The Epiſtle to the Reader,
] THE
REASONABLENESS
A OF
PERSONAL REFORMATION,
AND THE
NECESSITY
OF CONVERSION :
The true METHODS of making all men happy in this world, and in the world tocome.
Seasonably discourſed, andearnestlypreſſedupon this licentious age.
To all ſuch as are moſt immediately and particularly concerned in thefollowing treatiſe, of what rank or quality foever theybe.
GENTLEMEN,
TWO of the greateſt, faithfulleſt, and moſt intimate friends in the world, reaſon and confcience, command me here, in their names, courteouſly to ſalute and invite you in.
They earnestly defire three or four hours ſerious and private conference with you, about ſome very important perſonal concerns of yours, which cannot admit of denial, or long delay.
And if you make any trifling excuſes, they have commanded and inſtructed me, here to anſwer them.
In cafe of abſolute and obſtinate refuſal to hear them, they order me to tell you ; if you willnot talk with me now, they will talk with you ſhortly, whether you will or no.
If you ſay, you are not now at leiſure, having other buſineſs to do ; they both defire you to conſider, First, You canhave nobuſineſs in theworld of equal importance with theirs.
Secondly, That
The Epistle to the Reader. whatever other lawful affairs you are pursuing, their buſineſs with you will noway obſtruct, but greatly promote it. And, lastly, That a greater perſon than anyof you, loſt his life, by pocketing up a letter at night, ſaying, To-morrow is a newday; andit proved tohim indeed dies noviffima, his laft day; he lofing by that neglect the only opportunity of living longer.
If you demand, how your reaſon cametobe bound up in this little book, and fay, that which is reaſon to this author, may be folly and nonſenſe to you :
I am bid to tell you, you are obliged firſt to read and compare; elſe your own reafon will preſently call it your own follyand nonſenſe, ſo to pronounce.
Sound reaſon is uniform, and like itſelfall theworld over.
It is true, laws and dictates equally oblige one, as a nother, in like caſes and circumstances.
Ifyou fay,therehave been fomejars anddiſgufts betwixtyou, andyour reaſons and confciences ; you and theyhave fallen out fo oft, that you have no great fancy tocome near them in private, for you expectnothing butharsh and chiding language from them; and therefore are fain, by continual diverſions, and quick fucceſſions ofbuſineſs, to maintain your peace, by keeping at as great a diſtance from them as you can.
It is their defire you ſhould here know, First, That their debateswithyou willbeas calm and friendly, as they are feafonable andneceſſary.
Secondly, That they both profefs (and you maybelieve them) they neither do, nor can deſign any thingbut yourgood.
Thirdly, That that perſon is certainly in averybad caſe, that cannot endure toconverſe with himself.
Fourthly, That you herein deny a civility to your own reaſons andconfciences, which you daily pay to ſtrangers and inferiors.
And, ina word, that they defire a reconciliation with you up . onas fairand honourable terms as can well be defired : and that this beingdone, they will both ſtick faithfully by you in all the troubles and dangers of your lives, and follow you as your infeparable friends, into any thing but fin.
Ifyou fay, this isbutawheedle, to draw you into abook, thatwill make you melancholy, and perhaps mad.
It is their ſenſe and judgment, that of all men living, you have leaſt reaſon to pretend the one or the other, in this cafe : for they are very confident, you are now in the moſt melancholy circumstances, men canordinarilybe in on this ſide hell.
And for madneſs theydefire to know, what you yourſelves wouldcall that man, that is running with fuch poſt-hafte to
hell, as win not admit of two or three hours ſtopupon the
The reasonableness of Personal Reformation.
road, toprove himself tobenomadman, but inhis rightmind andwits ?
Moreover, they commandme to informyou, it is theirdefire, that ſeeing their debates with you will neither be tireſome nor impertinent, you will pleaſe tohear them out what they have toſay toyou and then, if you shall find cauſe to complain, that your pleas and excuſes are not fairlydrawn, or that you have new matter to furniſha better apology ; they are both content you shall have your liberty to amend, or addwhat you pleaſe ; and if theybe not able to refute them, they will give you no further trouble or interruption in your courie.
This, Gentlemen, is what I have incharge toſay toyou in the porch ; and now, if you pleaſe, the door is open ; you may beas private as you will.
Theywillattend you to your bed-chamber, or clofet; and I heartily with an happy iſſue to this triendlydebate.
JOHN FLAVEL .
CHAP.
The introduction, andstate of the cafe.
§1. R EASON exalts man above all earthly beings; it is his dignity and privilege, thatGod hath furnishedhimwith abilitiesof mind, torecollect, animadvert, compare, infer, ponder, andjudge hisown actions. Hereby he becomes not only capableof moral government byhuman laws, (which no creature beſide him is) but alſo of ſpiritual government bydivine laws, and the bleſſed fruition of God in glory, which no other ſpecies of creatures (angels only excepted) have a fubjected capacity for .
Right reaſon, by the law ofnature, (as an home-born judge) arbitrates and determines all things within its proper province ; which province is extended far andwide.
All actions, natural, moral, and civil, are weighed at thisbeam and ſtandard ; none are exempted, but matters of ſupernatural revelation ; andyet even theſe are not wholly, and in every reſpect, exempt from right reaſon : for though there be ſome mysteries in religion abovethe ſphereand flight of reaſon; yetnothing canbefound in religion, that is unreasonable.
VOL. VIII.
The reasonableness of Personal Reformation.
And though theſe mysteries benot of natural inveſtigation, butoffupernatural revelation ; yet reaſon is convinced, nothing canbe more reaſonable, than that it takes its place at the feet of faith ; which is but to ſuffer itſelf to become pupil to an omniſcient and infallible Inſtructor.
The reſolution of our reaſon into faith, and of faith into God's veracity, are acts highly becoming reaſonable beings in ſuch cafes as theſe.
Itmay not pry too nicely into unrevealed myſteries, demand the reaſons, or examine the causes of them as bold anddaring
Socinians do ; but it feels itſelf obliged to receive all thofe things, both as poſſible and true, whichGod hath revealed, counting his revelation alone tobe reaſon ſufficient.
For the veracity ofGod takes out of reaſon's mouth all objections against the truth of them; and his almighty power filences all its ſcruples against the poſſibility of them.
But in all matters properly under the jurisdiction of reaſon, everyman is obliged to account with himself, as well as others, for the reaſonableneſs of his own actions ; and that act which will not endure the test of foundreaſon, it judges not fit for the entertainment of a man.
If reaſon cannot justify it, it is beneath the rank anddignity of aman todo it.
§ 2. The light of reaſon was at firſt the bright lamp or candle of the Lord, till fin, like a thief, melted itdown to fnuff; whereby (comparatively ſpeaking) it is becomes a poor glimmering light in the beſt of men, and almoſt quite extinguiſhedinſomemen.
Fallen man is become leſs than himfelf, and will never act like himfelf, tillhe be fully reſtored to himſelf.
Sanctification indeed ſouffs and trims the lamp of reaſon ; but there being few fanctified perſons among men, adouble miſery confequently befals a very great partofmankind ; whoſe converſation ſpeaks them not only deſtitute of religion, which bereaves themofthebleſſedneſs ofthe world tocome; butmen almoſt entirely deſpoiled of the benefits and bleſſings of their own reaſon, which makes them unhappy and miſerable in this world: beafts, rather than men, as the facred ſcripture ſtiles them : unreasonable men; men fallen out with their own faculties ; who after many a ſharp battle with their reaſon, are nowdragging it like a conquered captive, at the chariot wheels of their victorious and triumphant lufts.
§3. It is ſcarce imaginable, that ever ſin ſhould prevail ſo far as itdoth, to the very uninanning of men, did they not firſt delude and bribe their own reaſon, by cloſe and cunning applications to their bewitched affections; whereby, though
The reasonableness of Personal Reformation.
they cannot make it a party, yet they make it ſtand by as a filent ſpectator, or neuter, whilst they act the beast, yea, the devil, rather thanthe man.
We little know how far unſanctified reaſon may (this way) beprevailedupon toquit its throne, and reſign its fceptre into thehands of luſt and appetite ; yea, to engage in the defence of their most abſurdlaws and dictates.
It only ſerves in ſome men, toinvent excuſes, pleas, and ſpecious pretences, tojustify orextenuate their beast-like actions ; the baſeſt ſervitude it can be condemned to.
If this will notdo, ſenſual luſts have anotherway toobtain their fatisfaction, in deſpiteof reafon andconfcience; evenby ſtopping their ears tothe voices of both, and pushing on with abrutiſh impetus, they fuffer neither to enjoythe opportunity of a calm debate of theſe matters with them.
§ 4. But let men dowhat they will, it is next toan impofſibility, they ſhall ſo far fubdueanddestroy thoſe inbred principles of reaſon and confcience, butthatthey will, atone time or other, givethem fome checks and oppoſitions in their profanecourſes ; eſpecially whenthey shall get the advantage of ſome eminent diſtreſs, or ſpecial danger, which diſpoſes them to lend an ear to their voices.
And there be few men in the world, but are ſometimes providentially caſt into ſuch caſes and conditions.
So that appeals tothe reaſonofthe moſt profligate wretches, are not altogether vain and uſeleſs : for if the cafe cannotbe tried and decided at the bar of reaſon and confcience at one time, itmay with more advantage at another and haply, appeals to reaſon mayproduce a reformation in ſome men, fooner thanappeals to the ſcriptures, or principles of faith ; eſpecially when the world is ſo notoriously drenched in practical atheiſm, that ſerious religion becomes the common fubject of drollery amongst multitudes of men.
Yet it were hard and uncharitable, to imagine any man funk ſodeep intothe mire of beastiality and profaneneſs, as not ſtill to retain ſome value and veneration for his own reaſon, and asmuch as he abuſes it, yet to refuſe the whole world in exchange for it; and to account it a greater miſery tobe utterlydeprived of it, than tohavethe hoofsof anhorſe given him in exchange for his hands and feet.
§ 5. The fcriptures thereforedo, in many cases, appeal to thereaſonof finners, anddeſign their reformation by fuch appeals: for it being a moſt ſhameful thing, for a man to be
Uu2
The reasonableness of Personal Reformation. convicted at the bar of his own reaſon, of acting like abeaft rather than aman, every man is prefumed to be afraid, and ashamed of ſuch an indictment. Such miſcreants are the ſhame and reproach of humanity itſelf; theyare branded for brutes throughout the ſober world ; their company declined and thunnedby all wife and good men. He that hath no reason to jur ſtify his actions, may yet be ſuppoſed tobe owner of ſome ſtock of natural ſhame; which cannot but afford ablush, upon ſuch a plain conviction.
This therefore was the courſe which the prophet Ifaiah took, by divine direction, to reform the idolatrous Ifraelites ; Ifa. xlvi. 8. He ſtates the caſe at the bar of their own reaſon, and calls for a verdict upon it.
The cafewasthis : Whether idols, having not power enough to Sherw themselvesgods, those that worship them, must not want wisdom enough toshew themselves men ? " Remember this, and thew
" yourſelves men; and bring it again to mind, Oye tranfgref- " fors!" q. d. For ſhame, letnot men act like brutes, which have no animadverſion.
§6. When things therefore are brought toſuch anexigence, that ruinor reformation is the only choice men have tomake, and all religious impreſſions ſo obliterated and worn out, that menpayno reverence to them ; an appeal tothe reaſon ofmen, feems then tobe an hopeful method of prevailing with them, to fuffer a reformation rather than a ruin. Not that I imagine thetopics of reaſon able to afford more powerful arguments, than thoſe of religiondo; but that they, who by their igno rance and ſtrong prejudices against religion, have made themfelves more uncapable of conviction that way, may haply feel the force of reaſon prevailing ſo far at leaſt, as to put their outrageous lufts under ſome reſtraints.
As for the ſcriptures, and ſerious religionbegotten bythem inthe ſouls of men, they are perfect ſtrangers to all, but the names of theſe things : And even their very names are grown almoſt ridiculous with them too. Butreaſon mayconvinceand shame them.
What force the reaſon of manhath, evenwithout ſaving grace, to produce civility, fobriety, andothermoral virtues, is abundantly evident in the very Heathens ; who, by theonly light of reaſon, diſcovered ſomuch odiouſneſs invice and immorality, and ſuch an amiable beauty in juftice, temperance, and the other moral virtues, that their praiſes for themare founded throughout the world.
Now, whatever unthinking mendream, tome itis evident, thatwhen kingdoms and commonwealths are overflowed with unrestrained vice and immoralities; when curfing and ſwearing
The reafonableness ofPersonal Reformation.
becomesthecommon language, drunkenneſs and adultery the commonpractices of the inhabitants; God will either ſweep away the filthof thoſe nations, bythe beſom of ageneral re formation, orhe willſweep away their inhabitantsout of them, with the beſom of deſtruction.
For if we have not excuffed the notionandbelief of aGod, and that he animadverts the wickedness of men, (which the veryHeathens, by the light of pature, ſaw andacknowledged), we maythereby easilybe led to this concluſion, that fuch overflowings of abominationdo, and muſt certainlypreſage ourdefolation, except fpeedy andgeneral reformationdo prevent it.
§7. Now, the perfons, whoſe reformation I particularlydefignbythis method, beingmen thatexerciſe more reaſonthan religion, might(methinks) be prevailed with totakeup at laſt, and reform their unreasonable, as well as ungodly courſes, could theybe once prevailed with todebate theſe matterswith cool, confiderative minds, becoming mengovernedby reaſon, notwholly ſwayed like brute-beaſts, by luſt and appetite.
And is it not highly reasonable, that men ſhould weigh their ownactions at the fame beam and ſtandard where they weigh other men's actions ; and renounce all that with ſhame and deteſtation, which they themselves muſt cenfure as utterly beneath, and unworthy of a man ?
Wherefore hathGodplanted aprinciple of reaſon andconfcience within us ?
Is it rational to think, it was plantedthere for no other end or uſe, but to ſcanand cenſure other mens words or actions by, but not our own ?
Or to be whollyuseful to other mens intereſts, without any benefit to ourſelves ? Ask thine own reaſon, filly man, whyGod placed it in thy foul ? and for what uſe itwas intended? And it will tell thee, it was particularlydefigned and appointed, to regulate and orderthineownlife and actions ; and next, forthe benefit and good of the community..
It will tell thee, there is not a ſingle act thou doſt, of any weight or moment, but thou oughteſt toconſultwith it, and have its paſs or licence before thou do it.
But when thou entereſt intoa ſerious courſe of actions, thy conſultations with it ought to be veryfrequent andfolemn,becauſe theſe things are of great importancetothee.
Thy reaſon will tell thee, ſinner, that itisa vile affront to it, tobethrust by thee from the council-table, unworthilydifmiſſed from its office, anddischarged from any further attendanceupon thy life, and concerns thereof, and brutiſh lust and appetite confulted in its room; and that it needed not at all to have beenimplantedin thy foul, if the ſame principles that
The reasonableness of Perſonal Reformation. governthe beasts ofthe field, muſt alſo be thygoverning prin ciples.
It stands ready to offer its ſervice tothee, to save thee from, or to receive thee out of thoſe miſchiefs thou hatt, or mayeſt run thyself into; if thou wilt but hear, and obeys its advice, it tells thee, it is thy privy-counſellor, byGod's appointment; and if thouwilt not find leiſure among the heats and hurries of thy luſts, toconfult it, andhearken to its counfels now; if thou wilt not forſake the conduct of thine own reaſonand confcience, which have a right and authority togovernthywords and actions, and follow thyblind and headſtrong luſts and paſſions, thou ſhalthear other language from them, when thyluſts have precipitatedthee intothine own ruin anddeſtruction; as they ſpeedily and inevitably muſt, and will do, according tothecourſethey now fteer for thee.
§ 8. And there isyet moreground tohope, that reaſonmay prevailwith men living underthe goſpel, to return to fobriety andtemperance, whenwe conſider their reaſon is aſſitted by fome illuminations from the Chriſtian religion. They live in a land of Bibles and miniſters,where theycannotavoid the light; an advantage far beyond whatever the heathens enjoyed ; who yet by their ſingle unaſſiſted reaſon, arrived to an eminency in moral virtues.
Our reaſons and confciences do not onlyconvince us, (as theirs alſo did them) that there is aGod, and a future life of retribution, wherein everyman ſhall be judged according to his works ; but alſo, that the ſcriptures are the very word of God, and rule of faith and manners. And if there be any among the debauched crew, thatqueſtion ordeny it ; we may be confident, none of them are able, by plain and found reafon, to overthrow thoſe mighty arguments pleaded for the confirmation of that truth: At leaſt, they find in themselves a ſtrong fufpicion and fear, that they may prove to be true ; which jealousy and ſuſpicion, working together with their own reaſonandconfciences, are nocontemptible helps toward their recovery.
For if what reaſon, confcience, and ſcripture, with one mouth, pronounce, be true and certain, (as undoubtedly it will be found tobe) ; then it must be plain and obvious to them afo, that their brutiſh luſts have putthem into the direct and readyway, both to ruin themselves, and alſo greatly tohazard thecommunity to which they belong.
§ 9. As for themselves, if they will make a judgment upon their own condition, in the light of reaſon, confcience, or tipture, (and they very well know, they take their meaſures
The reasonableness of Perfonal Reformation.
in perfect darkness, if they take them not bythis direction) ; then, continuing the ſame courſethey nowdo, they are a loft generation.
All their lawful and faithful guides tell them, with one mouth, they are certainly inthe broad way to damnation ; and that, how irkſome and terrible ſoever the thoughts and apprehenſions of hell are to them, yet thither they muſt certainly come, iftheypursue this courſe. Their reaſon plainlytellsthem, he that chuſeth the means, and engageth in the way leading to hell, muſt, and ought to make account, that hell istheplace heispreparingfor.
Confcience isas plainand poſitive with them, that they must either return, or periſh.
The fcripture confirms the teftimonies of both, bytelling them plainly, That the end of these things is death ; Rom. vi. 21 .
It isdownright folly and madness, by the vote of thewhole rational and ſober world, for anyman to conclude, or hopehe ſhall be happy in the world to come, whoſe life is drawn through, and finiſhed in all manner of obſcenity, filthineſs, and profaneneſs in the preſent world.
For let the cafebebrought into thelight of yourown reaſon, asdim as it is, and let it freely judge, whenyou are belching out your black and horrid blafphemies against God, imprecatingdamnation from him upon your own fouls, wallowing in beaſtly lufts, vomiting and roaring intaverns and ale-houſes : ask, I ſay, your own reaſon, confcience,orthe ſcripture, whether all, or either of them, will allow you to ſay or think,
• Now we are in the rightway to eternal bleſſedneſs! This is thevery courſe thatwillbringus tohappinessintheworldto come: this pleaſethGod better, and is a furer path to glory,
⚫than repentance or faith, mortification, prayer, or reforma- ' tion.' No, no, as blind as your reaſon is, and as feared as yourconfciences are, you will neverbringthemtocomprobate, or ſubſcribe ſuch abſurd and horrid concluſions as theſe.
But, on the contrary, they will tell you, that if you will have the pleaſure, you must have the pain and torment of fin.
That it is madneſs to ſay, you are afraid toburn, but not afraid to ſiu; that you are loth tobe damned, and yet challenge the almightyGod to hislace, to damn you : as much a folly, as todrink a baneful doſe ofknownpoiſon, and think to feel no painful gripes afterwards.
As for the fcriptures, they appeal to the reaſon of men in this caſe, as amoſt known and allowed thing, fcarce imaginable to liehid from any man. 1Cor. vi. 9,10. " Knowyenot, that
1 The reasonableness of Personal Reformation.
" theunrighteous ſhall not inheritthe kingdom ofGod. Ee " notdeceived ; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſfers of themselves with man
" kind; northieves, nor covetous, nor drunkards, nor revilers,
" nor extortioners, ſhall inherit the kingdom of God."
It would make the bowels of a compaffionate Chriſtian to roll and yern within him, to behold multitudes of fouls of invaluable worth, running greedily on to their eternal ruin, wilfully ſtopping their ears allthe way, tothe voices of their own reaſonandconfcience, as well as to the voice ofGod in his word; not once making apauſe, till they fallinto that gulph of eternal and intolerable miſery, intowhich, with great precipitation, they are caſting themſelves.
§ 10. Andthen, for the community towhich they belong; how dangerous, yea, how deſtructive ſuch perfons are to it, cannot poſſibly be hid from any witeand ſerious obferver. For ifone finnerdestroys much good; if one Achan trouble the wholecamp of Ifrael; how much more willwhole fwarms and droves of drunkards, blafphemers, and adulterers, as now fill every place, pull down the judgments ofGod upon thole ſtates and kingdoms wherein they breath ?
If our fears and dangers were greater than they are, yet reformation mightſave us, Jer. v. 1. " Run ye to and fro through the ſtreets of Je- " rufalem, and fee now, and know, andſeekin the broadpla
" ces thereof, if you can find a man, (i. e. a public man, a " man in authority,) if there be any that executethjudgment,
" that ſeeketh the truth, and I will pardon it." And if our hopes and confidences were much higher than they are, yet unrestrained fin would undo us.
Kingdoms and commonwealths are notfo much endangered by the powers and policies of their enemies without them, as theyare by the unreformedneſs of profligate wretches within, and amongst them.
Reformation quickly recovers the antient glory of kingdoms, and makes them the terror of their enemies.
For though there will be ſtill too much fin privatelycommittedunderthebeſt laws, andthemoſt vigorous and impartialexecution of them; yet abundance of fin would thereby be prevented, and the fins that are committed would notbecome national, but perfonal only ; and theſe would notso muchconcern and hazard the publicweal and tranquillity of the ſtate.
Moreover, ſtates and kingdoms are in no ſmall hazard by the public debauchery, and common profaneness of their fubjects; forafmuch as in this very fink andpuddleof their lufts, themanlywisdom, ſprightlycourage, andtruegallantry of their
The reasonableness of Personal Reformation.
fubjects, arequenched anddrowned, their ſpirits softened and effeminated.
It ishard to imagine thoſe men will engage far in the causeof reformation, when reformation itſelt is the only thing they hate and fear.
Nor needwe wonder to find men intimidated, and low-ſpirited, intimes and places of imminent danger, who not only carryaboutthem ſo much guilt, (which is the fountainof fear) but are wholly addicted to fenfual pleaſures, which they are loth to hazard upon public accounts and confiderations, theſe being the only heaven theyhave, or hope for: " Whoredom,
" and wine, and new wine take away the heart," Hof. iv.
11.
It is inthe very nature of theſe ſins, tomake men ſottiſh, and in the very nature of guilt to make them pufillanimous.
Senecaobferves, (and his obſervation is true) * That the confcience of a wicked man is a terrible ſcourge and torment tohim, perpetuallylaſhing him with follicitous thoughts and fears; ſo that he diſtruſts all ſecurities, and knows notwhere to be ſafe.'
Hence it comes to paſs, thatmanymen ofgood extraction, liberal education, and excellent natural endowments, become ſo uſeleſs, yea, ſo pernicious as they are; who, couldtheybe recovered but to temperance and fobriety, would become both excellently useful, and ornamental to the nation where they had their birth, andtothe ſafetyand honour whereof they owe their ſervice.
§ 11. This moſt defirable recovery and reformation of profanedebauched perfons, is not ſimply and abſolutely impoſſible: And if magiſtrates and miniſters were every where exemplary themselves for fobriety and piety, zealous andimpartial in the diſcharge of their respective duties, ageneral reformation would not be difficult.
But when thoſe, whoſe office itis to ſuppreſs wickedneſs, ſhall aſſociate themselves with lewd and profligate perſons, and vie withthem in their profane courſes, ordiſcouragemore confcientious perſons in thediſcharge of their duties; this makes reformation morally impoſſible.
If profaneneſs were once found the general odium of the people, and a bar to all preferments, itmight be hoped, things wouldquicklyalter for the better.
It was an ancient cuſtom among the Heathens, (as learned and excellent Mr. Hale of Eaton, out ofChryfoftom obſerves), That if a man offered himself tocontendinthe Olympic games, he was not permitted ſo to do, till proclamation had been firſt made, Whether any man knew him to be either a fervant, or a man of infamous life?
VOL . VIII.
* Seneca, epiſt. 97.
The reasonableness of Perfonal Reformation.
And if anyfuch imputation were proved against him, itwas fufficient to keep him back, let his skill be what it would.
What care was here taken, that their vanities ſhould not be diſcredited ? And will neither reaſon nor religion convince us, that notonly equal, but far greater care ought to be taken, to difcourage profaneneſs among Chriſtians, than the blind
Heathens ever took, to preſerve the reputation of their vain exerciſes ?
Let all fubordinate ministers of ſtate, and officers in the church, confider howgreat a part of this bleſſed refor mation is demanded at their hands.
§ 12. Were kingdoms and commonwealths once purged from that ſpirit of profaneneſs and debauchery, which thusdefiles and overflows them, and the people generally reducedbut to civility, fobriety, andtemperance ; experiencewould quickly ſhewthem the comfortable effects, and happy fruits thereof.
For though this be much ſhort ofwhat Chriftianity exacts from all its profeſſors, and infufficient to obtain the happiness of the world to come , yet it is greatly conducent to the civil happiness and flourishing of the kingdoms of this world ; and, therefore richly worthy the ſtudies and endeavours of all men, to promote and obtain it.
There is no kingdom or commonwealth in the Chriſtian world, which would not by this means breed and fend forth multitudes more than theydo, with excellent abilities and qualifications, fitting them to fit at thehelm of government, and ſteer a more profperous courſe than theydo at preſent. A wife and ſteady direction of the arduous and important affairs ofkingdoms, can only be expected from thosethat are able to govern themſelves , and their own affairs, with fobrietyanddifcretion.
If the laws of nations take care for the preſervation and growth of timber, fit for the buildingof houſes and ſhips,and every one fees the usefulness and neceffity of fuch acts ; much more ought they to take care for fuch an education of men, as may render them ſerviceable members to the ſtate, both in camp and council .
Magiftrates are (in a ſenſe) the foundation ofkingdoms ; the ſtrong ſhoulders, that bear the burden of government : And reaſon will tell, that fo great a weight and ſtreſs, as the affairs and concerns of kingdoms, ought not tobe laid on their ſhoulders, whoſe legs, through debauchery, are too weak to bear their own reeling and ſtaggering bodies.
Scamenand foldiers are the walls of kingdoms, and (under God) theirprudence and courage are the peoples defence and fafeguard.
Plutarch tells us, therewere two virtues inHanni
The reasonableness of Perfonal Reformation.
bal, which made him profperous and fucceſsful : There was in him, Plurimum audacia adcapienda pericula, et plurimum confilii inter ipfa pericula : He was bold in attempting, and prudentinmanaging the moſt difficult ſervices. The former had
: fignified little without the latter.
Courage may throw men intothe midst of difficulties; but counſel andwisdom helps them
: to emerge thoſe difficulties ; and I am fure, that cannot be rationallyexpectedfrom men, thatdaily dethrone their own reafon bydebauchery.
Butwhen men, not only fober, juſt, and temperate, but religioufly good, are employed in public truſts and fervices ; we cannotbut think, the ſecurity and profperity of ſuch a ſtate, are abundantly provided for. And our confidence hereof is not only founded upon the maxims of human reaſon, but of ſcripture, wiſdom, and authority alſo.
What a renowned, proſperous, and ſucceſsful captain of the armies of Ifrael, was good Joſhua ! No man was able to ſtand before him all the days of his life, Joſh . i. 5.
But what bred thoſebrave, gallant, and undaunted ſpirits in the breast of this hero, and crowned his noble deſigns with such admirable fuccefs ? If we look into ver. 8. we shall find it was religion, that gaveboth the edge and point to his natural courage ; " This
" book of the law ſhall not depart out of thy mouth, but thou " ſhalt meditate therein day and night, that thou mayeſt ob- " ſerve todo allthat is written therein : forthen thou ſhalt make
" thywayprofperous, andthen thou shalthave good ſucceſs."
Hezekiah, this way, became a nonſuch among the kings of Judah ; for " he clave tothe Lord, and theLord was with him;
" andhe profpered whitherfoeverhe wentforth," 2 Kings xviii.
5, 6, 7.
Anddying David, from a whole life of experience, recommended this asthe onlyinethod of profperity, unto Solomon his fon ;
Keep the charge of the Lord thyGod, to "
walk in his ways ; that thou mayeſt profper in all that thou " doft, andwhitherfoever thou turneſt thyself," 1 Kings ii. 3, 4.
How great a lustre therefore doth this truth caft about it : that the reſtraint and reformation of vice, and the due encouragement of virtue and piety, becomes the very civil intereſt of kingdoms and nations, by the joint votes and fuffrages both of human and divine wisdom ?
Let any kingdom or ſtate make trial of this method, and from that very time they ſhall date their profperity.
This will make them become the terrors of their enemies round about them:
Peace and profperity ſhall flourish in the midst of them ; which is the true level and defign of this moſt neceſſary and ſeaſonable attempt.
X x 2