THE Text includes so full a distribution of Man­kind, that none of us can be Exempted; one part forsakes the Law, others keep it; some Praise the Wicked, others Contend with them; some are Wicked, others are Godly.

The Contrariety of what they are distinguished by, is Ex­tream; one Renounceth that Rule which the other Sacredly observes, viz. the Divine Law; the one Approves and Commends those, whom the other Reproves and Punisheth, viz. the Wicked. And no doubt the Difference extends equally to what's implied, tho' not expressed, i. e. The Good man renounceth those Lusts and Customs, which the Wicked submit to as their Governing Law, and praiseth the Righteous with whom the Ungodly do contend.

It might seem an unaccountable Wonder, that men should thus greatly differ in their Rules, Behaviour, Favourites and Adversaries, were the Springs of this Contrariety alto­gether unknown: But that Wonder will cease, when we consider that these distinguished persons have Spirits, Tem­pers, Leaders, and Supream Ends and Designs, more con­trary than their very Behaviour is: Nay, were it not for the Unhealed remains of Sin in the Godly, and some Opera­tions of the Holy Ghost on the Wicked, the difference be­tween these men would be as great, as between Es [...]a­blished Angels, and Apostate Devils; and when I have said this, can any of you forbear to cry out? Oh how necessary is Regeneration! And how great a Work must that be, [Page 2] which so changeth a man from what himself once was, as well as others!

The last part of the Text I shall insist on, because it most properly answers the present occasion. Such as keep the Law contend with them, i. e. with the Wicked.

The words give us, 1. The Character of a Good man. 2. An Instance whereby the Sincerity of that Character is made good.

I. The Character of a Good man, He keeps the Law; that which others forsake, he sets before him as his directing Light,Psal. 119. 105. and a determining Rule; Thy Word is a Lamp unto my Feet, and a Light unto my Path. What this injoyneth, he sets himself to observe; what it forbids, he is watchful to avoid: He acknowledgeth the obliging force of the Will of God, whether it be signified to him by the Light of Nature, or positive Precepts and Institutions. He is subject to every part as well as to any;Psal 18. I have put away none of thy Statutes from me: He observes it at all times as well as some, and in Secret as well as Publick. To this he adheres against all Dis­couragements, as well as when most Countenanced; he'l keep it tho' all others should forsake it;Psal. 119. 51. yea, declineth it not tho the Proud have him greatly in derision, for Obeying it.

This Divine Law effectually prescribeth to him what he will Believe and Profess; it Formeth his inward Temper, Regulates his Thoughts, Words and Behaviour; hereby he frameth his Desires, Designs and Resolves. Obedience thereto is with him a sufficient Reason for his Underta­kings, and that which his chief respect is to, in whatever he deliberately performs.

To examplifie this in his Inclinations, Affections and Carriage, is his chief endeavour and aim; he Prays, Strives, and industriously Contriveth and Watcheth to be compleat in the whole will of God, Col. 4 12. Luke 1. 6. and walketh in all the Commandments and Ordinances of the Lord blameless.

Finally, wherein he is defective or offends, he seriously blameth himself; bewails his Fault, hates his Sin, and sin­cerely resolves amendment by greater Watchfulness, and [Page 3] more fervent Applications to Christ for the assistance of his Spirit.

He that answers this Account, keeps the Law in a Go­spel Sence; his Obedience is Evangelical, though in many things it be short of that which is Legal or Perfect.

II. We have one Instance whereby the Sincerity of this Character is made good: They contend with the Wicked. q. d. The behaviour of Men towards the Wicked shews whether themselves keep or forsake the Law. It's a plain Characteristick, if they praise the Wicked they are Men who forsake the Law; but if they contend with such, they are Keepers of the Law. Whatever effectually inclines Men to keep the Law, will compell them to contend with the Wicked; as that which prevails with Men to forsake it will disincline them to contend with such. It's indeed not to be expected that such as live in Stated Rebellion against the Will of God, should oppose the Profflgate; but it is so decent, congruous and necessary for the Keepers of the Law to oppose the Wicked; and therefore to be expected that God sets it down as a fixed distinguishing property of such, They contend with the Wicked. You'l find them thus employed against violent Transgressors, and thereby dis­criminated from them.

I shall in some few Positions explain the Words, and thereby come to state that Observation, which will more directly support you in the work of Reformation, and ju­stifie your engaging therein.

1. Keeping the Law is a fit Description of the Faithful Sub­jects and Servants of the Living God, and such are intended thereby. The Servants of God are variously denominated, as Men fearing God, Lovers of God, Believers, Saints, Godly, Righteous, &c. But all these Titles center in, and refer to this in the Text. They keep the Law. For this Law is the measure of all Goodness, all true Excellency of Spi­rit, and all Regularity of Practice do lye in a Conformity to this Rule. This perfect Law appoints all that's truly good; and all that is accepted with God is done with a re­spect [Page 4] of Obedience to this Will of his: Whatever justly bears the name of any Grace or Virtue, must be answerable to what this defineth to be such a Grace or Virtue; or it is no better than an Hypocritical Image. Moreover, the Truth of the highest Graces must be adjudged by their O­perative Efficacy to the Obedience of this Law: Faith without this is dead;James 2. 20. and our Saviour determines the Inte­grity of Love in this manner: If you love me, keep my Com­mandments. Jab. 14. 15. Yea, his Apostle faith, This is Love that we walk after his Commandments. 2. Joh. 6. Not that this is the formal notion of Love, but it is such a necessary Effect of it, that it is no true Christian Love which is too weak to pro­duce Obedience.

Now who is a Keeper of the Law? none but he who hath renounced his own Will and Humour, and is resigned to the Divine Will, the Language of whose Heart is, Lord, what wilt thou have me to do? And is this any other than a Servant and Subject of the Living God;Act. 9. 6. even one who hath freely accepted God in Christ for his Supream Lord and Law-Giver, upon which his Relation of Servant and Subject is founded: But doth this Devotedness confine it self to a meer Profession of Obedience, however Solemn it be? no, there must be real Performance to make that good: His we are whom we Obey. But this may suffice to Evidence that to keep the Law,Rom 6. 16. and to be God's faithful Servants and Subjects, are equipollent Terms.

2. Offenders committing gross and notorious Crimes, are de­sign'd by the Wicked in the Text. Not bad Men whose Crimes are concealed, for notice cannot be taken of such: neither can one be called Wicked for meer Infirmities; for though Job could not acquit himself of such, yet he appeals to God, Thou knowest I am not wicked. The persons there­fore chiefly to be contended with,Job 10. 7. are such as commit flagiti­ous Crimes; Crimes which infect others, defile the Land, and stigmatize the Offender: of which sort are Idolatry, Blasphemy. Prophane Swearing, Cursing, Sabbath Profa­nation, Murther, Whoredom, Thefts, Drunkenness, &c.

[Page 5] 3. Contending with the wicked, imports all just and due me­thods to repel the wickedness of Transgressors. The difference between good and bad men is fixed, each Pleads his respe­ctive Cause, Persues his proper Design, Acteth his own In­clination, Propagates his own Likeness, and Abets his Par­ty and Leader. Christ and his Interest command the strength of his Subjects, in opposition to Satan and his Followers: Satan as the Head of the Apostacy employs his Followers, in opposition to Christ and his Reforming purposes:Mat. 12. 38. Great is the contradiction, and the contest Vehement and Exten­sive. The Wicked are intent to restrain the Godly from adhereing to the Laws of Christ their Soveraign, and hence Violence and Persecution have their rise: On the other hand, the Subjects of Christ endeavour to stop the Deluge of Impiety; they Reason, Exhort, Pray, and live down Immoralities; these do what they can to Reform the World, as the others struggle to Pervert it. They would rejoyce that their Instructions and Intreaties were successful to reclaim the Profligate; but when these avail not, they in­stance their Zeal by a sharper Testimony against crying Provocations, and to their power subserve mens Amend­ments by what embitters notorious Crimes.

Magistrates become a Terror to evil doers, by the Sword of Justice; Ministers rebuke and inflict Church Censures; Parents and Masters apply the Correcting Rod, least Sin grow by the Impunity of Children and Servants.

Object. Some will say, These are obliged by Relation and Office to contend with offending Correlates, but what ob­ligation and power hath one Neighbour or Equal to embitter Sin in another.

Answ. Neighbours and Equals are obliged to reprove the Faults of one another, its God's express Charge; Thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. [...] 19. 17. This is by no means to be omitted, nor should any pre­tence excuse from it: Thou shalt rebuke him in any wise; they must be the profane Imitators of Cain, who say, Am I my Brothers keeper? G [...]. 4. [...]0. What is it to me, if he Swear or be [Page 6] Drunk? Let him look to himself, he is none of my Charge; but such Language is an affront to God's Autho­rity, who Enacts, that thou shalt reprove him, and re­quires the Sinner to accept of thy reproof: You must tell him the Evil and Danger of his wicked course; his amend­ment you must thus attempt, however displeasing it may be to him to bear it, or to your selves to intermeddle in it.

Object. But suppose it be a Duty to reprove by Words, sure we may rest at that, whether the Offender Reform or no.

1. Answ. You must stop at this, if you lived where no punishments are Enacted against those Crimes which your reproof is unavailable to Reform. In such a Sodom as allows the forementioned enormities, you must be satisfied with Lot to intreat,Gen. 19. 7. I pray you Brethren do not so wickedly; the despised reprover must not Usurp the Sword of the Ma­gistrate, but grieve at the abominations he wants Autho­rity to punish; the Case is the same as to all such Offences the Law of the Land takes no Cognizance of, when other Crimes be punishable by its Institutions.

2. Answ. But verbal reproof will not be sufficient, where unreformed Crimes are punishable by the Law. If words will reclaim, its well, but where these reclaim not, you are obliged to endeavour to reform transgressors by legal Seve­rities, and inforce despised reproof by such punishments as they will more regard:Prov. 17. 11. An evil man seeketh only Rebellion, therefore a cruel Messenger shall be sent against him; and this private persons should do by complaints to such as are Au­thorized to Judge, and inflict the penalties Enacted: In­forming in such Cases is the necessary work of some; for if there be none to convict Offenders, the punishment is Enacted in vain against the Crimes they are Guilty of, see­ing it cannot be executed:Deut. 17. 5. therefore as the declaring of mens Faults to the Magistrates is supposed to judicial cen­sures, so the very Parent was obliged to inform against that debauched Son, Deut. 21. 20. whom his own Correction would not re­strain; [Page 7] nay, several think that very Text,Prov. 9. 8. Reprove not a Scorner, excuseth from verbal reproof, only by exposing him to punishments more severe, which private persons cannot otherwise do, than by Information; neither should any esteem this a reproach, for it was not accounted a work to mean for Princes to be employed in.Ezr. 9. 1.

Having made it plain that such as keep the Law is a Peri­phrasis of the Servants and Subjects of the living God; and that the Wicked here, are such as are found committing gross Crimes; also that contending includeth severe penal­ties as well as reproof by words. I am sure the Text is a sufficient ground for this Observation.

Doct. Such as would approve themselves the Subjects and Servants of the living God, ought, nay, will by just severities as well as reproof, endeavour the Reformation of notorious Offenders.

This Doctrine enlarged and altered into other words, is the same as to say; He whose heart is right with God, will (in this Nation where good Laws are Enacted against wic­kedness) not only Reprove, but duly Convict and bring to Legal punishment, such as he finds to be Cursers, Swearers, Profaners of the Lords-day, Whore-mongers, Drunkards, &c. he will not forbear this for fear of shame, let who will reproach him; he'l do it, tho' his Trade be in danger, and his Person threatned and exposed.

The Text as before explained, is a sufficient proof of the Doctrine, but sad experience acquainting us, how much harder it is to prevail with people to do what is their Duty, than to prove it to be so; I shall not only add some further Evidence for this Duty from the Argument, included in the Doctrine, but endeavour to plead that Argument with your Consciences, that if possible I may bring such to at­tempt the Reformation of others, who have hitherto ne­glected it, and invigorate the hearts of those who have therein so laudably engaged.

Can any Argument be likelier than this to perswade all Men to use due ways to reform Offenders you can­not appear the real Servants of Christ, if you omit it? [Page 8] Will any thing so compel such to this Work who think they are his Servants, as a demonstration that you have not the temper nor Spirit of his Servants, but are meer Hypocritical Pretenders if you neglect it? And how can such who are his faithful Servants be so excited to Zeal for this Work, as by convincing Evidence, that if you be re­miss, you so far offer violence to the Instincts of your re­newed Nature; you disregard the Honour and Interests of your Blessed Lord; you frustrate the design of that Rela­tion to which you are admitted? you counter-act the Ge­nuine Dispositions of all who are sincerely devoted to God's Service; you desert the Party to which you are united; you favour Satan and his Cause whom you have renoun­ced; and neglect that real Felicity which you are deter­mined to persue? Now if such considerations remove not your Indifferency, and secure you not against Fear and Idleness in this great Design, what will?

All these Motives will occur, but the great Argument I shall more directly insist on is that which the Doctrine pre­sents to us, viz. That none approve themselves the Faithful Ser­vants of God who do not endeavour the Reformation of notorious Offenders. As for the other Point, viz. that this Endea­vour must be by Severities as well as by Reproof, or mild­er ways; I think already proved, and therefore shall less enlarge on that.

Now, my well-beloved Friends! would not you be found among the Loyal Subjects and Faithful Servants of your Creator and Redeemer? Yea, do not all of you profess to be so? Now God's Challenge as to this forementioned Case, as well as others, is strict, If I be a Master, where is my Fear, if I be a Father, mhere is my Honour? Mal. 1. 6. If I be your Master, shew it by pleading my Cause against Transgressors; by that Service shew I am indeed your Lord, and you my Ser­vants; the time is hastening when all disguises will be ta­ken off, and God shall make an apparent Difference between such as serve him in Reality,Mal. 3. 18. and such as put him off with meer pretence; therefore be now willing to endure such [Page 9] Convictions from his Word as he will fasten by his Sen­tence when he comes to Judge your State by this as the Rule of Judgment; Let no Soul guilty as to this very mat­ter of reforming others, vainly support his pretence to God's Service; for if you live in a stated neglect of resisting Sin, and endeavours to reform the Wicked, you are not a Ser­vant of God's: If you omit this, whatever you call your selves, you do want the great Essentials which constitute the Temper, Disposition and Behaviour of those who are God's Servants in reality: This will appear if you consider,

1. You have not a true Zeal for God's Honour. Can any of you doubt whether a Man can be God's Servant who hath no Zeal for his Glory? whereas if you know any thing of Religion, you must acknowledge that the Glory of God is the Chief End of every good Man; and to that it's impos­sible to be indifferent. I must have a Zeal for my Chief End, and when that's exposed, I cannot but resent it, and endeavour its Vindication and Security with great concern­edness of mind.

Now wherein is God more dishonoured than By open flagitious Crimes? His Sacred Name is despised by common Oaths: his Vengeance plaid with by Curses? his Day pol­luted by prophaning the Sabbath; the Authority of our Al­mighty God and of his Laws, are trampled on by these and other open Sins. When Men dare declare their Sins as Sodom, Isa. 3. 9. they bid defiance to his Government, they slight his threat­nings, they condemn his Precepts as unjust, they contemn his promised Rewards as Trifles, they openly avow the Empire of the Devil, they justifie Man's Apostacy in the view of the World, and to their power they rase out the Divine Image, and shut out the Spirit's Operations which would, if complied with, produce in the Soul those Im­presses of God's Perfections, wherein he is most properly Glorified.

And can any one who serves and loves his God forbear to oppose this? Must not the Zeal of all such kindle as Phineas? Num. 22. [...]0. Will not he take hold of all opportunities to vin­dicate [Page 10] the Laws, and assert the Government of his Redeem­er, Benefactor and Ruler.

2. If you neglect the reforming of others you shew no true com­passion or love to the Souls of Sinners. Mat. 22. 30. Love to our Neigh­bour is one half of God's Law; our Neighbour's Soul is his better part, and therefore its benefit is to be most attended as an Evidence of the Sincerity of that Love to him, which our Lord requires in his Servants. Moreover, Love to Men is an Essential part of Godliness, for wherein are we like God who is Love, if Love be a Stranger to us? Nor can any thing be a grosser contradiction than to pretend Subjection to Christ, and yet renounce Love to our Neigh­bour: And no less irreconcilable would it be to love Men, and yet suffer them to destroy themselves if we are capable to prevent it by stopping their self-ruining course, and for­cing them to consider. When persons openly commit their horrid Villanies their Sins go before hand to Judgment. 1 Tim. 5. 24. And can you with any face profess to love such Men whiles you tamely endure them to proceed for want of a Warning by Reproof, or fixing that Warning by Punishment when Re­proof is ineffectual? In which last case, Ah, be thou reform­ed without Penal Restraint, is no more an Evidence of hear­ty Love than Ah, be thou Cloathed when Garments are deni­ed. It's no light matter to be accessary to the Damnation of Souls, and be sure there is a secret Enmity in you against them, whose case requires your utmost pity, and yet it will not move you to do what you can towards their Salvation, no not to assist the Magistrate to inflict those Penalties which may bring Offenders to themselves.

3. If you neglect Reformation-work, you have not a just Con­cern for the Welfare of the Community. A Man truly Devoted to God will serve his Generation; Acts 13. 36. a publick Spirit inspires him, and a common Good is dearer to him than his own particular Affairs:Psal. 137. 6. David is their Pattern when he saith, If I prefer not Jerusalem above my chiefest Joy, let my Right Hand forget her Cunning. The Servant of God is so far under the power of Self-Denial, as to esteem the Welfare of the Body [Page 11] of his People, in it self preferrable to his own: and less than this cannot be inferred, as the meaning of the words of Moses and Paul, Exod. 32. 32. to whatever Transport you assign their Wishes.Rom. 9. 3. Now it's impossible to have a publick Spirit, and not strive to reform the Wicked; because a general Mis­chief is much promoted by unsubdued Vices, and the pub­lick Good greatly depends upon Reformation. This will appear if you consider how far,

1. Uncontrouled Vices do corrupt a People.

2. Unreformed Vices expose a Nation to Judgments.

1. Uncontrouled Vices do corrupt a People. Evil Examples infect and ensnare; and where Sin goes unpunished it spreads the faster, because it appears so innocent a thing as not to deserve Correction. How violently will Men be drawn in­to those Crimes whereto degenerate Nature inclineth, when they find all seem to approve of them, because none call the most notorious Offenders to account? The Torrent of Impiety must rise in that place, where many allure and none rebuke it. But surely the best Men in such a Region must be base, selfish and cowardly; it can never agree with a pub­lick Spirit to fit still when you see the Plague to spread, a Plague which so defileth, enslaveth, debaseth, disordereth, and perverts your Countrymen and Fellow Citizens: All which is fulfilled by the Immoralities which are unrepelled by Punishments

2. Unreformed Vices expose a Nation to Judgments. Gross Transgressions are called Crying Sins, because they cry a­loud to Heaven for desolating Punishments: where these a­bound the Lord will avenge. This righteous Governour of the World will not suffer Proclaimed Wickedness to go un­punished, no not where his Worship is frequented; yea, he is surer to visit his professing people than any other, for their Abominations.Am. 3. 2. You only have I known of all the Fami­lies of the Earth, therefore I will punish you for all your Ini­quities. Calamities hang over that place where Rebellion is committed against God; and certainly he whose Quiver is so full of destructive Arrows▪ cannot be at a loss how to vi­sit [Page 12] fit all Ranks of Men with Judgments, of which they shall be sensible, and against which they cannot preserve them­selves.

But can any of you imagine that you are concerned for the good of your Nation, and not divert its Misery by op­posing those Sins which do procure it? All care for the Community is extinct when you do as good as say, I will not be at the least pains or trouble to make them a Holy and a Happy People: I'll not cast in my Mite to prevent their Defilement or Destruction: Such Gallios are unnatu­ral as well as Unchristian. Pretend not Inability, for each of you may do something, at least you are able to com­plain against obstinate Sinners; and if you can do no more towards saving the Land, this will acquit you, and be ac­cepted; whereas if you omit this little you can do, you would not advance Reformation had you the greatest Pow­er; for that selfish, base, careless, cowardly Spirit would then restrain you from this good Work as well as now.

I might have added the greatness of those Benefits which Reformation secures to a Land, every one whereof makes thy neglect in promoting that Reformation a great instance of thy Unconcernedness for the Publick. But I proceed.

4. If you neglect National Reformation, you have not that true regard to your own Happiness which rational Self-love di­rects. Carnal Self-love destroys Mankind, but Rational Self-love is that Principle by which God governs this World, and on which he grafteth Grace it self: This God owneth himself the Author of, and never separates his Service from our aim at our own Happiness, but requires the pursuit of both these together: Nor indeed can we attain the one without the other, for if we truly glorifie God in a way of Service, we shall be happy; and if ever we be happy, it must be by serving him who is Glorified in our Happi­ness.

I think its needless to spend words to prove that you can­not serve God acceptably, unless you love your selves; nor that you love not your selves if you disregard your own [Page 13] happiness; the thing most likely to be doubted by rational Creatures, is, that you despise your own Happiness, if you neglect National Reformation; yet this you must be con­vinced of, when you lay to heart.

1. That you contract much Guilt by your neglect, to Reprove and Rebuke great Sinners in order to their Reformation.

This is part of that Divine Law, which the Servants of God are obliged to keep: He hath set this upon your Con­sciences as part of your Duty: Lev. 19. 17. Thou shalt not suffer Sin on thy Brother, but thou shalt rebuke him. And we are enjoyned to reprove the unfruitful Works of Darkness. Eph. 5. 11. Must not Guilt lie on that Man who lives in the Stated Omission hereof? Moreover, if thy Grace be true, thou dost not only vio­late plain Precepts, but Guilt is aggravated, because thou offerest violence to the Instincts of a regenerate Nature; for that prompts thee to testifie against Sin from a Divine Antipathy, and excites thee to make Men better from those Holy Propensions which render Goodness amiable and de­lightful, wherever it may be found.

Guilt thus aggravated, attending the neglect of National Reformation, where is he that truly serves the Lord, who dares contract it, and make himself partaker of other Mens Crimes by sinful Connivance? Or can a Man of that Cha­racter sit easie under this Guilt from day to day? Is it a small thing to have God to charge you with a disregard to his Interest; and to say concerning you, Here's one who professeth himself of my Army, but will not strike a stroak for me: He prays Thy Name be Hallowed, Mat. [...]. but dares not con­tend with open Blasphemers: Thy Kingdom come, yet suffer­eth Satan to Empire it without Controul: Thy Will be done on Earth as it is in Heaven, and yet allows my Laws to be openly trampled on, without so much as a Complaint a­gainst the most hainous Transgressor.

Great Rebukes from Heaven may well be expected a­gainst such as this Accusation belongs to; nor could you arraign God's Justice, if you and your Children should be given up to be Infected with those Abominations you will [Page 14] not reprove: Yea, must not you and your Families eepxct a deep share in those Miseries you refused to prevent? Nay, should God make the Land happy upon its Refor­mation by other Instruments, may not you fear that nei­ther you nor your Families should be Sharers in that Bles­sedness.

2. You loose great Benefits for your selves and Posterity which endeavoured Reformation would Entail. If Desolation comes on this unreformed Land,Ez. 9. 41. Gen. 6. notwithstanding thy lost Labour, thou mayest hope to be Marked for Deliverance; for we see Noah who strove to reform the old World saved from the Common Deluge with his Family; and grieved Lot with his Children escaped the Flames of Sodom.

Neither will it be a light matter if Sin should still abound and Judgments ensue, that these quieting thoughts will pos­sess thy mind, Could I have reformed and saved this Peo­ple, I would have done it: my Conscience bears me wit­ness, that I to my utmost have endeavoured to put a stop to those Impieties that procured these Woes which now so distress my Country. But if Virtue should spring up and Wickedness hide the head, how happy wilt thou find thy self in having contributed thereto?Psal. 119. 136. those Tears which stream­ed at the view of heinous Sins, will be turned into the truest Joy and Gladness: Gladness to see Sabbaths Sanctifi­ed which used to be Prophaned; the Name of God Hal­lowed by a Sacred Reverence instead of Oaths or Blasphe­my; and Sobriety and Temperance obtaining in the room of Debauchery and Excesses.

How will it revive thy years to see the Blessed Effect of this change of things? when Peace, Prosperity, Love, Health, the Success of the Ministry, and a Harmony a­mong all sorts and degrees of Men, shall joyntly witness God's Approbation of a Reformed People! Thy own Graces will improve by the good Examples such a state of things affords, and those pourings out of the Spirit which it sup­poseth: thou wilt be free from the Dread of Impending Judgments, and instead thereof live in the chearful expe­ctance [Page 15] of publick Good; nay, how comfortable will it be when thou diest, to behold an Entail of Helps to the Holi­ness and Happiness of thy Posterity? These things may well convince us, that such as neglect National Reforma­tion, disregard their own Happiness.

I think I need insist on no other Mediums to prove that none keep the Law who contend not with the Wicked, or which is the Sence of that; None are the true Servants of God who oppose not Sin, and endeavour not the Reformation of notorious Sinners. This you must allow to be beyond dispute, unless you can think him a faithful Servant of God who hath no true Zeal for God's Honour, no real Compassion or Love to Souls, no due Concern for the Com­munity, nor true Regard to his own Happiness, or to that of his Posterity. It follows therefore that you must Re­nounce that name, or engage your selves in resisting Sin, and promoting the Reformation of others by all just means; and know, that your assuming that Name unjustly will no more avail you than if it were renounced; and if you are not the Servants of God in Reality, the Priviledges of such belong not to you; nay, you are the Slaves of the Devil and the Servants of the Flesh; and oh! how miserable will the Portion of such be found at last?

I shall apply this truth, 1. Particularly to the Societies for Reformation. 2. More generally to all who hear me.

1. To such as are Members of the Societies for Refor­mation, or any way engaged in this great Work. You de­serve Encouragement, nor may a word of Advice be alto­gether needless: What I judge proper to you, will be com­prehended under two Heads.

1. Make light of the discouragements which attend the Work of National Reformation. What you have heard may vindi­cate you from Reproach, and Steel you against Fears. Can that be called busie meddling by which you ap­prove your selves the Servants of the Living God, and fill up your place as such for God's Glory and a Com­mon Good? or should any call you severe when you stop [Page 16] Men from destroying themselves and Nation? Can any wonder that reproachful Lies pursue you in this En­terprize? or be so imprudent as not allow for it when you thus disturb the Kingdom of the Devil, stem a Tide of Wickedness to which Nature is so prone, and contend with a Multitude who by long custom have become too licentious to scruple either what they say or do. Need you fear your Opposers? when you see what their contest is for, even Vices reproved by the Light of Nature.1. Joh. 3. 8. and Works the Lord Jesus came to destroy. And who they are that con­tend with you, even no other than the Wicked, who make God their Enemy by breaking his Laws; who espouse the Cause of Satan against that of Christ's, and when awaken'd will Condemn their own Follies, and approve of your Re­straints.

Ought you to despond as if too seeble to carry on this Work? When you have Christ and all Men of true pub­lick Spirits on your side; when your Attempts are sustain­ed by good Laws; when you are blessed already with so considerable Success; and the Cause is God's, in whose Power are the Hearts of all Men.

Dare you be so impressed by Discouragements as to cease this Divine Work! when it is so Noble in it self, so pecu­liarly the Care of the Almighty, so certain of Success at last, so Glorious in its Rewards, and your time so short to labour or suffer before you wear the Crown. I joyn with my Brethren in bidding you be of good Courage, Isa. 41. 6. and to de­pend on God's Protection, which hath hitherto so inter­posed, that as yet you have not resisted unto Blood, Heb. 12. 4. striving a­gainst Sin.

2. Manage this Reforming Work as will most tend to its Suc­cess. To this end, keep far from the Evils you do rebuke in others. Convince by good Examples such as you inforce by Penalties. Watch your Temper and Words, that you give no cause of stumbling to those with whom you contend. Let your Contests be with Men as Wicked, and not from By-respects; let it be without Partiality with all whom [Page 17] you find obstinately Wicked. Use Prudence as well as Con­science in all your Undertakings; therefore never exceed the Laws, neither accuse any whom you cannot fully con­vict: Make it appear to the Criminal that it's sence of Duty, and not a meddling Temper; it's a design of Re­forming Sinners, and not Enmity, Cruelty or Selfish Ends which encline you to get them punished. Finally, be Humble, Modest and Watchful; fairhfully Reform to the utmost of your Power, and back all your Attempts with fervent Prayer to God for his Conduct, Success, and Bles­sing.

2. I shall now address my self more Generally to all who hear me, and contract the Improvement of this Truth to two Heads.

1. Love and readily submit to Reforming Means. Am. 5. 10. I wish too many are not guilty of hating him who reproveth, whereas such a Man is your best Friend, for he exposeth himself to pluck you as a Brand out of the Burning. Jude 23. He spends his time, and adventures your Indignation, to keep you from destroying your self and others. It's great folly to em­brace the Flatterer who serves his own turn, and to abhor a Reformer who is intent on your truest Interest.

Be also willing to amend your ways and doings. Jer. 7. 5. Tremble lest you be in their number who hate and refuse to be Reformed. How sad is it to be fond of your ugliest Ble­mishes, and unwilling to be delivered from your Mortal Disease! Whatever mistaken Conceits possess you, it's your Shame you glory in; it's Self-ruin you are so resolved on,Phil. 3. 19. and your obstinate Adherence to your vitious Courses is no other than desperate Madness; the Considerate do now esteem it so,Pro. 1. 28. and in a while it will be confessed such by your selves. God is now essaying your Amendment by exciting his Servants to reprove and punish your Villa­nies; for this you will be accountable as well as for all his other Methods of Conversion. Whiles he strives there's hope of thy reclaiming; but know, he numbers the days of his Patience, and the means by which he would cleanse [Page 18] thee; and if thou still resist, he will give thee up to thy Lusts, and soon destroy thee as incorrigible, because I have Purged thee, Ezek. 24. 13. and thou wast not Purged; thou shalt not be Pur­ged any more from thy Filthiness until I have caused my Fury to rest upon thee.

Oh then that you would strive to obey all the ways whereby God instructs you! Engage your minds to seri­ous Consideration, that so things may be represented in a true Light, and with that pressing Weight as to affect you suitably to their Nature; then it may be expected that you will be willing to part with the Abominations, which you dare not justifie on a Death-bed. I charge you in the Name of that God who is your Owner, and will be your Iudge, that you love not what he abhors; that you venture not on what he so plainly, seriously and oft forbids; and that you be not such Fools as to make a mock at those Sins which will render you infinitely more miserable,Prov. 14. 9. than all the Pu­nishments of God or Man in this Life can make you. In a word, blush that your Lusts should ever be so loved as to make you content to suffer any thing upon their Ac­count; and now apply your selves to Christ for liberty from that Thraldom, wherein your Vice restrains you; that so the good Laws of Men may not be a Terror, nor God an Enemy.

2. Let your Reformation extend beyond those Sins the Laws of the Land take Cognizance of. The Law of God is the on­ly adequate Rule of Reformation;1 John 3. 4. whatever is a Transgressi­on of this is Sin, though Humane Laws should command it, or think it too trivial to be forbidden. Therefore study God's Law in the Extent and Spirituality of it, and frame your Lives by no lower a Rule. Watch against inward Sins which the Eyes of Man discern not,Rom. 2. 16. for God will judge the Secrets of the Heart, and Eternally punish many Civil Per­sons for their Heart Unbelief▪ Malignity and Impenitency. Amend also those outward Faults of which Magistrates take no notice; they restrain gross Affronts to the Divine Being, and such things as disturb Human Societies. But be you [Page 19] convinced that God's Penal Sanctions extend to whatever himself hath forbidden; and it's at thy utmost Peril if thou repent not of thy Lies, thy neglect of God's Worship in thy Family and Closet, thy covetous Griping, thy conceal­ed Knaveries, thy Levity and Backbiting, thy waste of time, thy inordinate Passions, and the like. My Brethren! God will reprove all these as well as those Crimes which the Laws of the Land do punish: therefore these must be Conscientiously forsaken as ever you desire a saving Interest in God's Covenant, or would avoid Eternal Destruction from the presence of the Lord.

Take therefore your measure from God's Statute-Book (the Bible) and not only from Man's. Oh live! and be what that appoints, for God will vindicate his own Authority, and be sincerely regarded in whatever he hath made to be the Duty of his Creatures.

Finally, be not content to abstain from the Sins forbid­den by the Divine Law, but strive to obtain and exercise the opposite Graces and Virtues which it commandeth; for negative Goodness will not suffice to save any person capable of Obe­dience in what the Statutes of God enjoyn as our Endow­ment and Employ: Therefore let your Habitual Frame and constant Exercise discover that the Affirmative Precepts do as effectually direct your Temper and Practice, as the Ne­gative Precepts do restrain them.Isa. 1. 17 Learn to do well as care­fully as you cease to do evil: I shall conclude with a few Motives to excite you both to reform your selves, and to endeavour the Reformation of others.

1. Remember your late Troubles, and retain their Voice. Can you forget what you so lately felt, as the effect of your former Sins? What Poverty accompanied such as fled, what Frights, Losses and Anguish poffessed them as staid be­hind! You felt much, and were in the highest danger of undergoing more. Oh! will you not Reform those Im­moralities which provoked a Merciful God to disarm you, and leave you naked in your Enemies Hands? Were their Insults and Threatnings so agreeable as to leave no Impres­sion? [Page 20] Had your Dangers no Voice because they are past? Know you not that it was owing to Providential Restraints, and not to your Power, or the good Will of many of your Foes, that you were not Butchered, and your Infants tof­fed on Pikes as formerly? And can you be so stupid as to think God called you not to Reformation when he expo­sed you to the Brink of Ruine for former Sins? or that your past Calamities do not remain a lively Caution against persisting in those Sins? Must not you be Infatuated, if you reassume the Crimes you were so lately convinced of; and be horridly ungrateful, if you repeat them because your dangers are removed by his goodness whom you had provo­ked?Isa. 27. 9. He is profane who acknowledgeth not Gods design by all you felt or feared, was to take away your Sin: There­fore be so regardful of God, and so wise for your selves, as to say,Ezr. 9. 13. 14. After all that is come upon us for our evil Deeds, &c. Should we again break thy Commandments, wouldst not thou be angry with us till thou hast consumed us; so that there should be no Remnant or Escaping? Resolve then, we will not commit those Evils, nor suffer others to repeat those Abominations, against which God so plainly testified in the Distresses we lately suffered.

2. Consider the Signal Deliverances God hath wrought, and the amazing Prosperity to which you are so soon arrived; he is blind and base Spirited, who owns not that Ireland was saved by the Lord; Deut. 33. 29. Review the strength of the Enemy, and Disadvantages of your Friends: Was it of man that Distres­sed, Feeble exposed London-derry was preserved against so formidable an Host? Or that such a multitude of well Equipped Souldiers were Routed by a few undisciplin'd Enniskillen men? Was not God seen in the amazing Re­treat of those Weak, Ill provided, Diseased Forces with Duke Schomberg? Was it not the Lord's doing that our King fell not by that Cannon Ball which wounded his Shoul­der? And that he obtained a Victory under such great disadvantages at the Boyn? Was it not our God that Sa­ved this City from being Burnt by the enraged Enemy, at [Page 21] his Return? How near was all to be lost again at Athlone, if God had not Infatuated the Enemy to leave the Works of that Town undemolished, and so afford a Defence for our Forces that had passed the River, who must otherwise have been cut off by that far superior Strength, which the Enemy brought down upon them? Who can deny God the Honour of Guiding that Bullet which cut off St. Ruth when he was directing the Guarding of that Advantagious Pass, where our Forces without a Miracle must have been destroyed?

All must see the Arm of God was made bare for your help;Isa 52. 10. he dispirited, Divided, and Infatuated the Enemy, and this apparently and often. And can you be so vile as to think God did all this that you might commit Abominations? that you might return to you Vomit? and commence a new Rebellion against himself?

Moreover, you sudden healing is as signally the Lord's doing as your very safety; who could imagin you should in so few years be so fully peopled; your Stocks so Increa­sed; your Houses Built; your Trade Revive; your Rents Advanced; the Ordinances of God Restored, and all things flourish so as to make you the Objects of Envy.

How can you persist in provoking a God so great, and sinning against a God so merciful and kind? Hath he done all this to make you capable of Offending him more, or to oblige you in Gratitude to Reform? Sure, Rom. 2. 4. his goodness leads to Repentance; therefore Magistrates should resolve, and all Assist them to do as, 2 Chron. 34. 33. Josiah took away all the Abominations out of all the Countries, and made all that were present to serve the Lord their God.

3. You may Humbly and Mournfully Confess, there's much to be Reformed; notwithstanding all the evil you have suf­fered, and the good you receive. God might well expect that a people so Smitten and strangely Saved, should be very peculiar in their Walk, and Devout in their inward Frame. But alas, is it not far from this with many, with most! [Page 22] How much open Profaness (which the Laws discounte­nance) doth still abound! Oaths may be heard, and Drun­kenness seen in your Streets; the Strand and other places, witness how Sabbaths are Unsanctified; stupid is he that cannot wonder to behold such a return to Sin, after such Shakes, Desolations, Terrors and Deliverances. But were Provocations confined to the Mockers at serious Religion, the Aggravation were less: But alas, many who profess strictness, and expect Eternal Happiness in Gods Service, are corrupted, and forsake the Law of our God; many such are drowned in the World, as if Heaven had not room in your Hearts; you Match your Children without regard to Grace, as if you cared not tho' the Devil had their Souls; you neglect God's Worship in your Families, as if your de­spised the Curse that hangeth over such, Jer. 10. 25. You are Proud and Vain as if you would vye with the world in its fashion; you are Extravagant as if you had never wan­ted any thing, or were never in danger of loosing all; nay as if this were not enough, I hear some Professors and Church-Members are grown so loose, as to frequent and plead for those Nurseries and Schools of Wickedness, the Play-houses, places the Devil claimeth as his own, by his own account when he was dispossessed of one, he entred into there, saying, What had she to do on my Ground; places the Visible Saints of all Sects account scandalous and Ministers of all Professions wrote against. What have many ascribed your Debaucheries and Ruin to, more than these? and can you Encourage such by your presence, when your awaken­ed Consciences must tell you at least on your Sick Beds, Wretched I that time was unredeemed which I spent there; Oh that I could recall it! it was the gratifying my vitious vain Heart, which brought me there, and now I feel my Guilt! There are other more inward faults to be amended, which I must leave to your own Consciences; as decays in Grace; loss of your first Love; formalities in Duties; yet these are great Faults, and will produce bitter Fruits if Unreformed.

[Page 23] 4. You are but upon Trial in all that Prosperity you now enjoy, and far from being out of the reach of Danger; you have no Lease of it, that is not Forfeitable, and God tries you how you will carry it, and speaks to delivered Ireland, as Joh. 5. 14. Sin no more least a worse thing do befall thee; God can strike again, your Enemies are not Dead, nor your De­fence Impregnable; former Sins which you may commit may bring your former Woes: Say not Profanely as they Is. 9. 9, 10. least he say as ver. 11. how easily can God scatter you again, if you Sin again; how soon can God take away the Life of the King, upon whom so much depends of your Safety! Your Unreformedness after such methods looks like a sad presage, that God's Sword will yet be drawn, and that he hath not made an end of Smiting, when you seem resolved to begin to Sin afresh; know that God's Jealous Eye is upon you, to observe whether after all that's past over you, you amend or not.

5. If God be forced by your growing worse to renew his Con­troversie, your Calamities will be heavier than what you have yet endured, if not your utter Ruin; your Sins will be aggravated hereafter by the fore Judgments you have felt, the loud warnings you have met with, the strange Deliverances you have found, and the Means and Mercies you now Enjoy; and be sure these aggravations will be found in the weight of those strokes whereby God will testifie against them, Is. 63. 9, 10. God's Rebukes do rise still higher; Amos. 4. Bethink you then how oft God hath Smitten and Saved Ireland; and how desolate he hath made the Churches of France, Hungary, Bohemia, Alsatia and the Palatinate; they were oft Smitten, oft Delivered, and at last are laid utterly waste; and do we hold our Mercies by a firmer Charter then they did? Have we past under less methods of A­mendment than they? Hath God waited longer on them than you? Is God's Honour more concerned in our Ruin than in theirs? Will not your Sins cry as loud in God's Ears? are not the men God employed to Correct them, the Popish Enemies to God's Cause as well as ours? And [Page 24] were there not some Faithful Godly Praying Protestants in those places as well as among us? Oh then, what can allay your Fears or uphold your Hopes, that you the Protestants of Ireland may think to Sin on and prosper, or at most be but gently Smitten still! Flatter not your selves when you see God is managing his Controversie with others, by utter Desolations; it's a time of Jealousie, therefore awake: Reformation must be your Safe-guard, or you delude your selves, and will but dream your selves out of the Gospel, the Plenty and the Peace you do now enjoy: You will find that a Resolution to provoke God more, will end in such Plagues as will devour your Mercies and embitter the Remembrance of them; when God shall lay you waste with his Judgments, and pursue you with his Wrath, wherever you flie.

Oh that these things which ought to perswade, may by the blessing of God, force and fix such Resolves as these! I will by the Grace of Christ faithfully search what needs Amendment, and Reform to the utmost of my Conviction, whatever I find amiss in my self and Family; that so we may not Forfeit our present Enjoyments, and bring utter woe upon our selves and others. Yea I will Contend with the Wicked, and do my utmost to restrain their Sins, that at least they may not cry so loud as to make the Nation Desolate.