THese Words are part of our Blessed Saviour's Sermon upon the Mount, and the Doctrine deliver'd in them concerns all Christians; for as Grotius observes, it is a multitude of Disciples, to whom Christ here Preaches; not only the twelve, or the seventy, but to Disciples of all Conditions, Ages and Sexes. 'Tis likewise all Christians in ge­neral, who are exhorted by St. Paul, to Shine as Lights in the World, amidst a Crooked and Perverse Nation. Phil. 2.15.

We may understand from hence, how far these Words of my Text are suitable to the present occa­sion of our Meeting. They are address'd to an undi­stinguish'd Assembly of Hearers, (the Representatives of the whole Body of Christians;) the force of them therefore reaches to ev'ry individual Member of these Societies, whatsoever their Characters and Employ­ments are. The Subject of them, is to teach all those that are Disciples of Christ, what their Conversation ought to be in this World; that in order to propagate the Faith, and Establish the Precepts of the Gospel, they must make themselves the Light of the World, and the Salt of the Earth: which Doctrine is most pro­per [Page 2]for their Instruction, who have engag'd themselves in a work of Reformation of Manners, for the pro­moting Virtue, Piety, and true Religion.

Now to be the Light of the World, and the Salt of the Earth, may be understood of having something analogous to their good and useful properties of En­lightning and Seas'ning; the Excellency of which Qualities consists in spending themselves, not for their own, but the great Benefit of others: intimating that no Disciple of Christ is born for himself alone. 'Tis required by his Master, that his Life should be a publick and communicable Good, and himself that thing, of all others, which is most eminently visible, most useful and diffusive of its Vertue; con­spicuous, as the high situation renders the City built upon an Hill; and beneficial, as Light and Salt are in their usefulness to Mankind.

Each of these similitudes is a true and lively pat­tern of a Christians Conversation in this World, and signifies something more than our being meerly harm­less, retir'd, and inoffensive in our Lives; for so is the Candle that is put under the Bushel, and the Salt that hath lost its Savour: But then the Salt is good for nothing, but to be cast out and troden under Foot of Men, having lost its Virtue of Seasoning, and Preserving from Corruption; and the Light is hid, which is not set on a Candlestick, that it may give Light to all that are in the House; it is useless, when it doth not so shine before Men, that they may see our Good Works, and Glorify our Father which is in Heaven. In which Precept I will only observe in short some few things that have been the Subject of another Discourse, about the manner of our Light Shining, and so pass on to the Substance of what I intend at present to speak to.

1. Our Light is to Shine before Men. Men, who can­not know the secrets of the Heart, and intention of the Mind. This Light therefore, is to consist in Things done outwardly, which they can see and know.

2. Our Light is to Shine in Works, which may be seen, and will remain; and not in Works, which are to be heard only, and vanish.

3. This is to be done for the Glory of God, and not for our own Vain-Glory.

Each of these Particulars do immediately respect you Brethren, who are of these Societies; wherein I may presume that you are so well inclin'd of your­selves, and have been so Faithfully instructed by o­thers, who have gone more worthily before me in this Exercise, that I shall not spend any time in en­forcing them, but pass by these Circumstances to speak of the Duty it self: which I take to be a strict obligation upon ev'ry Christian, to lead a Life ex­emplary and shining in the ways of Vertue, true Piety, and all manner of Goodness.

And I look upon this to come home to the pre­sent Business of the Day, and more nearly to con­cern you that are of these Societies. It is a great Un­dertaking in which you have voluntarily embark'd; the Suppressing of Vice, and setting your selves as a Bulwark against an inundation of Prophaneness and Atheism, which threatens destruction to these King­doms. But you ought to consider, Brethren, with the Wise King going to War, whether with your 10000 you are able to meet your Enemy that cometh against you with 20000. for many are the Wild Beasts with which you are to fight; many the bold and hardned Vices which you are to encounter: you [Page 4]must expect to meet with great Resistance in this En­terprize, and to be press'd with all the Storms of Envy and Malice, which the Stratagems of the Devil, or the Impetuous Lusts of Wicked Men, can raise against you.

Give me leave therefore to recommend unto you one Piece of necessary Armour in your Warfare; (necessary, both to your own Defence, and to the Overthrow of your Enemies,) which is your own good Example going before you, in all those Ver­tues you would encourage, and in refraining wholly from those Vices, which (by the Blessing of God,) you may be happily instrumental in subduing.

I do not recommend this as if I fear'd your want of it, or suspected your Care of carrying it al­ways about with you; but I would fain endeavour to shew you the Force of this single Weapon, and its Power (far greater than any that is coercive and compulsory) to reform the Manners of this licenti­ous Age: I would convince you of the wonderful Influence of a good and vertuous Example, and of how great Account it is, in directing the Actions of Life aright. For such is our Perverseness and Peevishness, that we are Obstinate against all Force, though it be us'd to keep us from Destruction! Such is our Blindness and Pride, that Precepts are either obscure to us, or else we deaf to them, though they admonish us of our Eternal Welfare! But now, a good Example, calls to the Eyes of the Learner, and sets forth Virtue in a visible shape before him; it insinuates it self where force is denyed an entrance, and becomes more beneficial and instructive than Precept; as our going along with the Traveller, and Accompanying him in his Road, is a safer and kinder [Page 5]direction, than giving him Rules to find out his way alone, our selves taking a contrary Road, when we profess at the same time, to be going the same Journey.

Wherefore, let your Light so shine before Men, that they may see your Good Works, and Glorify your Father which is in Heaven.

From which Words, I shall in my following Di­scourse, endeavour to shew you these three Things.

I. The great Prevalency of Example in Ge­neral.

II. That it behoves all Christians to be very careful that they shew forth themselves examples of Good, that is of Vertue and Piety, both in their publick and in their private Capacities.

III. That it is their Duty likewise to restrain all vicious and bad Examples in other Men, to the utmost of their Power.

I. To shew the great Prevalency of Example in General.

There is naturally a strong influence arising from the Example of a Superiour or Companion in what­ever we see them do; for all Men have the same Affections planted within them, and it is not to be expected, but that the same Objects should move them, and that which hath rais'd a Passion in one Man's Soul, should strike upon the same string in another's. Thus another Man's Sorrow naturally excites Trouble in the Beholder, from whence pro­ceeds Compassion: A Friends Joy warms our Heart with Chearfulness, and encourageth Mirth: What­ever we see done, to which (either from Nature, [Page 6]or from the Corruptness of it) we have any Propen­sity, there is so near an alliance in Humanity, that it calls upon the same affection in our Souls, to bear it company and sympathize with it. In this manner doth the force of Example work upon us, by having power from any external Objects, to move our out­ward senses and strength from thence, to wind up our Passions.

Indeed it prevails most over us, when we make the least use and application of our Reason; and ac­cordingly there is one part of our Life, (not inconside­rable, if compar'd with the span-length of our Days, but of great moment as it is the Foundation of the whole Structure) that is capable of knowing nothing but from Imitation. Besides in our Infancy most docu­ments are instill'd into us this way, and the first dawning of our Reason shews it self by a ready apt­ness in acting those things over, which we see others do before us. These rudiments are sure to take place in the Child, and to grow up in the young Man; from hence the one is taught to Speak, and the other learns in time to Sin: And though the Lines which Nature draws in him may be sometimes found weak, and unresembling his Father, yet the Impressions from an ill Example are commonly strong, and last­ing, and always shew the Parent in the likeness of his Vices.

From this first Seas'ning, we receive the Tincture of our whole Lives, and are never afterwards wholly freed from the servitude of Custom and Imitation. These alone are the Masters of our ten­der Years, and the great Instructers of our Youth. having once taken Possession, they Insinuate them­selves by gentle and easy steps, and their Precepts sink [Page 7]insensibly into our Souls; unless it be where our own Corrupted Nature joyns forces with them, and there they carry us irresistibly, and throw us headlong down the precipice. When our Ears have been much us'd to any kind of Imperfection of Speech our Tongues by degrees will frame themselves into the same way of Utterance, and from Stammering Lips learn to Stam­mer. But let such Vices stand before us, wherein 'tis hard to resist, and we prone and obedient to meet them half way with delight, how rapid then is the stream in which we are carried? how impossible is it, that we should carry Fire in our Bosom, and our Cloaths not be Burnt? Or touch pitch and be undefil'd?

Even so impossible is it that the pernicious Exam­ple of any Vice should not leave some footsteps of its Acquaintance, wherever it hath had an intimate Con­versation: and (to shew its great Dominion) it doth not fail usually to lead us captive even in those things where there is no allurement or temptation from pleasure, and much less no inducement from Reason; for the doing of which, no other plea can be assign'd, but that we blindly give ourselves up to Imitation, and Naturally turn mimicks. Never­theless to this cause, the propagation of many grie­vous Sins amongst us may be justy Attributed, which I am confident would never find a place in the Ca­talogue of our growing Transgressions, but that others are seen to commit them.

To instance in one, too Common and much en­creasing amongst us. No other reason I suppose, can be given for the prophane and Customary Sin of Swearing, and for those execrable Oaths and Curses, (the Vomit) which even Children lick up. Whatever Blaspheming Fiend was the first Author of them, 'tis [Page 8]I believe demonstrable, that Imitation only keeps them now alive amongst us Men.

For it is plain, that neither Reason nor Pleasure goes along with any of them: there is no delight that I ever heard of, in the pronunciation of an Oath; nor are there any of those Men I believe, who have habituated their Mouths to these Customary Propha­nesses, that either mean or speak any thing by them. For let us Consider any of these Oaths or Curses as Words, and parts of Humane Speech; and we shall find that Words, were first of all taught Mankind to an useful purpose, and far different End. They were instituted to represent Things in discourse, and to stand in the place of those Objects, which we cannot bring into sight so often as we have occasion to talk of them. But what Object in the Creation doth an Oath or Curse stand for? What Being, doth an hasty Adjuration of the Name of the Almighty, im­print an Idea of in his Mind who hears it? Surely it cannot give him any Representation of God, if he considers his awful Majesty and Honour, and at the same time, the Mockery and Contempt to which his Holy Name is expos'd. What particular conception then, doth it convey of his Mind who speaks by these Oaths and Curses? No image surely of his Rea­son, who dares to make sport with that Great Name, by which alone he must either be Happy or Misera­ble to all Eternity. It may perhaps be said that it is to express the fury of his Passion, that He vents him­self in these Blasphemies of Hell; but how strange would this Language appear to sober Men and Seri­ous Christians, if Custom had not made it too Fami­liar to our Ears!

In like manner may be shown the Dominion of [Page 9]Example over Men's Minds, and Actions, and our slavish imitation in many Sins of another Nature for there is nothing so Absurd or Wicked to which we may not be led by it. Indeed it chiefly takes the Rule when our Reason sits the loosest, and therefore governs us more especially in our follies and irregularities; but if we consider well, we shall find that it is not with­out Power of giving Laws to the serious and better part of our Life, in which therefore the Prevalency of a good Example, may be of an inestimable Bene­fit. But yet, such is our Natural Propensity to Sin, and so much more of Evil than of Good, doth this mirror represent unto us in this World, that I much fear the disadvantages of a bad Example, must be al­lowed to weigh down the Scale.

God hath been pleas'd indeed in all Ages of his Church, to raise up Persons of an excellent Spirit, in times of the most general Corruption: Men, who not being carried away with the stream of popular Vices, make the right use of the Faculties they are indu'd with by Heaven, in thinking, reasoning and acting for themselves in Justice and Integrity; not guided by the Influence of other Men's Example, but by the Dictates of Reason, and Precepts of Re­ligion. Such Persons will always distinguish them­selves from a crowd of ill-doers, and may by the Blessing of God, become the good Genius of the Age they live in. But alass! in proportion to the great H [...] these leaders in Vertue are but very few; and gene­nerally speaking, the Chains of this servile Folly of Im­itation in ill things, Fetter down the most of Mankind to Corrupt Manners, and an Irreligious Life.

II. And now, if the Example of others be thus prevailing, it concerns all Christians to be careful [Page 10]that their Light shine before Men, and that they set forth themselves Examples of Good, both in their publick and in their private Capacities. Which is my second particular.

The Example of a Good Life is so far influential, as it can be seen, known, or read of; for so Light directs the Eye as far, as ever the Eye possibly can follow it. And the Lives of the Apostles and other Holy Men, cease not at this day to call upon us to imitate them.

And herein the Duty of ev'ry Christian may be considered two fold.

1. A general Duty to lead a good Life, to the End that all Men may be benefited and no one scanda­liz'd by the Example; an obligation to walk with Sincerity and Uprightness in the view of all Men a­like: for being our Saviour hath Commanded his Disciples to be the Light of the World, the whole World hath an undoubted claim to the benefit of their Light.

2. A Particular Duty, to which ev'ry Christian is bound from the several Relations he bears to others in this Life, either in his private Capacity, or from any publick Character; that is, in any station what­ever, wherein he is immediately appointed by Al­mighty God to be exemplary to those under his care, or where, of themselves, any shall be prone to Copy after his Actions.

Thus whosoever shall commit any Wickedness, whereby others are in danger of being corrupted, Transgresseth this general Duty; but with regard to such who stand more nearly related to him, he violates his particular Duty. For as a Parent, the Authority of his vicious Example is more immediate­ly destructive to his Tender Children; as a Master of [Page 11]a Family, it easily Commands the obsequious Servants. If he shall be the Supreme Magistrate, his Example is in the highest degree fatal to his Subjects; If a Mini­ster of the Gospel sets himself an Example in any Sin, He is no long the Shepherd of his Flock, but the Pest and Rotteness of it.

This shews the Reason of our Obligation to both the parts of this Duty, and why we are to set forth ourselves Examples for Good in our private capacities and most retir'd conversation, as well as in publick view. As Christians, we are to enlighten all Man­kind; but these, and several other (whether Do­mestick or Publick) Characters, do much enhaunce the obligation, in respect of those to whom we stand thus related: for consider'd only as Christians, this Duty lies upon us in Common with all our Fellow-Christians; but now from these Relations added to that Consideration, a good Example is ev'ry particu­lar Man's particular Duty, and the performance of it belongs to no one but himself alone. No one in the World bears properly a share with the Parent in the Duty and obligations of a Parent; no Man can sup­ply the Example of the Magistrate, but the Magi­strate; nor any, the care of the Master of the Family, but the Master himself.

And under some one or other of these like Consi­derations, there is no Person, but must acknowledge it his Duty to be pious, vertuous and exemplary in his Life: for his Condition can never be so obscure, nor his Conversation private, but that He may be a shining Light in it: nor can his Example ever be­come so profligate and contemptible, but that there will be those, who may be led astray by it. If his Character is not large enough to fill a Country, or [Page 12]to be look'd upon by the whole City, yet to that House he lives in, he may give a good and whole­some Example; where-ever the pious Christian con­verses, he is in a capacity of enlightning by his Re­proofs and Advice; and his Children, Servants and Companions, will by the Grace of God, become the better for those Lessons in Vertue, and Patterns of Goodness which he shall set them.

So on the contrary, though thy vicious Habits shall have made thee the Scorn of Mankind, in so much that the shame which encircles thee, keeps all Wise Men at a distance; yet Children and Fools are in danger, and thy constant Companions in Sin will still be deprav'd, and every day grow worse by thy Vices. In short, it is hardly possible but that the Example of an holy Life, (however private and mean it be), must do some Good; and I'm sure it is utterly impossible, but that a vicious Example, though it be to the last Degree contemptible, must do hurt to Mankind.

But then, the more eminent the station is, the far­ther will the Example be seen, and the wider will its Influence spread: if Good, so much the more Good it does; if Evil, so much the more Hurt; for the City that is set on an Hill cannot be hid. And such have you made yourselves Bretheren, by placing yourselves in this Station of overlooking other Man's Lives and of reforming their Manners.

Here indeed is the proper Sphere for Vertue, Piety and Goodness to shine brightly in; but on the other hand, there is no soil more Fruitful for Sin for that seed falls into good Ground, which brings forth Fruit, some an hundred, some sixty, and some thirty fold; and such may the Produce of Vice be calculated from any one of your Examples; it hardens those you would re­form; [Page 13]and betrays the innocent, who think them­selves secure by treading in your steps. Such is the return of Vice from a Parent's or a Master of a Family's Example; it springs up with this entrease in his Children and Servants, and like some Hereditary or Pestilential Distemper, runs in the Blood and through the Family. Such is its multiplication when­ever it is sown in the Supreme Magistrate, or in any Person in an high-place; from whence the Great-Man showers down his Vices upon all that are around him, the Nation is overspread with his Prophaneness, and his Uncleanness as with Waters, and his Sin runs down like a mighty Stream. It is no longer a single Vice when it is in possession of these strong holds, the name of it is Legion, for they are many: even as many as it hath propagated in many others, and each of them goes still on to multiply in their Fol­lowers; 'tis as many as its Imitations are. And if there are degrees of Torments in another World, pro­portionable to the Aggravations of Guilt, a Sin thus complicated will meet with as great a Punishment, and we shall suffer under the Torments of those Men's Damnation, which by our Example we have farthered, as well as under the weight of our own.

The reason therefore is twofold for our Obligation to this duty of setting forth ourselves a good Example. First, because we are answerable for all the pernici­ous consequences of our Vices Corrupting other Men. And secondly, because our good Example may by the Blessing of God, become an inducement to others, to walk in the Paths of Vertue and Holiness, who by seeing our Good Works, may Glorify our Father which is in Heaven, by transcribing after these Actions of Vertue, Piety, and Goodness, wherein God is chiefly Glorifyed by his Creatures.

But we must take great heed, Brethren, that it is not the effect of a Pharisaical Righteousness, or of Pride and Ostentation, which raises this Spirit in us; but a Principle of true Piety, and an humble Desire of do­ing real Good. For the one of these, is the Religion of the Hypocrite, and aims at nothing more than to be seen; but the other is the Piety of the hearty Christian, and the only end is to serve God, and bene­fit Mankind. The one, indeed, may possibly break out frequently into sudden gusts and flashes, and into violent and uneven heats of Holyness; but it will end like the crackling of Thornes under the Pot, con­suming it self in a blaze and noise, the sure signs of the weakness and short continuance of the flame. But your duty, Brethren, is to shew forth a Prudent and Uniform Zeal, and a well-weigh'd Resolution in the ways of Vertue and Piety: 'tis to be an eveness of Temper, and sedateness of Mind, arising from firmness and constancy in the Soul.

This will make your Light Shine always before Men, Burning constantly, but never Blazing, and will be the Lamp which shall never want its Oyl.

III. It is likewise every Christians Duty to re­strain all Vicious and bad Examples in other Men, as far as he can.

We cannot hope wholly to extirpate Sin in ourselves; and much less can we propose to root out all Vice and Prophaneness from the Land: But yet we may endeavour to break their Force, and by the Blessing of God hinder their Increase; and if we unite our­selves strongly to keep them under, and resolutely en­gage ourselves never to suffer them to appear but in their own proper colours of Shame and Confusion, we shall in time tread upon their Necks.

And this is our Duty under all the same Obliga­tions, and in all the same Stations of Life, both pri­vate and publick, from the self same Considerations, and fully in every circumstance our Duty, as much as my last particular was. The end of that, was to shew forth the Example of a Blameless and Vertuous Conversation, for the publick Benefit of Mankind, and for the private Good of our Friends; and such is the tendency of this Duty: that was for the main­tenance and improvement of Holyness, and for the Honour and Glory of God; and this is for the rescu­ing of oppress'd Vertue, and for the discouragement of Prophaneness and Atheism. And though we can­not expect (as I have said) to make all Men sincere Believers, and true converts to Vertue; (for neither had the Holy Example, the Divine Precepts, nor the Severe Rebukes of our Blessed Saviour such an Effect:) nevertheless, we may endeavour (and I trust with some good success) to brow-beat the Vicious and Prophane, that by our over-civil and servile Compliance with them in their Impieties, they may not bear themselves as Conquerours over Religion and Vertue: we may blast the Reputation which Vice would get by a Good-Man's smiling upon it; and we may do our parts in hindring its spreading into a Fashion, under our Protection and Connivence.

And since we have the Laws of God and Man on our side in fighting in this Cause of true Vertue and Piety, it is necessary that we should exert this Power, and make the right use of our several Talents; that Drunkenness, Prophaneness, and Uncleanness, (and all the bold Off-spring of open Wickedness) may be kept under this Curb at least, of being discountenanc'd and punish'd, as far as Authority shall be put into [Page 16]our hands to that purpose. We may lawfully joyn our endeavours to confine these Works of Iniquity to their Native Darkness, and not suffer them to be­come Companions of Noon-day. For why should it be permitted in a Christian Community, to Wick­ed-Men to appear bare-fac'd and braving in their Shame? Daring in their defyance of God? Recount­ing their Victories, and boasting of their Trophies in all manner of Vice? Any Sin that shall get the ascendant thus far in a Nation, becomes a Triumph of the People, and is a sure sign that the majority or governing part, are themselves deeply touch'd with the same Disease; (whether it be Prophaneness, that they are Prophane; or Uncleanness, that they are Unclean; or Corruption, that they are Corrupt;) as surely, as if Men should walk the Streets with their Plague-sores fresh upon them, no one would doubt, but that the Infection was general, and that the Sick of that place, out-number'd the Sound.

And it concerns us not only as Christians, but as Lovers of our Country, and as Friends to Ourselves and Posterity, to be Hearty and Zealous in these En­deavours: for we may assure ourselves that every Sin becomes a National Crime, whenever it shall be accompanied with these Aggravations: the Guilt is only private when it is committed in a Corner and secretly; but the publick is to be accountable unto God, when by their Impunity and Encouragement they shall make the Sin their own: For then it begins to call loudly to Heaven for Punishment, and the Cry enters into the Ears of the Almighty. Lord! how long wilt thou look on? How long Lord? forever? Arise, O God, in thy Righteousness, and make bare thy Arm to Judgment! Behold the Children of Men are [Page 17]all Backsliders; They encourage themselves in their own Wickedness, and say Tush! God shall not see. But arise O Lord in thy Fury, and scatter them in thine indignation, for there is none that dealeth righteously, and Loveth Judgment; No, there is not one Godly Man left.

This is the Cry of a publick National Guilt; that is, of unpunish'd, spreading and triumphing Vice and Atheism. The Justice of God requires that the community should suffer, and the Punishment be­come as general as the Offence. His Wisdom, Equi­ty and Providence are then at stake, and must be made good, by a Visible and Publick Execution of Justice; which comes down upon a Nation in Famines or Pestilences, in the Sword, in Earth-quakes, and in other great desolations, which are the usual Judg­ments of Heaven, and Terrible Vials of God's Wrath, pour'd out upon a Sinful Land and polluted People.

And let us not deceive our selves! there are Fami­ly Sins as well as National, and the same Rule holds with proportion, in every private Houshold and lesser Company of Evil-Doers: but the more populous the Society is, the greater is the danger in permitting the Trangressions of the People to be seen in the Gates of the City, and to walk our streets publickly; for there is as certain a Contagion in some sorts of Sins, (which Men catch by looking on,) as there is in some diseases. These therefore are to be suppress'd, if they cannot be wholly extinguish'd; that they may be like those subterranean Fires which burn slow, and prey only upon their own Fewel, whilest pent within the Bowels of the Earth, but when they once take air, break out into a Flame, laying all things before them in Ruine.

And there is no great difficulty, if we knew but our own strength, to keep any Sin thus far at least, under our Feet; for there is a Natural shame which attends every dishonest Action: Vice is conscious of its own deformity and loathsomness, and by instinct requires darkness and a Vizor: but it may be flatter'd by great Examples into a good Opinion of its own Ex­cellencies; it may be Cherish'd by Complaisance and and harden'd by Familarity into such an Impudence, as to appear before the Sun and without its Mask. However since God and Nature have stamp'd shame upon every Vice, Let us know our own Right and Do­minion over it, and keep it within its Natural bounds of shame! Let every honest and Vertuous Man set his Face directly and boldly against Atheism, Pro­phaneness, and Immorality! assuring himself that there is no Sin so daring and hardy, which a Man resolute­ly-good and pious may not dash out of Countenance and strike into Confusion.

I need not tell you Brethren that it is Lawful for you to do this, and that it is Just to use all the power which the Laws have vested in you, to restrain all such Immoralities, for I hope I have prov'd it to be your Du­ty: and believe me, it behooves us all to consider seri­ously, the several opportunities and advantages God hath put into our hands, to discourage and prohibit A­theism, Prophaneness and Debauchery, and faithfully to discharge our Duty herein; for this likewise is one way of making other Men's Vices our own, when they thrive and propagate by our connivence; for be we well assur'd, that whosoever hath it in his Power, to forbid and hinder a Sin, and doth not when he can, he invites and commands it.

And thus I have shew'd you how Powerful and In­fluential example is in most things we do; how effectual­ly that teaches, and how addicted we are to learn; and that therefore it doth concern us all very much to set forth ourselves Examples of Vertue and Holy­ness, and that of consequence it is our Duty to re­strain all Examples of Vice and Wickedness in other Men to the utmost of our Power. When you shall do this, Brethren, ye are then what our Blessed Sa­viour requires his Disciples to be, the Light of the World which Shines before Men, and the Salt of the Earth which hath not lost its Savour.

I will conclude with some serious Considerations upon the whole.

1. We must not expect from what hath been said, that the ill Example of other Men should excuse the Followers, though it will most certainly condemn the Authors of it. The truth is, we readily catch at the least Shadow of excuse for Sinning, and so lay hold upon this Pretence. The Woman, says Adam, whom thou gavest me, gave one of the Tree, and I did Eat. But yet, neither the Woman's Temptation ex­empted Adam from the Punishment, nor the Serpent's Temptation the Woman. And as long as we have a Judgment rightly inform'd to discern between Good and Evil, and are constantly instructed from the Word of God, what are the Bounds of the one, and of the other, what we are to do, and what to avoid; other Men's deviations can be no real excuse for our Transgressing. When the Precepts of the Gospel have chalk'd me out the Paths of Vertue and Holyness which I am to walk in, it is my own fault, and the proneness of my own Vicious Inclinations, if I follow him that shews me other ways. By this, [Page 20]God hath given me sufficient Light to secure me a­gainst errour, and if I am mislead, I seduce my self. All Men would commiserate the sad fate of a Blind-Man, to be led by others unknowingly to the edge of a Precipice, and to break himself in pieces by his fall from thence; but they will condemn it for Self-Murder in one that is not Blind. Remember there­fore young Men, that whosoever hath Eyes, leads himself to his own Ruine, even when he follows a­nother that tempts him to it.

2. If we are convinc'd of the certainty of a future State, and of the Rewards and Punishments after Death; no Argument can be more forcible against our Tempting others to Wickedness, than this Con­sideration, that by the same act we encrease our own Guilt, and mightily further our Brothers Damna­tion; knowing the Judgment of God, that they which commit these things are worthy of Death, and yet not only do the same, but have Pleasure in them that do them.

Those, indeed, who have gone so far beyond the Bounds of Shame, know no measure: 'tis the less wonder therefore, that their own, and other mens Sins become their triumph and sport; that they mag­nify themselves upon their Victories in the lists of some beastly Vice, and make it their mirth to have been successful in tempting others; in having com­pass'd Sea and Land to gain one Proselyte, whom they make many-fold more the Child of Hell than themselves. But the commonness of this Sin cannot exc [...]se it. When seriously consider'd, it is but a melancholy sub­ject for Mirth, and a most shameful one to boast of. For it is not the part of an honest Man to take the advantage of his Brothers Weakness, and ensnare him into Sin; nor of a Modest Man to Glory in his [Page 21] Shame; and it should be the pleasure only of the Devil to seduce the Innocent.

Wherefore, let these prostitute Wretches reserve their boasting to the proper time; when of it self, every Sin shall claim its right Father, and each par­ticular Vice, of its own accord, discover the enticer to it: then it will appear how much more innocent Satan himself is, than this tempter of his Brother to Wickedness; when other Mens Consciences shall accuse, and other Mens Sins call for Judgment a­gainst him; amidst the sad Lamentations of many crying about him: ‘I owe more of my Sins unto thee, O my Companion, who temptedst me; and to thee, my Friend, who didst set me thy Ex­ample for my Vices, than I do to the worst sug­gestions and strongest Temptations of the Devil. Thou art He, to whom I owe my Damnation?’

3. Let us consider the Advantages and great Comforts of a Vertuous and Pious Conversation. There can be no Good more truly beneficial, or of greater extent; for it is so diffusive, that all Men may partake of its Influence, without ever lessening the store: It diminishes nothing from the Sun, that by it all Men are enlightned, and all Creatures che­rish'd; nor from Vertue, that others are made better by partaking of it.

And this Good proceeds from the Good Example of an Holy Life; a constant and exemplary Devo­tion in the Worship of God, may by his Blessing contribute to an awful Reverence in the whole Con­gregation, and recommend our Holy Religion to those, to whom our Indevotion renders it now con­temptible. A Life of Exemplary Piety, is a standing Rebuke to the Prophane, and a constant Curb upon [Page 22]the bold Atheist. An Exemplary Vertue, will either convert the Sinner, or shame him at least into an out­ward compliance of Holiness; and will secure the Innocent, if it cannot reclaim the Wicked.

In short, a good Example is of that general pre­valency and Influence, that it calls to all that see it, and invites them in the words of the Apostle; Come, Be ye Followers of me, as I am of Christ. And when we shall be call'd at the last Day to give up our Ac­count of all that hath been intrusted to us in this Life, we may do it with unspeakable joy, in the words of our Blessed Saviour. Those that thou gavest me Ho­ly Father, I have kept, and none of them is lost, but the Son of Perdition. Those Servants which thou gavest me; Those Children thou hast blessed me with; Those Friends thou hast made me happy in; Not one of them is lost through want of my endeavours to reclaim them; None of them hath my Example led astray, or my Conversation Corrupted; None of them hath my Connivence encourag'd, or my Temp­tations seduc'd into Sin; Not one of them, Holy Fa­ther, but by my goings, I have endeavour'd to keep Upright.

This is the comfort which arises here from our do­ing this Good, and which will meet us hereafter in receiving the Reward. For they that turn many to Righteousness shall shine as the brightness of the Firma­ment, and as the Stars of Heaven for ever and ever. And they shall Cause Joy in Heaven over every Sinner that Repenteth.

Lastly to Conclude by applying my self more par­ticularly, to you Brethren, who are Members of these Societies for the Reformation of Manners. I have Chosen this subject, of the Necessity and Ef­ficacy [Page 23]of a vertuous and pious Example in your Con­versation, as the most successful means for your carry­ing on this good Work. And God grant, that I my self may be endued with a sufficient portion of his Grace, to follow those precepts which I have now deliver'd to you!

Herein alone will you lay a sure foundation for that structure which you are designing: This (with the Blessing of God) is to be the Corner-Stone of that Vertue, Piety, and true Religion, which you are endeavouring to rear up in these Nations. Without it you build on the Sand; every Tempest will shake, and at last throw it down; and great will be the Fall thereof, to the Triumph of your Adversaries, and discouragement of your Friends.

I have not time left to give you Rules for that Mo­deration, Integrity and Charity which are necessary qualifications for all such as are Sincere in this Under­taking. But I must crave your Leave and Patience, whilest I mention one Blot, with which all such kind of endeavours for Reformation of Manners, (justly or unjustly) will not fail to be Charg'd by all that are Ene­mies to it; from which all its good purposes have been too Commonly blasted; and that is Hypocrisy, and Sinfulness in yourselves.

Some of you I see are Young Men, and of an Age, most liable to those Temptations which you are to encounter with in others; and 'tis not impossible, that yourselves may take the Infection from your ap­plications to cure the Disease.

But then consider what the Apostle saith, Rom. 2.20. Thou that sayst a Man should not commit Adultery, dost thou commit Adultery! Thou that abhorrest Idols, dost thou commit Sacrilege! through you, (says the A­postle) [Page 24] is the Name of God Blasphemed among the Gentiles. Not only through them who are openly Prophane and Vicious, but through you chiefly, who having professedly set yourselves to reform these Vices, are guilty of the same Wickedness. But I say unto you, it shall be more tolerable for the Land of Sodom in the day of Judgment than for you: the Publi­cans and Harlots shall go into the Kingdom of God be­fore you; for these Sinners Christ came to call to Re­pentance; but the Hope of the Hypocrite shall perish.

My Charity would oblige me to hope, that there are few or none of your number, Brethren, upon whom this can be justly charg'd, but that experience shews us, many will be bad in all Societies of Men whatsoever. I must therefore here solemnly adjure you, let not that Ʋzza put forth his band to hold the Ark: For in such hands Reformation of Manners be­comes the greatest Scorn, and the most prevailing en­couragement to Vice.

And not to flatter you, the best of Men will find this but a difficult and invidious Work; for they must expect that their own Infirmities should be nar­rowly pried into, and all their Failures expos'd naked­ly to the World. It becomes him therefore to be truly a Good Man himself, whoever shall undertake this Office of Reforming and Correcting others: For 'tis Envy, or the love of Gain perhaps, or the desire of seeming more Holy than your Brethren, but not the love of God and service of Vertue which engages you in this Cause, if you indulge yourselves in the same Sins which you condemn and punish in other Men. We must therefore be sure to cast the Beam out of our own Eye, before ever we offer to pull out the Mote from our Brothers; we must be free from Sin, [Page 25]before it can be lawful for us to cast the stone at the Adulterer.

Fatal to Vertue, Piety, and true Religion have these Corruptions always prov'd in the most Sancti­fied Professors, and the more holy they have appear'd, the more destructive hath been their Hypocrisy. For I may with confidence affirm, that it hath never yet fail'd of being the bane and ruine of all publick Endeavours, which have hitherto prov'd successless towards a true Reformation of Manners; and that the scandal arising from such ill practices hath pro­duc'd more avow'd Atheists, and profess'd champions in Vice, than all the open assaults and batteries of the most Wicked-Men against Religion and Vertue. And therefore, till it shall please God to correct this in all our Magistrates, the People will still Sin on. The Magistrate may execute the Good Law given into his Charge, but his own Example in Sinning shall encourage more, than his Punishment can ever deterr from Vice. All manner of Zeal will be ac­counted as a feintshow in Religion, and must be look'd upon as down-right Hypocrisy in him, who is not serious, sincere, and firm himself in the Worship of the true God; and Atheism and Prophaneness must prevail under such a Governour, who lays all the stress of his Religion only in Reforming others, him­self being abominably Corrupt.

The consequence of this cannot but be exceeding mischievous; for Reformation of Manners doth in­deed principally belong to the Magistrate, and to you Brethren, only as Volunteers, acting Lawfully un­der him; His is the Commission, and Yours, the as­sistance of him in the Execution of his Office. But from hence the Good Example of your own Lives [Page 26]becomes alike necessary to you both, and I have thought it my Duty to shew you both, (as far as I might presume) what your own Qualifications ought to be in the first place, before ever you can propose to amend others.

May God in his Infinite Mercy, strengthen the hands, and confirm the Souls of all them who are truly Good and Sincerely Conscientious in this great Work! that some stop may be given to those Vices and Blasphemies, and to that General Corruption of Manners which have defil'd and overspread our Land! and as for all those, in whom this great trust of Reformation is chiefly Lodg'd, the Magistrates and Senators, may God give them all Grace to forward this Work by reclaiming themselves first of all, and by reforming all of their own Number who are E­vil-Doers! by making them serious themselves in that Holy Religion, of which they are Appointed the Defenders under our Prince! by making every one of them sober, who forbid Intemperance! and Pious, who prohibit Swearing! and Chast, who punish Adultery!

So (and not otherwise) shall God prosper this good Work in the hands of the Magistrate and of the People. And do thou, O Lord, thus prosper our handy-work, for Jesus Christ his sake!