Rev. xviii. 14. Nothing of them remains with them, but the guilt of them, and cutting remorse for them; the sweet of their cup is drunk out, and nothing remains but the bitter dregs. One encourages another here, and men please themselves with the multitudes going their way; but there the throng is far greater ; for whereas there are some constantly dropping off here, the wicked of all generations are there, and none return; yet the more the worse, Luke xvi. 28.

But now as to the upper unregenerate world, we shall first consider the parts, and then the state thereof.

I. The Parts of the Unregenerate World.

We may take them up in these three.

First, The religious part of it, that is as the heavens in that world. Wonder not that we fpeak of the religious part of the world lying in wickednefs; for there is fome religion, but of the wrong ftamp, in that world, and one part of it is exalted above another, as the heaven above the earth, Matth. xi. 23. This makes them appear like the regenerate, in the outward man, having a form of godlinefs, and imitating the faints in their outward actions and behaviour, 2 Tim. iii. 5.; being formalifts, hypocrites, tares among the wheat, but still strangers to a work of grace; and fo much the farther that they have a fhew of it, Matth. xxi. 31. Two things bring religion into the world lying in wickedness, where there is no regeneration.

1. A natural confcience, which dictates that there is a God, a difference betwixt good and evil, rewards and punishments after this life, Rom. ii. 15. Though this is wrestled down in fome of that world, that it has very little power with them; yet with others that are no more regenerate than they, it is improved, by the light of the gofpel in the word, by good education, confideration, and thought; so that they prove

morally

morally ferious, regular in their lives, embracing the external parts of religion, though unregenerate.

2. Intereft, which sways the men of the world to it feveral ways. In fome times and places religion is fashionable, gains men credit and reputation; fo they embrace it for their credit, as the Pharifees did, Matth. vi. 2. In fome cafes worldly advantages and profits attend it, and that bait draws many worldly men to it, as it did the multitude to Chrift for the loaves, John vi. 26, 27. And then its declared eternal advantages follow it, falvation from the wrath of God, and heaven's happiness; and a carnal fight of these things draws many, who are merely felfish in their purfuit, as was the cafe of that multitude, who faid, ver. 34. "Lord, evermore give us this bread."

Secondly, The moral part of it, who are like the air in that world, not rifing fo high as the former, nor funk fo low as the other in immorality and profanenefs. These are they who keep off from religion and the profeffion of it and from grofs profanity too. They are civil and neighbourly men; juft, honeft, and upright in their dealings between man and man; and defpife religion from the fraud and deceit of fome whom they fee profefs it, Matth. xviii. 7. Some fuch there have been among Heathens, and fome among Chrif tians. Two things, befides natural confcience and intereft, bring in morality into the world lying in wickedness.

live at

1. Civil fociety, by which means men may peace in the world, and be protected from injuries; for this caufe men combine together in focieties, appoint government, governors and laws over themselves, which must establish morality, without which fociety cannot confift. And for this caufe government is a great mercy, external order being kept among men by that means. Without it there would be no living in the world, but the weak would be fwallowed up, and all filled with violence, rapine, and outrage. 2, Natural

2. Natural modesty and temper, in refpect of which there is a great difference among even worldly men. Whatever internal or external caft it be owing to, it is evident, there is a certain fimplicity, candour, integrity, and benevolence in fome, whereby they differ from others that have a caft of fpirit to fraud, dif Ingenuoufnefs, pride, imperioufnefs, and violence, and yet the former are of the world, as well as the latter; and fo in the gall of bitterness, and in the bond of iniquity.

Thirdly and lastly. The immoral part of it. These are the earth and fea in that world, the groffeft part of it all, whofe converfation is neither bounded with religion nor morality, but is juft vile, irreligious, and immoral as occafion ferves. This is the far greatest part of that world, and in it abound grofs abominations, which bring God's wrath on lands and churches. The abominations, therein appearing are innumerable. See 1 Cor. vi. 9. Gal. v. 19,-21. Tit. iii. 3. Τπό things concur to fill the world with immorality.

1. The corruption of human nature, the natural bent of which lies to all enormities. This was the fpring of the flood of wickedness, and of water, that overflowed the old world, Gen.' vi. 5. The heart of man is a depth of wickedness, that cafts it forth as a fountain doth its waters; and when it gets leave to run freely without restraint, it fends forth plentifully, Mark vii, 21, 22. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetoufnefs, wickednefs, deceit, lasciviousness, an evil eye, blafphemy, pride, foolishness.

2. Occafions of fin and temptations thereto, which offer themselves thick in this evil world; because the multitude is of that fort. Matth. xviii. 7. Snares are ftrawed every where, and every temptation going in the world has a luft in the heart a-kin to it, that tend fo natively to unite, that it is hard to keep them at meeting from closeft embraces.

And

And there are two forts that are most exposed to temptations, the rich and the poor, which makes them generally fpeaking to be of the immoral part of the world, though there want not fome of both forts that are not fo. This Augur obferved long ago, Prov. xxx. 8,9." Remove far from me (says he) vanity and lies; give me neither poverty nor riches, feed me with food convenient for me; left I be full, and deny, thee, and fay, Who is the Lord? or left I be poor, and steal, and take the name of my God in vain."

ift, The wealth of the rich makes immorality a bound among them. It fwells the heart in pride, and fills them with admiration of themselves; it ministers much feul to their lufts, and affords them occafions of fulfilling them. The natural vanity of the heart and mind, has a broad field to rove about in, fo that they are apt to forget themselves and think their circumstances give them an allowance to make themselves vile, and that the laws of God and man are not made but for to hold the poorer fort, Prov. xxx. 9. Hence our Lord fays, Matth. xix. 23, 24. Verily I fay unto you, that a rich man fhall hardly enter into the kingdom of heaven.” “And again I fay unto you, It is eafier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." And fays the apoftle, 1 Cor. i. 26. "Ye fee your calling, brethren, how that not many wife men after the flesh, not many mighty, not many noble are called." They are to be pitied for their snares and temptations.

zdly, The poor, those who are in extreme poverty. Among them alfo immorality remarkably abounds.. Their condition deprives them of many advantages others have. They are generally neglected in their education, all their care being to get to put in their mouths. They have rarely the advantage of good company. Their pinching circumftances embitter their fpirits, that they relish not the things of God, and

afford

afford many fnares and temptations to dishonesty, lying, falfehood, and all manner of wickednefs, whereby they may think to better their outward circumstance. And when they turn idle, and vague up and down, their cafe readily turns moft hopeless, Prov. xxx. 9. forcited Jer. v. 4. "Therefore I faid, Surely these are poor, they are foolish; for they know not the way of the Lord, nor the judgment of their God."

Hence may be feen the reason why the greatest regularity of life is found among those of the middle fort, though fome of them are immoral too. They want the fnares and temptations of the rich on the one hand, and of the poor on the other. They have neither the full idleness of the one, nor the poverty and idleness of the other.

If we compare the immoral part of the world lying in wickedness with the other two, though it is true they are all of the fame world, and will perish if they be not feparated from it; yet the religious and moral have the advantage of the immoral.

1. In this life, in many refpects. They walk more agreeably to the dignity of human nature, than the immoral, who are more a-kin to the brutes, being led by their brutal paffions and affections even as they. They are more useful and beneficial to mankind; whereas the immoral are the pests of human fociety, working mifchief to one or other. They have more inward quiet, and are not put on the rack that immorality brings on men, to compass their mischievous defigns, to cover their deeds, and defend them. And fo they have more outward fafety, their regular lives being a fence to them, both from danger without and within.

2. In the life to come. Though the world, the unregenerate world's religion and morality will not bring. them to heaven, yet it will make them a fofter hell than the immoral fhall have, Rev. xx. 12, 13. And no man can doubt but works of morality are not so ill as works of immorality; unfanctified fobernefs is not

fo