THE Apostle St. Paul having laid down in this Epistle, the more Solemn Rules of our Religious Conversation; such as are to build men up into Ʋnity, Love, Humility, Perfection, Heavenly Mindedness, Moderati­on, and Equanimity, Constancy, and Perseve­rance, with Continual Supplications and Thanksgivings; He sums up in this verse [Page 2] the more Comprehensive Rules of Ʋniver­sal Goodness, such as relate to Truth, Justice, Venerableness, or Decence, Purity, Loveliness, or whatever things are Commendable and Praise-worthy: These he enforces upon our Consideration and Practice, by the ge­neral Motives of Virtue and Praise; Motives, which did usually prevail among the more Civil and the Wiser Heathen. Upon this account, I suppose, I shall not be very wide of the Apostles meaning, if in my present Discourse I suit these Rules to the due re­gulating of our Ordinary Conversation: which cannot be such as becomes Christians, unless it do some way or other promote Virtue, Sincerity, and Purity of Manners, severe Justice, real Charity, and solid Dis­cretion, in all our Undertakings, Imploy­ments, and Conferences; in all our Re­laxations and Diversions.

It is presum'd both by the Church and the State, that these Voluntary Societies and Combinations had their first Institution, and have their Annual Celebration for the en­couraging and maintaining of the truly [Page 3] Noble and Christian Acts of Charity, Loy­alty, & Friendship: But yet there is a great Caution requir'd (and I humbly conceive you have placed me here to mind you of it) that the Festival part of these so Com­mendable Meetings, do not degenerate in­to Seditious or Prophane Discourses, into Luxury or Strife, Wantonness or filthy Jesting; but that these Provincial Solem­nities may be always manag'd with that Sobriety, Decence, and Circumspection, that they may be as pleasing to God, as they are Acceptable to Men; and that they may in some measure resemble the antient Love-Feasts of the Primitive Church; where good Christians conspir'd only to be obedient to the Empire, and made their care of Discipline and good Manners their chiefest Entertainment.

In order to this, I shall endeavour to enlarge a little on those Excellent Rules of Christi­an Behaviour, which the Apostle has here drawn into a Compendium; that they may be as it were a Moral Opiate to mingle with your Wine, your Musick and your Mirth; [Page 4] that you may depart with as much Tempe­rance as you now meet; full of Love and of Good Works; and that you be talk'd of for nothing more than the largeness of your Charity.

Let us therefore consider, how that Christianity is not only a peculiar way of Worshiping God, contrary to all other Re­ligions; but that it is the most certain, uni­versal, and most powerful method of ma­king all Mankind Virtuous, Wise, Loving, and highly Beneficial to each other; that it does not oblige us wholly to retire and separate from the world, but to fit our selves as soon as we can to converse in it with In­nocency, Prudence, and Safety; and having better'd our own Tempers, to make them Instrumental to the improvement of others.

1. Therefore whatsoever things are True, Real, or Sincere, ought to be promoted in our common Conversation.

There is nothing more suitable to the Nature of Man, than plain and open Truth; [Page 5] his mind is covetous of all just and faithful Informations, that he may build up a know­ledge firm and secure, and such as may con­tinually supply him with Maxims of Wis­dom, and prudent rules of life.

When Man, through the strength and violence of his Passions, and the weak be­ginnings of his Reason, which very much depends on Sense and Imagination, is lyable to Error, even under the clearest light, and surest principles; how injurious is it to him, to have his Understanding scribled over with false Images of things, and thick prejudices so strongly woven into him, that they shall seem to be of the same growth with his Soul? how difficult is it for one of such a prepossessed mind, ever to receive any fair Impressions of things real, and fit to be confided in? Whatever you propose for the regulating his Judgment will seem suspected to him, as not agreeing with the Fundamental Delusion he has already es­poused; and to tell him, he must renounce his whole frame of thoughts, when built upon an Original Error, may look fine in a Philo­sophical [Page 6] Proposal, but is very rarely reduc'd to practice in the common government of Life.

Let the mind of man be always reve­renc'd as a most Sacred Recess, where on­ly Truth and Goodness should inhabite, and in which nothing but what is sound and sub­stantial should be deposited; nothing but what may be serviceable to Moral or Religi­ous wisdom.

How cautious therefore ought men to be in their publick Instructions, nay in their common Reports and Conferences, that they may not be the fatal occasion of lead­ing others into Error? how carefully ought they to examine matters before-hand, that they may not prove the Confident Asser­tors of False News, Lyes, and Scandals, which the Credulous Multitude are apt to swallow to the ruine of themselves, the Common-wealth, and the Church.

In respect to the Common-wealth. What an heinous offence is it for men of Wit and [Page 7] Parts, to vent any colourable pretences for Sedition? to extol the happiness of other Kingdoms with a Factious Eloquence, and erect new Schemes of Government contra­ry to what is already most wisely and pro­videntially established amongst us? for al­though such Discourses in themselves may be very raw and inconsistent, yet there are always some passive Heads, that are a com­mon sink for all foolish and absurd Opini­ons to run into; and there are other more airy heads made giddy with a spirit of Re­bellion, which are apt to think every Sedi­tious Novelty, though never so weak and trivial, some rare and newly invented Poli­tical Machin, sufficient to turn the whole Earth about.

Whereas, if men were willing to con­verse like Faithful Subjects, they would of­ten take occasion to declare the excellency of their own Laws and Government, the noble Exploits of their Ancestors in the de­fence of the Crown, & that invincible Rage of Loyalty which swell'd the breasts of those who were at any time animated with the [Page 8] true English Gallantry. They would take all occasions to declare what a difficult Pro­vince Kings have to manage, even in the most peaceable and obedient times, but e­specially after a rebellious ferment has been long time sowring the Apprehensions and Passions of men. What Cares and Per­plexities do attend the most prosperous Thrones! How publick Business does of­ten come down to us infected with private Malice, and retaining a strong tincture of the Mineral through which it runs; and that we are not able to discover all the se­cret springs and movements by which the body of Affairs is turned.

Did men enter their Coffee-houses and their Taverns, their Assignations and their Feasts, with these preparatory Reflections, they would be more wary in their Cen­sures, more deliberate in their Judgments, and harmless in all Events; their Mistakes would be seldom, most times honest and sincere, and serviceable to Peace and Good­will.

As in relation to Government, we are to promote nothing but Truth and Reality in our Communications; so we should be espe­cially concern'd to carry the same circum­spection with us in all matters of Religion; where Fraud and Artifice are never to be endured. For the plain Truths of Religi­on are able to shift of themselves; and scarce ever fail, but when men undertake to prop them with their Additional Cun­ning. We know how Christianity broke through all the Arts and Policies of the Heathen Empire, not only by its passive Courage, and meek Subjection, but by its solid plainness and active integrity: and if men think to render it more secure by guarding it with subtilty and nice distincti­on, they are mistaken; they only weaken it, and make it suspected, whilst they la­bour to turn the Counsel of God into the Imagination of Man.

Let there be but Simplicity and Integri­ty enough in our Affairs, and True Christia­nity will prevail. Had our Reformation no­thing [Page 10] else to recommend it, yet the very taking of all disguises from Religion, were sufficient: for it was that which chac'd a­way the shadows of Superstition, and disco­vered the Foundations of Real Piety; it was that which brought an amazing light, an unexpected day into the dark Cloysters of Legends, and Relicks, and forged Mi­racles; Men were presently ashamed of the gross Cousenage they had promoted; they were confounded for the false Wares of Imposture they had so long time ven­ded: The Monsters of the Night soon fled away out of this Land, after the full glory of the Reformation arose.

Then the True Righteousness of the Gospel was vindicated, a sober judgment of Discretion asserted, and Christianity was again fitted, as it was at first designed, for all Hearts that were sincere, and for all Heads that could be contented with the Truths of Heaven, as Christ and his Apo­stles had revealed them.

For it must be acknowledged that many [Page 11] have abused the Reformation, by their too Scrupulous and Endless Enquiries; who be­cause they were once impos'd upon, grow unreasonably suspicious, dread a cheat in every Article of their Faith; and from be­ing Protestants against the Corruptions of Rome, are grown Scepticks and Seekers in the plainest Truths of Religion.

'Tis ordinary indeed for New Discoveries at any time, to raise an Ʋnseasonable Curio­sity, but then 'tis as easie to mark it for a common Error, and avoid it: and to look upon all loose and Academical Doubtings in Religion, as the Leprosie and Plague of Conversation, which will eat deeper than most are aware of, even into the ve­ry Principles of all Reason and Piety.

'Tis not to be endur'd, that those who profess themselves Men, and Christians, and Reformed Christians, should favour any Objections against the Existence of a God, the Immortality of the Soul, a Judgment to come, and the Truth and Excellency of the Holy Scriptures: we are to bless God [Page 12] that these things are made as it were, the very instincts of our Nature, or the pious prepossessions of our youth; that some of them are the inward Sensation of our Con­sciences, and unite with the first reflexion of our Thoughts, and that all of them are the early infusion which we have received from our Parents and Masters, and the groundwork upon which we are after­wards built into all Truth, and Wisdom, and Holiness.

2. Whatsoever things are Just ought to be promoted in our ordinary Conversa­tion.

The Antient Common-wealth of Rome has been deservedly admir'd through all Christian Ages for its Civil Wisdom, its Justice, and its Equity; and yet the great ^(a) Orator, and Civilian, and Flatterer of that State and People has confessed, that [Page 13] they had not any express Image of the true Law, and sincere Justice amongst them, but onely some faint resemblance of it; and that the Original was to be expected only from Truth and Nature: and behold we have received it from the God of Truth and Nature, who came to make us more like Doves than Serpents, more Just than Cun­ning; more upright and sincere Despisers of the World, not more shrewd deceitful Adorers of it, than Jews and Pagans: Who came to root all Covetousness out of mens Minds, wherein the strength of Inju­stice lies; to lessen their esteem of Tem­poral Advantages, to acquaint them with the Riches of his Mercy, to tell them of Treasures worth all their Industry and Care, to inspire them with the most generous Principles of doing all the good that lies within their reach, and of copying after his Example, who went about doing good, and in whose mouth there was found no Guile. Wherefore all Cheating, Lying, Dissimulation, and over-reaching one ano­ther in Bargains and Contracts, is directly contrary to the Righteousness of the Go­spel, [Page 14] which has not onely confirm'd the Laws of Natural Right, the Rules of Civil Justice, and the more excellent precepts of Morality; but has added stricter Measures of its own, and bound them on the Conscience with more Authority and severer Sancti­ons.

For the Gospel has heighten'd all the Re­lative Duties between man and man, into parts and Acts of Religion: All Natural, Political, and Domestick Obligations are bound upon us with the Fear of the Lord, and are to be directed to the Glory of God: And nothing seem'd a greater care with the Apostle St. Paul, than that men might adorn their Christian Profession, by shew­ing the admirable influence it had upon them in those lawful States and Callings in which it found them engag'd.

The immediate Acts of Religion, are either so secret that others do not see them; or else so outward and solemn that Hypo­crisie can act them; but Business, Commerce, and Trade, give clear and obvious Testi­monies [Page 15] of mens Hearts and Natures, of the falseness or sincerity of their Intentions and Designs: and by these Works we may soon discern either their Faith, or their Infide­lity.

If we ever expect to Convert the In­dians, the Justice and Integrity of our Mer­chants and Factors must prepare the way; for they will never think the Christian Re­ligion better than their own, unless they are well assur'd by mens Practices, that it injoyns more Honesty than theirs: They will no more believe the Gospel, whose Professors Cheat and Lye, than they will go to Heaven with a Spaniard.

Wherefore all those may be said to offend highly against Christian Conversation, who make it their business to endamage their Neighbours by crafty and specious pretences; who think they may take the advantage of anothers weaknese, and make their own profit the measure of other mens Rights: Whereas the Justice of a Christian ought always to be accompanied with some de­grees [Page 16] of the Charity of a Christian; and we should ever remember, that we are not onely of one stock by Nature, but of one Bloud by Redemption, that we are all Children of the same Father by Ado­ption, Heirs of the same hopes and promi­ses; and that in these little Societies here on Earth it nearly concerns us, that we no ways unfit our selves for that Everlasting Society which we expect in the highest Heavens.

3. Whatsoever things are Honest, Ve­nerable, Grave, or Decent, ought to be promoted in our common Conversation.

It is a good Rule that is laid down by some Moralists, that in our most familiar Converse, we should often reflect on the Dignitie and Prerogative of Man, that our Thoughts might be awaken'd to noble De­signs, and that we might do, or say, nothing that is below the Excellency of that Nature we carry, and always pay a proportionable respect to those who bear the same Image with us: And this may be call'd the general [Page 17] Decorum of Life, against which all Intempe­rances, and Sensuality, and base Complian­ces do immediately offend: But we that are Christians, are able to raise this Rule higher, by carrying our thoughts beyond the present Dignity of our Nature, to the expectation of that Glory to which through Faith and Obedience it may be advanced: let us think what a gravity and seriousness becomes those who acknowledge themselves to be always in the presence of God, al­ways contending for a Crown, and to be endued with Souls capable of Thoughts and Affections that immediately relate to those concerns that are Infinite and Eternal. And although we are not bound to keep up these reflections continually in their full Solemni­ty, but may sometimes unbend to an inno­cent refreshment, yet ought their Authori­ty and awe to be so Habitual to us, as to put a check to all extravagancies and ex­cesses, to all foolish Talking and Jesting, which are not convenient: for Man was not made Levity, but for grave and weighty Affairs; and only so much Recreation is allowed him, as may fit him for more im­portant Duties.

There are two Extremes relating to this Rule, which require some reflection.

The first is concerning those who will hardly allow of any other Discourse in company, but what is purely Religious: the other concerns those, who make it their whole business to be vain and trivial, and count nothing so uncourtly as a solid and a serious Temper.

As for the first opinion, though it may sometimes proceed from Zeal, and an ho­nest meaning, as it does oftentimes from meer Hypocrisie; yet I cannot foresee what advantage it could bring to Christianity, unless the generality of Men were better dis­posed, than I am sure they are in this present Age. It is true, there is nothing more de­lightful than Heavenly Discourses to those persons, whose hearts are inflamed with the love of God: nothing is so joyful as to communicate their thoughts of Religion, of the state of their Souls, and of the su­rest way of being happy; nothing so plea­sing [Page 19] as to unbosome their Experiences, their Spiritual Sorrows, and their comforts; they could be willing never to admit of any se­cular talk, but to seek their whole diversi­on in the variety of Divine Arguments: but alas! this is the hidden Manna of some few selected Souls, who are able to make up a little circle of Love and Adoration in this lower world; and not fit to be propo­sed for the common Theme of promiscuous conversation, lest it occasion more Blas­phemy and Prophaneness.

It is well, if we can prevail with Men to be Rational and Moral in their familiar Communications, and to reserve an appro­priated reverence for Diviner Duties. When it shall please God by great judg­ments and Calamities to take off the egre­gious vanity from mens Minds, to consume their Ambition, Luxury, and Lewdness, by the fury of his indignation powred out up­on them, then the advice may become more seasonable, and may attain its proper effect: then may Repentance become the Cry of the streets, every man asking his Neigh­bour [Page 20] what he shall do to be saved, and Religion be made the hinge on which all our thoughts and words shall move.

But however, let the world be never so bad, evil Customs never so prevailing, we are to set our selves against the second Ex­treme, and to declare the intolerable inso­lency and vileness of those, who make it their whole business to be vain and tryvial, and turn the most venerable matters, into the subjects of their Jests and wilder mirth.

This is that Lunacy, which some call Wit, the Delirium of a Frantick Brain, and an overheated imagination; whereby some men commit such horrid indignities with much facetiousness and laughter, which others tremble to hear related: 'tis a fami­liar venom of the Tongue, which spares neither God nor Man, not their best Friends, or their own Souls. Whereas all that are judicious must allow, that there are certain things which ought to be more especially priviledged from all Satyrical and Scoffing Wit, such as Ba­cons Es­says. Religion, [Page 21] Matters of State, Great persons and Magi­strates, any mans present business of im­portance, his Reputation and Credit, and any case that deserveth our pitty.

There are indeed some Mens Vices which are above the Authority, and some Mens Humours which are below the notice of Laws; and these seem to have given the first rise to sharp and Comical Reflections: but seeing all things whereby Ill Nature is in the least indulged, are very lyable to ex­cess; it would be the wisest way to avoid all such manner of Jesting, which even Rhet. [...] Aristotle has defined to be but Witty Contumely: There are requir'd many Limi­tations, many Restrictions, and many Cau­tions to make it innocent; only a little modesty and reservedness to let it quite a­lone: for though the thing may possibly be so stated as to contain no real Turpitude in it, but to be indifferent in its own Na­ture; yet when through the corruption of the Age it is faln into a general abuse, I am sure the Pulpit ought generally to forbid it.

This is spoken chiefly of that sort of Wit, which is Satyrical and Scoffing; whereas True Wit is such as is founded on strict Virtue and Morality; 'tis a cheerful vivaci­ty of good thoughts and Expressions, which offends no one, and which every one favours: 'tis a Rational gayety, or the good humour of the Mind, the health and joy of the Understanding; 'tis always joyned with Simplicity, Candor, and sweetness of be­haviour: 'tis then alone that Wit becomes a pernicious Instrument, when either ill Nature, or Pride, or a Lascivious mind has the management of it. Which brings me to my fourth Rule. That whatsoever things are Pure and Chast, ought to be pro­moted in our common Conversation.

We can hardly instance in any one sin that is so directly contrary to the Christian Religion, as is Ʋncleanness: When St. Paul gives us at any time a long Catalogue of sins, almost half of them spring from this Head: It was so prevailing in the Heathen world, about our Saviours time, that it had [Page 23] not only corrupted their Manners, but their Laws too, and had crept into the most so­lemn Ceremonies of their Religion; and an unclean spirit was then an Emphatical Title for the Devil, who was worshipped by his Votaries with all the detestable filthiness of Body and Mind, as the antient Apologists have declared, perhaps in a way somewhat too plain and Cynical.

'Twas this sin that call'd down the most miraculous Judgments that we read of in the Old Testament: and I believe there are few Histories, but will acquaint us of a most notorious Lewdness in all sorts of Men and Women, which was as a fore­runner to every Horrible Calamity that befel a whole Nation. Even its immediate punish­ment in this life, as it many times happens to single persons and Families, seems to be more than Natural, and to be inflicted by a Divine Vengeance: for it often brings a present Disease, and conveys a Contagion to Posterity; that whilst the Parents Rot, the Children Languish.

Yet notwithstanding the wonderful se­verity of Gods Judgments against this sin, and the peculiar Holiness and purity of the Gospel; how is Lasciviousness become the very Character of the Age? the practice or the pretence, the real or the vain-glorious sin of the highest and the lowest amongst us! 'tis the pest that has in a manner cor­rupted all Conversation, the nauseous re­petition of almost every great Table, and every private Club; 'tis the Song and Poe­try of the Young, and the filthy Jest of the Aged.

But if we would behave ourselves as Christians, we must maintain a most strict Chastity in all our Thoughts, Fancies, and Desires; in our Looks, Gestures, and Ap­parel; we must not countenance the least Ʋncleanness by an ambiguous Word, by a complyant Smile, by a wanton Metaphor: but when others talk Lewdly, let us pray in­wardly; what they call Comedy, let us repre­sent to our selves as the deepest Tragedy; and let Impure Flames put us in mind of the Fire [Page 25] and brimstone, that fell on Sodom and Go­morrah.

5. Whatsoever things are Lovely, Cur­teous, and Obliging, ought to be promo­ted in our common Conversation.

This Rule takes in all the Lower Arts of Civility, whereby a man is render'd most acceptable to Company, and by which he does not onely avoid those greater Scan­dals which may provoke, but those lesser Indecencies that may offend. 'Tis a pru­dent observation of those Ceremonious Ad­dresses, that Place, and Time, and Custom, and the Quality of Persons do require, a readiness to give every one their due Re­spects, and rather more than less. 'Tis such a guard upon all our Behaviour and Dis­courses, as suffers no Contempt of others, no Insolency, no Anger, or Affectation to appear. But on this subject, I must be sparing, because I may be better taught it by many of my present Auditors.

Yet I humbly beg leave to observe a lit­tle further, That Conversation, when it is truly Genteel and Complaisant, is onely an obliging Scene of Kindness and Mode­sty, a peculiar shine of virtuous Inclinati­ons, or a making Good Nature most visible, grateful, and lovely. And although this cannot be so takingly effected without some fashionable Ceremonies; yet when all is done, solid Virtue is the most lasting Ornament of Conversation, and an hearty plainness has many Priviledges allowed it in Company, which without it are denied to the most Honourable in Station or Descent. Where there is substantial Honesty, all things are in a manner Becoming, and where that is wan­ting, the finest Language of Affection is but emptiness and dissimulation; and the most exquisite Address, only the hiding of a real Defect.

Lastly, Whatsoever things are of good Report, or deserve the Approbation of the Prudent and the Virtuous, ought to be pro­moted in our common Conversation.

And I know nothing that has a better claim to this Character, than your present Design of laying a foundation for perpetual Charity, by bestowing a Christian Educati­on, and a thriving maintenance on those, who shall owe all their future prosperity to your present Bounty, and transmit the same Example, with an additional Grati­tude and Zeal to late posterity. These are actions and designs in which the brave and generous love to move as in their pro­per Element; they carry such a light and such an influence with them, as will make the most covetous Heart unfold it self, to receive the reflected warmth and glory of a well-plac'd Alms.

'Tis by your Emulation in such discreet Acts of Charity as these, that you bring Ho­nour to your Religion, to your Nation, to your City, to your County, to your Persons and Families.

This is the True English Reformed Cha­rity, which is not upheld by Artifice, Su­perstition, [Page 28] or Presumption, but is a solid and entire Building of it self, wholly se­parated from the rubbish of Monastick Cheats and Forgeries, and not blasted with the Pride of Merit: it is openly perswa­ded, voluntarily undertaken, deservedly praised. It is founded upon the true Basis of Christianity, it is encourag'd by a just sense of Duty, and it may be quicken'd by a moderate regard to Reputation and Praise, for 'tis the Apostles Motive in the Text. If there be any such thing as Vir­tue allow'd of in the World let Charity be esteemed such: If there be any Praise, any Generosity, or Greatness of Soul, any Joy or Satisfaction in the voices of deser­ved Honour, let them prompt you for­ward to the most Commendable Acts of Cha­rity.

Though Honour ought never to be the principal motive to any Christian Duty, yet nothing more justly challenges the se­cond place, or more illustriously fills it: for a Man of Honour is the next to a Man of Conscience; nay, Honour it self, is a kind of Civil Conscience.

To conclude, Knowledge, Learning, Com­merce, Civility, &c. perhaps were never higher in this Kingdom, and Conversation never lower; for we are to account all things low and mean, that are contrary to Godliness, Righteousness, and Sobriety: and if ever we expect a Reformation by ordinary means in this particular branch of Christia­nity, it must begin from Men of parts and fashion, from such as You.

Let us not imitate the Vices of the Hea­then, their Virtues we may; I am sure, we may in Civil Duties, and the lower instan­ces of Manners: for whatever was good, commendable, and praise-worthy in any of their Religions, Laws, and Philosophies; whatever was true, was just, decent, pure, whatever was lovely and of good report in any of these, all that is contain'd in our Christianity; all that, and more. What­ever our particular Professions, Imploy­ments, and Callings are, let us still remem­ber that our General one, is that of Christi­anity; and before every undertaking, let [Page 30] us examine whether the action be becom­ing one who professes the Gospel of Christ, the highest Rule of perfection that was ever given to Humane Nature.

Let us be careful in the government of our Mirth, never to betray any vice or de­fect in our Manners: and let us never be so complaisant as to go hand in hand to sin and destruction.

In this Age of Good Nature, a little go­vernable reservedness may be no mean secu­rity to our Virtue and our Innocence; for where one does really offend by being too sullen and austere, thousands miscarry by a too easie compliance.

Let nothing false, nothing unjust, no­thing prophane, scurrilous, or obscene pro­ceed out of your mouths; but let Truth, Righteousness, and Decence; let modesty, friendship and reverence of all things Sacred; let Charity, Loyalty, and whatever things are of good report, be the continual ornament of your Christian Conversation. Let no­thing [Page 31] be the diversion of your less care­ful hours, that may any ways unfit you for greater Duties: and let not the Free­dom of this present Festival heap up new matter for to-morrows Humiliation, and the following Season of Sorrow and Repen­tance.