A sermon preach'd to the Societies for Reformation of Manners in the cities of London and Westminster at Salters-Hall, Aug 15, 1698 preached and published at the desire of the said Societies / by Vincent Alsop. Alsop, Vincent, 1629 or 30-1703. 1698 Approx. 67 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A25217 Wing A2920 ESTC R27105 09649598 ocm 09649598 43912 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25217) Transcribed from: (Early English Books Online ; image set 43912) Images scanned from microfilm: (Early English books, 1641-1700 ; 1347:18) A sermon preach'd to the Societies for Reformation of Manners in the cities of London and Westminster at Salters-Hall, Aug 15, 1698 preached and published at the desire of the said Societies / by Vincent Alsop. Alsop, Vincent, 1629 or 30-1703. [8], 53, [1] p. Printed by John Lawrence, London : 1698. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Sermons. Sermons, English -- 17th century. Great Britain -- Moral conditions -- Sermons. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 Marika Ismail Sampled and proofread 2003-06 Marika Ismail Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A SERMON Preach'd to the SOCIETIES FOR Reformation of Manners , IN THE Cities of London and Westminster , AT SALTERS-HALL , Aug. 15. 1698. Preached and Published at the desire of the said SOCIETIES . By VINCENT ALSOP . LONDON : Printed for Iohn Lawrence , at the Angel in the Poultry , MDCXCVIII . To the WORTHY GENTLEMEN Engag'd in the SOCIETIES FOR Reformation of Manners . Honoured Sirs ! THE Preaching , Printing , Publishing this Discourse , is due both to God , and you : He gave the Commission , you ministred the Occasion : The Authority is from Heaven , the Opportuity from your selves . It would therefore be a piece of Impertinent Modesty , and such whose sincerity you might well question , should I frame an excuse for doing that , for which I could have made no excuse had I not done it . What will Iustify me , will Vindicate you , for both of us owe a duty to God , and perishing Souls , to pluck them like Brands out of the Fire , upon whom the Wrath of God , and the Malice of Hell , have begun to kindle ; if at least our God will honour us , and use us as his Instruments in so Blessed a Work : I know well that they who most need our Help will least accept it ; nay , most desperately oppose it : But it 's a charitable Severity to bind the hands of the Distracted , though they rage at , and revile us , to prevent if possible their destroying themselves . I know also that the Persons with whom you deal , will imperiously demand , By what Authority you do these Things , and who gave you this Authority ? Now tho' you might retort their Question : By what Authority do you Curse , Swear , Blaspheme , and Prophane the Lord's Day ? And who gave you this Authority ? Yet seeing the most notorius Crimes committed against the Laws Divine and Humane , ought to be Punisht in a Legal and Regular Way , however they be , illegal and irregular , you need not insist upon that Answer : Nor yet upon extraordinary examples to justify your ordinary Proceedings ; you need not plead the Zeal of Phineas , or Samuel ; your Cause and Practise need no such Defences : That Law which Enacts that such an Ossence shall be punished with such a Penalty , limiting the Conviction of the Offender to the Deposition of one or more Witnesses is your clear Warrant , and abundant Iustification ; for if there were no Witnesses , it would be the same as if there were no Laws , no Penalties : And because that which is every Man's Business is no Man's Business , you may honestly agree , that where any shall dare to Transgress , you will dare to impeach the Transgressor : It were a hard Case if Men might associate and combine for Sinning , and none might unite in Societies for Reforming . I remember a time when the Name of an Informer suffered some disrepute : But it 's unjust that you should fall under their Reproach , for a slender understanding is able to distinguish between Praying to God , and Blaspheming Him ; between Sanctifying the Lords Day and Profaning it ; between setting up the Devils Kingdom , and pulling it down . There is a Text , which having been sometimes abused in the Pulpit , and oft-times exposed by the Press , must not be quoted without some Preface to remove Prejudice , though it stands legible in our Bibles to this day : T is Iudg. 5.23 . Curse ye Meroz , ( said the Angel of the Lord ) Curse ye bitterly the Inhabitants thereof , because they came not out to help the Lord , to help the Lord against the Mighty . Say not , God needs none of our Help : Tho his Enemies are mighty , yet in their closest Confederacies , and strongest Combinations , they cannot make up one Almighty Enemy , and God can plead his own Cause , and avenge his own Honour upon them without our over-officious assistance : 'T is true , if we consider his Absolute Power , he needs no Kings , nor Princes , nor inferiour Magistrates to come in as his Auxiliaries ; He can with more ease kill the Murderer , than he could his weaker Brother : choak the Blasphemer with his own Blasphemies , and stifle the Swearer with his own poisonous breath : But he has seen Good to chuse other Methods in which , other Means by which to govern his own World : As Kings Reign by Him , he governs by them by Legislators and their Laws ; Iudges and their Sentences , Magistrates and their Executions ; in a Word , He governs the Physical World in a Physical way ; the Moral World Morally ; the Spiritual World Spiritually . But still you persist , and say : God needs none of our help : No more does Christ need your Relief : And yet God calls for our help , Christ for our Relief : And they both need what they call for ; God needs help in his despised Cause : Christ needs Relief in his poor distressed Members : and in these respects none needs help more than God : None Relief more than Christ. Now as God calls for our help , he does it under a dreadful Curse ; and I hope none of us will venture to stand in the Line & Rake of Heavens Artillery : For God sometimes steps out of the ordinary Road , and punishes daring Sinners by the immediate Hand of Heaven , that he may , by some few but notable Instances , convince the World that he has not forsaken it , but regards Mischief , and Spight , with his Eyes , to punish them with his Hand . Thus when Nadab , and Abihu , offer'd strange Fire to God , which he commanded them not , he consumed them with strange Fire which they expected not : Levit. 10.2 . And when Ananias and Saphira dared to commit Sacriledge , and palliate their Sin with a Lie , Christ struck 'em both dead in a moment , Acts 5. Gentlemen , God needs your Help , he bespeaks it , offer your selves willingly to his Call : And yet your Case is much the same with that of the Disciples , Matth. 14.24 . when the Ship ( in which they were ) was in the mid'st of the Sea , toss'd with the Waves because the Wind was contrary . You see they went to Sea by Christ's commission ; nay , by his compulsion , v. 22. He constrained them to get into a Ship : They were in the clear way of their Duty , and yet they met with a Storm ; and the Winds were not only high , but contrary ; and yet they had some great Encouragements , first , that whil'st they were in the Storm at Sea , Christ was Praying in the Mount , v. 23. And then that in the fourth Watch of the Night , Jesus went unto them walking on the Sea : When Night was darkest , the Storm highest , their Fear greatest , and their Faith weakest , then was the season for Christ's coming : But their greatest trouble was , that Christ came to deliver them walking upon the Sea ; which though it might have been their greatest Comfort , that their Lord was above the Waves , and had them under his Feet , yet they cry'd out for fear : Were more afraid of their Deliverer , than of their Danger : So true it is , that God comes sometimes to save us in such uncouth Ways , that we are afraid of his Way and Means more than the Tempest . But fear not the Devil , though he roars and rages , I would hope his time is but short when he rages most : For thus when Christ came to eject and disposses him , Mark 9.20 . the evil spirit tare the young Man. Let me seriously advise you from what point of the Compass you may expect the greatest Danger , and I will conclude . Your great Danger will arise from those publick Nurseries , and Seminaries of Debauchery : Where Fools make a mock of Sin , and a mock at all Sobriety ; who debauch more in one Night than you reform in a Year : You may prune off some few luxuriating branches of Impiety , but till God shall cut up the Tree by the roots , they will spring again thicker and stronger : Pull up what you can , these Nurseries will replenish all again : For here that Art and Mystery of Sinning is taught , as if it were a science to be Prophane ; and if the Christian Religion have not power and interest enough to suppress them , they will suppress all Religion : But I must leave the Blasting of these , and the Blessing of you to Him , who loves Righteousness , and hates all Iniquity . I am , Gentlemen , Your Faithful Servant in the Work of the Lord , V. A. October 31. 1698. A SERMON Preached to the SOCIETIES FOR Reformation of Manners . Isaiah 1.6 . From the sole of the Foot to the Head there is no soundness in it , but Wounds and Bruises , and putrifying Sores , they have not been closed , nor bound up , nor mollified with Oyntment . THESE words describe the dangerous , if not desperate State of Iudah and Ierusalem : 'T is true , it was the case of a People some thousands Years ago ; but whether it may agree , or how far it may agree to the present state of Things among our selves , I must leave to your serious and impartial Judgments . The Evils here bewailed , and complained of , had these several Aggravations to render them deplorable , and almost incurable . 1. That they had overspread the whole Body from the sole of the Foot to the Head : And thus it is exprest , v. 5. The whole Head is sick , and the whole Heart is faint : Now whether we may from the order of the words infer , that this Corruption began at the Foot , amongst the Populacy , and from thence rose up to the nobler parts , the Heart , and Head , I shall not determin : Most certain it is , that in the Body Natural , a vitiated Stomach disturbs the Head with Vapours ; and that again pours down showers of Rheums upon the Stomach ; so the depravations of the inferiours will creep up amongst superiours , and the Vitiousness of Superiours will probably descend to the Commonalty . 2. There was a Concurrence and Complication of all manner of Evil , Wounds , Bruises , putrifying Sores ; which though they be Metaphorical Terms , are yet so easy and natural that they interpret themselves : In a word ; Evils political and moral ; Sin and Punishment ; a People breaking out upon God , and God breaking out upon them ; their lifting up their hand against God , and his laying a heavy hand upon them , sore Provocations , and sore Afflictions , are the things which fill up these expressions . 3. That which rendered the case most deplorable , was , that these Wounds were not closed , nor bound up , nor mollified with Oyntments , which implies ( 1. ) either that there was no private charitable Hand , that would concern it self ; but a poor Nation might bleed to Death , and no good Samaritan would do that Office of Love to bind up its Wounds , or ( 2. ) that there was no hand of Authority stretched out to apply more potent Remedies , or ( 3. ) that they judged the case was desperate and the wounds incurable ; and therefore thought it more advisable , to let the Patient die of its Disease or Wounds , than by its Physician , or Surgeon . Or ( 4. ) whether they presumed the Kingdom was of a sound Constitution , and would work it self whole in time ; or ( 5. ) whether all means that had been used proved ineffectual , the Evil would not obey any Applications , but despised the most potent and proper Remedies ; yet so it was , the Wounds were become Ulcers , the Sores putrifying Sores ; no Oyntments would mollify them , or no gentle skilful Hand would apply them . Such was their Case ; and it must be confess'd it was a deplorable one , and had been utterly desperate , but for some small hope , yet left upon one account ; v. 9. Except the Lord of Hosts had left us a very little Remnant , we should have been as Sodom , we should have been like unto Gomorrah ; like for Sin , and like for Punishment , but God had graciously left a Remnant , a little , a very little Remnant ; a praying Remnant that yet solicited Heaven for Remedy when there was none on Earth ; a sound sincere and uncorrupted Remnant , that laboured to give some check to the growing Corruptions , and such a Remnant would have saved Sodom , and might yet save Iudah and Ierusalem . The words thus opened , and cleared , afford us this OBSERVATION . The case of a People is deplorable and almost desperate , when they are so universally corrupted , and their Corruptions so obstinate that they will not obey the most proper and potent Means of Reformation . In all Diseases of the Natural Body we account those the most fatal symptoms of Death ; when the Distemper defies the most soveraign Remedies ; especially when it perverts all Medicines in materiam , & fomitem morbi ; when Physick becomes the food of the Malady ; and the Disease is so strong that it seduces the Remedy to its own faction ; to which we may add , when the deluded Patient cannot be perswaded he is Sick , and needs the Advice and help of the Physician : How dangerous then , how desperate is the Case of a Political Body , when Profaneness grows more Profane by Corruption and Correction ; when those Rebukes which should reclaim the Swearer , provoke him to Swear the more ; which the Prophet ( v. 5. ) declares to have been the case of Iudah , Why should ye be stricken any more , ye will Revolt more and more ? This Observation I will endeavour to manage in this Method . I. I will shew when the Case of a People may be said to be deplorable , and whence it is that their Corruptions became so incurable . II. What it is that renders the Case of a People so deplorable , when their Corruptions are become incurable . III. What may further be done ( if any thing may be done ) when a Peoples Corruptions are become , or seem to become incurable ? Which will lead us to the Improvement of the whole . I. When the Case of a People may be said to be Deplorable , and whence it is that their Corruptions become so incurable . ( 1. ) The Corruptions of a People become incorrigible incurable by Inveterate Custom : When Immoralities by long standing have taken deep root , as a green Wound by neglect grows into an old obstinate Ulcer : Verecunda sunt scelerum initia ; the first beginnings of Prophaneness are a little modest ; but frequent Practise renders it impudent . As long custom in Sin takes away the sense of it in the Conscience , so it takes away the shame of it before Men. Those Impieties which once sought the Twy-light , nay the Mid-night , in process of time will face the Sun , and defy the Mid-day . That Text 1 Thes. 5.7 . The that are Drunk , are Drunk in the Night , was calculated for another Meridian than that of Ierusalem ; for Men would then dare to be Drunk in the open Day ; of which the Prophet complains , Isa. 3.9 . The shew of their Countenance doth witness against them , they declare their Sin as Sodom , they hide it not . And the Prophet Ieremiah bewails the same Audaciousness of Sinners , Ier. 8.15 . Were they ashamed when they had committed Abomination ? Nay , they were not at all ashamed , neither could they blush : Their Consciences were Steel'd , and their Faces were Case harden'd ; they had lost all sense of Sin in their own Souls , and all shame of it before the World ; and that Man , that People , which have lost all Shame , are utterly lost as to any hope of Reformation . Those Sins which at their first appearance would humbly plead for some mitigation of Punishment , when they are Flesh'd , and Flush'd with long usage will insist upon justification of themselves , and their plea is from prescription . Those Immoralities which might easily have been crusht in the Egg , when time has hatcht them , will break out into a Cockatrice : Those sparks which might with ease have been stifled ; by Neglect and Connivance will become a Flame , and defy all our Engins . The first breakin gs in of the Sea , may be soon stopped , but when it has gotten head , will not be reduced without great Labour , and Charge , if it will be reduced by them . ( 2. ) The Vniversality of the overspreading Corruption renders the Case yet more deplorable if not desperate . As when the Pestilence first appears , the shutting up of one infected House , may probably secure thousands , but if it once becomes Epidemical ; when it has invaded a whole City , when the Sound are not able to govern the Infected , and perhaps it s not known who are Sound , who are Infected , and so a promiscuous Conversation is allowed , or cannot be hindred , the Case is then Hopeless and Desperate . Now in the Case of universal Degeneracy , if we attempt a Reformation , it must either be by Advice and Reproof , or Punishment : But 1. Reproof and Counsel give us little hope ; because the Corrupt Majority will easily scorn the mildest advice , and sharpest Reproof of the Sounder few : Which was the wretched Case of Sodom . Gen. 19.4 . The Men of Sodom compassed the House , both old and young , all the People from every quarter . Here was a City universally Debauched , all Ages , all Quarters were involved in the common Villany , and when Lot ventured to reprove them mildly , alas ! too mildly ; for his expedient was the same they use at Rome , and upon the same ground , who allow or tolerate the Stews to prevent a greater Evil. Now observe what success his Counsel had upon these obstinate Wretches , v. 9. They said stand back ; and they said again , this one Fellow came to sojourn , and he will be a Iudge ; now will we deal worse with thee than with them : Whence you may easily note , I. That they thought it a justifiable Plea , that there was but one single Reprover against multitudes of Transgressors : And a single Reformer may as well hope to Stemm the Tide with his strength , or to repel the Wind with his own breath , as to shock an universal Deluge of prevailing Abominations . 2. That the Corrupt Majority instead of submitting to the Reproofs of the Minority , will rather punish the Reprovers : Now will we deal worse with thee than with them . 3. That the greater Number will defend it self well enough by keeping out of the way of Conviction , for they that have too little Grace to Reform themselves , will have so much wit to keep out of the reach of the Means of Reformation ; if they can but keep themselves secure from the Magistrates Warrant being served upon their Persons , they will keep themselves safe from the Warrant of Gods Word ever being served upon their Consciences : 2d . Nor Secondly can we hope for much success where the Wickedness is universal from legal Punishment , because the Punishing the diffusive Body , would be next to the depopulating a whole Nation : Sinners defend each other by their Numbers , being closely united in a common Confederacy against God , and their own Souls . They are like the Scales of the Leviathan , Job 41.15 , 16. Whose Scales are his Pride , shut up together as with a close Seal ; one is so near another that no Air can come between them ; they are joined one to another , they stick together that they cannot be sundered : Which was the Observation of the Satyrist : Defendit numerus , janctaeque umbone phalanges . Juven . ( 3. ) That which renders this Universal and Inveterate Prophaneness more incurable , is when it s patroniz'd by great Examples ; for as Holy Bernard observes , Men will go , non qua eundum , sed qua itur , not which way God commands them , but which way their Superiours Examples lead them : If the Master will Swear , the Servant thinks he has a good Warrant for his Swearing : If a Minister will Drink , his Hearers will be Drunk : If a Magistrate will Prophane the Lord's Day , the People will quote his Example , and justify their practice by it ; for they live by Precedent , not Precept . The scandalous Sins of Superiours carry in them both a strong Temptation to , and a plausible Iustification of those Sins . A Strong Temptation ; because most Men , whose hearts are not established with Grace , nor possessed with the fear of God , besides the humour of sinful compliance , and accommodating themselves to the Vanities of great Men , do study to insinuate themselves into their favour , in hopes of some notable Advantage by their Obsequiousness . Thus Haman when a great Honour was but once mentioned by Ahasuerus , Esth. 6.6 . said in his heart , To whom would the King delight to do honour more than to my self ? for having wrought himself into the King's affections he concluded that the first Preferment which fell , would certainly drop into his Mouth . And so also it affords a fair Iustification , Shall I be Wiser than my Teachers ? Holier than my Governours ? More Precise than my Betters ? May-I not go as near the brink of the Pit and never fall in , as my Superiours ? Shall I be a recisian when the Grandees are Latitudinarians ? Can I think there can be Poison in that Dish that comes from my Lord's Table ? And why should I be stiff , and morose , when he that affrights me from Sin by his Preaching , invites me to it by his Example ? Let us never dream that Reformation will make any considerable progress in a degenerate Age , till God shall send us Holy Magistrates , who by their Regular Examples shall invite us to Reform , as well as by the secular Arm , punish those that Transgress . For 1. How is it possible that Person should heartily punish an Offender for that Crime of which his own Conscience accuses him to be guilty , Rom. 2.1 . For when he judgeth another he condemneth himself , for doing the same thing . 2. But if the Law obliges him to punish an Offender under a severe Penalty to himself , which he would not willingly incur , and yet he cannot fairly avoid : His partiality will teach him to invent a thousand Evasions , either by brow beating the Witness , or finding some flaw in the Evidence , or some creep-hole in the Law , so that all endeavours for eformation shall be defeated , and made ineffectual . ( 4. ) That which renders Debauchery incorrigible , is to Punish it , meerly as a violation of a Human Law. The Authority of God is infinitely greater than that of any Human Legislator , and so does His Threatnings carry a greater Terror , and strikes a greater Awe upon the Conscience : If therefore we wave the Divine Authority in the Preceptive part , and conceal the Divine Sanction in the Comminatory part , the Offender has no more to contend with than the Authority of Man , and what Punishments he can devise and inflict . The great end of Human Laws for Reformation of Offences against the Moral Law , is to apply the Law of God , and set it home by Punishment upon the Conscience . Suppose we would lay the Penalty of the Law upon one that profaneth the Lord's Day , in the mean time denying the Morality of the fourth Commandment , what a slender Business should we make of it ? He that denys the Ius Divinum , does in effect repeal the Ius Humanum too , for thus the Transgressor argues : If I can either escape the Temporal Penalty by secrecy ; or satisfy the Law by a poor Mulct , I need not tremble at the future Judgment , or that I shall stand befor the Tribunal of God for the breach of a Law , which is not immediately his own . The Apostle therefore in that great Question about Subjection to the higher Powers , charges it upon the Souls of Men , Rom. 13.5 . Ye must needs be subject not only for Wrath , but for Conscience sake : That is , you are under an Obligation to obey not only on the account of what Man can threaten or inflict , but out of Conscience of the Authority which God has over you , and that dreadful Penalty which he can lay upon you . And thus in a few particulars I have shewed whence it is that National Corruptions become so incorrigible , 1. From Inveterate Customs . 2. Universality of the Contagion . 3. The Patronage of great Examples . 4. That Humane Laws are not seconded and back'd by the Law of God. II. What is it that renders the Case of a People so deplorable when their Corruptions are become incurable ? ( 1. ) It looks very black upon a People when Profaneness grows very incorrigible , and scorns to obey the proper Remedies , because God will soon be weary of using further means to Reform them , and leave them to their own crooked and perverse inclinations . 'T is the saddest Threatnings when God will threaten no more : the forest Punishment , when God will Punish no more : And though the Debauched World could be content , that he would spare both , and let 'em alone , they will soon find it had been their true Interest to have continued under his Discipline , and reclaiming Methods than to have been left to themselves , and their own foolish ways . Let us consult that terrible Word : Hosea 4.1 , 2 , 3 , 4. The Lord hath a Controversy with the Inhabitants of the Land , because there is no Truth , nor Mercy , nor Knowledge of God in the Land , By Swearing , and Lying , and Killing , and Stealing , they break out , and Blood toucheth Blood ; therefore shall the Land mourn , &c. This is terrible , but the most terrible Judgment is that of the 17 th v. Ephraim is joined to Idols , let him alone . 'T is as if a Chirurgeon when he sees an inveterate Ulcer become obstinate , and will submit to no Remedies , should say , What my Art could promise or perform is done , but I see my skill is baffled , my patience wearied , my hope defeated , and the gangrened part must be cut off , or the Patient perish . Whilst God will practise upon a People , there 's some hope of a blessed Issue at last : But if once he throws up his Care , we may throw up the hopes of a Cure ; & God is pleased sometimes to express himself , as if he despair'd of effecting a thoro ' Cure , Isa. 1.5 . Why should you be smitten any more , ye will revolt more and more ? All my Blows are but like those upon the Anvil , which make it still harder : And this was the desperate Case of Israel , Ps. 81.11 , 12. My People would not hearken to my voice , and Israel would none of me , so I gave them up to their own hearts Lusts , and they walked in their own Counsels . How dreadful then is the Case of a People when God shall cease to inflict Temporal Judgments , and leave them to their own Hearts Lusts and Ways , which is the greatest of Spiritual Judgments , and the fore-runner of Eternal Judgments . ( 2. ) The Case is Deplorable when God's own Servants , whom He imploys as his Instruments to Reform the Degenerate Age , shall meet with those Discouragements , that they are ready to throw it up as desperate . And to this pass have the Prophets been reduced , Jer. 20.8 . I cried out Violence and Spoil , because the Word of the Lord was made a Reproach to me , and a Derision daily . Then I said : I will not make mention of Him , nor speak any more in His Name . When the Word of the Lord , the Preaching of it , and the Preachers of it shall become a Derision ; when Sinners are got into the Chair of the Scornful , they can rise no higher : And when the Ministers of that Word shall resent this Treatment so tenderly that they resolve to Preach no more , and their Faith can sink no lower , what must the end of these Things be ? I would willingly look upon it as a Token for Good from God , that he has raised up such Instruments , who out of Zeal to his Interest , have laid out themselves with unwearied Diligence to reduce the Prophane to some tolerable Consistency with the Profession of the Christian Religion , but if we should see them despond , their hearts faint and fail within them , because little or no success answers their pious endeavours , and to hear them cry out , Lord what wouldst thou have us further to do ? For Ps. 11.3 . If the foundations be destroyed , what can the Righteous do ? Why surely no more than , good Fehoshaphat , 2 Chro. 20.12 . We know not what to do , but our Eyes are towards thee : Either to tell us what thou wouldst have us do , or because we can do nothing more , to take thy Work out of our Hands into thy own and do it , who only canst do it effectually thy self . The Servants of Christ are sometimes reduced to that extremity to which the Mariners were , Acts 27.15 . When the Ship was caught , and could no longer bear up into the Wind , we let her drive : We may conceive the Master of the Vessel speaking to his Passengers thus , Friends , I had hoped to have weathered this Storm , but I can do no more , and must now commit our selves and the Vessel , to the merciless Mercy of the Winds , and Waves , and let her run a Drift ! Such is the Language of some of Christ's faithful Servants in the Work of Reformation ; Holy Lord , thou hast sent us forth upon thy Work : No sooner were we Lanched out into the Deep , but a sore Tempest fell upon us : We have laboured against the Wind with what Skill and Resolutiion thou gavest us : But we are overset , and now commit the Church , that Vessel , in which all thy concerns in this World are ventured , to thy own Conduct : Yet will we not utterly give out , but in hope labour against hope , leaving the issue of all to thy Holy Will , and Wisdom : The Vessels are thine , thy Concerns are in it , it cannot totally be Ship-wreck'd ; howsoever we will not use the expedient of the Cock-Boat , Except we abide in the Ship we cannot be saved . ( 3. ) And it speaks the Case more Hazardous , and as to Humane Reason desperate , when the wise God has run through a Course of Means to Reform a Nation , and yet the symptoms are as Threatning as ever , so that God is pleased to speak as if he were at a loss what further to do for their Reformation . Hos. 6.4 . O Ephraim , what shall I do to thee ? O Judah , what shall I do to thee ? I have proved thee with Mercies , I have tryed thee with Judgments , with War and Peace , with Plenty , with Scarcity . When I indulged thee abundance of Corn , and Wine , and Oil : It was perverted into Luxury , Riot , Wantonness : When I humbled thee with a little Scarcity , nothing was heard but Repining and Murmuring : When I let loose upon thee a dreadful War , thou wouldst not make Peace with thy God. When I restored Peace , thou still maintained a War with Heaven : The Drunkard would be a Drunkard still , both in Peace and War : The Swearer would Swear still whether in a Storm or a Calm : Though God changed his Providences , they were uniform in their Provocations , so that it came at last to a Trial , whether Mercy and Judgment , or Sin and Profaneness should have the Victory : Lev. 26.23 . we read there of a People that walked contrary to God in all his Ways : and as they thwarted him in all his , He crossed them in all theirs : and it came at last to this push : If they would act Seven times more contrary to him , he would try if he could not yet act Seven times more contrary to them : And certainly the Case must be deplorable when the Question shall be , Whether Sinners can be more potent in Sinning , or God in Punishing ? 1 Cor. 10.22 . Do we provoke the Lord to Iealousie , are we stronger than he ? It was excellent Counsel that Solomon has given , Eccles. 6.10 . That none should be so Fool-hardy as to contend with one more mighty than himself : And our B. Saviour , Luke 14.31.32 . lays it down for an infallible Maxime : That when a King goes forth to make War against another , he should first sit down , and consult whether he be able to meet him mith Ten Thousand that comes against him with Twenty Thousand : It deserves the consideration of all Sinners to advise well with themselves , Whether Ten Thousand Sins will be able to stand against Twenty Thousand Judgments ; and whether it be not more advisable , whilst God is yet afar off , to beg Conditions of Peace , to send God a Blank that he may prescribe his own Terms ? for how will the Chaff contend with the Whirlwind , or the dryed Stubble with the consuming Fire ? ( 4. ) The Case of a People is deplorable when Profaneness is incorrigible , and Religion toward God fails , because all Faithfulness towards Man fails also : If Conscience towards God ceases , Confidence among Men will expire : For Religion is the Foundation of all secure Converse , all Safe-dealing in the World. Him whom the Bonds of Divine Fear will not hold , nor Covenants , nor Contracts with his Neighbour , will hold ; He that breaks with God , breaks with all the World. Suppose we that a Man makes no Conscience of taking Gods Name in vain , but by Swearing , Vain-Swearing , False-Swearing , profanes that Holy Name of his God , shall any one persuade me to believe that he makes a scruple of Murder , Adultery , Stealing , bearing False Witness ; can I be so vain as to think he will be true to his Neighbour that is false to his Creator ? The Prophet , Hos. 4.2 . gives this as the Reason why there was no Truth in the Land , because there was no Knowledge of God in the Land. This Doctrine Abraham was not afraid to justify to the King of Gerar's face , Gen. 20.11 . I thought surely the fear of God is not in this place , and they will kill me . And his thought was reasonable , that where there was no awe of God upon the Conscience , such Profligates would boggle at nothing . We may easily admit , that some extrinsick obligation may hold a Man , where the fear of God has no hold upon his heart : He may perhaps accept a Bill drawn upon him by consulting with his Reputation : Perhaps a double Bond may advise him to make payment of the Debt , because he dreads the Forfeiture : Yet could he be assur'd the Bond were lost or burnt , or the Witnesses dead , you should soon see that no Religion bound him , and he would put the Creditor upon the proof of the Specialty ; and , if he can evade the Law of Man , he will easily give himself a Discharge in the Court of Conscience . The Psalmist crys out as in a desperate Case , Psal. 12.1 . Help , Lord , for the Godly Man ceaseth , the Faithful fail from among the Children of Men : Where Godliness , and the godly Man cease , Faithfulness and Faithful Men will fail ; that is , where the Duties of the First Table are not regarded , there will be as little respect to those of the Second . Psal. 14.1 . The Fool hath said in his heart , there is no God : And the next tidings you hear of our Atheist is , They are Corrupt , they have done abominable Works ; there is none that doth good , no not one . If once this flood-gate be pluckt up to let Atheism in , Principle , and Practice ; a deluge of all Treachery and Falshood breaks in with it : And as we may argue from the cause to the effect : If that unjust Iudge fears not God , he regards not Man , Luke 18.2 . So may we from the effect to the cause , where there is no faithfulness to Man , there is no fear of God , Ps. 36.1 . The transgression of the Wicked saith within my heart , There is no fear of God before his eyes . ( 5. ) I add one account more : It 's a deplorable Case when Profaneness is grown incorrigible , because God seems angry with his own Instruments of Reformation . It frowns most sadly upon a People that God should send his Servants about his own Work , and yet not be with them in their Work ; and they are ready to argue : Surely we have done the Lord's Work negligently , because we have done it so unsuccessfully . If the Lord did send us , why is he not powerfully with us ? If he be not with us , why did he send us ? God's Dealings with his Servants in the Success and Reward of their Service is very mysterious , and that on these accounts : 1. God is angry with his Servants when they refuse to go when he calls , and sends them ; and yet sometimes he seems angry too , though they do go at his call and sending : If at least we may judge him angry by Interpretation and Construction , when he succeds them not in the thing he sends them about . Exod. 4. God calls , and sends Moses to bring Israel out of Aegypt : Moses , whether from a sense of his own unmeetness for the Work , or apprehension of the Danger of the Service , makes many excuses ; one while he pleads his own Insufficiency , another time that there was some other Person better qualified for the Work : And though God refutes all his Objections , yet still he is loath to engage , till v. 14. the anger of the Lord was kindled against him : Well! At last he Addresses himself couragiously to the Service , and yet v. 24. It came to pass , by the way in the Inn , the Lord met him , and sought to kill him . Mysterious Providence ! The Lord is angry when his Servant would not go , and God is more angry when he goes . But let us know that God will have his own work done in his own way . Moses is sent upon an Errand of Reforming others , but Moses must first Reform his own Family . Could he be a meet Person to bring Israel into Covenant , when his own Children were out of Covenant ? Let it give a serious Caution to all of us : The Lord will be sanctified in all that draw nigh unto him , Levit. 10.3 . And if he be not sanctified in our hearts , he will be glorified upon the Heads . 2. It 's a mysterious Providence that God should reward his Servants for their work , when he denys them success in it . Isa. 49.4 . Then I said I have laboured in vain , and spent my strength for nought , and in vain , yet surely my judgment is with the Lord , and my Work with my God. Here are two things that may bear up the Spirtis of God's Servants in undertaking and prosecuting his Work , whatever the success be . 1. Their Iudgment is with the Lord. Man shall not be their Judge , and their God will judge them , not by the success of their Labours , but the integrity of their hearts in undertaking , and prosecuting it . 2. Their Work is with their God. That Labour of Love , That Work of Faith , wherein they have laid out themselves is with God , it lies before him , is laid up with him ; it shall not be lost ; it s gone before them to the Throne ; it shall follow after them to Judgment ; it shall meet them in the day of recompence . And this is their great encouragement to be stedfast , unmoveable , always abounding in the Work of the Lord , knowing that their labour shall not be in vain in the Lord , 1 Cor. 15.58 . III. I am now come to the Third and and Last Inquiry , What may be further done ( if any thing may yet be done ) when inveterate Corruptions , universal Degeneracy seems to have made the Evils incurable : And this has brought me to The APPLICATION . Brethren ! I address my self to you , whom our gracious God , in Mercy to a Sinful Nation , has raised up , and distinguisht by a Spirit of Holy Zeal to appear against , and give some check to the daring Spirit of Profaneness which has over-spread the Land ; Iniquity is come in like a flood , and God has lifted up a Standard against it , Isa. 59.19 . We see you labouring against great oppositions , and under great discouragements from those Oppositions , and you may justly complain with the Prophet : Ier. 6.28 , 29. They are grievous Revolters , walking with Slaunders , they are Brass and Iron , they are all corrupters , the Bellows are burnt , the Lead is consumed of the Fire , the Founder melteth in vain , for the Wicked are not plucked a way . Now as I pray that God would strengthen your hearts , so I will endeavour to strengthen your hands , and for this great end do exhort you . 1. To look inwards to your own Hearts . 2. To look up towards your Faithful God. 3. To look outwards to your Discouragements . 4. To look upwards again to the Divine Encouragements . I. Let me intreat you to look into your own hearts , and when you have narrowly made a Scrutiny there , and found all right within , or set that right which was wrong , you may more comfortably look upwards to your God , and more couragiously outwards upon all the Oppositions and Discouragements , you shall meet with in your Blessed Work , from this wretched World. §. 1 . Look inwards narrowly , search your Hearts severely , whether they be right with God , and for God ; that is , whether the Honour of God be the great commanding end which governs you in this great Undertaking ? VVhether this be the main Spring , the first wheel that gives motion to all your Actions : Tho' a good end will not justify an evil Actions , yet an evil End will pollute and spoil a good one . The best Heart , like the best VVatch , has need to be often set right , and besure you set 'em both right by the Sun , and not by the example of other Mens Dials . And tho' I hope you did once set them true when you entered upon this good Work , yet examine them whether they have not gone wrong in the prosecution of it . The heart of Man is an intricate Labyrinth , and without the Clew of Divine Directions , we may easily lose ourselves , lose our way , lose our God , and the works that we have wrought in the many windings , and turnings , the secret recesses that are in it . When therefore you have searched your selves , while you are searching , and before you search , lift up David's Prayer , Ps. 139.23 , 24. Search me , O God , and know my heart , try me , know my thoughts , and see if there be any evil way in me , and lead me in the Way that is everlasting . § . 2. Look again inwards , and examine your selves strictly , whether in subordination to the glory of God , you desire , design , and pursue in this good Work the Prosperity and flourishing Estate of your Native Country ? It was the glory of Nehemiah , though it was to the Regret of his malignant Enemies ; That there was a man come , a man to seek the Welfare of the Children of Israel , Nehem. 2.10 . Do you proceed upon this generous Principle ! Knowing that Righteoosness exalteth a Nation , but Sin is a shame to any People , Prov. 14.34 . Righteousness infuses Courage and Gallantry into a People ; but Debauchery makes 'em Cowards , Effeminates , Enervales , Dispirits them : A good Conscience is the best shield for a great Confidence . Prov. 24.1 . The Wicked flee when none pursueth ; but the Righteous are bold as a lion : And though the Spirit of Wine may inspire some Men with a huffing , hectoring , a blaspheming Valour , yet these Debauchers , that dare God to his face , will turn their backs upon an armed Man : Holiness renders a People truly Honourable ; but Profaneness stains and tarnishes all their Glory , renders them despicable in the eyes of judicious Persons , Deut. 4.7 . What People is there so great , who hath God so nigh unto them in all things that we call upon him for : Holiness makes a Nation wise , for the fear of the Lord is the beginning of Wisdom , a good understanding have all they that do his Commandments , Ps. 111.10 . But Wickedness makes it little , foolish , silly , and ridiculous , and to make no Figure in the World. There is nothing a Nation should be more ambitious of , than to out-wit their subtle Enemies , to countermine all their Politicks , and it is Holiness that infuses this holy Policy , 119. 98. Thro' thy Commandments thou hast made me Wiser than my Enemies . Let this Ambition therefore fill your Sails to recover the Glory of a Nation , which Wickedness has eclipsed : To restore the Valour of the Nation , which Profaneness has baffled , by the vigorous Suppressing that which is the Reproach of any People . § . 3. Examine your selves further in this your Work. Have you cordially espoused the Interest of Christ in opposition to that of the wicked one , and the wicked World ? There are two great Interests which divide the World : That of Christ and Holiness , that of the Devil and Profaneness . These two have been contending from the beginning , and whatever the specious pretences have been , all the Wars , all the Contentions that have been managed ever since , were nothing but the Bickerings and Skirmishes of that old enmity put between the two Seeds , Gen. 3.15 . These Interests can never be reconcil'd , Christ glories in the Title of a Saviour , and the Devil in that of a Murtherer and Destroyer : The Enmity of Satan is founded in this ; he hates Holiness , he envys the happiness of Immortal Souls , he therefore hates Christ whose design it is to save those Souls , and to deliver them out of his paws . The Enemy understands thoroughly his true Interest , and can never be mistaken in it : Namely ; to draw over to his Interest poor deluded Souls , wherein , tho' he cannot hope to mitigate his own Torments by the multitudes of those he draws to Hell with him , yet he takes some pleasure in the Revenge he supposes to have got upon Christ , by robbing him of the Glory of Saving Sinners . Wonder not then that he is so unwearied in going up and down seeking whom he may Seduce , for those whom he seduces he devours . His Interest therefore lies in the wicked World , and in the wickedness of the World. For the whole World lies in Wickedness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be render'd , The whole World lies in the Devil : Or the whole World as degenerated and gone off from God , has espoused the interest of the wicked One. Set therefore your hearts true and right in this particular , to suppress that of the Devil , and to Advance the Kingdom of the Lord Jesus Christ ; and let not your Zeal transport you against Men , but against Sin ; not against their Persons , but their Wickedness , the wickedness of the VVorld , and that wicked One. § . 4. Look once more into your Hearts ; and examine whether that Reformation which you would carry on abroad , be begun , and proportionably carry'd on in your own Hearts , and Houses : That so you may give a good example of that Reformation , to which you would draw others . Assure your selves you will never be able to look the Magistrate in the face , before whom you shall appear ; nor the Offender in the face when he stands as a Delinquent before the Magistrate ; nor Conscience in the face when you shall view your selves in that glass ; nor God , in the face before whom you must give an account of what you have done for him , as well as what you have done against him , if it may be Retorted upon you . Physician heal thy self , before thou pretendest to heal others : Look therefore into your own hearts , into your own Conversations : Look into your Families , to your Children and Servants , begin your Reformation at home , and let David's Rule and Resolution be yours : Psal. 101.2 . I will behave my self Wisely in a perfect Way , I will walk in the mid'st of my House with a perfect Heart . Read that whole Psalm , and it will fully convince you , that the Psalmist was not only a Reforming King over Reformed Subjects : But a Reforming Master of a Reformed Family . II. Let me now encourage you to look upwards : which you may now comfortably and confidently do , when you have faithfully and impartially inspected your own hearts : And § . 1. VVhen you look up to God on high , lie very low , and be humbled that God has sent you about so excellent a VVork , his own VVork , and yet crown'd your Endeavours with so slender Success : The Wicked will still do wickedly : It is an amazing Dispensation that he should so little prosper a VVork so good in it self , of so great Concern to his own glory , and wherein the Interest of our Lord Jesus does so eminently lie : But yet I admire more that Divine Grace which has spirited you with so generous a Principle , so noble Zeal that you could go out , and still go on in the meer conscience of your duty towards God , expecting your Recompence from him alone , whatever the success shall be . § . 2. Look up again to him , and bless his Name that he has honoured you in calling you to this Service , fitting you in some good measure for it , and given some success in it : You will say , Alas ! it is but little : Account it so , and God will have you account it little till you have reformed the whole Nation , till all Impiety shall hide its face , and stop its mouth : But however little the success of your Pious Endeavours shall be , it has this great Thing in it , That God graciously accepts and approves of your VVork , and has put his Seal to it : Thus Christ owned the Service of her , Mar. 14.6 . Let her alone ! why trouble ye the Woman , she has done what she could . This was the excellent temper of that holy Mans Spirit , Ezra 9.6 , 8. O my God I am ashamed , and blush to lift up my face to thee my God , for our iniquities are increased over our Heads , and our Trespass is gone up to the Heavens ; yet now for a little space Grace has been shewed us from the Lord our God , to have a Remnant to escape , and to give us a nail in his Holy Place , that our God may lighten our eyes . Keep it therefore settled upon your hearts , that God's Gleanings are better than the Devil's Vintage ; God's first Fruits , than his Harvest , and Christ's small Remnant more precious than his vast multitudes . § . 3. Lift up your eyes , your hands , your voice , your hearts to God in the Heavens , in most servent believing Prayer ; and give me leave to recommend these few Things as proper materials to fill up your Prayer . 1. Pray earnestly that God would strengthen your Hearts and Hands against all discouragements you may meet with in this difficult Service : You shall find God more able to encourage , than the rage of Men & Devils is to discourage you : if ▪ he will be with you , & for you , no matter who is against you . David argu'd thus , Ps : 41.11 . By this I know that thou favour'st me , because my enemy doth not triumph over me . Either your Enemies shall not fight against you , or if they will fight not conquer ; or if they conquer , not triumph , or if they seem to triumph , their triumph shall be short . He that would overcome the Devil must first prevail with God : which was Holy Iacob's method , Gen. 32.28 . who first prevail'd with the Angel , and then easily persuaded Esau : 2. Pray again , and pray earnestly that God would put a Spirit of Zeal into the hearts of all those into whose hands he has put Power and Authority . David's complaint will suit your case , 2 Sam. 3. 39. I am this day weak , and these Men , the Sons of Zerviah , are too hard for me . You have the Law of God , the Laws of Man for you , and yet the Enemies of both , these Cursing , Swearing , Sabbath-breaking Wretches , are in many instances too hard for you : But when it shall once please the Lord to stir up the Magistrates more generally , and heartily to assist and abet you , your work will be more easy . It is a serious Question , and not rashly to be determin'd , Whether the Corruptions and Profanenesses , which abound at this day , may be justly call'd National Sins ? Of which I would give my Opinion without any positive or peremptory Determination . 1. It is too evident to be denied , or excused , that there is a general declining , of the Power of practical Religion ; and an increase of Sin in one kind or other , amongst all sorts of Men. 2. That it is thankfully owned that our Legislators , by their good Laws against the most prevailing Abominations , have acquitted themselves of the guilt of these Corruptions : All that the Lawgivers can do , as they are such , and further they cannot go , than to appoint proportionable Penalties for these Crimes , and to enjoyn the Magistrates respectively to put those Laws in due execution : So that we must acknowledge they have approved themselves clear in this matter . 3. His Majesty , by many and strict Proclamations , has charg'd the Magistrates to execute the Laws with effect , and to proceed vigorously therein , so that the Guilt will not lie there . 4. God has raised up a considerable number of faithful Magistrates , who have appeared freely in this Service : Upon whom God will we hope put some distinguishing mark of Honour as the Reward of their Zeal : For such as Honour God will be honour , but they that despise him , shall be lightly esteemed . 5. You that have engaged in these hopeful Societies for Reformation , have contributed to prevent these Immoralities which are too much National by their extent from becoming National by Guilt and Condemnation ; not only by willingly offering your selves as Assistants to the Magistrate ; not only by crying to God mighty to stir up Men fearing God , Men of Courage to help you , but by bearing your open Testimonies against those Enormities which you are not able to Suppress , or Redress . 3. Pray without ceasing , that God would pour out of his Spirit upon all Ministers of his Word and Sacraments , that by their unwearied Labours the consciences of the Profane may be strongly touched , and they brought to a sound and saving Repentence : And I must say that in Praying for them , you Pray for your selves . This would supersede much of your great trouble , and give you a Writ of Ease from the fatigues of your difficult Province , & I question not but you would rejoyce to see convinced Sinners converted , rather than to have the stubborn punished : There is joy in Heaven over one Sinner that repenteth , and the rejoycing of Holy Ones on Earth would eccho to theirs above , when the natures of such are changed , more than their hands are restrained , and chained up by Poenal Laws . III. I shall not need to advise you to look outwards to that Treatment you are to expect from those Flagitious Ones , whose Crimes call for your most severe Animadversion . I hope you have fate down and reckon'd it up with your selves what it might cost your before you enter'd upon , and engaged in this Work , yet I will present you with a Bill of Fate of the Entertainment which I believe you have found , and may further expect . § . 1. You will meet with a generation of Men , who tho' they have been emptied from Vessel to Vessel , are yet settled upon their Lees. A sort of Sinners represented to the Prophet in a Vision , Ez. 24.6 . By a Pot which had long been on the Fire , yet the scum remained in it : Of whom another Prophet speaks as a generation of intractable and incorrigible Sinners , Ier. 6.28 . They are all grievous Revolters , walking with Slaunders , they are Brass and Iron , they are all Corrupters : Now of these he tells us how little could be hoped , v. 29 . The Founder melteth in vain : Let him make never so strong a blast , the Bellows shall sooner be burnt than their flinty hearts be made fusile : Nay that they will sooner be consumed themselves , than their scorious parts separated from them : The Lead is consumed of the Fire . The Prophet Isaiah , ch . 48. v. 4. acquaints you in what part the inflexible Iron , and the incorrigible Brass doth lie : I know that thou art obstinate ; thy Neck is an Iron Sinew , and thy Brow Brass . Now what success can you hope for when you must practice upon such as these ? Would you put the Yoke of Divine and Humane Laws upon them ? Their Neck is an Iron Sinew ! The Sons of Belial will never bend , or stoop to any Yoak ; Or ▪ do you fancy you may shame them out of their scandalous Habits ? No , their Brow is Brass . Upon these your Arguments and Reasonings are all lost , and your more Rigid Methods thrown away . § . 2. Though your Work is your Honour , yet expect to be Reproached for it . You shall be censured that it 's a pragmatical Humour that engages you , popular applause that fills your Sails ; you would make a Figure , be some great thing in the World ▪ 'T is your comfort that they who usurp a Judgment over you in their Day , shall not be your Judges in the great Day , 1 Cor. 4 , 5. It 's a very small thing that I should be judged of you , or of Mans Iudgment — He that judgeth me is the Lo . And in this hard case I know not w t you can obtend , but the Shield of your own Integrity , 2 Cor. 1.12 . Our Rejoicing is this , The Testimony of our Conscience , that in simplicity and godly sincerity , we have had our Conversation in the World. 3. Expect to be ridicul'd by those who would pass for the Witts of the present Age : Jesus Christ has not a more pernicious Enemy than unsactified Wit : Now this sort of Men will dart many a sharp pointed Scoff at your Proceedings , and the Success of them : Which may pierce as deep in some ingenious Breasts as the ruder Blows of opprobrious Language : This went as near the Spirit of Holy Iob , and provoked his patience equally with mo e rustical Entertainment , Iob 17.2 . Are there not mockers with me , and doth not mine eye continue in their Provocation ? Especially this affects the innocent Soul , when scorn is mixed with a malicious Indignation , Psal. 35.16 . With hypocritical Mockers in Feasts they gnashed upon me with their Teeth . And when Nehemiah came to Reform Matters at Ierusalem , he could not escape the virulent insults of Tobiah , and S ballat , Nehem. 4.2 , 3 , 4. What will these feeble Iews do ? Will they make an end in one day ? Even that which they build , if a Fox go up , he shall even break down their stone Wall. Poor Reformers ! What a stir do you make about your fanatick Models ? The edge of the Laws will soon be turned , and your own Zeal quickly cooled , and then when the restraint of these Laws shall be a little relaxed , you will see all things run in their Old Channels , and Nature for a while curbed , will return with more eagerness to its own Inclinations ; To all these , and a thousand more of these Scoffs , you have nothing better to return than what they then did , v. 4. Hear O God , for we are despised , and turn their Reproach upon their own heads . § . 4. And may you not reasonably apprehend a Spirit of bitter and bloody Revenge already boiling in the hearts of those whom the Laws have met withal in their Exorbitancies ? Some Sparks of that temper even now breaks out at the mouth of the Furnace from when you may easily conjecture at the desperate Heat that burns within : Do they not watch for your Haltings ? And more narrowly observe when you trip in any punctilio of the Law , than you do when they scandalously fall , and lye wallowing in the Mire ? Assure your selves , if you Record their Convictions , they Register all the Errors of your Prosecutions , and only wait for a happy day , and welcome juncture , when they may wreck their Malice upon you : You have great need therefore , with the Psalmist , to pray , ( Ps. 5.8 . ) Lord make thy waies straight before me , because of my Observers . § . 5. Nor is it a little part of your Discouragement , that upon the matter you stand alone in this Work : Which was the sad Case of David , Ps. 94.16 . Who will rise up with me against the Wicked ; who will stand up for me against the Workers of Iniquity ? But be not afraid with any Amazement , you are not alone , for God is with you . In a word : All the Dissolute and Flagitions are your declared Enemies : The indifferent Gallio's , the Neuters in Religion , cannot be numbred amongst your Friends : Whether you stand or fall , sink or swim , they are wholly unconcern'd : The Men of Politick Principles , know not yet whether they are for you , or against you , the issue determines their Judgments ; like those wary prudent Ones , ( Esther 3.4 . ) who waited to see how Mordecai ' s matters would stand : The cooler sort of Professors are rather , of the two , for you than against you , only the Sincere of all Persuasions and Denominations wish you good success in the Name of the Lord , and God himself , who is more than all that are for you , or against you , will be with you , and Bless you , and make you a Blessing . IV. Give me so much more of your Patience , whilst I set before you the Encouragements of God , against all these Discouragements , and I will conclude . I. Let God's Call and Commission for your Work , afford you sufficient Courage and Confidence against all the Discouragements of the Work : It 's a notable evidence of Sincerity , when we go on in the way of our Duty , upon the security of God's Authority , whatever Difficulties we meet with in the way , or how little appearance of Success there may be in the end : Ezek. 2.6 . Be not afraid of them , neither be afraid of their words , though Briers and Thorns be with thee , and thou dost dwell among Scorpions ; be not afraid of their words , nor be not dismay'd at their looks , though they be a Rebellious House . 2. When your Fears begin to rise in your Hearts , act your Faith upon God : Fear arises from the sense of your own Weakness , and the apprehension of your Enemies Power : But Faith knows how to set the Strength of God against your own Weakness , and the Strength of Enemies : Ps. 56.3 . What time I am afraid , I will put my trust in thee . 3. Let tender Compassion to Souls , that are destroying themselves , whet your Zeal , if at any time the edge begins to turn ; it would move Pitty in the Heart of any one to see how contemptuously the Devil insults over those Souls he has got into his own power : 2 Tim. 2.26 . They are taken Captive by him at his will : As if he would adorn his Victory by dragging them behind his Triumphant Chariot : Mark 9.22 . He casts them into the Fire , and into the Water , as if he would make sport with immortal Souls . Let this lamentable sight engage all your Zeal to rescue them : Jude 21. Others save with fear , pulling them out of the Fire . 4. Let the glorifying of God and your Redeemer be enough to influence you to the highest Endeavours to promote it : You cannot sacrifice your All to a more agreeable Object : Phil. 1.20 . As always , so now also Christ shall be magnified in my Body , whether it be by Life , or by Death . 5. If you take the Counsels of God's Word , you shall certainly have its Comforts : Let the Precepts Guide you , and the Promises shall Support you . Ps. 119.24 . Thy Testimonies are my Delight and my Counsellors . 6. A good Conscience , and its Testimony , will be responsible for all the Evil you may incur , all the Good you may hazard or lose for the asserting it : This was the Apostles Practice of Piety , Acts 24.16 . Herein do I exercise my self always , to keep a Conscience void of offence towards God , and towards Men. 7. Lastly . The Cause of God , the Interest of Christ makes up a powerful Motive to the most difficult Duties , and a sufficient Security against the strongest Temptations . Go on therefore , Brethren , as you have begun , in no wise terrified by your Adversaries , and the God of all Grace and Peace shall be with you . To whom be the Kingdom , the Power , and the Glory , for ever . Amen . FINIS . BOOKS Printed for , and Sold by John Lawrence , at the Angel in the Poultry . MR. Pool's English Annotations in two Vol. Folio . The Works of the Reverend Mr. Stephen Chenock , B.D. in two Vol. Folio . The Life of the Reverend Mr. Richard Baxter , written by himself . Folio . Mr. Lorimer's Apology for the Ministers , who subscribed only to the Stating of the Truths and Errors in Mr. Williams's Book . In Quarto . Mr. Lorimer's Remarks on Mr. Goodwin's Discourse of the Gospel , proving that the Gospel Covenant is a Law of Grace , and answering the Objections to the contrary . Quarto . Mr. Samuel Slater's earnest Call to Family Religion , being the substance of eighteen Sermons . Octavo . Mr. Addy's Stenographia : Or , The Art of Short-writing compleated , in a far more compendious way than any yet extant . Octavo . The Bible is also Printed in the same Short-Hand . Mr. Nath. Taylor 's Preservative against Deism . Octavo . The Faithful Rebuke to a False Report , Octavo . Vindication of the Faithful Rebuke against Mr. Lob. Octavo . Mrs. Williams Funeral Sermon by Mr. Calamy . Octavo . Mr. Showers Reformation Sermon . Octavo . Mr. Williams's Reformation Sermon . Octavo . Mr. Showers Funeral Discourses . Octavo . Mr. Woodhouse's Sermon at Mrs. Papillons Funeral . 8vo . Mr. Doolittle's Saints Convoy to , and Mansions in , Heaven , in two occasional Discourses . Octavo .