Sermon 14 November 1698, Sermon
A SERMON Preach'd Novemb. 14. 1698. AND NOW Publiſh'd at the Requeſt OF THE SOCIETIES FOR Reformation of Manners, IN THE Cities of London and Weſtminſter,
By JOHN SPADEMAN. M. A.
LONDON: Printed for Tho. Parkhurſt, at the Bible and Three Crowns in Cheapſide. MDCXCIX.
A SERMON Preach'd before the SOCIETIES FOR Reformation of Manners.
PROVERBS XXVIII. 4.
They that forſake the Law, praiſe the Wicked: But ſuch as keep the Law, contend with them.
THOUGH it be found impoſſible, by any Human Methods, to Baniſh, and Expel Sin out of the World: This Enemy is ſo entrench'd and fortify'd, that no created Power or Skill is able totally to Vanquiſh, and Drive him out, either from particular Perſons, or Communities of Men: The ſame Concluſion ought not to be made concerning open Wickedneſs, and the viſible Practice of Sin, there is a poſſibility of Subduing this Monſter: As 'tis found poſſible to ridd a Country of ſome Species of Rapacious Beaſts, tho' 'tis impractable to deſtroy all the Vermin, which lie under Ground, and are hid in Holes, and Dens of the Earth. That Sin which is conceal'd in the Heart, or is acted in ſecret, lyeth out of the reach of Human Attempts, a Divine Almighty Arm alone is able to cruſh, and deſtroy it: But when this Peſtilence waſteth at Noon-day, and appears in the places of Concourſe, this Caſe admits a Remedy, and there are proper Methods which, under the Divine Benediction, are able to ſtop the Plague of Wickedneſs. The God of the whole Earth has not abandon'd it to be waſted by this Infection, without Means of reſiſting, and removing it. 'Tis reaſonable to conclude, That He hath formed Men into Civil Societies, on this Deſign, that Order, and Government, Laws, and Puniſhments might be apply'd to the reſtraining of Sin and Immorality. For the beſt order'd Societies could not be either pleaſing to God, (as the Wiſeſt Pagans judged they were) or,Cicero Somn. Scip.in the iſſue, advantageous to Men, if they did only relieve the Neceſſities, and miniſter to the Safety, and Pleaſure of Life, and did not ſerve the higher Deſign of repreſſing Vices, and purging the Impuritie that defiles the World, and threatens Ruine to whole Nations.
We of this Nation have long experienc'd the vigilant Care, and continued Kindneſs of Heaven, which have defeated the pernicious Deſigns of our Enemies, deliver'd us from many threatning Dangers, and Crown'd us with diſtinguiſhing Mercies. How inexcuſable ſhall we be, if we abuſe and forfeit the Kindneſs of God, and by doing Wickedly, provoke him to Turn, and Deſtroy us after he hath done us Good? (Joſh. 24.20.) And nothing can prevent ſo diſmal an Iſſue of Things, but a vigorous Endeavour to check the Contagion of Vice, by a conſtant Proſecuting of the truly Chriſtian Deſign already enter'd upon, of Reforming the Lives of Men, and repreſſing the Vices, which too long have reproach'd this Nation: Unto which Deſign, the inſtructive Words of Solomon, that have been read, give an encouraging Aſſiſtance: For they both direct to the proper Method, that is to be uſed, and enforce that Direction by cogent Motives, drawn from the infamous Character of thoſe who praiſe the Wicked and the Honouring Title of thoſe who contend with (or againſt) them. They that forſake the Law, praiſe the Wicked: But ſuch as keep the Law, contend with them.
The latter part of this Aphoriſm is more directly ſutable to the occaſion of this Day: but the former part, contains an Inſtruction, that is not improper to be ſeriouſly reflected on, at this time, in which I ſhall endeavour to aſſiſt you, by
I. Deſcribing the Agents ſpoken of: They that forſake the Law.
II. Explaining the Action aſcribed to them: Praiſe the Wicked.
III. Repreſenting the horrid Character of both. As to the
I. The Agents are ſaid to forſake the Law. I take it for granted, that the Divine Law is here to be underſtood, (as in two other Verſes of this Chapter, 7, and 9. the Law, without any addition, is ſo interpreted.) For it is not univerſally a Crime to forſake a mere Human Law, which may be ſo framed, that we are obliged to forſake and contradict it. But the Divine Law has ſuch eternal, and invariable Equity, and carries ſo unchangable Obligation, that nothing can juſtify the forſaking of it. 'Tis the heavieſt charge, that can be drawn up againſt any Perſons, that they have forſaken the Law of God, and the moſt diſmal Puniſhments are threatned to ſuch, Jerem. 9.13, 15, 16. And the Lord ſaith, Becauſe they have forſaken my Law which I ſet before them; — Therefore thus ſaith the Lord of Hoſts, the God of Iſrael, Behold I will feed them, even this People with Wormwood, and give them Water of Gall to drink — And I will ſend a Sword after them, till I have conſumed them. The forſaking of the Divine Law is not a light trivial matter in the eyes of God, as it is too commonly in thoſe of Men. But this forſaking of the Law, is not the mere tranſgreſſing of it, by particular Omiſſion of Duty, and Commiſſion of Sin; for both theſe are conſiſtent with the Favour of God, and may comport, with the keeping of the Law, in the Evangelick Senſe. Forſaking of the Law, in Scripture Style, imports ſuch a deſerting, or revolting from it, as renders it uſeleſs, and ineffectual for the ordering of our Actions: The Divine Rule is renounced, and its Yoke caſt off, by chooſing and obeying another, and contrary Law, even that of Sin. And though theſe Lawleſs Ones are unwilling to acknowledge their true Character, and ready to profeſs a reſpect to the Law of God, yet we ſhall certainly know 'em by their Fruits, and particularly, by their praiſing of the Wicked, which is
II. The Action aſcribed to them who forſake the Law: to underſtand which, we muſt not reſtrain the term Praiſe to the narrow Senſe, that in common diſcourſe we fix on it, as if it denoted only a Verbal Commendation, though this Senſe is not excluded. The Practiſe has been, and ſtill is, too common of abſolving and juſtifying of bad Men, (when 'tis ſaid to a Wicked Man, Thou art righteous, cap. 24.24.) and of adorning with flattering Encomiums, The 70 Int. foreign.thoſe who deſerve general abhorrence. How often have thoſe Noble Things, Wit and Eloquence, been baſely employ'd in extolling the worſt Perſons and Things. The Auditors of a perſecuting Herod applauded his Oration, by this impious Acclamation, It is the voice of a God, and not of a Man, Acts 12.22. Which Blaſphemous Adulation was terribly confuted by the Divine Vengeance which condemned that Mortal God to be eaten by Worms, while he liv'd, and by that opprobrious Diſeaſe to end his Life. Such another piece of ridiculous Blaſphemy, an Atheiſtick Poet was guilty of, in praiſing his Maſter Epicurus, Lucretius, Lib. 5.whom he makes a God, becauſe he had boldly deny'd a Providence, and a future State; as if by this rare Diſcoverie, He had been a more worthy Benefactor to Mankind, than thoſe, whoſe Inventions had miniſtred to the Advantage and Pleaſure of Life.
But beſides Praiſing by Words and Language, there is another, by actions which conciliate eſteem, and honour to a Perſon. As when 'tis ſaid of the Vertuous Woman, that her own Works praiſe her in the gates, Prov. 31.31. i. e. Do create eſteem and reſpect to her. The Wicked are thus praiſed, when they are encourag'd and favour'd by thoſe who have Authority, and occaſion to diſcourage and depreſs them: When Honours are plac'd upon them, who declare themſelves to be Enemies of Righteouſneſs. This hath been too commonly practis'd in all Ages: In the times of Pagan Ignorance, ſome vile and brutiſh Miſcreants have been Deify'd, and Worſhip'd after their Death, and Divine Honour pay'd to thoſe who deſerv'd the moſt general abhorrence; (as the inſtances of the Cretan Jupiter, and ſeveral others, evince.) The Light of the Goſpel hath baniſht this impious uſage from the Places which enjoy it; but even among Profeſſing Chriſtians, 'tis become too common a Spectacle, that the vileſt of Men are favour'd, and advanc'd, and find ſeveral who patronize, and protect them: which practice prov'd fatal to the Benjamite Tribe, from which the other Tribes, in a ſolemn manner, demanded the delivering up of ſome Children of Belial, (Judg. 20 13.) that they might be put to death, and by this means, evil might be put away from Iſrael: But ('tis added) the Children of Benjamin would not hearken to the voice of their Brethren. The diſmal conſequent of this favouring of Evildoers, is largely related in the Sacred Hiſtory, to deter all others from this praiſing or patronizing of Wicked Men. To which purpoſe it will be uſeful.
III. To repreſent the horrid Character, both of the Agents here mentioned, and the Act aſcribed to them: The former is evident at firſt view: He that forſakes the Divine Law bears the blackeſt marks of Horror. For
1. He is guilty of the worſt Treaſon and Rebellion: He revolts from his rightful Ruler, he lifts up his hand againſt his Father, and makes War againſt the higheſt, and beſt Sovereign. Who would not dread ſo infamous a Character? Who would be patient of ſo reproachful a Name? A meer tranſgreſſing of the Law, is not rebelling againſt Heaven, but the forſaking of it, can have no milder name; ſuch who deſert and renounce the Law, do in effect ſay to the Almighty, He ſhall not reign over us; we owe no ſubjection, or obedience, to the God that made us. A Language that is ſo intolerable, that even ungodly Men are aſhamed to utter it with their Lips.
2. There is the baſeſt perfidiouſneſs in the forſaking of the Divine Law by thoſe who profeſs Religion: For ſuch, at the ſame time, forſake the Covenant of God, and virtually renounce their very Baptiſm. There can't be a more infamous Character than that of a Perfidious Wretch: This expoſeth an Adultreſs to the heavieſt reproach, that when ſhe forſaketh the guide of her Youth, ſhe alſo forgets the Covenant of her God, Prov. 2.17. All who are dedicated to the bleſſed God, by Baptiſm, become Children of the Covenant, (Acts 3.25.) which ſtrongly obliges them to keep the Divine Law.
3. There is in thoſe who forſake the Law, the worſt Cruelty to themſelves, who thereby caſt themſelves into the forlorn State of Out-Laws, they deprive themſelves of the Divine Protection, and no condition can be ſo deplorable. All the Defences which Power and Wealth, which Wiſdom and Alliances can raiſe up, will prove refuges of lyes, when the Divine Shadow and Protection are withdrawn, Num. 14.9. The potent warlike Nations of Canaan became Bread, i. e. eaſily devoured, when their defence was departed from them. No tidings can be ſo ſad, as the Reply which God made to the Iſraelites, Ye have forſaken me — Wherefore I will deliver you no more, Jud. 10.13. Oh! whether ſhall we reſort for Succour and Safety, when the Rock of Iſrael doth ſell and abandon us?
As to the Act, praiſing of the Wicked, nothing can be more reproachful, becauſe it carrieth in it,
1. The moſt ſtupid Folly and Ignorance: For there is not a more hideous deformed Monſter in the World than a Wicked Perſon, he has no Comlineſs or Beauty, but is a moſt miſhapen, diſtorted Thing, deſtitute of the Divine, Beautifying Image, and a very picture of the Devil, whoſe Child he is. What inexcuſable folly muſt it be to praiſe and commend ſuch an one, yea, or to cheriſh the Vipers, whoſe poiſon infects the places where they breath. And
2. There is notorious injuſtice in the praiſing and favouring of Wicked Men: Praiſe, and Encouragement can't be due to ſuch, theſe are the juſt Recompences of Religion and Goodneſs; whereas Shame is the Promotion that belongs to Fools or Wicked Men, as it is affirmed, Prov. 3.35. If we will act juſtly, we ought to deſpiſe a vile Perſon, for no Praiſe or Honour are due to him. The Wiſdom of moſt Lawgivers hath directed to appoint ſuch Puniſhments of Evil Doers, as carry Shame and Reproach as well as Pain and Loſs, by which they are more adapted to attain the end of Puniſhment, which is the maintaining of Moral Order in the World. And it is moſt equitable, that they who are the blemiſh of Human Race, and of the Society they belong to, ſhould bear their Shame; according to the Sentence pronounced on Judah, Ezek. 16.52. Bear thine own ſhame, for thy Sins, which thou haſt committed — Yea, be thou confounded alſo, and bear thy ſhame. We might hope to ſee happy days, if ſin were conſtantly attended with reproach, and not find Praiſe, and Eſteem, as it has too often done. There is little hope of vanquiſhing this Monſter, while it is nouriſhed with ſo ſtrengthning Food as Reputation and Honour: If once this Proviſion could be cut off, Vice and Impiety would loſe the Day, and Reformation of Manners have deſired Succeſs; provided we comply with the Method laid down in the latter part of the Text: But they that keep the Law contend with them, or, againſt Wicked Men.
In ſpeaking to this, 'tis not neceſſary to inſiſt on the Character given to the Agents, They that keep the Law, (which is directly oppoſite to the Forſaking of the Law) which imports an inward ſutable eſteem of the Divine Law, which is choſen as a Treaſure, and guarded in the heart, againſt every thing that oppoſeth it, and alſo an habitual Obſervation of it, ſo that it becomes the Meaſure and Rule of the Converſation, which is conducted not by the Will and Luſts of Men, but by the Will of God. This is one conſtant effect of the Grace of God, which works Repentance unto Salvation, to write the Divine Law in the Heart, and give it the chief Dominion over the whole Man, ſo that the whole Courſe of his Life is guided by the Holy Commandment of God.
Concerning theſe, it is ſaid, They contend with the Wicked, which Action I ſhall endeavour both to deſcribe, and recommend: In deſcribing this important Action, we are obliged to enquire into theſe things which it ſuppoſeth, as well as to ſet down the poſitive inſtances of it.
The contending with, or againſt Wicked Men, ſuppoſeth an acting on our ſelves; the Original Word being ſo expreſſed, as to denote a reflex Operation. And ſome, who have narrowly conſidered the force of the Hebrew Verb, have rendered it,Coccei Lexic. ſtir up themſelves. 'Tis evident, none can contend with another, who doth not firſt ſtir himſelf; Sampſons great Strength could not be ſerviceable to him, when the Philiſtines were upon him, until he was awak'd, and did quit his unactive poſture. If our Souls are aſleep, and ſtupid, void of active Principles, whieh are to be exerted, 'tis impoſſible we ſhould rightly contend with Wicked Men, which abſolutely requires the acting of the following Diſpoſitions.
Sorrow for the ſins of others. He that can view the Impieties, or Immoralities, of others, with delight, and take pleaſure in thoſe who violate the Divine Laws, will not ſincerely contend with Wicked Men. But a hearty diſpleaſure againſt Sin, engageth unto this contending. This Principle moved righteous Lot to reprove and contradict the Wicked Sodomites, whoſe unlawful deeds did ſo affect him, that in ſeeing and hearing of them, He vext his righteous ſoul from day to day, 2 Pet. 2.8. The Apoſtle Paul, though he ſtood ſingle and alone, contended with the Idolatrous Athenians, becauſe his Spirit was ſtirr'd in him when he ſaw the City wholly given to Idolatry, Acts 17.16. That Spectacle, which others beheld with patience and pleaſure, wrought a Paroxyſm of Sorrow in his Holy Soul. The Jews thought themſelves as much oblig'd to rent their Garments when they heard Blaſpheming Language, as when the moſt ſorrowful Tidings were brought to them. There is no Law which binds us to tear our Cloaths, at the hearing of impious Words, or ſight of wicked deeds; but we are oblig'd to rent our Hearts, with Religious Sorrow and Diſpleaſure.
Zeal for the Honour of God, and Intereſt of Religion, is neceſſary for the due performing of this Action. One who is unconcern'd about theſe things, will not contend earneſtly againſt wicked Men. The Epheſian Chriſtians have got immortal Renown, by the Character given 'em by the Redeemer, in the Epiſtle addreſt to that Church. Revelat. 2.2. I know thy Works, and how thou canst not bear them that are Evil. This Chriſtian Zeal much contributed to make a golden happy Age to the Primitive Church, and would again reſtore it, might it pleaſe the bleſſed God to ſend down this Heavenly Fire: But when many profeſſing Chriſtians are lukewarm, and unconcern'd for the cauſe of our Common Religion, this obſtructs the contending againſt Vice, and thoſe who openly affront the Laws of God. Phineas is celebrated, for his Executing Judgment on ſome great Delinquents, againſt whom he contended, becauſe he was acted by holy Zeal for the Name of God, Num. 25.11.
Fortitude in the Cauſe of God, and Religion, is another Principle of this Action. A Spirit of Fear and Cowardice, doth wholly unfit for this Service: When the Prophet Ezekiel was ſent to the Rebellious Houſe of Iſrael, with a Commiſſion to contend with that degenerate People, this was the firſt of his Inſtructions. Thou Son of Man, be not afraid of them, neither be afraid of their Words, tho Briars and Thorns be with thee, and thou doſt dwell among Scorpions, &c. Ezek. 2.6.
Confidence in the Divine Aſſiſtance: If we make fleſh our Arm, and rely on created ſtrength, we ſhall quickly be diſcouraged, and our hands will be weakned, when we experience the difficulty of this Undertaking: None can in a right manner contend againſt wicked Men, who makes not the Almighty God his ſupport, and confidence: In the laſt place.
Charity towards the Perſons of Wicked Men, is a neceſſary diſpoſition in this contending with them. For it is not an hoſtile Act, proceeding from malevolence and hatred to them, but an Inſtance of the moſt real kindneſs, and deſign'd to deliver them from the worſt miſery: This Combat is manag'd againſt Sin, which is the ſnare of Death, and Gate to Eternal Perdition. None ever ſo earneſtly contended with ungodly Men, as our Lord Jeſus Chriſt, who was always acted by the moſt unfeigned, ardent Love to Sinners, whoſe higheſt Happineſs was conſtantly deſigned by him.
We come now to lay down the Inſtances, of this contending with Wicked Men: And 'tis obvious to any conſidering mind; That according to the various capacities of Perſons, there are various correſponding Inſtances of this important Duty.
I. The exerciſe of Legiſlative Authority, in making Laws to prohibit all open Wickedneſs. The Magiſtrates Sword muſt be brought forth, and placed in view; that ſuch, who fear not the Diſpleaſure of God, or the Reproaches of Conſcience, and of good Men, may be check'd and awed by a menacing Law; which is the proper Inſtrument of repreſſing Evil Doers. A Ruler doth not anſwer his high Character, if he is not a Terror to Evil Works: as the Apoſtle ſpeaks, Rom. 13.3. This has been underſtood, even by thoſe who have wanted the knowledge of the true God. There never was a civiliz'd People deſtitute of Laws, to prohibit that which is openly wicked: We read how a Heathen Nebuchadnazer, Publiſh'd his Royal Edict, arm'd with ſevere Penalties, a-againſt thoſe who ſhould ſpeak any thing amiſs againſt the true God, Dan. 3.29. Bleſſed be God, who has influenc'd our Law-givers to enact various Laws, to guard the Honour of the Name, and Truth, and Day of God. I know not a Nation in the World, which has ſo abundant proviſion of Excellent Laws againſt Sin and Impiety, as our own: But if the Law ſhould ſleep, it loſes all its force, can't reach its end, and the worſt Crimes will prove inſolent: therefore
II. The actual puniſhing of ſuch who are found guilty, is included in the contending with wicked Men. If the Law be not arm'd with a Penalty, 'tis an Idol, which has Hands, but handles not; and theſe Hands are altogether uſeleſs, if they ſtrike not thoſe who affront and diſobey Righteous Laws. To indulge and ſpare ſuch Offenders, is Cruelty to them, as well as to the Publick: When thoſe who have been intruſted with Power to Execute Laws, have neglected this part of their Duty, the conſequent has been very diſmal: This Neglect awakens Divine Juſtice, which on ſuch occaſion, hath uſed very ſevere Methods, both towards them who have merited the Penaltie, and thoſe who have not inflicted it. The Examples of Eli and David are well known, in whom, when Parental Affection ſo far prevail'd, that they neglected to puniſh their Children, the Supreme Judge, did on that occaſion uſe his own Sword, and ſtrike both Parents and Children. In the Hiſtory of the former, there is a very inſtructive Paſſage, 1 Sam. 3.13. I have told him (God ſpeaks of Eli) that I will Judge his Houſe for ever, for the Iniquity which he knoweth, becauſe his Sons made themſelves vile, and he reſtrained them not. Eli's Office as a Magiſtrate, oblig'd him to puniſh his own Sons, and nothing could excuſe his neglect, or prevent the terrible proceedings of Divine Severity. If there be ground (which I determine not) for the conjecture of our Tranſlators, who in the Margin have alter'd the word reſtrain, into frown; it intimates, that the frown of a Magiſtrate, an indication of his diſpleaſure againſt Vice, belongs to his Office, and has an aptitude to repreſs that which is Evil.
III. Inſtance of this contending with wicked Men, is ſolemn pleading and proteſting againſt Wickedneſs, by thoſe whoſe Office requires it. A Magiſtrate hath many occaſions of bearing a publick Teſtimony againſt Sin, and Evil Courſes. As we read, Nehemiah (the Governour of the Jewiſh State) judg'd it his duty to teſtify againſt the prophanation of the Sabbath, and contended with the Nobles of Judah, whoſe bad Examples might have corrupted others, Nehem. 13.17. Such a Remonſtrance, made by one cloath'd with Authority, is very Serviceable to repreſs Sin, which often deſpiſes the beſt Reaſons that are urged by thoſe of a private Condition. 'Tis the unqueſtionable Duty of all Miniſters to plead the Cauſe of Religion, againſt every thing that oppoſeth it, with an unwearied Conſtancy; herein they are to imitate their great Maſter, who did not ſilently behold the Vices of the Age, and People to whom he was ſent, but on all proper occaſions teſtified of the World, that its Works were Evil, as himſelf hath declared Joh. 7.7. A
IV. Inſtance of this contending with Wicked Men, is particular reproving of Sin, when a juſt occaſion is offer'd. This Office of Charity is enjoin'd by the Great Law, which requires every one to love his Neighbour as himſelf. This Subject has been frequently diſcourſt, and the Duty of fraternal reproving been preſt, tho' ('tis to be fear'd) without deſired ſucceſs. Indeed 'tis found very difficut to overcome the foreign, or culpable Modeſty, which generally obſtructs the performance of this excellent Duty. But there is another kind of reproving, which hath more facility, and would produce good effect, viz. The with-holding of familiar Converſe from vicious Perſons, which is expreſly enjoyned by the Apoſtle, 1 Cor. 5.11. I have written to you not to keep Company, if any Man, that is called a Brother, be a Fornicator, or Covetous, —or a Drunkard—with ſuch a one, no not to eat. I queſtion not, but the practiſing of this one Rule, did very much contribute to the purity of the Chriſtian Church, in her Virgin Age, when the Heroick Piety of Chriſtians, did adorn their Doctrine, and more ſucceſcesfully vindicate the Chriſtian Religion, than the moſt Learned Apologies publiſh'd in Defence of it. And indeed, the ſtricteſt Diſcipline, and Eccleſiaſtick Cenſures, (though a proper Method of repreſſing Vice) can't attain their End, while the Apoſtolick Order is neglected; and thoſe who keep the Law, Xenoph. Lac. Pol. C. 9.extend their Friendſhip to ſuch as openly forſake it. A judicious Writer has related among the Cauſes, which made the Lacedemonians ſo eminent for their Courage in War: That (contrary to the uſage of other Nations) in that City, every body was aſham'd to admit a Coward into the ſame Lodgings, or ſo much as permit him to bear a part with them at their Games and Exerciſes. There is is no Law that prohibits civil Commerce, and negotiating with openly Vitious Perſons; but we can't contend with them, if our Friendſhip embraceth their Perſons, which they (and others) will interpret a favouring of their Crimes; which alſo ſpread their contagion, where a Paſſage is opened by Familiar Converſe. This Conſideration induced a celebrated Pagan Law-giver,Diodor. S. Lib. 12. foreign (Charondas) to enact a ſevere Law againſt Converſing with bad Men, for which, the guilty were to be Endited and Puniſh'd: We may fear, ſuch Pagans will riſe up in the Judgment againſt many profeſſing Chriſtians, and condemn thoſe who practice not this Method of reproving the works of Darkneſs.
V. Another Inſtance of contending with wicked Men, is the aſſiſting of thoſe, whoſe Office obligeth to the repreſſing of wickedneſs. The ſingle Eye of a Ruler can't ſcatter this threatning Evil, if he be not aſſiſted by the Eyes, and Hands, and Tongues of others. I know the Name of a Delator or Informer is become odious; but (as might be eaſily evinc'd, if it had not been already done) this infamous Title no ways belongs to thoſe, who only witneſs concerning a Criminal Act, which ought to be diſcover'd and puniſht. In ſuch Caſes, Silence and Concealment make us Confederates with wicked Men, and partakers with their Sins. Surely, none can fix an opprobrious Character on the Excellent Joſeph, of whom 'tis related, Gen. 37.2. That he brought to his Father, the Evil report of his Brethren, who unjuſtly hated him, while he exerciſed a real Charity to them, as well as diſcharg'd a Duty he owed to his Parent. None has charg'd the Renowned Chryſoſtom, Tom. 6. Hom. 44.with being an Informer; though in a Sermon, wherein he vehemently reproveth the Sin of Swearing: He tells his Hearers, that after the parting of the Aſſembly, he would largely Diſcourſe every one, that he might know who had, and who had not reform'd that Fault; And if I find (ſaith he) any who have not reform'd, I will make them known to thoſe who have, to the end, that all the Latter may reprove, and correct them who remain guilty of this Vice. To publiſh a ſecret Fault, may on ſome occaſions, violate the Laws of Charity and Humanity: but how can it be blame-worthy, to witneſs againſt thoſe, who declare their own Sin, and hide not their own Shame?
VI. The laſt Inſtance of this contending with Wicked Men, is earneſt Prayer, and Supplication to God, to obtain ſucceſs to the Methods which have been mentioned; and the Divine Influence, which can effectually repreſs all kinds of Wickedneſs. The Divine Almighty Arm alone, can deſtroy this many headed Hydra, which often deſpiſeth all Human Attempts. David, though he liv'd in a State that was provided with the beſt Laws againſt Sin, yet addreſſeth to God in a moſt earneſt Petition: O bring the wickedneſs of the Wicked to an end, Pſal. 7.9.
The Jewiſh Writers (whoſe words are ſet down by a Learned Writer of our own) tell us.Dr. Outram de Sacr. L. 1. C. 8.That in the ſhort Prayer uſed by the High Prieſt, on the Day of Expiation, this was always one Petition. Let not the Prayer of them who break the Law, be gathered before Thee, i. e. Let not God, by granting the Requeſts of Wicked Men, put it into their Power, to act their Evil Deſigns. When we pray, Let thy Kingdom come, this includes the effectual repreſſing of Wickedneſs, which moſt directly oppoſeth the Kingdom of God, that is, a State of Purity and Righteouſneſs.
It only remains, that the deſcribed Duty ſhould be preſs'd, and recommended by a few Conſiderations.
1. In contending with Wicked Men, you imitate the beſt Examples. This Practice is the moſt honorable Mode, which makes you reſemble the worthieſt Inhabitants of Earth, yea and of Heaven too. This was one diſtinguiſhing mark of the Prophets and Apoſtles, whoſe Memory is bleſſed: They willingly endur'd all the Hatred and Scorn of a wicked World, while they contended with it. Who would not prefer a likeneſs to ſuch Heroes, above any other empty Titles of Honour, with which, other Enterprizes are rewarded? Yea, this Practice is an imitation of the Angels in Heaven, who conſtantly attend on this thing, and moſt readily obey all the Divine Orders, for the oppoſing of Sin, and ſtopping the progreſs of it. The Angel of the Lord miniſtred to the Juſtice of God, in puniſhing the oppreſſion of Pharoah, the Pride of David, the Blaſphemy of Senacherib, and Herod. Laſtly, The Bleſſed God himſelf ſets us this Pattern: Who can read the Word, or view the Works of God, without diſcerning the Conteſt, in which he is engaged againſt the workers of Iniquity. We of this City and Nation, ought not to forget the terrible Inſtances of this Divine Procedure: He has contended againſt us, by a waſting Plague, a devouring Sword, and a conſuming Fire. There are Caſes of a dubious Nature, in which 'tis poſſible, in oppoſing others, we may through miſtake, be guilty of contending againſt God: The wiſe Gamaliel judg'd it unſafe to uſe any Violence againſt the firſt Teachers of the Chriſtian Religion, (which himſelf did not profeſs) becauſe there was ground to ſuſpect, leſt thoſe who oppoſed it, ſhould be found even to fight againſt God. Act. 5.39. But in our contending with wicked Men, we are ſafe from ſuch a danger, We fight under the Banner of Heaven, and are imitators of God himſelf.
2. Herein, the moſt eminent Love to our Country, is acted and ſignaliz'd. This noble Diſpoſition has prevail'd againſt the ſtrongeſt Objections: When the Roman Brutus Condemn'd his own Sons to an infamous Death, and was a Spectator of the Execution; this Act is reſolv'd into this Principle. Vicit amor patriae. Wicked Men are certainly Enemies to the Publick Good, by provoking God to withdraw his Protection, which is more neceſſary to our common Intereſt, than either the Weapons, or Sinew of War. When the Iſraelites heard, that two whole Tribes and a half, had done ſomething, which only appear'd a Rebelling againſt the Lord: 'tis related that the whole Congregation of the Children of Iſrael gathered themſelves together, to go up to War againſt thoſe whom they ſuſpected guilty; upon which ſuppoſition, they concluded, that the Lord would be wroth with the whole Congregation of Iſrael. Joſh. 22.18. Which Concluſion, they prove by an unqueſtionable Inſtance, viz. Achan, who committed a Treſpaſs in the accurſed thing, and Wrath fell on all the Congregation of Iſrael, and that Man periſht not alone in his Iniquity. verſe 26. If ungodly Perſons did hurt only themſelves, there might be ſome pretext for indulging and conniving at them; but the caſe is otherwiſe, they do a real harm to the Community, of which they are Members. Solomon (a proper Judge of this Matter, his Regal Office aſſiſting him to obſerve the dangers of the State) hath aſſerted, That ſcornful, i. e. ungodly Men bring a City into a Snare, Prov. 29.8. If any ſhould cenſure the Accord, and Ʋnion in this Reforming Deſign, of thoſe, whoſe Sentiments are not quite the ſame in ſome leſſer things, they forget the plain Obligation of a joint oppoſing a common Enemy. Wicked Men are not Adverſaries to one Part, or Order of Chriſtians (of diſtinct denominations;) They ſtrike at the Cauſe of Religion in general, and if it lay in their power, would not leave a Chriſtian Church in Being. Our common Rule obligeth us to agree in defending the Cauſe of Religion, againſt all who ſeek to ruine it: and in proſecuting this Deſign, we exerciſe a real Kindneſs to our Country, and contribute to the Welfare and Intereſt of the whole Nation. The Roman Hiſtory relates, that the Variance of their two Orders, Patrician and Plebeian, did ſometimes endanger that State; but when their Conteſts were the higheſt, the appearing of a Common Enemy did unite them; the flaming War that threatned the whole Body, did melt the divided pieces into one.
3. There is encouraging Hope of Succeſs in this contending with wicked Men. Sin, is in its own Nature, a weak and feeble thing, like Darkneſs, which flies at the approach of Light. Indeed, the Number, and boldneſs of Evil Men, joined with the faint endeavours us'd againſt them, give an appearance of Strength to their Cauſe, but it can't ſtand its ground, when it meets a vigorous Oppoſition. How can that be ſtrong which is ſupported by Lies and Falſhood, and hath the Wiſdom and Power of God engaged againſt it? This City has already ſeen the good effect of thoſe Methods, which have been us'd in Executing the Laws made againſt Prophaneneſs and Immorality. The Vices of Swearing, Ʋncleaneſs, and Violation of the Lords Day, don't now ſhew themſelves ſo openly as formerly they did. And though ſome begin to hope, that they ſhall be indulged in ſuch Evil Practiſes, we truſt the Care and Piety of our Honourable Magiſtrates, will fruſtrate this impudent Expectation: And that the Example ſet in this great City, will influence other places of the Nation, to undertake a Deſign of Repreſſing Vices, and Impieties, which hath the praying Wiſhes of all Good Men, and the Promiſe of Divine Aſſiſtance, which can overcome all Oppoſition made againſt it.
FINIS.