Sermon 16 May 1698, Errata

Sermon 16 May 1698 · Errata

ERRATA.

PAge 10. l. read is not, p. 24 l. ult. read foreign. p. 30. in sheet C. Lult. read disingenuous. p. 18. l. 19. in the 3d sheet, read their for the. The 3d Sheet is Folo'd as the 2d.

p. 1MATTH. xii. 30.

He that is not with me, is against me; and he that gathereth not with me, scattereth abroad.

TO understand this Text in its aptness to excite your promoting a Reformation of Manners; we must consider the occasion of these Words, which you'll find in the foregoing Verses, v. 22. Christ healed a Man possessed with a Devil, who had deprived him of both Sight and Speech. The Hand of that Enemy is sometimes great in Bodily Diseases, and when they come by his immediate Agency upon any Person delivered up by God to endure statedly such Effects of his Power; so far, and so long, that Person is said to be possessed with the Devil, who is Commissioned thus to vex and hurt him. In this Condition the Man was p. 2brought to Christ, who not only removed the Diseases, by restoring his Sight and Speech, which was a Cure; but therein he overcame the resisting Power of the Devil, and expell'd him; so that he could no longer have access to the Person as his own priviledged Place, to make him Blind and Dumb: which connotes the Devil's Agency in this Disease, and Christ's Conquest over him in his healing the Diseased Person. V. 23. And all the People were amazed, and said, Is not this the Son of David? This Miracle filling them with amazement, induceth them to receive Christ as the promised Messias: q. d. Who should he be, but that Rod out of the Stem of Jesse? Prophesied of Isa. 11. 1. 10. Matth. 21. 6. Could any below him perform what we have seen and heard? What more Miraculous can the Messias do? The Power of God would never work such a Miracle to favour an Impostor; and no Power below what's Divine, could possibly effect it: And seeing his Doctrine agrees with the Old Testament; and these his Works are so plain a Testimony of the Spirit to his being sent of God, p. 3he must be what he declares himself, viz. The promised Christ.

THE Pharisees not able to deny the Fact, attempt to enervate the Inference the People made therefrom. V. 24. But when the Pharisees heard it, they said, this Fellow doth not cast out Devils, but by Beelzebub the Prince of Devils: q. d. We grant there is a power more than Humane, in what this Man hath performed before you, but it's a Diabolical Power this Work is owing to; and it's to serve the Purposes of the Devils, and under the Conduct of their Prince, that this Contemptible Man, unworthy of any Name, is employed even in what you are so amazed at. Therefore instead of thinking him to be the Messias, you ought to conclude him a grand Impostor, and reject him as such, and the more for these Infernal Assistances you see afforded to him.

THIS was a Conclusion too malicious for an Apology from meer Ignorance, which with what our Lord applieth to these Men, V. 31. 32. gives a probable Reason to conclude, That the Sin against the Holy Ghost is a wilful p. 4ascribing to the power of the Devil, those evident Miracles wrought by the Holy Ghost in Testimony to Jesus being the Messias, that so it might be concluded, Jesus was not the Christ, but an Impostor.

IT'S no wonder, that it's impossible to bring such as commit this Sin to Repentance, and consequently to obtain Pardon, because they hereby deprive themselves of the advantage of Miracles to subdue their Unbelief; yea, they employ them to harden themselves in Infidelity against him, who is exalted to give Repentance, and deliver the Will of God to Mankind.

OUR Lord Jesus answers this wretched Assertion, by detecting its Weakness, Falshood, and Impossibility▪ and thereby justisies the Peoples Conclusion from v. 25. to 29. Not to mention his Reasoning, v. 27. from their Childrens Practice, the principal Argument is thus drawn ab impossibili.

SATAN must be a designingly wilful Destroyer of his own Kingdom, if Christ did cast out Devils under his Conduct, and by his Virtue, which was p. 5a thing of which Satan who was such a Self-lover, and had so great a Reach, could not possibly be guilty. No, the Devil is too wise not to understand his Interest better than thus, especially in a Case so obvious, and so nearly concerning himself.

OUR Saviour to clear the force of this Argument, declareth,

1. THAT God and the Devil have two very distinct Kingdoms, which are Constituted, Ruled, Supported, and Propagated by Ways, and in a manner extremely different, V. 26. If Satan cast out Satan, he is divided against himself; how then can his Kingdom stand? Here is one Kingdom, viz. the Devils, v. 28. But if I cast out Devils by the Spirit of God, then the Kingdom of God is come among you: This is the other Kingdom, viz. God's Kingdom.

2. THERE is in this World so fixed a War between these two Kingdoms, that the one grows upon the others Ruines.

3. THE way of Christ, and the Fendency of his Doctrine, and scope of all his Attempts, were utterly to overthrow Satan's Kingdom, and advance the Kingdom of God.

p. 64. SATAN's Kingdom was effectually weakned, and the Kingdom of God advanced, and enlarged by all that power which Christ had put forth in this and all other Miracles.

5. WHATEVER Christ did contribute by his exerted Power to the Destruction of Satan's Kingdom, was in a way of force and violence upon Satan, and not with his Consent.

ALL these things are implied in v. 26. 28. and most expresly v. 29. Or else how can one enter into a strong Man's House, and spoil his Goods, except he first bind the strong Man, and then he will spoil his House. The Sum of Christ's Plea is this, it's impossible the Devil who is a Being so sagacious and experienc'd, should wittingly help me to offer violence to himself, and thereby enable me to force him out of his Throne, rescue the Prey out of his Jaws, pluck down what he hath so studiously erected, defeat his chief design, and advance God's Throne and Interest, upon the obstructing whereof Satan is constantly and maliciously intent. These are things so inconsistent, that without inveterate Malice they cannot p. 7be surmized. Nay, I am so far from working Miracles by the power of Beelzebub, that it must be evident to every unprejudic'd Person, they are wrought by the Power of God, in whose interest I am so entirely engaged, and which I hereby subserve.

HAVING given you this account of the Matter our Blessed Saviour is treating of, I shall consider the Text; He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. Herein several things seem designed.

1. AN inforcement of the forecited Argument. q. d. Satan is so far from concurring with me in my design, or yielding me assistance by his Power, that he would employ his Skill to support what I am casting down, he would neglect no Method to pull down what I am building up: And instead of favouring my Attempt, his Power would be engaged against it; the utmost Strength possessed by him, he would be sure to exert, to obstruct Mens Faith in me, and not to induce them to believe; he would prove me an Impostor, instead of attesting my Commission. Who then can p. 8surmize that my Miracles are wrought by any virtue derived from him? Seeing he must be against me, if he be not for me.

2. ANOTHER thing designed is to assert, That the Lord Jesus is the Head of God's Kingdom in its present Oeconomy.

THIS is evidenced by the alteration of the Terms; for in a strict connexion with the foregoing Passages, the Words would run thus; He that is not with God's Kingdom, is against God's Kingdom. But instead thereof, they are, He that is not with me, (the Christ) is against me; to denote, that the Administration of God's Kingdom is committed to Christ God-Man the Mediator. q. d. Legislation, Dominion, Judgment, the Care and Disposal of all Persons and Things which appertain to the Divine Kingdom in this World, I am entrusted with; to me they belong: The Government is upon my Shoulders, Isa. 9. 6. I am the King, Zech. 9. 9. and the Interest of the Deity among Mankind, is lodged in my Hands; and therefore Mens adherence to God's Kingdom, is determined by their adherence to me, p. 9to whom the Authority therein is delegated.

CHRIST considered abstractedly as God, is of the same Essence with the Father, and so originally possessed the Kingdom of God as Creator, in the same very respects as the Father did; he had the same absolute Royal Dominion, and Rectoral Authority was essential to him without a Delegation.

BUT to Christ as Mediator, this Kingdom which refers especially to the Recovery of Fallen Men, and the Government of them as redeemed, is given as a Reward: Joh. 13. 3. Jesus knowing that the Father had put all things into his Hands. Joh. 5. 22. 27. For the Father judgeth no Man, but hath committed all Judgment to the Son: And hath given him Authority also to execute Judgment, because he is the Son of Man. Matth. 28. 18. All power is given me in Heaven and Earth.

THIS is that Kingdom which was erected to reduce Apostates to a subjection to God, against whom they had rebelled; this as Wisely, Justly, Faithfully, and Perfectly administred by Christ, shall be delivered up after all p. 10Men have been Tryed at this Redeemer's Bar, and the Equity of his Procedure is solemnly vindicated, 1 Cor. 15. 24. 2 Thess. 1. 7, 8, 9, 10.

A due Consideration of this Kingdom, as in Christ's Hands, and as it is his Kingdom, would evince his Divinity, as well as his Mediatorial Administration: For were not he truly God, he could not know, and influence so many Minds; Direct, Inspire, Uphold, Defend, Restrain, Succeed and Accommodate such a Multitude of Persons, in such variety of Exigencies, at the same time, in different Places, and judge the Secrets of all Men at last.

IT would also force Mens acknowledgment of a Gospel Law, without which the Notion of a Gospel Kingdom would be in many respects incongruous; and a judicial proceeding upon Sinners, as Believers, or Unbelievers, Penitent, or Impenitent, were impossible: For by the Law of Innocency, the Penitent believing Sinner would be as infallibly condemned, as he who is a believing Penitent.

p. 11NEITHER would it be such a difficulty to comprehend how an Obedience short of legal Perfection, is acceptable at a Redeemer's Bar, as a Condition of a Sinner's possessing the Effects of that Redeemer's Righteousness; for his Righteousness being the sole meriting cause of those beneficial Effects, the Impetration of them is confined to his Obedience, which was more than adaequate to the Law of Innocency; and so there is no room left for our meriting by our Obedience to the Gospel, which is the Rule by which Christ only applieth the Blessings purchased by himself: But yet if that Gospel do not entitle us to those Blessings upon our compliance with the Conditions whereupon it offered them to all Sinners, and exclude not them who refuse to comply; then Christ's Gospel Kingdom is a meer Physical Kingdom, wherein Benefits are no Motives to Duty, nor Danger a Disuasive from Sin. Gospel Pleadings, Perswasions, and Authority, have no more place with, and are as improper to them, as to the raging Sea, or hardest Stones; the influence of Consideration is totally excluded, and p. 12some are haled to Heaven by meer external Power, without any regard to their voluntary subjection to the Gospel; and others thrust into Hell, without any respect to their wilful refusing of the Remedy, and self-hardening against repeated Calls, and the Grace offered by the Redeemer. Such thoughts could scarce be conceived possible to one who ever read the Holy Scriptures, unless an occasional obscure Passage must govern against the whole and plain scope of the Bible; where a Rectoral Administration towards fallen Man in order to his Recovery, is so constantly expressed, and our Saviour is found designedly to call this so very often by the Name Kingdom.

SHOULD any Sinner object, If I should be cast into Hell from under the Gospel, I shall be so dealt with because the Curse of the Law of Innocency lies against me only as a Fallen Sinner. I answer, That Sentence took hold of you as Fallen Sinners; but with that, there shall be a sorer Destruction for refusing Christ, and rejecting the Mercy of God, which offered you a Freedom from that p. 13first Condemnation: And that very offer of Deliverance upon Gospel Terms, the earnest Pleadings of Christ with you to accept it, his Complaints of your refusal, his Threatnings of sorer Punishments to excite your Minds, his laying your continued and aggravated Ruine upon your wilful Disobedience, and for that as Judge Condemning you at last as unrelieved, do fully demonstrate, that Christ's Gospel Kingdom is a Rectoral Constitution adapted to Subjects capable of Moral Government, notwithstanding your Apostacy; and that by these Methods joyned with his assisting Grace, he was treating with you as such, in order to your Salvation.

3. A third thing designed by the Text, is a distribution of all Persons into Abettors of, and Contenders for Christ's Kingdom on the one side, or the Devil's Kingdom on the other. q. d. All are with me, or against me, as the Head of the Gospel Kingdom; and he that is not for me, is against me, and for my Competitors: They who gather not with me, i. e. they who do not under my Conduct assist and propagate the Divine p. 14Interest, which I am managing, such scatter abroad, i. e. they oppose the Interest of God, and in conjunction with Satan they exalt his Dominion and Purpose. None are Neutrals, each is engaged and suitably employed.

FROM the Text in connexion with the foregoing Verses; we have ground for these following Observations.

1 Observ. THERE are two Kingdoms, with their several Interests, in opposition and contest against each other in this lower World.

THE one is a Kingdom of Light, the other of Darkness; the one of Truth, the other of Error; the one administred by Holy Laws, the other by Diabolical and Carnal Maxims:—The one a Kingdom of Love and Peace, the other of Enmity, Cruelty, and Discord. The Encouragements in the one are Rational, Spiritual, and Heavenly; in the other, they are Vain, Sensual, and Earthly. As the one prevaileth, Men become Just, Kind, Temperate, Humble, Pious, Heavenly-minded, and adorned with every Grace; as the other obtaineth, Men become Unjust, Malignant, Intemperate, p. 15Proud, Impious, Earthly-minded, void of every Grace, and Universally vitious. The voluntary Subjects of the one Kingdom, are Men Sober, Regular, Useful, Good, and truly Religious; the Subjects of the other are all either Wild, Irregular, Mischievous, as well as Unuseful, Bad, Idolatrous, Profane, or Irreligious: These Kingdoms, so extremely opposite, are in perpetual War, one growing upon the others decay, as the one prevaileth, the other loseth ground; Peace is impossible between them, yea, a Truce or Cessation cannot be admitted for a moment, tho the Struggles sometimes, and in some Places, are more visible than in other.

2 Observ. THE Rulers of these Contending Kingdoms and Interests, are Christ God-Man our Mediator on the one part, and the Devil consider'd Collectively as the Head of the Apostacy on the other part. The Lord Jesus in the Humane Nature opposeth Satan, and Invades the Territories he long possessed, and erects his Throne where his Seat had been.

p. 16THE Devils severally under whatever Conduct the Superiority in Order, Power, or Office among them doth adjust, do oppose Christ's Attempts, secure their own Conquests, defend the Degeneracy introduced by them, promote Man's Hostility against Heaven, closely guard their Prisoners, and recover whatever of their Image or Dominion Christ at any time impaireth. Satan is the Ruler, with whom Christ stands Competitor in every Age.

3 Observ. ALL Men are divided into two Parties by their adherence to these two opposite Rulers, in their respective Interests and Designs.

THE one Party is for Christ, and the Purposes he pursues; in this are included all Good Men, and whatever good they do, especially of a Publick Nature: These under the Conduct of Christ, advance what he is building up, and extirpate what he came to destroy; they Imbark with him, and fight under his Banner, from an Approbation of his Design as very agreeable to their own renewed Temper.

p. 17THE other Party includes all such who yield up themselves to Satan's Conduct, these have an Aversion to Christ and his Interest, from their own corrupt Nature, and no less a Fondness for those things he attempteth to destroy. By this their vile Disposition the Devil easily actuates their Faculties, and employs their Powers, and so they become his ready Instruments, tho they see not that its he employeth them.

4 Observ. ANY Man's Neutrality between these engaged Parties, and opposite Rulers and Designs, is altogether impossible.

EVERY Person is in the one Kingdom, or the other. By Nature all Men are in Satan's Interests, and under his Power, Eph. 2. 2, He ruleth in the Children of Disobedience: By Grace we are delivered from Satan's Power, and translated into the Kingdom of our Lord Jesus, Col. 1. 13. Christ by the Gospel inviteth and presseth all to side with him; but until they obey his Call, they remain in Satan's Kingdom, they continue on his side in this War, and hinder what they can the success of Christ's p. 18Attempts, against the Devil's Usurpation.

SOME please themselves with a Conceit, that they are not of a Party with the Devil against Christ, tho they are conscious they are not engaged on Christ's side.—But the Vanity of it is apparent from this, that their very surmized Neutrality is really their being a Party with Satan; for they were originally bound to be God's Subjects, because they were his Rational Creatures, and tho by their Rebellion they forfeited the Immunities of his Kingdom, yet an obligation to continue his Subjects, ceased not thereby.

NAY further, Christ by his Merits having procured a Restoral of their forfeited Priviledges, if they will return; and offering his Assistance to enable them to return, he now claimeth their Allegiance, both as God's Creatures, and as his own Redeemed.

IF therefore after this Claim, Men shall refuse to joyn actually with Christ, and to give up themselves to him, must not every Man confess they continue in actual Rebellion? Keep they not p. 19still in the Enemies Camp, whilst they List not themselves in Christ's Army?—Are they not there? However they lag or hide, 'till they come over to our Lord, whom God hath sent to bring them back to him?

ALL of you therefore have reason to assure your selves, if you are not actually and explicitly for the Lord Jesus, you are against him; yea, the Devil is your Leader, you and he have the same common Interest, and drive on the same Design. These words, He that is not with me, is against me, prove what I say, and should awaken us to deep thoughts when we neglect an explicite Dedication of our selves to Christ; and also whenever he hath any Momentous Concern in agitation in our Day.

5 Observ. IT'S in vain for any Man to profess to be on Christ's side, or harmless to his Concernments, if he do not in his place contribute his utmost to serve Christ in promoting his Interest, and pursuing the Designs he is carrying on against Satan's Kingdom in this World.

p. 20HE that gathereth not with Christ, scattereth abroad, and is not with him, but against him: By these words he determineth that they who are indeed with him, must be active in his Cause, for he will use their Service, tho he do not need it: They must gather with him, or he deems them to be his Enemies, and adjudgeth them Obstructors of his Work, if they statedly neglect to contribute to it, according to their Power.

NAY, in his account, if his Interest grows not by their Labour, they are Accessory to its Detriment; and they subserve the Devil's Purposes, tho they own it not.

SOMEWHAT all Men are doing and pursuing as the scope of their Lives, which fails not to be pernicious, if it be not profitable.

IT is our Redeemer's Demand, that Men be entirely and heartily devoted to his Cause, which will not fail to command their Time, and employ their Talents in his Service. Idle Intentions and unactive Wishes, are not sufficient Testimonies against Hypocrisie in their professed Regards for him, p. 21nor fit Evidences that they are Sincere.

AND as vainly do Men hope to escape the Odium of being of a Party with the Devil, because they do not professedly abet his Cause, or to be unhurtful to Christ's Designs, if they make no direct and deliberate opposition thereto.

ALAS, you'll find your State will be determined by more close and substantial Indications. Our Lord who requir'd Peter to evidence the Truth of his Love to him by feeding his Sheep, Joh. 21. 16. expects our Discipleship shall be instanced in a vigorous advancement of his Conquests.

WE must not only cease to provoke him by our own Enormities, but we must help on the Reformation of others, we must increase his Kingdom, by lessening the number of Rebels; and vindicate it, by restraining Mens profligate Disobedience, as far as we are able.

THIS is gathering with Christ, which if we omit, we do one way or other promote Mens Rebellious Disobedience, which is scattering abroad; whereby we make Christ's Building more difficult, p. 22and less probable, we make havock in his Heritage, pull down what he is so studious to erect; and disperse into the open Wastes (where Satan presides) those whom Christ is bringing into his own Enclosures.

THE Subject would require my Enlargement on each of these Observations—But one Discourse will not admit a prosecution even of this last to its full extent. Therefore I shall satisfie my self to have laid a Foundation for what may be most properly directed to your assistance; as Societies attempting the Reformation of Manners, by putting the Laws in Execution against sundry open Immoralities.

WHAT can engage you to, or encourage you in this Undertaking; yea, or oblige you to Diligence and accurate Circumspection in the prosecution thereof, like this? In this your Attempt you have Christ for your Head, and his Kingdom and designs to promote, and this in opposition to Satan and his Kingdom: Also, that to neglect it, would state you on Satan's side, and for his Interests, in opposition to Christ, and his Kingdom.

p. 23HOW forcible is any one of these Considerations? How much more all of them conjoyned? As indeed they be in favour of your Blessed Enterprize: And this I hope to evidence in the following Propositions, which are founded on what I have already spoken to, and will lead me to reassume, and improve those Observations I more hastily passed over.

1 Prop. THE Reformation of the Manners of Mankind, is a considerable part of the design of Christ, as Head of the Divine Kingdom in this World.

BY Reformation of Manners, considered as the adaequate design of Christ; I mean the turning of Men from Sin to Holiness. This, I confess, is beyond a Restraint to such flagitious open Enormities which limiteth your Undertaking.

AND therefore I shall say little of Reformation, but under a respect to such open Evils. Our Lord finds the World grosly depraved—Serving divers Lusts and Pleasures, Tit. 3. 3. The gratification and fulfilling of Carnal and Spiritual Lusts, make up the Sordid Employment of Apostate Sinners, and this oft in p. 24open defiance of God's Authority. Some are Mad upon their Idols, Jer. 50. 38. Some are Blaspheming the Sacred Name of God, from their Contempt of, and Enmity against him. Some profaning his Sabbath and Worship: Others destroying the Harmony of this Lower State, by violating the Laws of those several Relations Men stand in to each other; some guilty of Blood, others of Filthy Fornication, and Adulteries, or defrauding their Neighbours, or Lying, Slandering, and the like.

The prevalency of such Crimes argueth the Devil's Empire, and as far as they obtain he Reigneth in any place, Rev. 2. 13. But when these be Reformed, his Seat so far is overthrown, and the Kingdom of Christ gets ground.

To reform a World so corrupt, was very becoming a Holy Jesus, but possible only to an Almighty Saviour, when all that was in it is Lust, 1 Joh. 2. 16. and the whole of it is so easily, agreeably, and deeply fixed in Wickedness; yea, in that wicked one, who introduced, excites, and maintains this Corruption, foreign, 1 Joh. 5. 19.

p. 25AMONG other designs for the Glory of God, and the Benefit of the Creation, Jesus Christ resolveth the Reforming of Menkind; He came to bless us, in turning every one of us from his Iniquity, Act. 3. 26. For, well knowing Impunity would make no Man happy, whilest his Temper and Course of Life is wicked, he will Bless us by Reforming us; and to effect this, was a considerable part of his Errand; the same is attested 1 Joh. 3. 8. For this Purpose the Son of God was manifested, that he might destroy the Works of the Devil, i. e. Unrighteous Wicked Works; these Devilish Bands wherein Satan held Men, Christ came to unloose.

The Methods Christ took to reform the World, are greatly adapted to this end, as well as expressive of his concernedness to accomplish it; consider his GOSPEL, That teacheth us to deny Ungodliness and Worldly Lusts, and to live Soberly, Righteously and Godly in this present World, Tit. 2. 11, 12. And if you will examine this as the Standard, it will be found, that the highest profession of Religion with a bad Life, and the p. 26greatest Pretences to Grace, where Vices are indulged; make up no more than a dead Image, and will prove no other than Damning Hypocrisie.

THE same Gospel-light will convince you, that the Doctrinal Opinions which tend not at all to promote Practical Godliness, are but vain Notions; the most plausible Speculations which obstruct it, are destructive Errors; yea, the most Orthodox Conceptions which influence not to a Sober Behaviour, will eventually increase Mens Condemnation. Nor can any Man wisely examine whether his Knowledge, Faith, or Love, be saving, or not saving, unless he try them by the Efficacy they have upon the scope of his Practice; for they will never prove Saving in that Man whom they fail to Reform.

OUR Blessed Lord did not only adapt his Doctrine to our Reformation, but he also suffered Death to remove the Obstacles to it, and to procure the Spirits Operations for restoring the Divine Image, and turning Men from their wicked Course.

p. 27HE spoiled the Devil of his Power to that Degree, that he cannot compel Men to Transgress, as otherwise he had been able.

WICKEDNESS he put to the Blush by his own Holy Example; and provided a Barier against it, by the Authority enstamped on both Magistracy and Ministry.

NEED I add, his continuing (if not a new implanting) such Notices and Instincts in Fallen Men, as render them Shy, Asham'd, and Afraid of gross wickedness, till they be hardned by Custom; and even by this scarce ever brought so far, as not secretly to disallow their own Vitious Courses, and approve the contrary.

NOT to mention his Providential Restraints, and sensible Rebukes to flagitious Evils, nor his clear Explication of God's Laws; let us note how full and plain an Account he hath given us of Heaven and Hell, whereby Sin and Holiness must be far enough from being Indifferent Matters to Immortal Souls; for as either of them do Govern, we shall be Eternally lodged in p. 28the one or other of those two places, Rom. 2. v. 7, 8, 9, 10.

AND for what is this, and the rest which our Lord hath done? But that Profaneness and Immorality may be Expelled, and true Religion, Justice, Truth, Love, Purity, and Temperance might again prevail, with an Acknowledgement of himself as the great Means of all. How happy will this Earth-be, when his Kingdom overcomes? That is, when this designed Reformation Universally prevaileth—The Natural, as well as the Moral Effect of it will be a stop to the Miseries, and the Improvement of the truest Welfare of Mankind.

2 Prop. ALL they who promote the Reformation of the Manners of Mankind; are so far with Christ and his Kingdom, and against the Devil and his Kingdom.

THIS determineth whom they follow as their Leader, and what End they live to. Whenever you put a stop to Sin by Advice, Reproof, or Restraints, you are opposing what Christ came to destroy; and when you contribute to the Advancement of Piety and Virtue, you p. 29concur with Christ in what his Heart is set on. You may say, We are Workers together with Christ, 2 Cor. 6. 1. and this in what he will own at last. Nor need you fear opposition therein from any besides the Devil, and such as he can influence: You fight under Christ's Conduct, and this is the truest Indication that you are his Subjects and Followers; yea, if you do it heartily, and for right Ends, it's an Infallible Evidence you are his Disciples in Sincerity. To Proselyte Men to a Party among Christians, will be found no such Testimony of your being for Christ, as this Faithful Endeavour to Reform Mens Ways.

3 Prop. Every Man in his proper Station ought to be for Christ, in promoting the Reformation of others. To take the Sense of this, you may observe the extent of the Obligation; it's all Men, each should do somewhat; the Measure and Limitation of Men's Attempts, that's to be according to their proper Station; the kind and degrees of Service in this Work, must be accommodated to your Abilities and Opportunities. Any Neglect is culpable, utmost Endeavours will be p. 30accepted, and Order must be maintained.

THIS is part of the Charge that accompanies every Office of Divine Appointment. Magistrates have their Power and Honour, with this affixed thereto, That they be a Terrour to Evil Doers, and a Praise to them that do well, Rom. 13. 3, 4. The Supreme Magistrates should enact Laws against Immoralities and Profaness; and all in Power must execute the established Penalties impartially, and conscientiously.

MINISTERS are appointed by Reproof, Threatnings, Instructions, and Censures to disswade from all Iniquities, and prevent them what they can; and a Woe is denounced expresly against such as omit this, Ezek. 33. 6. It were easie to prove that Masters are to restrain Impiety and Vice in their Servants, and that it's incumbent on Parents to use all diligence to subdue Transgressions, and encourage Vertue in their Children.

THIS Charge is so evident, that one would think a claim to Honour and Duty as by Divine Appointment, were disingenious in any in these Superiour p. 31Relations, who disregard that Reforming Work, for which God appointed the said Honour and Authority—Nor is it any Wonder that Providence oft permits the Inferiour Correlates to despise and disobey them who are over them, when Superiors suffer Vice in them to go unrestrained.

BUT the Obligation of such Superiors to Reforming Work, is too obvious to insist on; the Scruple may appear greater among Equals, and such may be ready to excuse themselves by saying, I am a Private Man, without Power over my Neighbour, and therefore free from all Obligations to endeavour their Reformation. To such I answer, Either Reforming others is not Christ's Interest, or thou according to thy Station, art obliged to do it; and thou mayest innocently obstruct the Amendment of others, or it's thy Duty to promote their Amendment: For the Text is thus extended, Whoever is not for me, is against me, and who gathers not with me, scatters abroad.

TRUE, The Magistrate's Sword is not thine to do execution thy self, but Christ by the Magistrate calls to thee, p. 32as Exod. 32. 20. Who is on the Lord's side, let him come unto me. It is the recorded Fault of the Common People, as well as of others, None calleth for Justice against Atrocious Criminals, Isa. 59. 4. and you may as well say, None except the Magistrate, should help to apprehend the flying Murtherer; as that no other should assist to Convict the Drunkard, Fornicator, Sabbath-profaner, and Blasphemer. If there were no Laws to punish these Offenders; thy private seasonable Reproof, and forbearing their Company, would be thy last Relief.

BUT when there be Laws against such; nay, when the Laws expresly encourage Private Mens Prosecution of such, what can be pretended to exempt you from doing so small a thing as informing against Transgressors, that they may be reclaimed, and the Land acquitted by their Punishment?

THE same Providence that led thee to behold that Offence, (if private Reproof recover not the Delinquent) dictates to thee, thou art that Person designed to embitter his Sin to him by p. 17Publick Punishment, and so prevent the Contagion by his indulged Example.

The Ends of good Laws are frustrated, if private Men must not Convict Offenders; for what great use are our Laws against Vitious Practices and Profaneness, if Multitudes may offend, and none be Punished, unless that they perpetrate their Villanies in the sight of some Zealous Magistrates, which are not many? Moreover, the Obligation of Private Persons to restrain Sin as they are able, doth result from that Duty of Love you all owe to your Neighbours, Lev. 19. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. Thy Neighbours Amendment is the End, rebuking him is the Means:—But what is meant by this Rebuking? No less than that just Severity which is sufficient to reclaim him be used, when gentle Reproof hath been tried in vain:—For you may as well say, to reprove him by Word is no Duty, if you may stop at that, when you can lawfully bring him under Methods more severe. p. 18For to rebuke him includes the last as well as the former:—Nor is it less hatred to deny him the help of Legal Punishments, to affright him from 'em, than to grudge him the assistance of a few words of thine own.

BUT to issue this Point. I put it to your Consciences, is not every Private Person obliged to do all which he hath both Right and Ability to do, for the dethroning of Satan, advancing of Christ, serving his Country, and saving his Neighbour? Will any Man deny this?—Now Reforming others by judicially prosecuting the Flagitious, tend to these good Ends, and that the meanest among you have a Right and Ability to Convict such Criminals, which is a fit means to the Reformation, you cannot pretend: What Pretence than will the obscurity of your Condition yield against the convicting them, being your Duty, as well as others, especially when any Man's giving Testimony for Conviction, is but as a Private Man, and the Law authorizes you therein, as much as if you were a Magistrate; therefore you are as much obliged to Witness, as any p. 19Magistrate: And you have no Plea against engaging herein, but what might command a Blush; for he that pondereth the Heart sees, and will force your selves to own, that you omit it, because you secretly favour Satan's Empire against Christ, you make a light account of the evil and danger of these Sins, you are under a Cursed Indifferency for Christ's Interest, and prefer your Gain, Ease, and Safety above them: Nay, you hate your Brother, and are well content, that Satan's depraving and destructive ways should abide and prevail.

THEREFORE lay by your Excuses, and say no more, Am I my Brother's Keeper? Why should I intermeddle?

4 Prop. EVERY Faithful Christian, and Follower of Christ, must and will subserve Christ in the Work of Reformation.

MY Text will bear this Connexion, He that is for me, will gather with me: If any Man be truly devoted to me as his Head and Leader, he will concur with me in promoting Religion, Truth, Righteousness, Temperance, and Purity, upon the Ruines of Irreligion, Profaneness, Falshood, Injustice, Drunkenness, p. 20and Debaucheries. And, my Friends, this is so far from Contingency, that there is a necessity, and a certain futurity of it from the very Constitution and Essentials of a true Christian, even such, that he cannot be a Christian indeed, who statedly, and altogether omits it.

For, 1. IT is implied in our Dedication to Christ. We become Christians by our Dedication to the Lord Jesus, and that Dedication can amount to no less than that we do renounce the World, Flesh and Devil, and will fight under Christ's Banner, and stand by his Cause and Interests against Satan and his Usurpations, which interpretatively is not only, that the Devil and the Flesh shall not govern me in particular, but that as far as I am able, they shall govern no other Person; they shall have no place whence I can expel them, I'll adhere to Christ, and vigorously follow him in all just Attempts for their Restraint and Extirpation.

YOU wear a Christian Name, and you own that you yeilded up your selves unto the Lord Christ by Covenant-engagement: How then is it possible, if your p. 21Hearts were right, to hear his Name Blasphemed, see his Day Unhallowed, his Laws trampled on, and what he came to destroy, maintained with defiance, and you connive at Mens doing it without controul, when you have the happy advantage of good Laws to put a stop thereto.

TO reconcile this to Christianity, you must reckon that Profaness and Sacriledge are part of your Christian Vow; or that Hypocrisie in vowing is allowable, or else that in giving up your selves to Christ, you truly intended no more than what may be thus expressed. Oh thou my Saviour! To thee I yield up my self, that by thee I may get Safety, and Life Eternal; but I am not so much as to offend a wicked Neighbour, or at all to expose my self in resisting thy Enemies, avouching thy Interests, or pleading thy Cause: I must be exempted from all Labour, Expence, and Hazard, in following thee as my Leader; I will be Neutral in thy Undertaking to reform the World, and excepted from pursuing that Design. With these Limitations, I'm content to give up my self to thee, this is all I p. 22mean by my Christian Dedication, and if therein thou insistest upon more Service on my part, I disavow and renounce that Dedication, and shall shew that I do so by my indifferency and neglect, whenever thou puttest me on helping forwards the Work of Reformation.

WHATEVER you may farcy, thus must your Foederal Transactings with Christ be interpreted, if you esteem your selves unobliged to restrain other Mens Oaths and Enormities.

BUT how are you imposed on by Satan and your own Carnal Minds, if you can imagine that this is to be Baptized in (or into) the Name of the Father, Son, and Holy Ghost, Matth. 28. 19. or that a good Conscience answers to no other Demands in that Baptism which saveth, 1 Pet. 3. 21. Read the Gospel again, and you'll soon find it Condemneth such a heartless and deceitful sense of devotedness to Christ, a sense which every Gracious Soul must abhor; yea, common Ingenuity will detest, as Ungrateful and Base, and too mean for a Christian to offer, or a Blessed Redeemer to accept. Every real Saint will reckon himself p. 23separated to Christ, and that Christ hath thereupon an absolute Propriety in him, and that it's by the utmost Services this Propriety is to be acknowledg'd; his Language is the God whose I am, and whom I serve, Act. 27. 23. To me to live is Christ, Phil. 1. 21.

2. A Regenerate Nature impels a Christian to further the Work of Reformation.

EVERY true Christian is partaker of the Divine Nature, 2 Pet. 1. 4. by this he is denominated the Regenerate Seed of Christ, because he is in a degree truly conformed to Christ in his Temper and Inclinations, and thence he loveth and abhorreth things correspondently to what Christ doth: Upon which very account the reforming designs of Christ are lovely to the Genuine Christian, and all daring wickedness is detested by him; yea, a Zeal for the restraint of Sin, and for promoting Holiness, is become his Natural Instinct; and therefore he suffers in the Criminal Exorbitancies he beholds, and must offer a violence to himself when he testifieth not his dislike against open Wickedness, as well as his p. 24approbation of what's virtuous and becoming.

HOW impossible then must it be to such a Man to have a prospect of Reforming the flagitious and a certainty of restraining their open and daring Villanies, and yet neglect the means which are in his Hand to effect these things?

YOU must suppose the Judgment, Conscience, Will and Affections of this Man altogether unactive; nay, himself to move statedly against his strongest biass, and Divine Influences to yield, nor excite any Holy Propensions, if Sloath, or Carnality can reconcile him to indulge what he so abominates, and to neglect what his Heart is so intensly bent for.

MOREOVER, you must conclude this Man to pray in a deceitful manner, and to counter-act his own Petitions, for he daily prayeth, Thy Name be Sanctified, and yet suffers it to be Blasphemed; Thy Kingdom come, and yet countenanceth Rebellion: Thy Will be done on Earth, as it is in Heaven, and yet conniveth at the daring violation of God's plain Commandments, and is content p. 25the Earth shall be an Emblem of Hell for Villany, Matth. 6. 10.

A good Man from the instinct of a Holy Nature saith, Rivers of Water run down mine Eyes, because they keep not thy Laws, Ps. 119. 136. And is it possible he should refuse Labour and Expence to ease himself of what he thus heartily complains. What costs him Floods of Tears when he cannot prevent it, must force his utmost endeavours to subdue it.

WHENEVER you determine that a Regenerate Person may neglect to help forwards the Work of Reformation, you must account him to frustrate his greatest hopes, which are, That there shall be a new Heaven, and a new Earth, wherein dwelleth Righteousness, 2 Pet. 3. 13. He must be reckon'd free from the impress that every Nature is under the power of, viz. an abhorrence against what is destructive to it, and an aptness to propagate it self.

3. THE Reforming of the World is one great design of Christ's Discipling and gathering Men into his Kingdom.

p. 26THIS is the Charge they receive, this is a great part of their Trust, and they must be treacherous to him, and unfaithful to that Trust, if they omit to enlighten, cleanse, and reform the World to the utmost of their Capacity. Christ as the Head of the Humane Nature, is engaged in a War against the Devil, to rescue Sinners out of his Power, to divide the Spoil, Isa. 53. 12.

HE might have employed Angels alone in this Contest; but he will put an Honour upon sinful Men also in the Affair. He could have furnished all the Men he employ'd, with the Dignity, Force, and Authority of Princes; but for the generality he makes use of a few mean ordinary Persons, that Satan's Defeat, tho assisted with the Scepters of most Kings, might be more tormenting to the Devil, and more Honourable to Christ. Of this number assisting Christ in this War is every real Christian reckoned, and upon his efficacious Call, he enrolls them his Subjects, and by making them Christians, he lists them Soldiers; not only to fight their own way to Heaven, but to assist Christ's Cause, and extend p. 27his Conquests as far as they are able, 2 Tim. 2. 4.

VERY often they bear their Testimony for Christ, by enduring only a Fight of Afflictions, Heb. 10. 32. and thus overcome by Dying, Rev. 12. 11. The more qualified among them defend the Faith by Arguments as well as by Sufferings, 1 Tim. 6. 12. 2 Tim. 4. 7. But the summary Trust of each Christian, and at all times, and by all due ways, is no less than this, viz. That in defence of the Laws of Christ, they strive against Sin, Heb. 12. 4. (which must oft be other Mens Sins, or their Blood had not been in apparent danger to be shed for striving against them.) And that with the Doctrine of Christ, they promote Piety, and Virtue, which that Doctrine fails not to produce, where-ever it is sincerely received.

AT some Seasons Christ gives an advantage to his Followers, by wholsome Laws, and Godly Magistrates—And when it's so, can you think their own safety suspends their Trust? Or that he who was to die a Martyr, for testifying against Sin, must not oppose Sin by endeavouring p. 28to put those Laws in execution which are enacted against it, such a supposition argues their Quiet is dangerous to the Church in a worse sense than it hath been as yet accounted, viz. that it relaxeth all Obligations on private Christians to endeavour faithfully the Worlds Amendment.

THEY that govern themselves by this Notion, would scarce have been Martyrs for any concern of Christ in a Day of Suffering; for if Idleness, or a Scoff be enough to deter from resisting Sin, surely a Flame, a Gibbet, or loss of Estate would prove sufficient to make them commit those Sins, and Condemn all Holiness.

HAD former Martyrs lived in our Days, that Zeal which governed them to die for Christ's Truths, and Laws, must have compelled them now to act vigorously for his Laws, and never cease to adore that Grace which afforded them the Protection and Assistance of Magistrates in so acting for Christ against Sin and Satan.

PUT these three Heads together, and judge whether he deserves a Christian p. 29Name, who will not engage on Christ's side to reform the Nation, and whether there be any danger that a true Israelite can refuse it, unless his Dedication prove a nullity, his Regenerate Principle loose its power, and the design of his Christian Calling be disappointed?