wicked Men speak well of us, it is a Sign that we are but too much like them: Even an Heathen could fay, when he was highly applauded by the vulgar Rout, What Evil have I done, that these Men praise me? The very Reproaches of ungodly Men, are the best Testimonials that can be given of an excellent and fingular Chriftian. In a strict and holy Conversation, there is that Contradiction to the loofe Profaneness of the World, as at once both convinceth and offends them, reproves and galls them. And if, as we ought, we thus reproach them by our Lives, we must expect they will again reproach us by their lying Slanders. 'Tis a finful Tenderness of our Efteem among Men, when we tack about to every popular Breath that blows. Such muft needs prefer the Praise of Men, before the Praife of God: And 'tis as fruitless, as it is finful, fince this Wind will always blow from contrary Points. While fome extol us, others will as much vilify and fcorn us. 'Tis miferable to live upon the Reports and Opinions of others. Let us not reckon what they say, but what Reports our own Consciences make. Better far we thould offend the whole World, than God and them. And if a Storm of Obloquy and Reproaches, Railings and Curfes, do at any Time patter upon us; how fweet is it to retire inward into the calm Innocency of our own Hearts! There are a thousand Witneffes will tell us, we have not deferved them. How comfortable is it to remit our Caufe to God, and leave our Vindication to him, for whofe Sake we fuffer Reproach? Thus Jeremiah appeals to God, Jer. 20. 10, 12. I heard the Defaming of many: Report, fay they, and we will report it. But, O Lord of Hofts, thou that trieft the Righteous, and feeft the Reins and the Heart, unto thee have I opened my Caufe. Thus, if while wicked Men are maliciously confpiring how to blot and fully our Names, we can but keep our Confciences clear what need we much ģ trouble our felves how the Wind blows abroad, fince we are harbour'd under the Retreat of a peaceable Heart. They may poffibly perfwade others to believe their Calumnies; but they can never perfwade God to believe them. He who fearcheth the Heart and Confcience, knows that we are injured, and he is haftening forward a Day wherein he will clear up our Righteoufnefs; and then the Teftimony of a good Confcience fhall put Ten thoufand Slanderers to Silence. Secondly, Secondly, A good Confcience, as it enables a Man to bear Reproaches from others with Patience, so it gives him an Advantage to reprove others with Authority. 'Tis a true Rule, That he who reproves another, ought himself to be free from the Fault he reproves For otherwise, it neither comes with Freedom from the Reprover, nor with Efficacy to the Reproved. Ift. A Reproof that comes from a guilty Conscience, is but stammering and timorous. Such a Man's own Confcience must needs rise up in his Throat, and choke his Reproofs. Consciousness of the fame Mifcarriages, will retort, whatsoever we can fay against others, more forcibly against our felves; and fuggeft to us, that'tis but a base Piece of Hypocrify, to blame that which our selves practise. With what Face canft thou prefs others to repent and reform, what Arguments canft thou use, Ff 4 who, * * Κυβευτώ ἀνάγκη καὶ ῥαδιεργόν εἶναι, ὅτε ἐνεχόμδυος τινι αυτὸς κακῷ, ὅπιτιμήσει τοῖς ἄλλοις. Arriani Epi&tet. 1. 3. c. 22. Τοῖς βασιλεῦσι καὶ τυράννοις οι δορυφόροι καὶ τὰ ὅπλα παρείχετο σπιτιμῶν τισι καὶ διύαθαι καὶ κολακεύειν τὰς ἁμαρτάνοντας, καὶ αὐτοῖς, ἔσι κακοῖς, των κωνικῷ ἀντὶ ὅπλων και τω δορυφόρων τὸ σωειδὸς τίς ἐξεσίαν ταύτίν Tag'swor. Id. ibid. who, by continuing in the fame Sins, doft thy felf judge that thofe Arguments are of no Force? Thus Confcience fuggefts, and thereby Tongue-ties Reproof. 2dly. This too makes Reproofs ineffectual. It were a Temper to be wish'd, and pray'd for, that we could only refpect how righteous the Reproof is, and not how righteous the Perfon is that gives it; and be content to have our Motes pluck'd out, though it be by fuch who have Beams in their own Eyes. For indeed, there is no more Reafon to reject found Admonition, because it comes from an unfound Heart, than there is to stop our Ears against good Counsel, because it is delivered perhaps by a stinking and unfavoury Breath. Yet fo it is, that when Men of defiled Confciences and Converfations reprove others, they are apt to think either that they are not in earnest, and do but perfonate what they speak; or elfe, that they envy them their Sins, and would engrofs all to themselves; and fo the Reproof takes no Place upon them. But now, when a Man of a clear unfpotted Confcience reproves wicked Men, his Reproof breaks in upon them with Conviction and Authority; and if it doth not reform, must at least daunt and filence them. them. Here's one reproves me for Sin, who doubtless believes it to be Evil, by his own avoiding it: Here's one denoun ceth Wrath if I repent not, who doubtlefs believes it to be as terrible as he represents it, by his own Carefulness to efcape it. And thus a clear Conscience hath a great Advantage to reprove Sinners with Succefs, at least to work Conviction, if not Amendment in them. 3dly. A clear Confcience gives us Boldnefs of Accefs unto God: Guilt abafheth the Soul, and makes it both ashamed and afraid to appear in the Prefence of God: And therefore Adam, as foon as he had finned against his Maker, presently hides himself from him. We may obferve in our felves what a flavish Dejectedness feizeth us when we come to God in Duty,' after we have wronged him by any known Sin. We come to him fufpicioufly, and with fuch a mifgiving Fear, as if we would not have God take Notice we are before him; and are still in Pain, till the Duty be over. But when our Confciences. are clear, Oh, with what Delight do we haft to him, and stay with him! How doth the Soul dilate, and spread it self under the Smiles of God? It applies it felf to him with an holy and reverent Boldness, and fweetly closeth up every Duty and |