OUR Blessed Saviour puts together the Abounding of Iniquity and the Decay of Charity , as things that dousually go together , and have a dependence upon each other . Matt . 24.12 . And the truth of this may very easily be observed ; That where-ever , in any single Person , or in a Nation , there is a great deal of Wickedness , there is also a proportionable defect of Love , both to God and Men . And there is a reason for that in the nature of the thing ; for all Religion is but Love variously exercised ; and Wickedness is want of Love . From hence it comes to pass also , that when Wickedness is grown very common and frequent , it is as common for People to be unconcerned at it , and to be without any Sorrow or Trouble for it . These things we see sadly verified in our unhappy Age . Iniquity does wofully abound among all sorts of Men ; and this Instance of the Decay of Charity does every where appear too , that there is very little concern or trouble amongst us for that it does so abound . Many boast of their own Sins , and take pleasure in those that follow the same : They rejoice to doe evil themselves ; and delight in the frowardness , or perverseness , of the wicked , Prov. 2.14 . It is the Diversion of some to debauch and corrupt others ; 't is what they endeavour earnestly , and boast of if they can , accomplish it . So as Solomon says , 't is a sport to a fool to doe mischief , Prov. 10.23 . That which deserves to be regarded with the greatest Horrour and Detestation , that which is the greatest Harm and Prejudice to their Neighbour , gives them their devilish and malicious Delight and Satisfaction . If Men do at all resent the Wickedness of the World , 't is usually only what they suffer from that they resent ; and that too , because they suffer from it : Or they hate one another for the Faults which they observe and study to find in each other , without any detestation of the Faults themselves : For they many times run themselves into the same Faults which they condemn and exclaim against in their Neighbours . And several Parties , out of opposition , run from each other into Faults of contrary Extreams : So that it is not Sin and Wickedness which such Men , with all their specious Pretences , do abhorr and are angry at ; but only this or that Sin which is contrary to some darling Humour of their own , or to their worldly Interest ; as they have chosen to place their Interest . If then we speak of those who are unconcerned or unduly concerned at the Wickedness of the Age , we speak of the greatest part of Men . And this proceeds from , and proves that great decay and want of Love to God and our Neighbour which does always necessarily accompany abundant Wickedness .

But the quite contrary to this is , The Disposition of all pious and good Men , Even that which the Psalmist expresses concerning himself in the words of our Text , when he says , I beheld the transgressors , and was grieved ; because they kept not thy word . When a Man is very carefull of his own ways , when he hates all manner of Wickedness for its own sake , and avoids it in his practice , then he is deeply affected and troubled at the Wickedness which he observes in the World : And it troubles him as wickedness , not only as hurtfull to himself . David was grieved at the Transgressors , because they were Transgressors , because they kept not the Law of God . So often does he express an uneasie sense of other Mens Sins , that it appears to have belonged to the very habit and temper of his Mind . In Psal . 101.3 . he says , I hate the works of such as turn aside . In Psal . 119.104 . I hate every false way . In Vers . 136. Rivers of waters run down mine eyes , because they keep not thy Law . Thus also was the righteous Lot vexed with the filthy conversation of the Sodomites among whom he dwelt , as is said of him , 2 Peter 2.7 . And many other like Instances the Scripture affords us .

It shall be the business of the present Discourse to recommend and urge this temper of Mind which the Psalmist here expresses ; and then to direct it , or to shew how it should be qualified .

In the first place , I shall endeavour to recommend and urge , a Grief and Trouble of Mind for the Wickedness which we must needs observe in the World . And to this purpose I shall make it appear that the Love of God does oblige us to this , and the Love of our Neighbour .

1. The Love of God does oblige us to this , and require it of us . If indeed we have a true Love to God , this will attend it ; and we must not pretend to love him , without being grieved at the Sins of Men . Does not Love unite Concerns and Interests ? Is it not in the nature of this to wish all good things and all that will please , to him whom we love ? And must it not by consequence be grieved and troubled at what happens that is displeasing to him and contrary to his Interest ? If we truly love God , must we not hate that which is most contrary to his very Nature , and that which he does himself abhorr ? Especially when his Hatred is so infallible and just as it must needs be . Love to God must needs be concerned for his Honour and Glory , and must wish that all Men would honour and serve him . It is expected from us by him that we have such a Concern as is intimated in the Lord's Prayer , where we are directed to say , Hallowed be thy Name . And we pretend to have this Concern when we say that Prayer , and do oblige our selves to have it , when we pretend to it . But then , if we are concern'd for his Honour , as Love and Duty oblige us to be , we must be grieved for whatever does dishonour him . It must deeply affect us to see Men rebell against the common Sovereign of the World ; to see them refuse to pay him his just Right , who is the righteous God ; and be ungratefull to so good and bounteous a Benefactor ; refusing to reverence , and esteem , and love absolute and incomprehensible Perfections . A truly loving Soul must often have in it such wishes as these which did proceed from such an one ; Oh that men would praise the Lord for his goodness ; and for his wonderfull works to the children of men . Let the people praise thee , O Lord ; yea , let all the people praise thee . Let every thing that hath breath praise the Lord . Such an one then , with the good Prophet , must needs weep in secret places for the Wickedness which he observes in the publick , Jer . 13.17 . Thus we see that the Love of God does oblige us to this .

2. Let us now see how the Love of our Neighbour does so too . The Apostle Paul makes it one of the glorious and inseparable Characters of Charity , that it does not rejoice in iniquity , 1 Cor . 13.6 . And without doubt he said this by the direction of as divine and infallible Spirit . It cannot be that a Man can have any true or wise Love to his Neighbour , and yet at the same time endeavour to debauch him , or rejoice in his Wickedness . It is never Love to him , though that is sometimes pretended , but the basest Self-love or Malice that does either of these . He seeks only the satisfaction of his own vile desires who does thus , or pleases and delights himself at the cost of his Neighbour's disparagement and mischief , which is certainly an Instance of the greatest Malice . But I shall make this evident , That the Love of our Neighbour requires our great Grief and Concern for his Wickedness , by the following Particulars .

1 It must have this Effect in us , because of that Vileness and Disparagement which Men bring upon themselves by their Wickedness . They make themselves certainly vile and contemptible in the Sight of God , and in the Account of those bright Hosts of Angels that delight , and count it their Glory , to doe his Will ; and therefore they do really become vile in themselves . Wickedness will , in spite of all the endeavours of profane Wit and Flattery , rather disparage a Man's Titles than receive Credit from them . The Light of Nature discerns a Baseness in it . Hence it is that all pretend to something or other of Vertue ; and Men will hardly endure to have the Vices imputed to them which they constantly commit . A common Drunkard would take it as an Affront to be called a Sot ; he that customarily swears , will not be accounted profane and atheistical ; he that will readily swear a multitude of false Oaths , and is prodigal of fallacious Promises , will not indure the Imputation of a Lye . No Man can endure the true Names of his sins , though he loves the Sins themselves ; which shows that Reason and Conscience condemn them , and that they are shamefull and disparaging things . Let who will be given up to Vice , he shall live undesired , and die unlamented by all Men ; though he may be flattered , he is not respected ; and when he dies , his Name stinks as soon as his Carcase , and his Memory rots . Vice in every Man , of whatever Rank or Quality , is rash and foolish ; Vertue is considerate and wise ; Vice is giddy , impotent and inconstant ; Vertue is steady and strong ; Vice makes a Man empty and useless at least , perhaps mischievous and intolerable : There is certainly nothing truly excellent and great to be expected from a Man of exorbitant Lusts and Passions . Uncleanness is a sordid , brutish Sin , let who will be guilty of it . Drunkenness equals a Beggar and a Lord . Perfidiousness and Falshood is cowardly and base . Swearing and profane Talk are a rude Contempt and Affront of the Divine Majesty , and that as it were in his own House and Presence : And when it breaks out in the Company of those who profess a due Reverence for the great God , 't is a Transgression of the common Rules of Civility , and therefore is unbecoming one that would but pretend to Good-breeding and to be Genteel . All Wickedness is a common , vulgar thing , that which every Man can easily attain to . But eminent Vertue , strict Piety , and ardent Devotion , are great and uncommon things ; they must be endeavoured for , and are the things that are truly Right Honourable . And as Wickedness levels the great Man and the mean one in their mind and disposition , so it often does the same thing in the matter of Estate too . Extravagant and enormous Vices can waste the largest Revenues ; they debase the Honourable , empoverish the Rich , and put a shamefull end to Families that have been honoured and renowned for many Ages . But now , Are not these things really grievous to behold ? And , Must it not trouble him that has Charity or Humanity , to see them ? Would it not grieve a Man , if it were considered , to see how Mens Vices stupifie and unman them , and how level with the Beasts they render the noble Creature Man ? To see an Immortal Soul utterly forgetfull of all its Dignity ; Reason abandoned , and Wisdom despised , while Men dote on the felicities of Brutes , and affect to be but a finer sort of them ; and abhorr to think or consider which is their glory , and glory in sensuality which is their shame !

Nor is Wickedness and Vice only a private and particular Disparagement , but 't is a publick one too , when it becomes common and publick : And though this may give Confidence to particular Persons in their Enormities , yet it will certainly bring Disparagement and Shame upon the Community : And Sin is and will always be a reproach to any people . Does not the present State of our unhappy Nation but too evidently prove this ? What is it exposes us to the scorn of a Nation , which our brave Ancestors could often subdue ? What is the Reason that we are so long concern'd in a War with them , and that with assistance too , and they are not yet conquered ? The evident reasons of these things are , That we are weakned by Factions , and dividing into Parties , and by disobedient ungovernable Principles ; and are effeminated and softned by Vice and dissolute Manners . We seem indeed to have made a shamefull exchange with our Enemies , and that they have gotten our wonted Courage and Bravery , and we their sneaking and effeminate Vices . If we go on in our Folly , it must be seen that England is become the tail and scorn of Europe , and we must seek to some potent Neighbour for Protection , instead of being able as heretofore to give Protection our selves to Distressed States . But these things must be too uneasie to be insisted upon , if a man has any love to his Country .

2. Love to our Neighbour requires our concern and trouble for the common Wickedness upon the account of those Judgments from God , that this is likely to pull upon men . He that believes the word of God and reads it , and observes the terrible Threatnings therein denounced against the sins of Men : And that is also but a little acquainted with the History of times , and knows thereby how severely the great Judge and Governor of the world has made good those Threatnings ; how often Floods , Fires , Wars , Famines , Pestilences , Earthquakes have scourged the wicked and rebellious World ; he cannot chuse but be troubled to see men running upon such things , endeavouring to make themselves miserable , and provoking the divine Thunder and Vengeance : He cannot chuse but fear , when he sees a Nation generally corrupt and wicked , and not tending towards any Reformation , that some dreadfull Calamities are coming towards them too , and that they are tending towards ruine . And whatever great and peculiar Instances of God's favour may appear to have been shown towards any people : These rightly considered , are an argument the rather to expect his Wrath and Vengeance upon them , if they become generally and obstinately wicked ; according to what he said by his Prophet to the Jews , You only have I known of all the families upon earth , that is , I have chosen you to partake of very peculiar and extraordinary Favours , therefore will I punish you for all your iniquities , Amos 3.2 . And indeed the Iniquities of those that have been most oblig'd are the most aggravated and provoking . If ever any Nation in the world had encouragement from the kindness of God towards them to expect that they might escape unpunisht in their Sins , the Nation of the Jews had ; indeed notwithstanding the Divine Threatnings , they did expect this , and so betrayed themselves into a great deal of presumptuous Wickedness , which brought upon them the Miseries that they would not fear : And God suffered his own Temple among them , which they thought should stand as long as the World , to be laid in Ruines ; and Heathen Enemies to trample upon his own Worship , and to lead his peculiar people captive from the Land , which by a long Series of Wonders he had given them possession of . And then , as the sad Prophet complained , who foretold and warned them of these things in Vain , The ways of Sion mourned , because none came to her solemn feasts : all her gates were desolate : her priests did sigh , her virgins were afflicted , she was in bitterness : her adversaries are chief , her enemies prosper : for the Lord had afflicted her , for the multitude of her transgressions , ( says he , ) her children are gone into captivity before the enemy , Lam . 1.4 , 5. This was the sad event and consequence of their Wickedness : And any man may justly fear that the same Calamities may be the bitter fruits of ours , if this be not prevented by a speedy Repentance : And therefore may justly be troubled and concern'd , to see how obstinately and incorrigibly still we go on to continue and encrease the Divine Wrath against us .

3. But yet farther ; the Love we owe our Neighbour requires our deep trouble and concern at the Wickedness of other men , because of those dreadfull and eternal Punishments that are prepared for Sinners in another World . If we see a man carelesly going on in Sin , and hardening himself in his Wickedness ; we see him going down to Hell too , and endeavouring to secure himself a Place there . May we not justly be grieved to see a man giving the Devil , his mortal Enemy , full power over him , following his mischievous Allurements , and listening only to him as to a sure Friend ? Should it not move a compassionate Grief , to see men chusing the pleasures of Sin , which are but for a short season , and incurring thereby everlasting Pain and Sorrow ! Selling there Souls and forfeiting everlasting Happiness almost for nothing . To consider that the vain , transitory and short Enjoyments of this Life , are all the Portion of Good these careless Wretches shall ever enjoy , or that they mind to enjoy ! That they are posting towards an eternal State , and never think whither they are going ! That they must shortly leave all this world , and be entirely stript of all the gaudy circumstances that now amuse and entertain them , and go to those eternal Horrors , to that endless darkness , and those intolerable Torments which their Sins have deserved ! If we seriously consider the Sinner's case , we shall see that he plays with Fire while he plays with Oaths ; he swallows deadly Poison in his intemperate Cups ; he dances upon the brink of an eternal Lake of Brimstone in his guilty Frolicks . And would it not trouble even the hardest Heart to see a wretched Man raving mad , and in his madness cutting or stabbing himself , or eager to throw himself into a Fire ! And such as this is the sad Case of a desperate Sinner : He is set upon his own Ruin , resolved to destroy himself . God is infinite in Mercy , and desires not the death of a Sinner , but had rather that he should turn from his wickedness , and live : And he chuses to perish ; nothing else will serve him , but the sad Portion of eternal Damnation .

Thus , I think , it does evidently appear , that Charity obliges us to be concerned at the Sin and Wickedness that we observe in the World . And thus much shall suffice to urge and recommend this Temper of mind . I shall now proceed to what was next proposed to be insisted on : that is , To direct the Practice of this ; which is at least as necessary as the other . For indeed as some Men manage their Concern at the common Wickedness of the times , they do themselves greatly encrease it . Which that we may avoid to do in this matter , let us take care to observe the following Directions .

1. We must carefully avoid all rash and undue Censures of our Neighbours . We must take heed that we do not impute to them the Faults and Sins which they are not guilty of , by a perverse and mistaken Interpretation of their Actions . By a wrong Interpretation we may call that Evil which is Good , and make our selves very guilty in the sight of God , by setting our selves unjustly against those things as evil , which are truly well-pleasing to him . There is a great deal of this false and erroneous Zeal amongst us , to our great disturbance . And yet farther ; We should certainly be very cautious and sparing , especially in censuring the Actions of those that are above us ; such Actions as we do not know all the Circumstances and Reasons of , nor perhaps is it fit we should . The humour and common practice of finding fault with our Governours is it self one of the greatest and one of the most mischievous faults of our time . If every one would study to be quiet , and doe their own business in their private Stations , those in publick Offices would be able the better to perform theirs for the Common good . But while every body gives himself leave to meddle , and censure , and to influence them by Talk and Clamour , we interrupt and hinder them , and can justly blame none but our selves for ill Successes .

2. In our resentment of the Wickedness of others we must take care that we do not fall our selves into the guilt of Slander and Backbiting . It is the very guilty and common Entertainment of some People , and almost , all their Discourse together , to rail at their Neighbours , to detract from and disparage all that are not of their own Party , to smite their Neighbours secretly with the Blows of a malicious and disdainfull Tongue , while they pretend to be lamenting the Wickedness of the Times . To be often engaged in Talking against others , and finding fault with them , argues rather a Delight to expose and mention their Faults , than a true , charitable Grief for their commission of them . It proceeds indeed from Pride and Self love to doe thus , or from Malice and Revenge ; and does tickle and gratifie these ill Humours . Such Persons smite with the tongue only , because they cannot doe it with the fist of wickedness , and persecute with cruel mockings , because they cannot doe it with scourgings . But rash Censure and Slander commonly go together ; and the same Persons are usually very apt to judge ill and to report ill of their Neighbours . And this Practice of Slander and Backbiting is allowed , justified and cloak'd with many under the specious and demure Pretence of lamenting the Wickedness of the Times . These things therefore we must be aware of , that we may avoid them .

3. Our resentment of other Mens Wickedness must be free from Envy at the Prosperity of the Wicked . There are many usefull Directions for our behaviour in this matter in the 37th . Psalm , of which this is one ; for thus the good Man , who himself greatly resented the Sins of others , begins that Psalm ; Fret not thy self because of evil doers ; neither be thou envious against the workers of iniquity . We must not murmur against God , nor question his Providence , if any such do by his permission prosper for a while . We must acquiesce in the disposals of his Providence , and submit to them whatever they are ; and not make our selves uneasie under them . We must not wish such Men harm , nor long to see God's Judgments overtake them ; but should rather charitably wish , that they would see and amend their Sins , and prevent the Wrath of God from falling upon them .

4. As we must avoid Envy at the Prosperity of Sinners , so we must be free from all Wrath and Hatred against their Persons . This says the Psalmist too , in the 8th Verse , Cease from anger , and forsake wrath ; fret not thy self in any wise to doe evil . We must learn to distinguish between the Person and his Faults . We , I say , must doe thus , who are in private Stations ; and we should compassionate the Person while we hate his Wickedness . The Sins of others must not be prosecuted with our Malice and Revenge ; no , not though they be Injuries against us . We must forgive them that trespass against us , as we would desire God to forgive our Trespasses against him . We must not design in our Prayers their mischief and hurt , who are our Enemies , but only our defence and deliverance from what mischief they design or endeavour to doe us . Therefore our Church , according to the meek Spirit of the Gospel , and the Pattern of our Master Jesus , directs us to pray , That God would forgive our Enemies , Persecutors and Slanderers , and turn their hearts : And without any ill wish to their Persons it says again , Abate their Pride , asswage their Malice , and confound their Devices .

5. We must not suffer our Trouble and Grief for the Wickedness of the times , to deject our Minds , or bring us into Despair . This were an excessive , and indeed but a worldly Grief in all likelihood . We must , notwithstanding the Wickedness which we observe in the World , yet believe that God governs it . Though Sinners doe that which he forbids , yet they doe nothing but what he permits , and can over-rule to what Events he pleases . He can make the Mischiefs which they design against others , turn upon themselves , to their own Confusion and Ruin . This the Psalmist says , Psal . 37. v. 14.15 . The wicked have drawn out the sword , they have bent their bow , to cast down the poor and needy , and to slay such as be of an upright conversation : Their sword shall enter into their own heart , and their bow shall be broken . We should consider , that he can soon wither the greatest Prosperity of mischievous Sinners ; that as he beholds Mischief and Spite , to requite it with his Hand , so he will very terribly doe this in his due time . To this purpose the Psalmist says , Tho' he had seen the wicked in great power , and spreading himself like a green bay-tree ; yet he saw him pass away also , and lo he was not ; and to that degree , that he could find no foot-steps of his former greatness . For a while did the Tribe of Benjamin prosper in the defence of their Wickedness ; but they paid dear for their Sin , and for their Prosperity too at last . As they in all likelihood suffered much the worse for their former Successes , while these did more and more enrage their Enemies against them , So it has doubtless often happened to other Sinners , and may still doe so to more .

6. In the last place , While we resent the Wickedness of other Men , we must take care not to overlook or forget our own . These we should in the first place search for and lament , and purge our selves from them : though the neglect of this is a very common fault in this matter : We pry into other Mens faults , and palliate or overlook our own . And many times , under pretence of putting away what is amiss , we do but lay our own dirt off our selves , upon our Neighbour's door ; we blame him for what we our selves only are truly guilty of ; this is common with the divided Parties among us . Let us consider , That we are not fit at all to censure other Men , till we have first censured and amendded our selves . And our Saviour , Matth . 7. counts it an Hypocrisie , not to amend our selves first . It is true , That if Wickedness , as such , does really trouble and grieve us , as it is a Dishonour and Offence to God , and hurtfull to Mankind ; then , as we are nearest to our selves , we shall be concerned in the first place , to get our selves free from it . Thus much may suffice to direct our Grief and Trouble for the Sins of other Men .