a Sense of their own Guilt (as the cruel S E R M. Tetrarch here in the Text, with the IV. Baptift's Murther) were used to affright themselves with fuch Phantoms as these, and often mistook strong and terrible Imaginations for real Apparitions. Thus, I am fure, the Author of the Book of Wisdom very naturally Accounts for them in his xviith Chapter; out of which I fhall recite a large Paffage, very appofite to the Point which we are now handling. He is there with great Elegance, defcribing that panick Fear, which feized the impious Egyptians, when (as he speaks) they were fettered with the Bonds of a long Night, and shut up in their Houses, the Prifoners of Darkness. Then, fays he, they who had fuppofed that they lay hid in their fecret Sins, were horribly aftonished and troubled with strange Sights. For neither might the Corner that held them keep them from Fear; but Noifes, as of Waters falling down, founded about them, and fad Vifions appeared unto them with heavy Countenances. And they that proI 3 mifed

SERM.mfed to drive away Terrors and Troubles IV. from a fick Soul, (the Men, we may fuppofe, who fet up for confounding the Notions of Good and Evil, and ridiculing Confcience) were fick themfelves of Fear worthy to be laughed at. For though no terrible Thing did affright them, yet being scared by Beafts that paffed by, and Hiffing of Serpents, they died for Fear ; refusing to look upon the Air, which on no Side could be avoided. For Wickedness, (as he concludes) condemned by its own Witnefs, is very timorous; and, being preffed with Confcience, always forecafteth grievous Things!

I know it will be said, that, though this be often, yet it is not always the Cafe; fince we have now and then Inftances of Men, who lead very flagiti ous Lives, and yet feel not any of these Qualms or Guirds of Confcience; but do, in all Appearance live eafily, and fometimes even die calmly. Which could not be (fay the Objectors) if the Principle of Confcience, and the condemning Power of it were natural to

Man; for it would then act like other SER M. natural Principles, univerfally, and IV. without Exception. Having hitherto therefore illuftrated this Truth by Obfervations drawn from Scripture, Reafon, and Experience; I proceed now on my

II. General Head, to account for this Difficulty, which attends the Proof of it. In Order to it,

1. I obferve, that we are deceived often in the Judgments we pass on such Occafions. In our common Intercourfe with the World, we fee only the Outside and Surface, as it were, of Mens Actions, but cannot tell how it is with them Inwardly, and at the Bottom. We frame our Opinions of them from what paffes in Converfation and publick Places, where they may be upon their Guard, acting a Part, and ftudying Appearances. The Hypocrite in Perfection will put on the Mafk fo artificially, that it fhall feem to be real and natural. Decency and a Defire of Efteem

I 4

SER M. Efteem fhall enable Men to cover great IV. Paffions and Frailties, which neverthe

lefs fit very close to them, and, as foon as those Restraints are taken off, break out with Freedom. We have read of those, who have been endued with fuch a Conftancy and Firmness of Temper, as even to endure the Rack, and to appear composed under the Pains of it, without owning their Crime, or declaring their Accomplices. And in like Magner, the Torments of a guilty Confcience may fometimes be born and diffembled. I obferve,

2. That the Disorders and Reprehenfions of Confcience are not a continued, but an intermitting Disease; returning upon the Mind by Fits, and at particular Seasons only; in the Intervals of which the Patient shall have feeming Health, and real Ease. The Eruptions of burning Mountains are not perpetual, nor doth even the Smoak itself afcend always from the Tops of them; but though the Seeds of Fire lodged in their Caverns may be stifled

and

and fuppreffed for a Time, yet anonSERM. IV. they gather Strength, and break out again, with a Rage great in Proporti on to its Discontinuance. 'Tis by Accidents and Occafions chiefly that the Power of this Principle is called forth into Act; by a fudden ill Turn of Fortune, or a Fit of Sickness, or our Obfervation of fome remarkable Instance of divine Vengeance, which hath overtaken other Men in like Cafes. Even Herod was not always under the Paroxyfm defcribed in the Text, but furprized into it unawares, by his hearing of the Fame of Jefus; and then his Heart smote him at the Remembrance of the inhuman Treatment he had given to fuch another juft and good Perfon, and filled his Mind anew with forgotten Horrors. We cannot therefore, from a present Calm of Thought, know, either how it hath been with a Man heretofore, or how it shall be with him hereafter; but may eafily in fuch Cafes, and do often judge wrong Judgment; faying, Peace, Peace, where there is no Peace,

but