore, God saith, I know thou didst it in the Integrity of thy Heart. 
Psal. 19 13.  So, St. Paul doth alleviate his Persecution of the Saints, Acts 26. 9 I thought that I ought to do many things contrary to the Name of Jesus of Nazareth. And, 1 Tim. 1. 13. he saith, he obtained Mercy, because he did it ignorantly, and in Unbelief. Therefore, we must conclude, that none of those things that I have named, come within the compass of wickedly departing from God: But, all those that are sincere in their Religion, may yet say I have kept the ways of the Lord, etc. And thus it is reported of those good Men and Women that are upon Record in Holy Scripture. Zechariah, and Elizabeth, are both said to walk in all the Statutes and Ordinances of the Lord, blameless. 
Lake 1. 6.  Neither is this, particular to them; but unto all good Men. This is the Testimony of all the Worthies in the Old Testament, that they walked before the Lord in Integrity. And, this is RELIGION, not in the Notion only, and in Speculation; but in POWER and in TRUTH. Wherever it is less, or otherwise; it is with a double Heart, not with a whole Heart, as you read Psalm 12. 2. So in St. James, we read of a double-minded Man. Religion is not satisfied with a bare Profession, and partial Reformation. 
Jam. 4. 8.  This may be for other Ends, and Purposes; and not out of Love to God, and Righteousness. But, we must harmonise with the Nature, Mind, and Will of God; and find a Displacency and Animosity in our Souls, against Evil: and this, from the Love of Righteousness and Goodness. And, therefore, to bring this, home; being a matter of the greatest consequence; even that, by which we must stand, or fall: I will tell you that this Text is not verified, in any of these Cases.  

First, In the Case of Fundamental Ignorance.  
Secondly, In the Case of great Negligence and Carelessness.  
Thirdly, In the Case of voluntary Consent to known Iniquity.   


First, It cannot be verified in the Case of Fundamental Ignorance. I call it Fundamental IGNORANCE, in answer to Fundamental KNOWLEDGE. For, there is a Knowledge necessary to make a Man good. I will not take upon me to determine the least that may be: But, this is certain; there is some degree of Knowledge necessary to make a Man GOOD. Therefore, to instance in two things that are Fundamentally necessary to Religion, and Conscience. 

1 st. To know that there is a GOD; and that we all aught to reverence, adore, and worship Him. God hath made Men to know, that He is; and, if they know that He is; they must know, that they ought to reverence, adore, and worship Him.  
2dly. They must have Knowledge of those great Crimes which are against God's Honour; which are against the State of a Creature; and unworthy in respect of God. And, this Knowledge I hold Fundamental, and indispensable; and must be, wherever there is a Capacity. And from this I can excuse none but Infants, and Idiots; that are not come to the Use of Reason, or are deprived of it. All else may know that there is a God, and * may know the great Instances of Evil, such as Murder, Adultery, Blasphemy, Perjury, and the like.    
I might add a third Instance; which yet I do not mention with the like Evidence as the former; to wit, that there will be Rewards and Punishments in the next World: That God will sooner, or later, judge the World, and control the Wickedness of it, and reward eminent Virtue, and Goodness. Such a Belief as this, tho' it be not equally knowable to the other two; yet it is knowable, and is necessary for the encouraging of Virtue, and Discouragement of Vice, and Wickedness.  
This is the first thing. Those that are ignorant of the things that are Fundamentally necessary to RELIGION, cannot say that they have kept the ways of the Lord; and have not wickedly departed from God. For, these have wickedly departed from Him; altho' they have no more than Natural Knowledge; and those Principles with which at first, God created Man. For, these things are manifest to all Men: And all Men are A LAW unto themselves in these Matters. 
See the first Sermons of Part 1.  And, therefore, the Apostle saith, that God is not far from every one of us. 
Act. 17. 27.  And that the invisible things of God are clearly seen from the Creation of the World, and those things that he hath made. 
Rom. 1, 20.  So that they who deny his Eternal Power and Godhead, are without excuse.   

Secondly, They who are greatly careless and neglective of God, cannot say that they have kept the ways of the Lord, etc. For, two things are absolutely necessary to the State of Religion; and wherein we ought to take great care; to wit, Judgement of Right, and Conscience to do accordingly. The Judgement of what is Right, and Wrong; True, and False; Good, and Evil; do require great Care, Diligence, and Pains. Nay, let me ask you, what there is in the whole Life of Man that is valuable, or worthy, but doth require Care, Pains, Industry, and Diligence? Go over the several Employments of the World. The Husbandman ploughs, and sows; and doth every thing necessary to his Land, before he expects a Crop. Take the Merchant in the way of his Trade; He walks from East, to West; and sends his Goods far and near, for the increase of his Wealth. What Diligence, and Care, do Men take, to preserve Life; and to maintain themselves in Health and Strength; and provide for their Families? To get an Estate, and to keep it? We see, in every thing that is to be done for the Concerns of this Life, there is Care and Caution to be used. And, shall there be no Care, no Pains, no Diligence, nor Industry used, to govern our FACULTIES; to moderate our APPETITES, for the several Uses and Purposes of Religion; which is of the highest Concernment of all others?  
Wherefore, in the first place, to THE STATE OF RELIGION, and * in order to uphold and maintain the same; there must be Care taken, to discern the Difference between Good, and Evil; True, and False; Right, and Wrong. For, these are the great Points of Religion. At the Knowledge of these, Religion begins. And, this is every Body's Charge, according to his Capacity, Opportunity, and Ability. And this is as necessary to preserve us from Cheats, and Impostures; as to know our Liberty. Our first Work, is to establish in ourselves a Throne of Judgement, throughly to know and understand our Duty; and what is to be done, what to be avoided: And, then, in point of Practice, and Choice, to observe this Difference. And, if this be not done, our Religion is to little purpose. For it comes all to one; not to make any Difference in things, or not to observe that Difference. The first thing in Religion, is, to refine a Man's Temper: And the second, to govern his Practice. If a Man's Religion do not * this; his Religion is a poor slender Thing, and of little Consideration: 'Tis, then, only a naked Profession, and fit to give him a Denomination. I say, such a Man's Religion is but of little value: For, it hath no Efficacy; but, falls short of the very Principles of Nature. For they do certainly and constantly attain their several Effects. The Sun, the Moon, the Stars; Fire, Air, Earth, and Water; these never fail to act according to their several Principles; and to attain their several Effects. The Sun hath not failed for Six thousand years: insomuch, that we are surer of its Rising, and Setting, than we are of ourselves. Now, shall all the Principles in Inferior Nature, throughout the whole Creation, regularly, constantly, and certainly attain their Effects? And, shall there be only a Failure in the Principles of Reason, and Religion?— But to proceed.   
Thirdly, Whosoever doth voluntarily consent to known Iniquity; I am sure, this Text cannot be verified of such a Person. Men that do wittingly, and willingly, consent to that which their Judgement tells them, at that time, is Evil; are represented in Scripture as sinning with a high hand, and with a stiff neck; and to resist the Holy Spirit; and to commit the great Transgression.— Now, of these, the First * sort never made any entrance into Religion. 
Jer. 17. 23. Acts 7. 51. Psal. 19 13.  As for the second, if they do any thing worthy of Religion; 'tis rather by chance, than of choice. As for the third, they pass into a clean contrary State.   
The first of these, to wit those that are Fundamentally Ignorant, they stumble at the very Threshold: because Religion, in every degree, begins at some measure of KNOWLEDGE: For, can a Blind Man judge of Colours? No more can a Man that is Fundamentally Ignorant be said to be Religious.— And, as for those that are greatly Careless, and Neglective; it is uncertain what they will do, that do not act by Rule, and upon Consideration.— But, as for the Third sort; Those that give their Consent to that which is Evil; These pass into the Contrary State: and take a course to root out of their Minds the very Seeds of Goodness that were sown: For, so, contrary Acts are apt to do. No Habit doth absolutely determine the Act: tho' it doth greatly dispose and incline to the Action. Yet a HABIT may be utterly lost. If a Man do, for a long time, forbear all Acts of Religion; he is wanting to that which should continue the Habit. And, if there be Contrary Acts; the Contrary Habit will be begun: and the more they are, the more will the contrary Disposition be increased. So that, in time, the Habit of Virtue shall not only be weakened; but wholly wrought out; and the contrary * Habit brought in.  
This is the Course of things in Nature. Every Habit begun, is greatly weakened by a bare Forbearance of Acts; For, every thing must be conserved in the way it was produced. A Disposition is first introduced by some Acts: and, if you do not introduce Act upon Act, the Disposition will fail. For, things that are not brought to a State of Perfection, will return back again; if they be not maintained in the same way that they were produced. Therefore, the Towardliness of some Persons to Virtue, is, by Intermission of Acts, abated: and, when they come to put forth contrary Acts, it is quite expelled. And this is the Ground and Foundation of Achitophel's Counsel to Absalon. 
2 Sam. 16. 23.  He bids him do a Lewd Act, that he might be confirmed in his wicked Design he had against his Father. Therefore, let us close with that Good Advice which Jesus, the Son of Syrach gives, Ecclesiasticus 21. 2. Flee from Sin, as from a Serpent.  
The least that can be expected from Religion, and Conscience to God, is, that by means thereof, Men be kept from giving their Consent to known Iniquity; and be enabled to escape the Pollutions of the World. If the Creation below us, by their Natural Instinct, always do those things that are Regular, and attain their End; shall not these higher Principles of Reason and Understanding do the like, and always preserve us from known Evil, and determine us to that which is Morally Good? The Principle of Reason, Knowledge, and Judgement, is the highest Principle; and transcendent to all others. The Principle by which the Sun doth enlighten the World, is not to be put in competition with the Reason of Mind and Understanding: To which if we add, the Aid of God's Grace, which doth never fail, (for, He doth prevent us with his Grace;) it is a Shame and Reproach to us, if we vary from the Rule and Measure of Virtue; sin against our own Light and Conscience; and do worse, when we know better.  
I shall now proceed to declare the Purpose and Intent of RELIGION: What It aims at, and how It doth affect the Subject. And that I will do, in these Particulars.  
I will consider Religion, in its Motion towards God:— What it doth in the Person in which it is:— How it appears, * and carries itself towards others, even to the whole Creation; but more especially, towards them with whom we daily converse:— How Religion stands affected towards the Things that are without us, or about us; either the Necessaries, and Conveniencies, or Superfluities of Life:— * And what Religion doth, when it is finally Victorious, and overcomes the World.  
Of these I shall treat; but not severally, and distinctly. Nor will I undertake to give you a particular account of these, in the Order I have now laid them: for, this would be, to make this Text the whole Bible. I will, therefore, speak of them, in Conjunction; as things offer themselves; because these things run one into another.  
RELIGION makes us live up to our Highest Faculties; so as becomes Rational Being's, that are endued with Intellectual Nature. It enables us to live and to act suitably to our Height and Excellency: so as to keep up the Grandeur of our Being; as Those that bear the Image of the Immortal GOD, and are exalted above the Inferior Creation; * as Those that represent HIM in the World, not only in respect of Intelligence; but, in respect of Authority, and Power, to dispose, and govern. It makes us to scorn all Actions that are base, unhandsome, or unworthy our State, and the Relation we stand in, to God.  
To have GOD in our sight; and, to have right Apprehensions of Him; doth, above all things, tend to the Nobleness, Amplitude, and Freedom of our Spirits: For, this we observe; that the Greatness of an Object, and the Excellency of the Act of any AGENT about a transcendent Object, doth mightily tend to the Enlargement and Improvement of HIS Faculties. Whereas, those who are employed in mean Businesses, and are conversant about little Objects, have nothing in them that is excellent; but are of limited and narrow Spirits. It hath been observed, that Men that have been of mean Parts, and ordinary Perfections, after they came to be truly RELIGIOUS, their Parts have grown upon them; and they have appeared to be other kind of Men. The account of this is easy: It is to be imputed to their Application to God, (who is the noblest Object in the World) and to their Attendance upon Him. For, there is no Motion in the World so generous, and tending to the Accomplishing the Agent, as the Motions of Religion are.  
By our RELIGION, we are preserved from those things that would sink us into the order of Beasts; by Sensuality, and Carnal-Mindedness: or that would transform us into the Likeness of Devils by Pride, Presumption, and Self-Conceit. By Religion we come to imitate the Divine Perfection; become Godlike, in Wisdom, Righteousness, Goodness, Charity, Compassion; in forgiving Injuries, pardoning Enemies, and doing Hurt to None; but Good to All, as we have Ability and Opportunity.  
RELIGION doth restrain the Extravagancy of men's Passions and Appetites; and regulates the Exorbitancy of men's Wills.— IT is the most conducive instrument in the whole World, to the Pleasure of Mind, and Body. Our Misery and Infelicity ariseth from our undue and naughty Practice. And all that which we call Punishment is let in upon us, by Sin. Religion permits us the Pleasure of our Body; as far as it is for our Health, and not destructive of the Tranquillity of our Mind, nor the Indolency of the Body.— Religion produceth a sweet and gracious Temper of Mind; calm in its self, and loving to Men. It causeth a Universal Benevolence and Kindness to Mankind. For, these are the Things of which it doth consist; Love, Candor, Ingenuity, Clemency, Patience, Mildness, Gentleness, and all other Instances of GOOD-NATURE. It hath such a Quality in it, as will make them Good natured, that it finds bad. Religion makes Men Humble, Affable, Meek and Charitable; Modest, and Prudent; Tender, and Compassionate. It detests nothing more than * either a Peevish, Froward, Passionate, Furious, or Troublesome Temper; a Morose, or Churlish Disposition.  
RELIGION begets in us a true Liberty, Freedom of Spirit, and Largeness of Soul. It causeth the greatest Serenity and Cheerfulness to the Mind; and prevents groundless Fears, foolish Imaginations, needless Suspicions, and dastardly Thoughts. It takes away from us, all bad Thoughts of God; or jealous Suspicions of Men. Religion makes us not suspect Evil from God; but to look upon Him as the most Gracious, and Benign Being; that designs nothing more than the Happiness of his Creatures. It is not Religion, but SUPERSTITION that dreads God: Religion makes us reverence him, and delight in him. It makes us to entertain good Thoughts of God, and to conceive aright of him: that He doth transact all things with Mankind, as a Loving and Tender Father, with his Child. 
Mal. 3. 17.   
I further add, that RELIGION advanceth the Soul to its just Power and Sovereignty: enabling the Mind to govern all Bodily Appetites, and Exorbitant Desires: and this, not only because of the intrinsic Baseness of Brutish and Sensual Lusts, in a Nature that is endued with transcendent Faculties; but also, because of the mischievous Effects that follow upon it. Intemperance doth, by a natural. Necessity, weaken our Reason, and thwart the very End and Purpose of Religion. For, Intemperance doth either stupefy, or enrage our Spirits. We see, sometimes, that Persons of a good Constitution; well inclined to Virtue; fair, and conversable; whose Company is pleasant, and delightful; that these very Persons are made Choleric, and Ungovernable, when they are disordered by Intemperance: And so they are not what they were; but emptied of all those things to which their Constitutions did lead and incline them. Our Work, therefore, in the World, is to maintain the just Authority and Sovereignty of Reason, against the Assaults of rude, intemperate, and boisterous Passions: And, so to tame that rude Beast THE BODY (which, by the Divine Providence, is tied to our Souls, in this State) that it may not prove a constant Temptation, and Provocation to our Mind; but, that it be kept in Subjection.  
I add further; that RELIGION is a most lively, vigorous, and sprightly Thing; satisfying to the Subject; and putting it upon all good Employment. Worldly Men, Persons of no Experience, may think otherwise: As that Religion would make a Man Morose, and Sour; and fill him with Discontent. Whereas, Religion drives away sad and gloomy Melancholy; and begets in us a rational Confidence; and gives a Man great Joy, and Pleasure, in the Divine Goodness. And, if any that are Religious, think otherwise; and are otherwise affected; I must tell them, that it doth not arise from Principles of Religion; but, from Bodily Temper (in respect of which they are troubled;) or, from some occasion from without: And, that their Religion is their Relief.— Of all the the Things in Religion, none is so much suspected to tend to Melancholy and Sadness, as is the Motion of Repentance. So that if I can vindicate this Piece of Religion; you will be satisfied, for all the rest. But, to think that this is accompanied with Sadness and Melancholy is the greatest Mistake in the World. 
2 Cor. 7. 10  True, indeed, Worldly Sorrow, as the Apostle saith, causeth Death. This hath no Life in it; because it hath no Respect to God; but, is rather an Act of Rebellion against him: For, here, the Unquietness comes from Want of Submission to God. The Person is discontented, because Things are not to his Mind, and as he would have them. Such was the Temper of Jonah. 
Jon. 4. 9  He was displeased, and angry to Death, because he was not gratified, and had his Will; tho' it tended never so much to the Ruin of others. But, the Ground of SORROW for SIN, is, the Love of GOD; * it is, because we have done amiss, varied from the Rule of Right, and given God an Offence; * because we have done that which was base, and disingenuous to our loving Father, and best Benefactor. Now, this doth quite alter the Case, * and makes a Change; which WORLDLY SORROW, tho' never so much, doth not. For, if we truly repent; we undo the Action; and morally disclaim it: And, upon this, God doth pardon. But, Things without, are not altered by Worldly Sorrow: But go on, as they did, in their Course; whether the Man be pleased, or displeased. But, REPENTANCE doth afford us Heart's-ease, and removes the Malady that did affect us: For, by our Repentance, and God's Pardon, THAT which hath been done, is, as if it never had been done: So that in effect, the Penitent may say; I, that was the Sinner, am not the same Person. And, That which I have done amiss, is, as if I had never done it. This is that Repentance which the Apostle calls, 
2 Cor. 7. 10  Repentance to Salvation, never to be repent of: For, it produceth good Effects; Love to God, and Thankfulness to Him: And in These, there is Heart's-ease, and Satisfaction. I will appeal to the Experience of any Man that hath ingenuously repent; if He do not find more Satisfaction, Heart's-ease, and Pleasure; in one Hour that he has spent in this Exercise, and in Retirement from the World, than ever he found in any Hour of Jollity, and intemperate Mirth in all his Life. And it must be so. For, in one Case, there is Satisfaction to the Reason of the Mind, which is Fundamental to inward Peace: But in the other, the Pleasure of the Sin is soon over; and the Memory of it is grievous, and remains. All that Pleasure which worldly and ungoverned Persons take in Sin, has no Solidity in it: But, we may truly say of it, as Solomon doth of Laughter; it is Madness, and of Mirth; 
Eccl. 2. 2.  What doth it? But, in the Motion of Repentance there is ease to a Man's Heart. So that a Man may say of * this Sorrow, what the Poet saith of Grief; That it is carried out with the Tears.  
I have now spoken of Religion in its Use, and Exercise, in this State, whilst we are here; the Advantages that we have by it at present. I am now to speak of it, in its Issue; when it is Victorious, and Triumphant; what it shall be in Souls, when they have made their escape out of Time; and finally conquered the World.  
And, here, I shall declare the Effects of Religion, partly as to men's Bodies; but chiefly, as to their Minds: As to men's Bodies, in this State, and the Future. — In this State, the greatest Work is Mortification. Colossi. 3. 5. Mortify therefore your Members, etc. And, 1 Cor. 9 27. I beat down my Body. And 1 St. John 2. 16. The Apostle saith, All that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, must be subdued.— Then, hereafter, our Bodies shall be Spiritualised. 1 Cor. 15. 44. Nay, Tho' it be sown a Natural Body; it shall be raised a Spiritual Body: Which would pass for Nonsense in the Ears of a Philosopher: But, he speaks emphatically: A Body carried so much higher, and to so great a Degree of Perfection; as much as a Spirit is a far more excellent Being than an Earthly Body. This that I now speak we cannot now fully understand; because it is a State in Reversion. For, we must know, that States are not known by Notion and Description; but by Sense and Feeling; and by being in the * very State * itself. Beasts have no Notion of the State of Men: Neither have we any certain Notion of the State of Angels; because neither they, nor we are in that State. And, as we do not know it, because we feel it not; so can we do nothing towards this happy Change of the Body, otherwise than by the several Virtues, and Graces, in these Bodies (to wit, in the Exercise of Sobriety, Chastity, Temperance, together with the moderate Use of the Conveniences, and Accommodations of Nature) by which we may fit, and prepare them, for the State of Glory.  
But our main Work in this State, is about the inward Man; to wit, that That be so conformable to the Law of God, that it be brought to take Delight in it, and to harmonise with it. We must take Care that we do not make our highest Faculties to cater for the Flesh. 
Rom. 13. 14.  The inferior Faculties are capable of this Employment, and good enough for it. Our great Care must be, to subdue all inordinate Passions and boisterous Lusts, which are said to fight against the Soul. That gallant Resolution which was taken up by the Apostle, must be taken up by us: I will not, saith he, 
1 Cor. 6. 12  that any of these Things have Authority over me: But I will have my Mind free from, and above all these Things. Let us take Care that all inordinate Appetites and Excesses be restrained; such as that was in her, 
Gen. 30. 1.  who said, Give me Children, or else I die, For, WILL without Reason, is a blind Man's Motion: And WILL against Reason, is a mad Man's Motion.— I add, that our Care must be, that we be not only Bodily-wise. BODY indeed is a heavy Weight: But, let us bear up, as well as we can, against it. 'Tis true, that God hath linked our Souls and Bodies together: But it was always intended that the governing Part should be THE MIND. And, a Man, by Wisdom, and Virtue, may overcome Bodily-Temper, and Inclination. We have had those that have said; By my Bodily-Temper and Constitution, I am so and so; such are my Difficulties and Temptations: Yet, through the Power of my Mind, all these Things are subject to my Reason. This is the Creator's Law; that all Things in Man should be subject to the Government of REASON (which is God's Deputy:) And this is our Trial, in this State; whether by the Weight of Body, we will suffer ourselves to be depressed, and to sink downward by minding Earthly Things; and so take our Portion here; and fall short of God; or, whether by the Reason of our Minds, we will mount upwards, mind Heavenly Things, converse with God by Heavenly Meditation, and make choice of the Things that are most excellent: Whereby we shall naturalise ourselves to the Employment of Eternity. For, this we observe; that we readily and easily do those Things that we have been long accustomed unto. Use makes Men ready, apt, and prompt. So that it is no difficult Matter for Men to foresee what they shall approve hereafter, by what they savour, relish, and delight in, now: By what they take Pleasure and Satisfaction in, at present. For, it will be, there, more of the same. Therefore, our Business in time, is to get the Victory over those unreasonable Passions which annoy us; that so we may readily ascend into the State of intellectual Being's. * Our Business, here, is to qualify our Souls, by Holiness, and Virtue, for the Happiness of Heaven; and to separate our Minds from the Dregs of Matter, and Bodily-Sense: Which will not be, till the Mind get the Victory, and the Soul become Godlike; and, in some Measure, partake of the Divine Nature.— But, here, I might lose myself; and yet can speak but little of the Happiness of that State. Let it be our Care, at present; to cleanse ourselves from all Pollutions of Flesh, and Spirit. For, can we be so blind as to think that a contrary Way will bring us to our intended End?  
We do observe that Things are in Men, according to their Temper. What is Food, tho' never so wholesome; if a Person be sick? Or Music, to those that are Melancholy? What is Exercise, or Recreation, to Men that are weak and feeble? What are the Things of the World to him that hath no Power to enjoy them? So it is, in this Case. They that take no delight in the Exercise of Virtue, in this State; if, after this Life, God should remove them into Local Heaven, they would take little Satisfaction in the Place; because of an unsuitable Frame of Spirit. For, Men must be suitable to the Object in the Enjoyment of which they receive Satisfaction. Therefore, suppose (tho' it is impossible) that a Man * being unregenerate; and not renewed in his Spirit, nor refined in his Temper; that God, by Power, should remove such a Man into Heaven; when he came thither he would not be satisfied either in the Persons, or in the Employment of that Place: Because all these would be contrary unto him. Tho' when we speak of Heaven, we understand rather a State, than a Place: A Frame and Temper Within; rather than any thing Without. Therefore, it is absolutely necessary that we should by Goodness here, qualify and prepare ourselves for Happiness hereafter. For, there is no Happiness in the Meeting of Things that are Unlike.  
Thus, now, I have given you an Account of the State of Religion, and its Operation upon the Body, and the Mind; in this State and the other. And this is enough to recommend Religion, and to make us to look upon it, not as an Arbitrary Exaction; but as a Thing highly pleasurable, and most desirable; as that which is effectual to purify our Natures, and to raise our Minds; as that which is the Health, and Strength, and good Temper of our Minds: For, as a Man knows that he is in Health, when the Offices of Nature are well performed and discharged; * So, is he sure of his Mind's Health and Strength, when all the several Offices and Duties of Life are easily and well performed.  
They are very little acquainted with Religion, that look upon it as a Burden; as that which puts too great a Restraint upon Human Nature, and upon Liberty. And, therefore, the Poet wrote his Book, to release the Minds of Men from the Obligation of Religion. I confefs, he might well do so, * as to that which he called Religion: For, that was to release the Minds of Men from those UNNATURAL Obligations their Religion laid upon them. But, no such Thing can be said of that Religion which we profess. For, the Work of our Religion is to teach Men to avoid Evil, and to do Good. And this doth no more confine men's Liberty, than for Men to confine themselves within the Measures of Sobriety, and Temperance; and to avoid those Things which would do them Hurt, and Prejudice. No Man thinks he is under Restraint, if he be confined to eat and drink only those Things that will do him Good. For, if this were Liberty and Perfection to do one thing as well as another; Evil, as well as Good, without Difference or Distinction; then, let me ask you; Where is GOD's Liberty? From hence it would follow, that of all the World, God is most tied and bound; that HE (in whom there is Fullness of Liberty, having all Power) is most limited. For, God saith of himself, that he cannot do Evil; that he doth banish it from his Throne, 
Hab. 1. 13.  and that he is of purer Eyes than to behold Iniquity. I conclude, therefore, 'tis not Power, but Weakness; not Perfection, but Deformity, for any one to be able to do otherwise than what is right and fit to be done. For, this cannot be said of God himself. For, all the Ways of God are Ways of Goodness, Righteousness, and Truth.  
Now, the better to enforce what hath been said about Religion; I will balance the two opposite States; that which is founded in Religion, and that which is founded in Evil and Sin: That by comparing both together, you may understand the one and the other. For, Contraries are t●● best Comments one upon another. And to this purpose, I will take into Consideration these Particulars.  
First, It doth not deserve the honourable Title of RELIGION, or to be taken for the Effect of Respect to God, or Conscience to Right, which doth not refine men's Spirits, rectify their Apprehensions, and regulate their Actions. Even Nature's Sense, as depraved as it is, doth startle at any vile Practice. For, nothing is more true, than that all Evil is against the NATURE of Man, till it is marred and spoiled by consenting to Iniquity. For witness hereof, take Hazael as an Instance: Who startled at the Mention of those Sins which the Prophet told him of: 
2 Kin. 8. 13  Insomuch that he saith, Is thy Servant a Dog, that he should do such Things? For, Impudence, Immodesty, and Cruelty, are not primarily in the Nature of Man; but they are contracted by base Use, Custom, and Practice. Of Wickedness there is no Account to be given; either of its Self, or of the Degree of it: For, it is contrary to Reason. And when the Rule of Right is once broken and violated, no Man knows where a Person will stay.  
Let us consider the open Declarations that are from God against Wickedness, 
Rom. 1. 18. Prov. 1. 26.  both by Denunciation, and Execution. 'Tis true, God oftentimes hath long Patience with a wicked World: But it is in order to their Repentance. Tho' Men are very apt to mis-understand this Compassion of God towards Sinners. For it is observed, Ecclesiastes 8. 11. That because Sentence against an evil Work is not speedily executed, therefore the Hearts of the Sons of Men are set to do Mischief. But yet, there is a present Recompense of Evil. For, all Inordinacy of Mind, carries with it, it's own Punishment. All Wickedness carries with it Uneasiness of Spirit and Dissatisfaction.  
Another Thing that I would offer to your Consideration, is, the malign Nature of Evil, and the dismal Consequenence thereof. For, it is that which poisons the Nature of Man; and turns Angels into Devils. MAN, which by Nature, is a loving, mild, and gentle Creature; it makes fierce, and cruel. The WORLD, which by the Appointment of God, is a Place habitable, and fit to live in; it turns into a Wilderness of Tigers, and Savage Creatures: For, the Apostle saith, Whence come Wars and Fightings? 
Jam 4. 1.  Come they not from your Lusts that war in your Numbers? If it were not for the Exorbitancy of men's Spirits, and Wickedness of men's Hearts, and Lives, it would be the better for every Man, by how many the more Men there were in * the World: Whereas, now, many Men are formidable: And, a Man runs a Hazard, to run into Company.  
* Another Consideration is the Unaccountableness of not revoking by Repentance, what a Man hath done amiss. For, this Second Evil, is greater than the First. For, not to repent; is to justify the Evil that hath been done; and, to stand to it. For the first Evil, something may be alleged; to wit, Ignorance, Inadvertency, Temptation, and the like: But, where Men continue in Evil; and do not revoke it by Repentance; this tends to settle them in a wicked Mind.— It is our contracting Gild, and giving God an Offence, by our Carelessness, and consenting to Iniquity; that is the Cause of all that Trouble and Perplexity that befalls us. There is no Foundation of internal Peace, but in a Conscience void of Offence both towards God, and Man. He that carries Gild in his Breast; hath Tophet burning within him. The Conscience not eased by Repentance, but under Gild, hath Horror and Confusion; which is a Hell, on this side Hell: I had almost said, the worst of Hell its self. For, if to this we add, the Sense of God's Offence; you have the Hell of Hell. There is no Pleasure or Satisfaction either in Life, or at the Hour of Death, but in living according to the Dictates of right Reason. For, this is the Light of God, in Men: God's Viceroy, or Vicegerent: And that which is Fundamental to Conscience. So that if we approve ourselves therein; we shall not give God Offence, nor wound our own Spirits. And, for this, I dare refer myself to any Man who hath not contracted Reprobacy of Mind; that these Things are so. But, for such Men; they can no more judge of the Reality of a State, than Men that are in a Fever, can relish Food.— This, in reality, may be defended against the whole World; that there is nothing Desirable, Lasting, or Satisfactory, but what is HONEST. Nothing that is Base or Vile, can be Pleasant. Good Men, who are under the Power of Reason and Religion; they are FREE Men, and Happy, in any Condition; whether sick, or well; at liberty, or shut up: And, Bad Men, are SLAVES in the best Condition: For, they are under the Tyranny of their Lusts, which are Tyrants, and Usurpers, that have no Authority, nor any Right to govern. The Desires of Nature are moderate: But, the Cravings of inordinate Appetites are neither to be resisted, nor satisfied. And, hence it comes to pass, that VIRTUE is antecedent to Happiness; and VICE to Misery. It is Vice and Wickedness that fills a Man with Uneasiness, Disorder, Doubtfulness, and Irresolution. And these put a Man besides himself, and out of the true Use of Reason; which doth represent God to Man: * So that he is * even a mad Man, that questions his Being; or that dares to give God an Offence, by doing any Thing that is Evil. For, we account that these Two go together; To know GOD, and the Difference between Good, and Evil; Right, and Wrong. And they that have apostatised from Matters of Revelation, yet have acknowledged, that there is belonging to the Nature of Man, an Inclination to, and a Persuasion of a Divine Being. For, most certain it is, that the Mind of Man, as to God, holds the same Sufficiency, and Proportion, that the EYE of Man holds to Light; which if a Man do but open, he cannot but see. So, if a Man do but use Reason; he must see, and acknowledge God. The wise Man tells us, 
Pro. 20. 27.  That the Spirit of a Man is the Candle of the Lord. A Candle lighted by God, and serving to this Purpose; to discern and discover God. And, truly, were it not thus; wherein would consist the Excellency of Human Nature, above the Inferior Nature? What a contemptible Creature were Man, if he could not lift up himself above these Worldy Things? * Were it not thus, Life itself were not greatly valuable. Take from Man this Power, and Capacity; and there is nothing in the World for which a Man would suffer Pain, or Cold; or break his Sleep. For, What is there, in Worldly Drudgery? We, often, have little more than our Labour for our Travel.— Now, this is my Argument. If Nature carry in it, Sense of Deity; and, if to the Nature of Man belong true Notions of the several Perfections that are in God (I mean his Moral Perfections: As Truth, Goodness, Purity, Holiness, and the like;) and that those who have had no Revelation from God, have arrived to a full Satisfaction of the Existence of Deity, and have had Sense of Good and Evil, Right and Wrong; * then, they who fall short of these Measures, fall under Force, and Violence; and lay * within themselves the Foundation of Uncertainty, and Distraction: Because they have a Principle within themselves, that doth reprove and challenge, countermand and control. For, it is a great Matter for a Man to approve himself to himself; and to satisfy the Reason of his own Mind. How true is that of the Prophet? (which, also, is verified by Reason) there is no Peace, * saith he, to the Wicked: But, they are like the troubled Sea, that cannot rest. 
Isa. 57 20.  Nothing is more true, than * that if a Man be Guilty, and vary from the Rule of Right, and depart from Reason; he wrongs himself, goes against his Principle, and the Law of his Nature; and shakes off his Governor: Therefore cannot have Peace, or Satisfaction. For, these Things are in Conjunction, and cannot be separated, viz. Innocency, and Peace: And, on the contrary, these go together, Guiltiness, and Perplexity of Thoughts. And these Things are not as Men will; or as they order, and choose; but, they are conjoined in the Nature of Things themselves. And these Things being so; RELIGION recommends itself, from its Usefulness; and is not to be looked upon, as an Imposition, or a Burden laid upon the Nature of Man: But, aught to be a Matter of our Delight and Choice.  
But, then, the last Consideration is this: That the Perfection and Happiness of Humane Nature consists in the right Use of our Rational Faculties, and in the Vigour and Intense Exercise of them, about their proper and proportionable Object. And, what Object can be more proportionable than GOD himself, the Original of our Being? Him from whom it did flow? Who is the Pattern of all Excellency and Goodness? If, therefore, we find not Rest, and greater Satisfaction in HIM, than in all Worldly Pleasure, and Delight; it is, because we have not exerted our highest and noblest Faculties in that Vigour which we ought, and should have done; or as we have done our Sensual Appetites: But have suffered our noble Faculties to be interrupted by Bodily Indisposition, or Worldly Pleasure: Whence, they become untoward to Things Spiritual: Whereas, if * these Faculties had been enured, as they should have been; we should have found, more and more, that Heavenly Acts were become suitable, con-natural, and easy. Just as in Persons that live a Contemplative Life, and delight in Reading and Meditation; to these Men it is Ten thousand times more Satisfaction, to be alone, or, in Company that will improve their Understanding; than in any other Business whatsoever. And, of such Men it may be said, that they are never less alone, than when alone. This is the great Privilege of Men that lead Contemplative Lives; that they never want Employment: When other Men that sink down into Sensuality, or that violate the Peace of their own Minds, and Consciences, are fain to seek the worst of Company; that they may drive away their Time. But, if we did exert our Minds and Understandings about God, and Heavenly Things; our Souls would be so habituated, that upon all Occasions they would, with great Delight and Freedom, without any Aversation, or Backwardness, exercise themselves in Heavenly Medication. For, Heavenly Things are the greatest Truths and Realities in the World: And our Life, is in them. Whereas, they that are drowned in Sensual Pleasures are dead, whilst they live.— This I account: That, in Morality, we are as sure as in Mathematics.— GOD, in infinite Reason, and Wisdom, hath so contrived; that if an intellectual Being sink itself into Sensuality, Love of this outward World; or, any way defile, and pollute itself; then, Miseries, and Torments, Afflictions and Vexations should befall it, in this State: This being the surest Way to rescue, and recover a lapsing and delcining Soul.  
And, so, I have given you an account of the * several Particulars; whereby you may understand, that this which the Psalmist saith, is a true Representation of the State of Religion.  
FINIS.