and his Methods are always the same; and he is feldom at a Lofs how to behave himself upon a new Emergency. In a Word, his Way is commonly fo plain, that he ftands in need of little Advice or Inftruction for the finding it. And this is that which Solomon Prov. 11. hath told us, The Integrity of the Upright ball 3. guide him. For the Path of the Just is a shining Light.

Cap. 4. 18.

But, Secondly, If it be his Lot to fall into fuch Circumstances, where his Way is not fo plain, but that there is need of great Advice and Deliberation what Courfe to fteer; as it often happens, especially in fuch Times as the Text fpeaks of: Yet here the Upright Man hath the Advantage of all thofe that walk by different Principles; for (all other Things equal) he has more Light to direct him in the finding of his Way than they have.

There is this Difference between a Man that walks uprightly in all his Conversation, and a Man that hath finifter Ends of his own to purfue: The former hath always the free Ufe of his Intellectual Powers, and can exert his Reason in its higheft Perfection, and to the best Advantage: Whereas the latter is horribly clouded in his difcerning Faculties. He hath conftantly a Mift before his Eyes, which hinders him from rightly diftinguishing the Objects he looks upon; and confequently occafions many Blunders and Mistakes in the Choice of his Way.

My meaning is this, Whoever frames his Life by other Measures, than those of Ho

nefty

nefty and Conscience; whoever intemperately purfueth his private Ends, or is a Slave to inordinate Paffions, let them be of what kind they will; thefe Things do clap fuch a Byas upon his Soul, as renders him utterly uncapable of making a right Judgment of Things before him, and confequently must unavoidable expose him to a great many dange rous Errors, in the Management of his Affairs; and this oftentimes in Matters that have no great Difficulty in them.

Take any one of the Paffions, that usually govern the Man that hath no Principles of Confcience; let it be either Fear, or Envy, or Revenge, or Vain-glory, or Avarice, or Ambition; it is a wonderful Thing, to fee how monstrously they diftort his Reason, and what odd extravagant Courses they put him upon; and this even in plain eafy Cafes: Nay, though the Man, in other Things, where his Affections have no Influence, be a very wife Man. One could fcarce imagine the Power that these Things have over a Man's Judgment; but that we every Day see such strange Inftances of it.

But now the Upright Man, is not in the least obnoxious to any of thefe Inconveniencies; for having no Turns to ferve, but those that are Honeft and Good; having no private Affections or Paffions to be gratified; he looks upon Things in a pure and fimple Light, and not through a coloured Glafs. And confequently, his Conceptions of them, as far as Humane Endeavours can fecure, are accordVOL I.

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ing

ing to their Nature; and his Determinations and Refolutions, are suitable to his Conceptions; that is to fay, are reasonable and fit, and fuch as become the Occafion. As his main Design is to do in all Inftances, that which is beft; fo that Defign preserves him from mistaking in his Notions, of what is beft. His Reason and Understanding, are free and at liberty; and if there do arise any knot or difficulty, he of all others is likely to untie it with the greatest eafe. And this is Pfal. 1. that which the Pfalmift hath told us, The Fear of the Lord is the beginning of Wisdom; a good Understanding have all they that do thereafter.

IO.

But, Secondly, If we take Light for Safety and Security, for Defence and Protection, as it is fometimes ufed in the Holy Scripture; In this Sense alfo, Light arifeth to the Upright in Times of Darkneß. For fuch a Man may, in the worst of Times, above all other Men, promise these Things to himself. And this is Prov.10.9.that which Solomon tells us, He that walketh

Uprightly, walketh Surely. And, indeed, this feems to be the Thing principally intended in the Text; the Light which is here faid to arife to the Upright in Darkneß, feemeth chiefly to refpect his Security from Danger, in the Times of a common Calamity; as appears by what immediately followeth, viz. He shall not be moved for Ever; he shall not be afraid of evil Tidings, his Heart fball not shrink, until he fee his defire upon his Enemies.

Now

Now this Security in Times of Danger, the Upright Man may expect upon these Two Accounts. Firft, His Uprightness in its own Nature (as Things are contrived and carried on in the World) doth above all other Things conduce to it. And, Secondly, He is upon account thereof, intitled to God's more particular Protection.

First, The Paths of Uprightness are in themfelves, fuch as naturally tend to fecure a Man in Evil and Dangerous Times.

For, Firft, They do really contribute to the Good and Happiness of the Publick, in the which every Man's private Safety, is in a manner bound up. As by Wickedness (they Prov. 11. are the Words of Solomon) a City is overthrown, 11. fo by the Blessing of the Upright, it is exalted. Every Upright Man, is really a Benefactor to the Publick: For by him, and fuch as he, Cities and Kingdoms are fupported, which would otherwife fall into Confufion. The whole Body Politick owes its Preservation to the Vertuous Care, and Honeft Endeavours of Upright Men. And every fuch Man in particular, reaps the Benefit of fuch his Endeavours; for he fhares in his own Perfon, that Protection and Security he procures to the Community. And if he had not been Upright, as the Publick would have fared fomething the worfe for it; fo it is certain he in his private Capacity, would in the fame proportion, have fared the worfe alfo.

But this Confideration of the Conducivenefs of Honesty and Uprightnefs to the Good

of the Publick, I direct chiefly to those that are in Office and Authority; for really their Carriage and Conduct hath a more than ordinary ftroak in the good or bad Success of the common Affairs. And, therefore, it concerns them, efpecially, to look to themfelves, that they be Men of Integrity, and keep a good Confcience in the Discharge of their Truft. Upon their Upright walking, the Safety and Preservation of the Publick doth more depend, than upon the Endeavours of a Thousand Private Men. Though they are but particular Perfons, yet being vefted with Authority, their Conduct and Management hath as great an Influence upon the common Good, or the common Ruin, as, if they were a Multitude; and fingle as they are, they do in a great Measure carry the Ballance of the publick Fortune in their Hands.

But, Secondly, The Conduciveness of every Man's Uprightness, to the Publick Good, is not only the Confideration upon which it is recommendable, as a Means for obtain ing Safety and Security in evil Times. For let the Publick go as it will; in the worst of Times, if any Man can in probability be thought able to shift for himself; if any Man can in reafon hope to escape the Violence and Iniquity of the Times; the Upright Man, the Man of Honesty and Integrity, is likelieft to be the Man: I fay, in reafon he is likelieft, and as Things commonly go.

For