Sermon Preached to the Society for Reformation, Sermon

Sermon Preached to the Society for Reformation · Sermon

A SERMON Preach'd to the SOCIETY FOR Reformation of Manners IN Nottingham.

[Novemb. 24. 1698.]

By JOHN BARRET Miniſter of the GOSPEL.

Publiſhed at the deſire of the ſaid Society.

LONDON, Printed by Tho. Snowden, and ſold by Iohn Richards, Bookſeller in Nottingham. 1699.

p. 1A SERMON FOR THE Reformation of Manners.

AMOS v. xv.

Hate the Evil, and love the Good, and Eſtabliſh Judgment in the Gate: It may be that the Lord God of Hoſts will be Gracious unto the Remnant of Joſeph.

THough the Fruit of the Tree of Knowledge of Good and Evil was very bitter, and ſet Mans Teeth on Edge; yet the right Knowledge of Good and Evil is good and neceſſary; without which p. 2we cannot hate the Evil and love the Good.

The Nature and Difference of Moral Good and Evil is invariable. For any to conceit Virtue and Vice of an indifferent Nature in themſelves; that the former is only good, becauſe commanded; and the latter only evil, as forbidden, is certainly a moſt wild, and very falſe conceit. Or to imagine, that the Holy God (of His abſolute Soveraignty) might have commanded us to deſpiſe His infinitely Glorious Majeſty, to blaſpheme His moſt Sacred and Reverend Name, and to be unjuſt, intemperate, to run into all exceſs of Riot, to make Beaſts of our ſelves, to be Lewd and Debauch'd, to work all uncleanneſs with greedineſs: Or to imagine, that he might have prohibited our living Soberly, Righteouſly, and Godly in the World; ſurely ſuch thoughts would be horribly injurious to the Holy one of Iſrael, moſt impious and blaſphemous thoughts. They that could entertain ſuch thoughts of God, would ſhew themſelves no Chriſtians; while thus they would ſubvert all Religion: Such p. 3would not ſhew themſelves Men; but rather to have put off all Reaſon and Humanity: Such would ſhew themſelves Enemies to Mankind, who cared not to turn the World upſide down, cared not to turn Human Societies into Herds of brute Beaſts: Yea, ſuch would interpretatively, and by conſequence deny that there is a God, that Ruleth and Judgeth in the Earth. As ſuch Laws would be moſt contradictory to the Infinite Goodneſs and Holineſs of God. And if He were not infinitely Good and Holy, he ſhould not be God. Deny His perfect Holineſs, and you deny Him to be God.

Yet note (by the way) that beſides thoſe things, which are intrinſically good or evil; there are other things indifferent in themſelves; which paſſing under the ſtamp of Divine Authority, the Lord requiring them, they thus become unqueſtionable Duties; or forbidding other of them, they are Sins; till ſuch injunction or prohibition be taken off. And it muſt needs be thus, upon that Fundamental, undeniable Principle, That God, our Maker, Owner, p. 4and Supreme Ruler and Governour, hath a Sovereign Right of commanding, and that Man is under an indiſputable Obligation to obey Him in all his Commands. That 'tis unqueſtionably good to yield obedience even to ſuch poſitive Commands; But evil to tranſgreſs and violate them.

As God made Man a Reaſonable Creature, and Upright, after his own Image; while Man kept his integrity, there was a right underſtanding and good accord betwixt God and Man, (Mans will being fully conform to the will of his Maker.) Thus at firſt Mans Nature was fram'd to love the good, and to hate evil. And nothing more congruous to right Reaſon, than that it ſhould be ſo.

And therefore wicked Men in Scripture are commonly called Fools, (a proper Name for them) as wanting the right uſe of Reaſon: As loving that, which in all reaſon they ſhould hate and abominate; and hating that, which they ought to love. Which ſhews the horrible depravation of Mans Nature by and ſince the Fall. Oh the monſtrous deformity p. 5of ſinful Souls! what lamentable, horrible diſorders are here! As Sinners love ſimplicity, and hate knowledge, (Prov. 1.22.) Love Darkneſs and hate the Light, (as chap. 3. of the Evangeliſt St. John, ver. 19, 20. Love their baſe Luſts, and hate Holineſs.

Unto ſuch a fooliſh, croſs-grain'd, froward and perverſe People was the Prophet Amos here ſent. The Children of Iſrael, the Houſe of Joſeph, for whom (together with their Brethren the Children of Judah) the Lord had done more than for all the Families of the Earth beſides. When yet they requited Him evil for good; they went on provoking Him with their manifold Tranſgreſſions, and their mighty Sins, (as here ver. 12.) For which they are ſeverely threatned.

Yet here behold, and wonder. Oh, ſhould we not wonder at the goodneſs and mercy of God ſhewn towards ſuch provoking Creatures as Sinners are! The Lord with His ſharpeſt reproofs and ſevereſt threatnings, is pleas'd to intermix moſt gracious Calls and Counſels to repent and turn; that ſo he might repent p. 6of the evil threatned, and turn from His fierce Anger; yea, that he might be gracious unto the Remnant of Joſeph: According to that, Ezek. 33.11. As I live, ſaith the Lord God, I have no pleaſure in the Death of the wicked, but, &c What various methods doth he take to bring ſinners to a better paſs; that iniquity may not be their ruine? His patience and goodneſs is to lead them to Repentance. His inflicting leſſer judgments (as warning-pieces) is, that if they take warning and turn unto the Lord that ſmiteth them, greater evils may be prevented, ſeverer ſtrokes may be kept off, more waſting Calamities, Land-deſolating Judgments may be turned away. And ſtill he follows them with gracious, earneſt Calls, and and with ſweet encouraging Promiſes, (if any means might work on them.) As here, v. 4, 5, 6. Seek ye me, and ye ſhall live. But ſeek not Bethel— Seek the Lord and ye ſhall live. And v. 14, 15. Seek good and not evil, that ye may live; and ſo the Lord, the God of Hoſts ſhall be with you—Hate the evil, and love the good, and eſtabliſh judgment in the Gate, &c.

p. 7Here is a Sovereign Remedy preſcrib'd to, and for a People in a moſt dangerous Caſe. When judgment was towards them, the Decree ready to bring forth, Sentence ready to be executed. And 'tis the Lords own preſcription (who is called their Phyſitian, Exod. 15.26.)

Here's a threefold Duty requir'd;

1. Hate the Evil. 2. Love the good. 3. Eſtabliſh Judgment in the Gate.

And Gods mercy held forth, or promis'd thereupon, [It may be that the Lord God of Hoſts will be gracious unto the Remnant of Joſeph.] Which, tho ſpoken of with a [may be] yet all the doubt was, whether they would Repent and Reform; not whether God would be gracious to them if they did ſo; See Jer. 18.7, 8.

What needeth explanation, I may take notice of as I go on.

Theſe four Axioms, or Propoſitions I take to lie plain in the Text, that he that runneth may obſerve and take notice of,

I. 'Tis Gods expreſs Charge, Will and Command that Men hate Evil.

p. 8II. So likewiſe, That they love that which is good.

III. And that (according to their power and capacity) they eſtabliſh Judgment in the Gate.

IV. And this way a People may hope to find Grace and Favour with the Lord, to the preventing or removing of judgments; and for the continuing and further conferring of His mercies. That as it is, Jer. 31.23. The Lord bleſs thee, O Habitation of Juſtice, and Mountain of Holineſs; the Bleſſing of the Lord ſhould be on ſuch a People.

1. To begin with the firſt of theſe, That 'tis Gods expreſs charge and command that we hate evil.

Queſt. 1. What kind of evil are we to underſtand here?

Anſw. Not meer Natural or Penal evil; but Moral or culpable evil. We muſt kiſs the Rod, accept of the Puniſhment of our Iniquity, (Lev. 26.41.) but hate thoſe ill manners, that are diſpleaſing to the Lord, and are wont, or likely to bring us under the Rod. Hate Sin which is the evil of evils, the greateſt evil.

p. 9Queſt. 2. How are we to hate it?

Anſw. There is a twofold hatred:

1. An hatred of Averſation. Thus we muſt hate ſin, as having an Antipathy unto it. Hate it ſo as to ſhun and avoid it, all we can.

2. An hatred of Oppoſition. From an enmity to ſin, not barely ſhunning it, but ſtriving earneſtly againſt it. Setting our ſelves againſt Sin, (as real enemies to it) both in our ſelves, and in others. And ſurely, they that are reconciled to God, and at peace with Him; they that are Friends to Chriſt, cannot but be Enemies to Sin.

Now this, and the two following Duties are included in the very Law of Nature. Theſe are common Principles of Natural Religion. But we, who have Gods will more clearly revealed to us in his written word, ſhall be left more inexcuſable, if we conform not to his will herein. What can be more plain than that, Pſal. 97.10. Ye that Love the Lord, Hate Evil? So then, none ſhould have a face to ſay, They love God, who do not hate Sin in their Hearts. And how plain is that, Rom. 12.9. Abhor that p. 10which is evil. Where the word' foreign is emphatical. Abhor it even a Hell it ſelf.

And great reaſon for this ſtrict Injunction.

(1.) Foraſmuch as God hates Sin. 'Tis the abominable thing which he hates: Nothing in the world ſo odious to him as Sin. May it not be ſaid, that Sin (in ſome reſpects) is more odious than the very Devils? Theſe (as they are Gods Creatures) have ſome Natural good in them; whereas there is nothing but evil in Sin. And propter quod unum quod que tale eſt, illud eſt magis tale. It is only for Sin that the Devils are ſuch odious Creatures in His pure Eyes. Now as God hates Sin, ought not we herein to be Followers of God?

(2.) We cannot love the Lord in ſincerity, if we do not hate Sin. Now this is the Firſt and Great Commandment, Thou ſhalt love the Lord thy God with all thy Heart. Which is a thing impoſſible without an hatred of Sin. [Ye that Love the Lord, Hate Evil.] Sin is ſuch an Enemy to God, ſo contrary to His moſt Pure and Holy Nature, p. 11and to His moſt Righteous will; ſo oppoſite to his Intereſt, to his Honour and Glory; that if we have the love of God in us, we muſt neceſſarily hate and abhor Sin, for its contrariety to God.

(3.) And certainly 'tis a great Duty alſo incumbent on us, to Fear the Lord: [Thou ſhalt Fear the Lord thy God, and Serve him. Fear ye not me, ſaith the Lord? If I be a Maſter, where is my Fear?] But there is no true fear of God without an hatred of Sin, Prov. 8.13. The Fear of the Lord is to hate Evil, Pſal. 36.1. The tranſgreſſion of the wicked ſaith within my heart, that there is no fear of God before their Eyes.

(4.) And 'tis as certain, that without an hatred of Sin, we ſhall do no execution on it. Now Sin is ſuch a deadly Enemy, that here we muſt Kill or be Kill'd. Oh, it warreth againſt our Souls! And till we hate it, we ſhall at moſt but Fence or Skirmiſh with it, not Fight in good earneſt againſt it. What is it, only to ſcratch its face, to raiſe its skin? This will not indanger its Life at all.

The ſurface of a meer outward Reformation is far ſhort of the work of Mortification. p. 12There is no wounding Sin to the Heart, till we hate it. Indeed the love of Sin is the very life of it: But hatred ſeeks the deſtruction of its Enemy. And without hating Sin, we ſhall not be for mortifying it. And if we are for ſparing the Life of Sin, our Lives muſt go for its Life.

(5.) We cannot have the Complacential love of God, till we hate Sin. There is at leaſt a Secret League with Sin, till we come to hate it. Never till then, that our league with ſin is broken: And 'tis certain that till our League with Sin is broken, God and our Souls are not agreed. While in League with Sin, there's no Reconciliation, no Peace with God. See Iſa. 1.16, 18. and ch. 59.2.

(6.) Upon the whole, this is a Diſcriminating Note and Mark, neceſſary to diſtinguiſh true Converts (ſuch as indeed turn from Sin unto God, to difference them) from the wicked, from Hypocrites. Theſe may abſtain from many Sins; but not from a right principle. A wicked Man may refrain from the outward act of many Sins, either p. 13upon ſome pang and horror of Conſcience, or upon ſome Worldly account; when he is far from loathing and hating them, He has a love to them ſtill: But fear of wrath to come; or fear of loſs, ſhame or other puniſhment in this world lays a reſtraint upon him. 'Tis part of the Deſcription and Character of a wicked Man, Pſal. 36.4. He abhorreth not evil: And 'tis enough to prove one wicked ſtill. A bare abſtinence from Sin, will not prove one a true Convert; but there muſt alſo be a real abhorrence of it.

Uſe I. That the Lord hath given ſuch expreſs charge to hate evil; then is it not manifeſt that they are here condemned, who indeed are direct Antipodes to this Divine Command, who ſtand in Diametrical oppoſition to it? I mean ſuch as hate the good, inſtead of hating evil. Alas! how many hate the Light, becauſe their deeds are evil? How many that hate him that rebuketh in the Gate, and abhor him that ſpeaketh uprightly? (As here v. 10.) How many that hate Inſtruction, and that hate Reformation? (even hate both the Name and Thing!) p. 14How many that hate Holineſs, and hate Gods Saints and Servants for that for which the Holy Pſalmiſt profeſſeth his great delight was in them, (Pſal. 16.3.) their excelling in Virtue? Bear witneſs, (Sirs) bear witneſs: Are not ſuch notorious Deſpiſers of Gods Command: Yea, do not ſuch ſhew themſelves haters of God? Oh, what height of Impiety is this!

Uſe II. This ſhould put us upon ſerious Self-Examination, and on a ſtrict Enquiry into our Hearts whether we indeed hate evil. And great need of an impartial ſearch here, that we be not deceived and miſtaken Then,

(1. Have we an hatred of ſin, as ſin? As 'tis an offence againſt God, a tranſgreſſion of the holy Law of God, our Creator and Redeemer. As right ſorrow for Sin is foreign, according to God, (2 Cor. 7.9.) So the true hatred of Sin is with reſpect unto God. To have an Averſation from ſome ſinful practices; not as forbidden in Gods word; but upon other Foreign Accounts, (v. 9.) As ſuch practices would croſs our worldly deſigns, and interfere with our carnal intereſts; p. 15this will not prove that we hate Sin; but only that we love our Credit and Reputation, our worldly profit and the like. Again, ſome that have no deteſtation of Sin, yet dare not take that liberty in ſinning as formerly; being checked with a fearful apprehenſion and expectation of the Puniſhment threatned and due to Sin. 'Tis one thing to hate Sin; and another to dread the ſad and bitter conſequents thereof. The Conſcience of a Natural Man is ſometimes ſtartled and awakened, while his will is not renew'd, his heart not changed.

(2.) Have we an hatred of all and every known Sin: A quatenus ad omne— If we hate Sin as Sin; then it will follow that we hate all Sin, known to us. foreign. Hatred is againſt the whole kind. One that hates a Toad as venemous, cannot but hate other Creatures, that he knows to be likewiſe venemous. Here is one difference betwixt a Natural and a Regenerate Man; viz. A Natural Man may abſtain from ſome Sins, though he does not truly hate any Sin; which is evident, p. 16in that he freely alloweth of other Sins, he knows are no leſs forbidden; yea, he will not part with them: But a Regenerate Man, though he cannot live here free from Sin; yet he does not live in any known Sin; for that Sin is the evil he hates, and that he would gladly get rid of.

(3.) A real hatred of Sin is abiding and conſtant. This is one difference betwixt Hatred and Anger. If one is only angry at another, the angry fit may be over in a little time. As two Friends may fall out ſometimes; and yet ſoon be very good Friends again. But where hatred is, that admits not of reconciliation. And if I be not miſtaken Dr. Preſton hath this expreſſion, 'Tis an ill Sign to fall out with Sin, and grow Friends again. Some indeed under preſent gripes and pangs of Conſcience, ſeem to be for putting away their Luſts: But that ſick, ſhaking fit is no ſooner over, than they return to 'em again, as the Dog to his vomit.

(4.) Hatred is implacable, and deadly. It ſeeks the deſtruction of that we hate. So if we hate Sin indeed, we p. 17are for purſuing it to the Death. We cannot reſt while it has a being in us. We ſet our ſelves againſt it, to mortifie it more and more.

(5.) If we hate Sin indeed, we cannot but be moved when we ſee it breaking forth in others As Lot we ſhall vex our Souls at the ſight, and at the thoughts of that abounding wickedneſs in the World, in this our Land. And as we have occaſion and opportunity, we ſhall reprove Sinners, and indeavour to give check to Sin, what in us lieth; as Pſal. 75.4, 5. I ſaid unto the Fools, deal not fooliſhly; and to the wicked, lift not up the Horn. How can we ſay we hate Sin, if we care not tho' ſinners go on in their Evil ways; if we will not endeavour to put a ſtop to them when we might?

Uſe. III.This Uſe, with the next Propoſition (though prepar'd) I did but glanſe at in the Sermon Preach'd to the Society. Be we exhorted to hate Sin? And if we do hate it, labour after a more intenſe degree of hatred, to have our Hearts more ſet againſt Sin. O Chriſtians, as you love the Lord, and as you love your ſelves, and as you love England, hate evil.

(1.) If you love the Lord; how can you but hate Sin? If we have the love of God, ſhall we not then fear to offend him? And ſhall we not hate that which we know to be an Offence to him? And ſhall we not be p. 18grieved to ſee others diſhonour and provoke him? And ſhall not our Hearts riſe at any indignities offer'd to him? As it was with the Prophet, Iſa. 7.13. Will ye weary my God alſo?

And if we love him, then ſhall we not hate Sin, as that which formerly ſeparated betwixt God and our Souls? And as that which would obſtruct or interrupt our Communion with him, and may provoke him to withdraw, may deprive us of his moſt comforting preſence? And are we not like to loſe the ſenſe of his love, if we are abating and more remiſſe in our hatred of Sin?

And if we love him, then ſhall we not count his Enemies our Enemies? And be heartily diſpleas'd at the wrongs done to him, as at any injuries done to us?

(2.) If you love your own Souls, muſt you not then hate Sin? Why, you have no ſuch Enemy in all the World again. We ſuffer more by Sin than by all other Enemies (Men or Devils.) All that they can do would but Exerciſe us; not really hurt and endamage our Souls; ſo long as we are not inſtigated or drawn to Sin by them.

But this is moſt certain, till we hate Sin, we are Enemies to our own Souls. We are in league with our Souls utter Enemy. And without turning from our Sins, we ſhall die in our Sins. Now there is no real turning from Sin, without having our Hearts turn'd p. 19againſt it, without hating it. While the heart goes out ſecretly after any Luſt in Gods ſight, and account we live in that Sin; tho' our outward carriage may be ſuch that Men may not have the leaſt ſuſpicion of our being guilty of it.

And then except we hate Sin, our iniquity (ſurely) will be found to be hateful. When the Lord ſhall at laſt reckon with us, reprove us, and ſet our Sins in order before our Eyes; Oh! then we ſhall ſee how we did but flatter our ſelves; and ſee how wofully Sin deceived us; ſee how hateful and odious a thing Sin is, notwithſtanding we were very fond of it; or though we thought there was no great harm in it.

(3.) If you love the Land and Nation, if you wiſh well to England, hate Evil. Alas, do not our great culpable Evils, our high provocations threaten to return upon our Heads; and fall upon the Land in ſad penal evils, in ſore and heavy Judgments! 'Tis a notable paſſage that Biſhop Hall relates of a noble Captain, who was earneſtly ſollicited to take on him the Defence of a ſtrong City, ſtored with Plenty of Ammunition, and fortified with impregnable Walls: Yea, but (ſays he) have you any covering betwit it and Heaven? Have you any defence againſt the Vengeance of that God whom your Sins have provoked? The Application of the ſtory is this, In vain ſhall we think to ſecure our p. 20Selves and our State from Earth, if we irritate Heaven. And let me tell you, Englands Sins are more dangerous and likely to be more miſchievous than any Foreign Enemy could be. For our manifold Sins and Provocations (without a more General Reformation than is yet to be ſeen amongſt us) the Lord, the Lord God of Hoſts may be provok'd to become our Enemy. And where are we then? What will become of us if we have him our Enemy? As it follows, Amos 9.5. The Lord God of Hoſts is he that toucheth the Land; and it ſhall melt, and all that dwell therein ſhall mourn, &c. See Nehem. 1.5, 6. I muſt tell you, if you do not hate Sin, if you are not Enemies to Sin; you can be no true Friends to England. But I may dwell no longer on this; and muſt haſt over the ſecond Propoſition, which follows.

II. We are as expreſly charg'd and commanded to love that which is good. As 'tis not enough to leave off, and ſhun evil practices; but we muſt hate the Evil: So 'tis not enough to do good actions; but we muſt love the Good.

Queſt. 1. What are we to underſtand by [Good] here?

Anſw. Not any falſe or Phantaſtick Good, Not what is only good in ſhew and appearance; or in a Sinners deluded fancy: Not the Covetous Worldlings good: Not the Senſualiſts good. No need of a Command to love Earthly Riches, or Carnal Pleaſures, p. 21which Carnal Hearts are too much in love with: But need enough of a Caution or Prohibition againſt ſetting our Hearts on theſe. Which indeed we meet with again and again in Gods Holy Word.

But the Good we are required to love, ſtands in oppoſition to the Evil we muſt hate. Therefore look as whatſoever the Law forbids, we are to hate as Evil: So whatſoever He requires we are to love as Good. Whatſoever is right and good in Gods Eyes ſhould be ſo in ours. He that is Wiſdom it ſelf, and Goodneſs it ſelf, cannot deceive or miſinform us concerning what is Good.

Indeed he is the prime good, to be firſt and principally loved. For that he is Summe Bonus, & ſummum Bonum; ſuperlatively, moſt tranſcendently good; the chiefeſt good. He is Eſſentially, Originally, Infinitely, Immutably Good. He is Goodneſs it ſelf. And here is the Root of the Matter. To lay a right Foundation, we muſt ſee that we begin at the love of God, begin at the love of God in Chriſt, in whom he hath diſcover'd and made himſelf known, as infinitely amiable: And then we muſt love other things, according as they are conform to his perfect Holy Nature, and ſo far as is agreeable to his Good and Righteous will.

Queſt. 2. What is it to love the Good?

Anſw. In ſhort, loving the Good is the complacency of the Soul in that which is good, p. 22whereby the Soul embraceth, and cleaves to that which is good, is knit to it as one with it, and would by no means be parted from it; but ſtill follows that which is good, and has a care to hold it faſt. Here you have a brief Account of the Affection together with its proper Effects.

Now what could be more reaſonable and equitable than this Precept, Love the good?

(1.) Great reaſon for it from the very Nature of the thing. Indeed theſe Precepts in the Text are ſuch common Principles, as all, who would not out-face the very light of Nature, muſt neceſſarily yield their Aſſent unto. All that would ſhew themſelves Men, muſt grant, that there is no place at all for Hatred; if it ſhould not be turn'd againſt that which is evil: ſo no place to be found for love; if not to be ſet on that which is good. As indeed contrariorum contraria eſt ratio; There is as good reaſon for our loving the one, as for our hating the other. Nothing more congruous to Reaſon, than to love that which is good. Omnis Appetitus fertur in Bonum. And tho' the Senſitive Appetite looks at a lower kind of good; yet ſurely the Will, the Rational Appetite ſhould look higher. Does not every Man's reaſon tell him, that of two ſorts of good, the better ſhould be prefer'd, the greater good ſhould be choſen? And certainly, where the ſenſitive Appetite (that ſhould be under the Conduct and Regimen p. 23of Reaſon) beareth ſway, will not be rul'd, it ſhews ſuch Men ſo far brutified, and without the right uſe of Reaſon. And if that which is truly, really good, ſhould attract our Wills and Affections, before a meer ſeeming good; then ſhould not naked Vertue be preferr'd and choſen before Vice in its richeſt Robes. Tho' Vertue had no dowry here; yet were ſhe not to be embraced, rather than any vicious courſe, notwithſtanding it promiſed one Kingdoms upon Earth, with the glory of them. Surely, Goodneſs is the proper Object of Love, the formal Reaſon of it, the Loadſtone of it. And they that love not Goodneſs, ſhew themſelves monſtrouſly deprav'd.

(2.) Without loving that which is good, 'tis certain, we cannot be good. We may do things good in themſelves; but if not from a love to Goodneſs; but only for ſome by ends, out of Siniſter Reſpects, our Hearts may be ſtark nought. They that are truly good, have a ſincere love to Goodneſs. They love it propter ſe, for its goodneſs ſake. That which is good, is very grateful, pleaſing, and ſuitable to a good Heart.

(3.) There is no good we do that's pleaſing unto God, if it be not from a love to that which is good. Without this we act not from a right Principle, nor to a right end. Which things the Lord looks chiefly at, more than at the bare outward Action.

(4.) Without a love to that which is good, we cannot follow that which is good, (as p. 24we ought to do, 3 Epiſtle of the Apoſtle John, v. 11.) neither are we like to cleave to that which is good, (a Duty requir'd, Rom. 12.9.) nor ſhall we hold faſt that which is good, (1 Theſ. 5.21.) without cleaving to it in Affection, we are not like to keep cloſe to it in our Practice. Satan, that grand Adverſary, with wicked Men, his Agents, will do all they can to diſcourage, and draw us off from that which is good; and to allure, and draw us on to that which is evil. 'Tis the property of wicked Men, that they would have all as had as themſelves; and the property of Satan, that he would have all as miſerable as himſelf: and being void of all Goodneſs, but as full of Wickedneſs as he can hold, hence he envies us, having not any ſpark of goodneſs, or any inclination towards it.

(5.) It is unqueſtionably our Duty to hate evil (as we heard before.) And it is by the Love of Goodneſs, that we come to hate evil. When we hate evil, we hate it, as being oppoſite and contrary to the good, which the Lord hath requir'd, taught us to love, hath inclin'd our Hearts to Love.

Now what Uſe are we to make of this? Tho' I muſt be very brief.

Uſe I. Hence we may infer, That there is a ſpecial Love due to thoſe that are good. A ſpecial love due to them, even for the good that is in them, and the good ſuch do in the World. Such are indeed Benefactors to the p. 25World (tho' lightly eſteem'd.) But 'tis the Duty not only of a Biſhop (as 'tis one Qualification ſet down, Tit. 1.8.) but of every Chriſtian as well, to be a Lover of good Men. True, we ought to love all Men, for ſo much good as is in them, and with a Love of Benevolence. Bear no Malice to any Man. Chriſt has taught us to love our Enemies. And we muſt love the Perſons of the Wicked, tho' we are to hate their wicked Practices. But we are not to love all Men alike. There is a ſpecial Love of Complacence owing to good Men. Our delight muſt be in thoſe that excel in Vertue. I queſtion whether Satan was ever at any time more buſie, than in this Age of ours, to divide the Hearts of ſuch. But, bleſſed be God, his Name be praiſed, that we can ſee the Enemy's Deſign croſs'd any where. That in ſome places the Primitive Spirit of True Chriſtian Love ſeems to be reviving.

Uſe II. A word of Exhortation. O Love-the Good!

O how ought we to love God, who is Goodneſs it ſelf! Love him above all; Love him for himſelf; Love other Things and Perſons only in God, and for him. And thus all our love ſhould center and terminate in him. Remember the firſt and great Commandment, Mat. 22.37. Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. And all is too little: God being infinitely Good and Amiable, ſurely he p. 26deſerves more Love, than our Hearts can hold, than all the Powers and Faculties of our Souls ever can expreſs.

And how ought we to love a good and gracious Redeemer, the Lord Jeſus Chriſt! He is altogether lovely; Full of Grace and Truth. How can we think of his own Lovelineſs, as being the Brightneſs of his Fathers Glory, and the expreſs Image of his Perſon, (Heb. 1.3.) and how can we think of his wonderful unparallel'd Love to us, and not have our Hearts enamour'd of him, enflam'd with Love to him again? Oh! what wicked Hearts have they, that are in love with their vain and ſinful Pleaſures; or are doting on the Worlds Riches or Honours; but have not the Love of God in them; nor do they love the Lord Jeſus Chriſt in ſincerity, in compariſon of whom, nothing in the World is to be lov'd! But is it not good to love God and Jeſus Chriſt? And ſhould we not love to love the higheſt, the moſt perfect Objects of Love; to whom our moſt ardent love, were it raiſed to the higheſt degree poſſible, were ſtill far from being adaequate?

And then ſhould we not love the good word of God? What ſervent love doth the Holy Pſalmiſt expreſs to the Word, Pſa. 119. Yea, ſays he, v. 140. Thy word is very pure: therefore thy Servant loveth it. We ſhould be at a ſad loſs, to know what is good, were it not for the Word. But there the Lord ſheweth us what is good, Mic. 6.8. p. 27Wo unto them that call evil good, and good evil, (Iſa. 5.20.) And ſuch woful Miſtakes are Men like to fall into, that either have not God's Word, or regard it not, take not good heed to the word. But if God's Teſtimonies are our Meditation, our Delight, and the Men of our Counſel; if we be not unskilful in the word of Righteouſneſs, but have our Senſes exerciſed therein; we may thereby diſcern both good and evil. And obſerve it, according to our Love to God's word, ſuch will be our hatred of evil, and our love to that which is good, Pſa. 119.113, 163.

Again, the Lord's Day that's a good Day. A day which God hath ſet apart for his ſpecial Service; and which he is wont to bleſs (above other days) unto thoſe, that have a care to keep it Holy. Oh! love and prize the Chriſtian Sabbath, count it a delight!

Love God's Publick Worſhip. How amiable are thy Tabernacles, O Lord of Hoſts! Think, how we are priviledg'd above our Brethren in France, &c. How happy would they think themſelves, might they enjoy the like Liberty of attending on God's Ordinances; and if there were none to interrupt them, or to make them afraid!

And love Family-Worſhip. Keep that up daily, Morning and Night. Let your Houſes be little Churches: And if you count God's Service perfect Freedom; ſure, you will alſo delight in ſecret Duties, where you may have greater Liberty in Prayer.

p. 28Love Holineſs and the power of Godlineſs. Alas, how many take up with a meer Form of Godlineſs! but do you take heed of reſting there.

Love a Religious Strictneſs, and Exactneſs in your ordinary Converſation. Walk by Rule: A Courſe that Men generally, yea, too many Profeſſors (I fear) are very tardy in.

Love Righteouſneſs. Hate all unrighteous Dealing. Such as love Violence (or Injuſtice) the Lord hateth, Pſa. 11.5.

Love the Truth and Peace, (as Zach. 8.19.) Diligite veritatem paciſicam, & pacem veram, quae ad normam verbi divini, quod eſt veritas, congruit. (Tarnovius.) Indeed Peace without Truth ſhould not be taking with us. But ſo far as will ſtand with the Intereſt of Truth, we ſhould all be followers of Peace.

Love Mercy. (Mic. 6.8.) Delight in doing what good you can. Be beneficial to as many as you can, (as you have opportunity.) Ubicunq, homo eſt, ibi beneficio locus eſt.

I ſay no more here, but as the Apoſtle, Phil. 4.8. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good Report, if there be any Vertue, if there be any Praiſe, think on theſe things. Apply your Minds to them, ſet your Hearts on them.

Which if you do, then know (for your Encouragement,)

p. 29(1.) In loving the good, you ſhall be Followers of God; which (as it is your Duty, ſo it) will be your Honour: Is it not an honour to be Followers of God?

(2.) 'Tis very pleaſing to God. This is the good and acceptable Will of God. And if you love God, certainly it is your unfeigned deſire to pleaſe him, (whether others be pleaſed or diſpleaſed.) You will think your ſelves happy if you can but pleaſe him.

(3.) This will prove you truly good. Here's a comfortable evidence of your being in a good Eſtate, if indeed you love the Good.

(4.) And thus you may be aſſured, that the Lord will be good to you. He is good, and does good to ſuch. That your Souls ſhall lodge in Goodneſs. And how great is his Goodneſs, that he hath laid up for ſuch! This is (with Mary) to chuſe the good part.

(5.) And if you love, and embrace Goodneſs, who (but ſuch as are of a Diabolical Spirit) would ſeek to harm you? But ſuppoſe any ſhould ſeek you hurt, for loving and following that which is good; yet you may be of good Courage. The Lord will turn it to good. Bonis omnia in bonum.

(6.) And if you are Lovers of that which is good, you are in the moſt hopeful way to procure, and promote others Weal. You are moſt likely to help to make bad Men good, to make evil Times better, to procure p. 30much good to the Societies which you are Members of, and to keep off Publick Evils.

But I beſeech you, ſee that you be true lovers of Goodneſs, even eo nomine as goodneſs; and ſo lovers of all that is truly good. As we muſt hate all evil, hate every falſe way; ſo muſt we love all that is good, love every good path. Partiality would bewray Hypocriſie. When the Heart is indeed gain'd to the love of that which is good; it is for the whole of real goodneſs; not barely for the Liſts or for a few Shreads of it. Thus are Secret Duties good; what the Lord requires. Then before theſe, as well as for other Duties wherein others joyn with you: And thus you muſt be for coſtly Duties, that require more ſelf denyal than ordinary.

And let me mind you of one thing more, ſcil. That Love is a leading Affection and an active Principle. As I remember one calls it, The great Wheel of the Soul, that ſets all agoing. Love will carry out the Soul to the thing loved. Thus if you love that which is good, you will be followers of that which is good, you will cleave to that which is good, you will be promoters of that which is good.

And ſo they that hate the evil and love the good, theſe are the Men who will be for eſtabliſhing Judgment in the Gate.

The Gate of the City was the noted place where the Judges uſed to ſit. As Lyra ſays, p. 31Sicut praecipitur, Deut. 16. (v. 18.) ad hoc ut quilibet tam peregrinus quam civis poſſit ſtatim Judicis invenire. That as well ſtrangers as Citizens might know whither readily to go for Juſtice.

To eſtabliſh Judgment in the Gate, is to ſee the due adminiſtration of Juſtice; that Juſtice be not neglected nor perverted: but rightly and duly executed. So I come to a Third Propoſition.

III. Gods will is, that Juſtice and Judgment have place, and a due courſe amongſt Men.

And tho' this looks and points more directly, and eſpecially towards Rulers, Judges, Civil Magiſtrates; yet others are not to look on themſelves as wholly unconcerned in this matter. Even private perſons (upon many Accounts) are obliged to do what in them lieth, that Judgment may be eſtabliſhed in the Gate.

Without Queſtion this is a thing that all ought to pray for. All ſhould be ſending up their Votes (their Prayers) to Heaven for Rulers, Magiſtrates, that they may keep judgment and do juſtice, that under them we may lead quiet and peaceable lives in all godlineſs and honeſty.

Again, many private perſons may have a ſtroke in eſtabliſhing judgment amongſt us may contribute ſomething towards it, by giving their Votes for perſons rightly qualified, p. 32when our Repreſentatives are to be choſen, or any are to be Elected into Offices wherein they ſhall have any ſhare in the Government; and by their place be concerned (more or leſs) with the diſtribution of Juſtice. And let them look to it, how they will Anſwer it to God and their own Conſciences, who regard not how they caſt away their Votes in ſuch caſes, on perſons not fit to be truſted (ſo that they can but ſerve their own turns.)

But further, private perſons ought (as occaſion is offered) to encourage and be aſſiſtant unto Magiſtrates in the due execution of Juſtice, in the right diſcharge of their Office. And this way may they promote the work of eſtabliſhing Judgment in the Gate. 'Tis a Duty incumbent upon all, to ſeek Righteouſneſs, Zep. 2.3. To ſeek Judgment, Iſa. 1.17. And 'tis an heavy charge brought in againſt the Jews, Iſa. 59.4. None calleth for Juſtiee. And the People are not excus'd, as to the Prieſts Male-adminiſtration, Jer. 5.31. The Prophets propheſie falſly, & the Prieſts bear rule by their means, and my People love to have it ſo. And we ſee in the Text, that the Lord is ſo for Juſtice and Judgment having a due courſe; that without better care about it, he would not have them think or hope that he would be gracious unto them.

Now it cannot ſeem ſtrange that he is ſo concerned for Juſtice and Judgment taking place, if we conſider theſe two or three things following;

p. 33(1.) His Honour, (as he is the Supream Ruler of the World) is here concerned. As when Judges, Magiſtrates (on the contrary) wreſt and pervert judgment, bearing down truth and right, as far as they can; countenancing or connivingar impiety, and profaneneſs, which they ought to puniſh and ſuppreſs; and oppreſſing or diſcountenancing true goodneſs and piety, which they ought to protect and promote; theſe things are a great reproach and diſhonour unto God, whoſe Miniſters, Officers and Deputies they are: 'Tis as if they would have the World believe that God is altogether ſuch a one as they are.

(2.) His love to Juſtice, Righteouſneſs and Equity; with his abhorrence of the contrary. He loveth Righteouſneſs and Judgment, Pſa. 33.5. and 37.28. Iſa. 61.8. I the Lord love Judgment: With which compare, Iſa. 59.14, 15. Judgment is turn'd away backward, and Juſtice ſtandeth afar off—. And the Lord ſaw it, and it diſpleaſed him, that there was no Judgment. Pro. 17.15. He that juſtifieth the Wicked, and he that condemneth the Juſt, even they both are abomination to the Lord. So woe to ſuch, Iſa. 5.23.

(3.) His Love to Mankind, and Care of Humane Societies. How ill can theſe ſubſiſt without Judgment? Therefore he would have Judgment eſtabliſhed in the Gate; becauſe Judgment eſtabliſheth the Land: Prov. 29.4. The King by Judgment eſtabliſheth p. 34the Land: Whenas the perverting of Judgment tends to the overthrow of a Land, both efficiently and meritoriouſly. God hath in favour towards Mankind, for the Preſervation and well-being of humane Societies, ordained the Office of Civil Rulers, for adminiſtring Juſtice, to keep Men in order, or to puniſh Diſorders. What were an Army, without Officers, but a Rout? So what were a Nation, or City, without Rulers, but a Mob, or confuſed Tumult? And tho' ſuch were not aſſaulted with a Foreign Enemy, yet how likely ſoon to come to ruine by inteſtine Diſcords? What lamentable Broils and Tumults would ariſe, without any way or means to appeaſe them? Yea, ſuch is the Degeneracy and Corruption of Mankind, that without Rulers and Civil Government, better order might be expected amongſt brute Beaſts, than among Men. Thus Men would come to be oppreſs'd every one by another, and every one by his Neighbour. Yea, thus the Eſtates and Lives of the Honeſteſt and Beſt, would lie continually at the Mercy of the Vileſt and Worſt of Men.

But I muſt think of the ſpecial occaſion of our Aſſembling at this time. I am forc'd to to be too ſhort on the former Propoſitions, and prevented going further; tho' there is a 4th Propoſition in the Text before us, which I can only ſpeak to by the by. Only there is one thing, which you ſhould all take p. 35notice of. May you not here ſee the inexcuſable Folly, and great Ingratitude of Rebellious Sinners, of a Wicked World, that will not be govern'd by God's Laws? Laws ſo good in themſelves, ſo good for Men, ſo beneficial to Humane Societies, were they generally obſerv'd. Surely this would be the Wiſdom of a Nation to obſerve God's Righteous Judgments, Deut. 4.6. Keep therefore and do them, for this is your wiſdom —. So it ſhould be well with them. But what Miſeries and Calamities doth the World groan under, as partly produc'd, and partly procur'd by the Contempt, and Violation of the ſame?

Uſe. Now what remains is for Exhortation: And that ſpecially directed unto you, The Society for Reformation of Manners in this Town and Corporation (tho' I would not that others ſhould think themſelves unconcern'd here) Hate the evil, and love the good; and do what in you lieth to eſtabliſh Judgment in our Gates.

Gentlemen, Friends, Brethren, I can truly ſay, that as my Heart is towards you, who have offer'd your ſelves willingly to this highly neceſſary Service, and my poor, yet hearty Prayers have been for you from your firſt undertaking it; ſo it would rejoyce my Heart, if now the Lord would ſo favour, aſſiſt and ſucceed me, that I might help a little to ſtrengthen your Hands; yea, that I might ſtrengthen your Hands in God, (as we p. 36have the expreſſion, 1 Sam. 23.16.) Well, (Sirs) take God along with you, look to him, and his holy Word for Counſel, and aim principally at his Glory, and act from a principle of Love to God and True Goodneſs, with an hatred of evil. As tho' you may not hate any Man's Perſon, how wicked ſoever; yet the wicked Practices and Enormities of ſuch, you muſt hate and oppoſe. And where milder and more gentle means are not likely to take effect, ſhew your hatred thereof in expoſing the guilty to ſhame, and ſuch other Penalties, as may be legally inflicted on them. And go on (Sirs) with your worthy Deſign, ſo agreeable to the Law of God, and to the Laws of the Land. Deal couragiouſly, and the Lord will be with the good, 2 Chro. 19.11. Thus you will be doing your part to eſtabliſh Judgment in the Gate. And as your worthy example hath influenced ſome already, it may excite and provoke more to their Duty, to help forward this good work of Reformation.

Let me lay a few things before you, to engage, and encourage you to hold on.

(1.) Think of the hainouſneſs and odiouſneſs of thoſe ſins, which you have a proſpect, you may give ſome conſiderable check unto, having your Magiſtrates concurrence. As profane Swearing and Curſing, call'd thoſe deteſtable ſins, in the late Act of Parl. They are a moſt manifeſt Breach of the 3d p. 37Commandment, in an Heaven-daring manner. A taking God's Name in vain, with a moſt heavy Accent. Tho' the Lord hath threatned, That he will not hold thoſe guiltleſs (but without Repentance, will ſurely puniſh them) that take his Name in vain.

And the ſins of Drunkenneſs, and Uncleanneſs, how odious and abominable are they! Each of them a Reproach to Human Nature. They that ſerve ſuch filthy, brutiſh Luſts, may ſeem to have put off Humanity, to have degenerated into Beaſts, tho' in humane Shape (which is the more monſtrous.) Such Practices are vile in Heatheniſh Countries; how much more abominable and intollerable in a Chriſtian Kingdom! And what is the open Prophanation of the Lord's Day leſs, (I ſay, what is it leſs) than Mens publiſhing their Impiety, an open proclaiming of their Irreligion? I ſuppoſe none of you could have been ſatisfied to inform againſt thoſe Religious Meetings, where nothing was taught contrary to the Doctrine of the Church of England; and where other parts of Worſhip were the ſame for ſubſtance with the Worſhip us'd in the Church of England, only differing as to ſome accidental Modes: Whereas in the late Times Informations were frequently given in againſt ſuch Religious Meetings; while prophane Perſons might, even on the Lord's Day, have frequented Taverns, Ale-houſes, &c. p. 38Without any fear of being diſturb'd. But I queſtion not, you can readily diſtinguiſh betwixt that caſe, and the preſent caſe that lieth before you. And you find Nehemiah contended with the Nobles for prophaning the Sabbath-day; when they ſuffer'd others to prophane it, chap. 13.17. What evil thing is this that ye do, and prophane the Sabbath-day? He declares againſt it, as very ill done of them, that they would connive at, or ſuffer ſuch prophanation of the Sabbath.

And then, as to diſorderly Houſes, how miſchievous, what infectious Places are they! Seminaries of Sin and Wickedneſs. Nets of unclean Birds. Is it not a good work to help to pull down thoſe Neſts (I mean, to put down ſuch Houſes?) Places of Infection. Yea, were it not leſs dangerous to go into a common Peſt-houſe; than to haunt ſuch Houſes? 'Tis a worſe plague that many catch in ſuch Houſes, to their Souls everlaſting ruine.

Indeed you muſt hate all evil: but then ſhould you not manifeſt an abhorrence of ſo great Evils; and that when you are in a good Capacity to check and curb them?

(2.) Think of the neceſſity of your Aſſiſting your Magiſtrates, if you would have the Laws againſt Prophaneneſs vigorouſly executed, and would have Juſtice take place againſt ſuch notorious Offences and Offenders. Certainly, good Laws, if not put in Execution, would ſignifie nothing; would p. 39be as a Bell without a Clapper. And Magiſtrates of themſelves, (tho' never ſo deſirous to be faithful in their Office, and true to their Oath in puniſhing Offenders, yet) can do little or nothing, without others giving proof of Offences and Crimes committed. Without making uſe of others Eyes and Ears, their Hands could ſeldom or never ſtrike. Therefore as there's Honour due to them, in regard of their Place and Office, ſo likewiſe that help and aſſiſtance muſt needs be due, without which they ſhould but bear the Sword in vain. And ſo I make no doubt, but fully conclude, that others are as well bound as you are, to inform Magiſtrates of notorious Offenders known to them; even as all ought (in their Places) to promote the due Execution of Juſtice; but you have a great advantage of other ſingle Perſons, as being aſſociated, and having got into ſo good a method. That any ſingle Perſon may ſay here, What am I able to do in compariſon of you? (tho' others are not hereby excuſed, who will do nothing.) Now you doing your part, offering, or giving evidence againſt ſuch Offenders, if a Magiſtrate ſhall neglect or refuſe to puniſh them, the ſin will lie at his door, not at yours. But bleſſed be God, you have Magiſtrates, who have countenanc'd and encourag'd you in this neceſſary work, from your very firſt undertaking it.

p. 41(3.) Conſider, are you not under the Obligation of Divine Precept to diſcover ſuch Sin and Wickedneſs, and expoſe it to due Puniſhment? As an eminently Learned Man obſerves, The charge of puniſhing great Offenders is given to the Community. Thou, every individual, Exod. 22.18. Thou ſhalt not ſuffer a Witch to live.

And hath not God made that which you have undertaken, a Duty, where the contrary is forbidden or condemn'd; and where other plain, unqueſtionable Duty cannot otherwiſe be perform'd. The Iſraelites were expreſly charg'd not to conceal an Enticer to Idolatry, Deut. 13.8. Neither ſhalt thou conceal him. And the reaſon againſt concealing notorious Offenders is the ſame here, as there; viz. if ſuch be conniv'd at, and ſuffered to go on in their Wickedneſs, their wicked Practices and Impunity together, will certainly tend to corrupt others, and encourage others in the like Wickedneſs. Again, where the People are reprov'd, that none called for Juſtice, Iſa. 59.4. this is very obvious, that if it were not a Duty to call for Juſtice on Delinquents, if not a Duty to bring Offenders to Juſtice; there had been no juſt cauſe to lay this to their charge, as their ſin, as a culpable neglect, that none called for Juſtice. Again, what Man is there (that believes his Bible) that can deny, but thoſe ſins, which you endeavour to get ſuppreſs'd, p. 40if they commonly go unpuniſh'd, make way for God's dreadful Judgments to break in upon a Land? Then, ought you not to do what in you lieth to make up the Hedg? And are you not this way ſtanding in the Gap for the Land? Now can you at all queſtion, whether that be not your Duty? Are you in any doubt or ſuſpence, whether that be more than the Lord requires, more than needs? then conſult, Ezek. 22.30.

Again, is it not God's expreſs charge, that we partake not of others ſins; that we have no fellowſhip with the unfruitful works of Darkneſs, but rather reprove them, Eph. 5.7, 11. And 'tis not enough that you joyn not in Fellowſhip with the wicked; but you muſt ſhew your diſlike of their wicked Courſes, and that in the moſt likely way to ſtop them. Now meer verbal Reproof is not likely to do good on Beaſtly, Stupid, Hardned, Obſtinate Sinners; but like enough to do hurt, to work contrary to Intention, where Sinners are full of Malignity. In which caſes that general Rule takes place, Matth. 7. v. 6. Give not that which is Holy to the Dogs, neither caſt ye your Pearls before Swine. And ſee Prov. 9.7, 8. He that reproveth a Scorner, getteth to himſelf ſhame: And he that rebuketh a wicked Man, getteth himſelf a blot. Reprove not a Scorner, leſt he hate thee. Here more good, a better effect may be expected, by putting ſuch under the p. 42Rebukes of Juſtice, and the Civil Magiſtrate, at leaſt more benefit to others. Pro. 19.25. Smite a Scorner, and the ſimple will beware. chap. 21.11. When the Scorner is puniſhed, the ſimple is made Wiſe. Certainly, where Sinners are hardned and obſtinate, a verbal Reproof is not enough; nor will excuſe thoſe from partaking of their ſins, who might do more to reſtrain them, and do it not. See 1 Sam. 2.23, 24. compar'd with ch. 3.13. When all you can do is little enough to reſtrain that Wickedneſs, which has ſo long abounded; Mourning in ſecret is not enough, nor a private Reproof, where you may meet with a Sinner, that ſeems not uncapable of receiving it. Alas! how many deſperate, impudent Sinners may you meet with, that would laugh at your Reproofs, as Leviathan is ſaid to laugh at the ſhaking of the ſpear: But as, Qui non prohibet, cùm poteſt, jubet. He that does not prohibit a thing, when he might, in effect wills and commands: So not oppoſing Sin and Wickedneſs, ſo far as one might, is interpretatively a maintaining or promoting it

(4.) Are you not oblig'd to ſet againſt ſin (in your Places) by your Baptiſmal Vow and Covenant: You are Chriſts liſted Soldiers: And I hope, in the work you have undertaken, you are ſighting under his Banner, owning his Cauſe, acting his Intereſt, and oppoſing the contrary Intereſts of the Fleſh, p. 43the World and the Devil. And how ſhall we prove our Loyalty and Fidelity to Chriſt, if we are not Enemies to ſin?

(5.) And ſhould you not follow your Prayers with ſuitable endeavours? To pray for Reformation; but to do nothing to promote it, what is that, but in effect to un-ſay ones Prayers? Shall I ſay, that is to contradict ones Prayers, or to undo them? To pray, [Hallowed be thy Name] and yet to take it patiently, tho' one hears God's Sacred and Reverend Name diſhonour'd and blaſphem'd: To pray [Thy Kingdom come] and yet not to appear againſt the Kingdom of Satan, the Kingdom of Darkneſs, as one might and ought: To pray [Thy Will be done on Earth, &c.] and yet to ſuffer bold Heavendaring Sinners to go on in their open Rebellion againſt God, and manifeſt Contempt of his holy Laws without controul, when one might bring them under ſome Reſtraint, or Legal Rebukes; how do theſe things agree? To pray, that the Wickedneſs of the Wicked may come to an end, and yet ſuffer Men to go on in their Wickedneſs, when one might put ſome ſtop to them, ſure, this is not right; but rather like ſaying ones Prayers backwards.

(6.) Conſider, you have ſuch an opportunity now offer'd, wherein to be active for God, and againſt the abounding Wickedneſs of the Age, which if you ſhould not lay p. 44hold on, you may never have the like again. How great encouragement you have to appear for a Reformation of Manners, having ſuch Laws and Rulers, Magiſtrates to countenance, and back you! And what excuſe could you have, if you ſat ſtill, at ſuch a time as this? Well, think of it, you may never have the like opportunity and advantage again (as now you have) of ſerving God and your Generation.

(7.) And know this, if you act ſincerely in this Buſineſs, the Lord will take it well, he will look on you, as ſerving him in your Generation. And how good is it to be at work for God? Pſal. 106.30, 31. Then ſtood up Phineas, and executed Judgment — And that was counted unto him for Righteouſneſs. The Lord accepted it, declared his Approbation of it, as a piece of Service, that ſhould not go unrewarded. Tho' it is not in your Hands to execute Judgment, yet 'tis ſomething, that you have Hearts to promote the execution of Juſtice. And while you are ſtanding up for God againſt the evil Doers, fear not, but he will be with you, and ſtand by you. And ſhall not your work be rewarded? God would reward Nebuchadnezzar and the Babylonians, as having wrought for him, ſerving his Providence, in being Inſtruments of inſlicting Judgment upon proud Tyre; whenas Nebuchadnezzar, and his Soldiers had no intention of ſerving p. 45God in the War, Ezek. 29.18, 19, 20. May not you hope, the Lord is better pleaſed with the Service you have undertaken? And he is the moſt bountiful Rewarder. And if greater Judgments ſhould be coming on a ſinful Kingdom, ſuch as ſeek Righteouſneſs may have hope to be hid in the day of the Lord's Anger. In times of Publick Calamities, they are ſafeſt, or may bear up beſt, who have the greateſt care not to partake of others ſins. It may be a great comfort to you in the worſt times, that can come, if you can approve your ſelves to be clear in this matter. But if more would joyn with you, or follow your Example, we might have ſome hope, that the Nations Guilt and Danger would be leſs. And ſo,

(8.) Conſider, you may this way be doing great, good Service unto many others.

[1.] Thus 'tis poſſible, that the Sinners themſelves, whom you bring under the Rebukes of Juſtice, may thereby be brought to a better paſs. It may tend to their Cure: So that they and theirs may fare better for you. Their Families, Wives and Children may fare better.

[2.] So likewiſe you may this way befriend others. As you heard before, Smite a Scorner, and the ſimple will beware. By your means, many may be preſerv'd, and kept from falling into the like Exorbitances and Enormities. And I doubt not, very much p. 46ſin has been prevented by you, which (had you ſat ſtill) would have been committed in this Place.

[3.] What a Bleſſing may you be to this Beloved Town? A place the Lord hath long watch'd over for good, hath eminently preſerv'd, favour'd, and many ways bleſt. Yet Scornful, obſtinate Sinners were like enough to ſet the Town on fire. For wickedneſs burns as the fire, Iſa. 9.18. 'Tis of a deſtructive Nature, where it prevails, and no care is taken to ſuppreſs it: Even for that ſin of Sabbath-prophanation, the Lord threatned to kindle a fire in the Gates of Jeruſalem, that ſhould devour the Palaces thereof, and ſhould not be quench'd, Jer. 17.28. May this Place be long bleſt in her Magiſtrates, and bleſt in you, and others like you, aſſiſting them as good Watch-men, that may prevent the fire of God's Wrath breaking forth here.

[4.] Yea, England may fare better for you. You may be of the number of Englands beſt Friends. Indeed the Anger of the Lord ſeems not yet turned away from us. What hopes we had ſometimes of plenty, with our Peace? There was hope ſometimes the laſt Summer of a plentiful, and joyful Harveſt: when it hath been a ſad Harveſt in ſeveral places, that we hear of. How long ſhall the Land mourn for the Wickedneſs of them that dwell therein? If the Sword of Juſtice be not drawn againſt ſin and ſinners, may p. 47we not then expect, that the Lord's hand will take hold on Judgment? A day of Indulgence towards Sinners is a day of Provocation; and that is like to uſher in a day of Wrath and Calamity.

But as it is in the Text, [Eſtabliſh Judgment in the Gate; it may be, that the Lord God of Hoſts will be gracious —.] When 'tis ſaid, [it may be] if we ſhould take the word as a particle of doubting; yet the doubt is not on God's part, but on Mans part; or 'tis an intimation of the difficulty of the thing to excite them to greater diligence in their Duty: Or 'tis not to diſcourage ſuch as hearken to God's Counſel; but to diſcourage others, who regard it not. If the righteous ſcarcely be ſaved, what will become of the wicked?

But the due Execution of Juſtice is one good means to prevent Gods Judgments, Numb. 25.11. Phineas hath turn'd my Wrath away from the Children of Iſrael, (while he was zealous for my ſake —.

If any object, There are other Places, Countries in the World, where Sin and Wickedneſs abounds as much, as in England, that yet have Peace and Proſperity for all that.

Anſw. 1. What tho' they proſper at preſent? yet you know not how ſoon dreadful Calamities may come upon them, and a deſtruction from the Almighty. The Sun ſhone p. 48upon Sodom that very Morning, before fire and brimſtone was ſhower'd down from Heaven, that deſtroyed them all. We uſe to ſay, Praiſe a fair day at night.

2. And hath not God from Age to Age declar'd his Wrath againſt the Ungodlineſs and Unrighteouſneſs of Men, by his Judgments inflicted in one place or other? As is ſaid of Edom, Mal. 1.3, 4. I hated Eſau, and laid his Mountains, and his Heritage waſte: — And they ſhall call them, The Border of Wickedneſs, and the People againſt whom the Lord hath indignation for ever. And will you make nothing of thoſe dreadful Earthquakes, that of late made ſuch ruinating work in ſome Places? Or will you make nothing of the late Wars abroad, whereby ſo great Deſolations have been made in the Earth?

3. But further take notice, the Lord will rather, or will longer bear with other Nations, forbear to puniſh the Wickedneſs of other Nations; than the Wickedneſs of a Nation, that hath been brought nearer to him, and is called by his Name, and priviledg'd with his Word and Ordinances, &c. Ingentia beneficia, flagitia, Supplicia. As ſuch a People are under greater Obligations, their ſins have higher Aggravations, and God is more diſhonoured by them, that they deſerve greater Puniſhment: And ſee Amos 3. ver. 2. You only have I known of all the Families p. 49of the Earth: therefore I will puniſh you for all your Iniquities. And may not the Lord ſay thus of us? What Nation upon the face of the Earth, under the Cope of Heaven, that hath been more priviledg'd and more car'd for by the Lord, for whom God hath wrought greater Deliverances, to whom he hath vouchſafed greater means, helps and advantages, than we of this Nation have had, to make us better? Theſe things duly conſidered, will ſhew our ſins of a deeper dye, and more provoking and threatning. Upon which account, they deſerve well of England; ſure they are her moſt truſty Friends, who ſet themſelves vigorouſly againſt ſin. And therefore, I beſeech you, let not our Gracious Sovereign (for whom we pray, that he may long live, and reign proſperouſly, let him not) fare worſe; let not the Kingdom fare worſe for any Wickedneſs committed, which you are in any capacity to prevent, or put a ſtop to. So far as you can hinder any further Accumulation to the Nations Sin and Guilt, (which is ſo great already, and lieth ſo heavy on it) let not your care and pains be wanting. You are in a way, in an hopeful way, with the encouragement and concurrence of your Magiſtrates, to do ſomething towards the reforming of thoſe evil, Manners of an untoward Generation: Now be couragious and active. It may be a means to divert Judgment; yea, p. 50it may be a Token for good, that the Lord will be further gracious to us, will be favourable to the Land.

Now give me leave to ſpeak a little to two or three Objections, and I ſhall conclude.

Object. 1. Some count you Buſie-bodies, meddling in matters that concern you not.

Anſw. Now how ſtrange is this? Do ſuch underſtand what they ſay? Should you not be concern'd for the Honour of God; and for the Peace and Welfare of the King and his Realm, for the Land of your Nativity; and for the Souls of others, even of bold, daring Sinners themſelves? Does not Sin and Wickedneſs, committed with Impudence and Impunity, ſtrike deſperately at all theſe? Then where were your Zeal for God, Loyalty to our King, love to your Country, compaſſion towards the Souls of Men, if you ſhould look upon your ſelves as unconcern'd here? But if you ſet your ſelves as in the fore-front of the Battle, againſt the Vices, Wickedneſs and Prophaneneſs of the preſent Age; that would ſeem to argue, that you have a clearer, deeper Senſe of your Duty, than moſt Men have. And indeed ſome muſt do it, if any thing be done to purpoſe. And your Forwardneſs herein may provoke others to their Duty, who are hitherto lagging behind.

p. 51And as for thoſe who call you Buſie-Bodies, for endeavouring to put a ſtop to open Wickedneſs; ſuppoſe their Houſes were on fire, would they call you ſo, for coming to quench the fire? Or would they ſay to you, (Gentlemen, Friends,) Pray go Home and look to your own Houſes; you have nothing to do here? Now certainly, the prevailing of Wickedneſs in any place is of more dangerous, and worſe conſequence, than a fire breaking forth in the Town.

Object. 2. You make your ſelves Informers.

Anſw. And what then? It is one thing to inform againſt Men for Religion, for Praying, Preaching, Hearing God's Word; and another thing to inform againſt Men for notorious Irreligion, and Prophaneneſs, for Curſing and Swearing, &c. It is one thing to inform againſt ſuch as were Pious and Peaceable in the Land, out of Malice or of Covetouſneſs, to prey on their Eſtates, and raiſe themſelves on the Ruines of Men, more righteous than themſelves; and quite another thing to inform againſt groſs Wickedneſs out of Conſcience; not for any worldly Advantage; and ſeeking the Good of the Offenders themſelves.

And I hope, the Objectors will not ſay, that Joſeph did amiſs, when he told of his Brethren, when he brought unto his Father p. 52their evil Report, in order to the Reforming of them, Gen. 37.1. And they that brought the Son of Shelomith to Moſes, for blaſpheming the Name of the Lord, and Curling, [Lev. 24.11.] no doubt thought it would have been a great ſin in them, had they connived at, and concealed ſuch Wickedneſs.

And others have well obſerv'd, That the Princes thought it not below them, to be Informers in a caſe of this Nature, Ezra 9.1, 2.

Again, this is plain, They that are againſt your informing Magiſtrates of the Breach of our good and wholeſom Laws, (how, and by whom they are broken) theſe, I ſay, are againſt eſtabliſhing Judgment in the Gate. For how ſhould wholeſom Laws be put in execution, without ſuch Information given to Magiſtrates? The greateſt Tranſgreſſors would be far from coming to accuſe themſelves. They would think themſelves ſafe enough, if there was no Puniſhment to be inflicted on them, but upon their confeſſion of the Fact. And ſuch, if they have a knowledge of Magiſtrates, that are for keeping up the Authority of the Law, and for executing Juſtice on Offenders; they would be moſt ſhy of them, that they be not taken tranſgreſſing within their view. So that Bar Informations, and then the Sword of Juſtice might ruſt in the Scabbard; or however, it would be ſo ſeldom drawn, as to be no Terrour p. 53to evil Doers. When not one Offender of Ten, of Twenty, or of Forty, &c. were like to fall under the laſh of the Law; this would be no great terror (to be ſure) to an Offender, that thinks it is forty to one, he ſhall eſcape.

Again, let any indifferent Perſon judge, whether theſe Men be not partial? No doubt, they would have you ready to inform them, and ready to witneſs for them, and in their Cauſe, if you knew who had wronged them, who had robb'd them, who had ſtolen a Horſe of theirs, &c. but they would have you to be mute in God's Cauſe. Now what is this, but to love and honour themſelves above God; and to prefer their own petty Intereſts before the Intereſt of Religion, and before the Glory of the Great God? As if it was a greater matter, that they ſhould be injured in the leaſt; than that Religion ſhould ſuffer, and the Name of God be never ſo highly diſhonoured.

But be you aſſured, It will be found in the great day of Trial a greater Honour (as one ſays) to have been a faithful Informer againſt Vice, than a baſe conniver at it, and a wretched betrayer of the Honour of God and Religion.

p. 54Object. 3. Many of your Informations are Clandeſtine; and Offenders are oft convicted and puniſhed, without knowing their Accuſers. What ſhall we ſay to this?

Anſw. 1. Here it ſhould be conſidered, That it may be an Act of real Kindneſs, and Charity, to inform againſt common Swearers, Drunkards, &c. to bring them under the Rebuke of the Law and Juſtice (when there is no other likely means to reclaim or reſtrain them from their wicked Courſes:) but it would be no kindneſs, it would do them no good, to let them know that you are the Perſons that inform'd againſt them; while it is likely to have ſuch ill effect, as to fill them with Wrath, Malice and Spite againſt you; and thus to increaſe their Sin and Guilt. Should you not avoid being Acceſſary to theſe other ſins of theirs; ſo far as you can prevent the occaſion, without neglecting your own Duty?

2. 'Tis both allowable and commendable, to uſe your beſt Prudence to keep off ill Turns, (without wronging Conſcience, without ſtaining your Innocence, your Integrity.) As you may pray to be deliver'd from wicked and unreaſonable Men, ſo you ſhould not unneceſſarily lay your ſelves p. 55open to their Spite and Revenge, Pro. 17.12. Let a Bear robb'd of her Whelps meet a Man, rather than a Fool in his Folly. It ſeems a raging Bear is a leſs dangerous Creature, than ſome furious Fools? 'Tis good to keep out of their way, when you can, without declining the way of your Duty. There are Sons of Belial, like Thorns, that cannot be taken with Hands. But the Man that ſhall touch them, muſt be fenced with Iron, and the Staff of a Spear, 2 Sam. 23.6, 7. There are notorious Offenders, who ſufficiently declare their malignity againſt, and abhorrence of any zealous Magiſtrate, or faithful Miniſter, or others, that would take them off from their wicked Courſes.

Now 'tis not fit, that the Crimes of ſuch ſhould be conceal'd, but that they be diſcovered to thoſe, who, by their Place and Office, are to puniſh evil Doers. But 'tis not neceſſary, that you do it ſo, as to exaſperate and enrage them againſt you; when the end may be as well obtain'd by your giving private Information.

3. As (I believe) none of you could ever yet be juſtly charged with giving any falſe Information againſt any one; and there is no reaſon to ſuppoſe, that you would or durſt do it, (which could be no advantage to you; but if the party inform'd againſt, (being innocent, and falſly accuſed) ſhould p. 56enter Traverſe, and prove you perjur'd, would bring upon you ſo far greater Puniſhment and Damage, than what you can think of bringing him under by your Information againſt him) ſo the Premiſes being duly weigh'd and conſider'd, it may be thought prudent and very commendable, (as our times are) That Magiſtrates do not make known the Names of particular Informants, without juſt and neceſſary Cauſe. Surely 'tis pitty that faithful Informers ſhould be diſcourag'd, needleſly expoſed to others hatred, and ill will, for doing their Duty, and for their good Will to the Nation in general; yea, and to the Offenders themſelves, whoſe Reformation is aimed at. Yea, how can a good Magiſtrate ſatisfie himſelf to do that which he knows the Law doth not require, when it is not likely to do good, but hurt?

4. Were it not to be wiſhed, that they who have nothing to ſay againſt your informing Magiſtrates of notorious Offenders; but only they would have all your Informations as open, as the Offences committed (I ſay, were it not to be wiſh'd that theſe) would come in now, and help to break the Ice? Let them now ſhew their Zeal for the due Execution of Juſtice, (and the more of them, ſtill the better.) So let them have the Honour to be of the Thirty; tho' ſomething p. 57ſhort of the firſt three. Such would do great Service, when by an open appearance againſt thoſe deteſtable Sins and Vices of the Times, (where they have the Law on their ſide) they may provoke others, all that are Eye or Ear-witneſſes of ſuch Crimes committed, and that would not partake of others ſins by concealing and conniving at them, in like manner to appear againſt them. Were the Practice more general and common, there would be leſs occaſion of informing privately; as the private Revenge of Offenders were leſs to be feared.

Now to conclud: You are engaged in a good Cauſe. You have both the Law of God, and Man's Laws for your Warrant; hold on, be of good Courage. Indeed I cannot think, how you ſhould have any Enemies; but ſuch as are Enemies to God, and to the Publick Weal. And carrying uprightly, you may be ſure, you have God and Conſcience your Friends. You are doing your part to eſtabliſh Judgment in the Gate, and thus ſtanding in the Gap, to keep off God's Judgments. You have a great ſtock of Prayers going forward for you; that you may have God's good Providence over you, his gracious Guidance and his Preſence with you; and that you may have happy ſucceſs in your ſo worthy Undertaking. Your good Example p. 58has had a good influence upon ſome other Places; and, I hope, will have on more; and even on ſome Country-Towns, or Villages about you. After all, be the ſucceſs more or leſs, yet making it your care to approve your Hearts to God, being ſuch indeed as hate the Evil, and love the Good, you may reſt aſſured, That your Reward is with the Lord. But further, may not your acting and going on unanimouſly (as others likewiſe in the Chief City of our Land, and elſewhere) notwithſtanding your being of different Perſwaſions in ſome leſſer Matters; I ſay, may not this be a good Omen, (if the Lord will yet delight in England) that all ſuch as agree in the main and neceſſary Points of Religion, ſhall come in time (waving their leſſer Differences) heartily to unite, ſo as to ſtrengthen the true Intereſt of Chriſtianity againſt all its Enemies; that true Piety and Chriſtian Charity may flouriſh amongſt us; that Iniquity may ſtop its Mouth, and all Impiety and Prophaneneſs hide the Head. And happy England, if this War begun againſt Prophaneneſs, ſhall be ſo bleſt and proſper'd, as to end in our Jeruſalems Peace. I ſay again, happy England, if ſhe ſhould at laſt become an Example of Reformation, as to Mens Lives and Practices, unto other Churches Reform'd in Doctrine, where yet (as to Manners) there are many things to be reform'd. Were p. 59England herein an Example to them, then, might we not hope, That ſhe ſhould be a Crown of Glory in the hand of the Lord, and a Royal Diadem in the hand of her God? Yea, ſo ſhould our Jeruſalem be renown'd indeed, be a praiſe in the Earth.

FINIS.