A SERMON Preached at St. Mary-le-Bow, TO THE SOCIETIES FOR Reformation of Manners, Octob. 2. 1699.  
By SAMUEL BARTON, D.D.  
Published at the Request of the said SOCIETIES.  
LONDON: Printed for Matthew Wotton, at the Three Daggers near the Temple-gate in Fleetstreet. 1700.   
EPH. v. xi. 
And have no fellowship with the unfruitful works of darkness, but rather reprove them.  
BEING desired to Preach one of the Quarterly Sermons For Reformation of Manners, I must own, that the greatest Motive I had to induce me not to refuse, was the Consideration, that if I should, I thought I might fall under a just Reproof from this which I have read, and other parallel Texts of Scripture, which require us to be so far from partaking with others in Sin, that we should rather set ourselves to oppose it all we can. And tho' I cannot pretend to add any thing to what has been already said by some Right Reverend Fathers, and others my Reverend and Worthy Brethren upon this Subject; Yet, as I take it for an Honour to appear in so excellent a Cause, and amongst so good Company; so I hope, that tho' but the same things in substance that have been said before be repeated again, and in a more homely Dress, it may yet have some good effect, and help, in some degree to farther that excellent End, which both as Men, and as Christians we are all bound to seek the Promotion of, even the beating down of Vice and Profaneness, and the Increase of Piety and Virtue.  
Without farther Preface therefore, I shall proceed to speak to the Words of the Text. And in so doing I shall,  

I. Show you what is meant by Works of Darkness.  
II. Why they are so called.  
III. Why they are said to be unfruitful Works of Darkness, and how well that Character agrees to ' 'em.  
iv I shall explain to you what is meant by having Fellowship with such Works, and what are the ordinary Ways and several Instances wherein Men are tempted to have that. And,  
V I shall show, That Christians should have a care of being drawn in by any such Temptations, and instead of that should upon all occasions show their utter dislike of these Works of Darkness, and be ready to reprove them, and to prevent as far as possible the Commission of them. Of which Doctrine I shall in the last place make some brief Application to the present Occasion. I begin with the First, Viz.   
I. To show what is meant by Works of Darkness. And here all will agree with me, that by Works of Darkness, Works of Sin and Wickedness are meant, and that of the more gross and heinous sort. Sin every one ought to know (for 'tis the Definition given by St. John) 1 Joh. 3.4. is nothing else but A Transgression of the Law. And therefore St. Paul says, Rom. 4.15. Where no Law is there is no Transgression, or no Sin. But nevertheless all Sins are not alike, or of equal guilt or heinousness in their nature. And that because there is a difference in Laws, a difference in the manner of their Promulgation, and a difference in the manner also of our transgressing ' 'em. There is a difference in Laws: For some are concerning things of greater weight and moment than others are, and upon which the Lawgiver is therefore supposed to lay a greater stress than he does upon others. And hence the Violation of such Laws is so much the worse. There is a difference in the Promulgation; for some Laws may not be so clearly and fully made known to all the Subjects of 'em as others are, and hence the breach of 'em may be the more pardonable and excusable. There is a difference also in the manner of a Man's transgressing a Law: For he may do it wilfully and deliberately, and after many warnings given him, or upon little Temptation; or he may be surprised into it contrary to his general Purpose and Resolution.  
Now tho' every Transgression of the Law of God may be truly said to be a Work of Darkness, yet that name scarce uses to be given to Sins of Infirmity or Weakness, to every Failing or Imperfection, but rather to gross and heinous Sins, When a Man may be truly said to transgress God's Law, because he comes not up to the full perfection that it requires, or when in some lesser Instances he unwarily and unwittingly offends, as by a rash word suppose, an imprudent Action, a little mis-spence of time, or not taking an opportunity to do all the good one might; These tho' they are Faults and have the nature of Sins, yet the Scripture is hardly so severe as to style these Works of Darkness, except it be in the general, as belonging to that kind, and partaking in a degree of that nature. But that which most properly is to be understood by Works of Darkness, is gross and notorious Wickedness, such as are those several kinds reckoned up by the Apostle in the beginning of this Chapter; but more fully in the Fifth of the Galatians under the Name of Works of the Flesh, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revelling, and such like. Here are Sins, you see, of all the three kinds, that are commonly reckoned, i. e. against God, our Neighbour and ourselves. 1. Here's Acts of Impiety towards God, such as Heresy, by which is commonly understood, and may be understood here, False and Wicked Opinions concerning God and Religion, Fundamental Errors; Idolatry, or the Worshipping false Gods, or the true one in a false and forbidden manner, a way dishonourable to him; Witchcraft, or hold Correspondence with Evil Spirits, the Enemies of God. To these we might add Blasphemies, and open Profaneness in Swearing or Cursing, as also gross neglects of God's Worship, a general Indevotion, and customary misspending that time which should be dedicated to God's Worship and Service. Again 2ly. Here are Sins of Injustice or Uncharitableness towards our Neighbour, such as are Adulteries, Murders, Hatred, Variance, Emulations, Wrath, Strife, Seditions. And Lastly, Here are Sins against ourselves, or in the Government of our own Persons, such as Fornication (tho' that perhaps may be reckoned also in the former kind) Uncleanness, Lasciviousness, Drunkenness, Revellings, and all manner of Intemperance.  
Now these and such like gross Sins are most properly to be understood by Works of Darkness.  
II. I next proceed to give you the Reasons why they are so called. Now  
1. One (and that a main reason) is because they are such Works as in the general Opinion of Mankind are reckoned vile and dishonourable, and are wont therefore, many of 'em, to be forbidden by Humane Laws; And hence Men generally are both ashamed and afraid to commit 'em in the open Daylight, or in the sight and view of others: But if their evil Inclinations, or any Temptation prevail over 'em, so as to make 'em practise such things, yet so long as they have any shame left, they creep into Corners, and seek to do it in the Dark, and hid their Wickedness all they can from the sight of Men. Thus St. Paul tells us, That they that are drunken are drunken in the night, 1 Thes. 5.7. And Job, That the eye of the adulterer waiteth for the Twilight, saying, no eye shall see me, and he disguiseth his face, Job 24. And speaking of Thiefs, says he, In the dark they dig through houses, which they had marked for themselves in the day time, they know not the light. For the Morning is to them as the shadow of death; if one know them they are in the terrors of the shadow of death. There is Fear indeed as well as Shame that hinders Men from acting this sort of Wickedness openly; and Shame itself indeed has always a mixture of Fear with it; it implies a fear of Disgrace, and that curbs and checks Men, and keeps 'em from committing openly the more gross and heinous sort of Sins, and from glorying in 'em when they have committed 'em, unless they can meet with Companions as wicked as themselves, or think themselves too strong for any that would oppose ' 'em. Men naturally love to have the good Opinion of others, and dread the being hated and abhorred of Mankind, which would be the effect of many gross and open sorts of Wickedness. And therefore what they practise of that nature they endeavour to keep as secret as every they can: Yea many seem desirous to hid their own Wickedness as much as possible even from themselves, 'tis such an odious and shameful thing. And therefore they'll scarce dare to look into their own Consciences, or consider their own ways. They have so ill a Face, and carry such a Deformity in 'em, that they cannot well bear to look at it, And therefore they sometimes invent to themselves miserable Excuses, or take up most senseless and absurd Opinions, only to hid the ugliness of their Vices, that so deformed a Spectacle as their own Souls are, if seen in a true Glass, may not be a perpetual Terror to ' 'em.  
Now 'tis true, that wicked Men are but Fools in all this, to think, that what they hid from Men, they can hid from the allseeing Eye of God too; Or, because they can make a poor shift to deceive themselves a little, that therefore they shall be able to impose upon him, and blind his Eyes. And this therefore shows us another Reason why the Works of Wickedness may very well be called Works of Darkness, Viz.  
2. Because they proceed from a darkened Mind, a Mind that has some way shut out the Light, at least, does not suffer the Light of Truth to shine bright and clear as it ought to do. For the thing is so evident, That a Man ought to be obedient to the Laws of his Maker, and that all Sin is Unreasonable in the highest Degree, and extremely Foolish; This, I say, is so evident, if a Man will consider any thing, that he can hardly forbear seeing it. But Wicked Men therefore (especially those that are so in an high and notorious Degree) are wont to be afraid of Thinking and serious Reflection, do not care to Examine impartially the Principles on which they go, nor to compare their Actions strictly with the Rule, but rather huddle up the Matter, and suffer their Lusts and Passions, or some Foolish and Licentious Notions, plausibly set off perhaps, by the Wit of some of their Atheistical Companions, to darken and hoodwink their Understandings, so that they do not clearly discern the Folly and Unreasonableness of their own Practices, but go on in a blind and inconsiderate manner; which is quite contrary to the way of good Men, Whose path, as Solomon speaks, Prov. 4.18. is as a shining light, which shineth more and more unto a perfect day. And hence it is, that such in Scripture, are called the Children of Light, and of the Day, 1 Thess. 5.5. Whereas wicked Men are called, The Children of Darkness, as being such in whom the Prince of Darkness, or the Ruler of the Darkness of this World, as he is called, hath blinded their Minds. Yea, they are called Darkness itself in the abstract; at the 8th verse of this Chapter. For the Apostle tells the Ephesians, That whilst they were in their Heathen State, and lived Ungodly and Profane Lives, they were Darkness. Ye were sometimes darkness, but now are ye light in the Lord. And this Darkness which possesses the Souls of wicked Men, is so palpable and plain to all that have their Minds well enlightened with the knowledge of the Truth, that they cannot choose but wonder at its prevalence, and admire the Sottishness, and Ignorance of those that are so blinded. Whence it is, that the Psalmist speaks it by way of Admiration, Psal. 14.4. Have all the workers of iniquity no knowledge? Implying, that a very little might have served to show 'em, That 'twas both their Duty and their Interest to act in another manner.  
And thus the Works of Sin and Wickedness, may be styled Works of Darkness, as proceeding from a darkened Mind. And they may be also called so,  
3. From their tendency and aptness to darken it still more and more. For this is certain, That nothing can more tend to cloud and darken the Reasonable Soul, than an habitual Indulgence to such Practices as are directly contrary to Reason, and suffering Brutish Lusts and unruly Passions to bear sway and overrule the Understanding. This is the direct way to extinguish, as far as it can be done, the Light of Reason, to put out that Candle of the Lord, as far as a Man is capable of doing it. And there want not those who too plainly show us, that it may be done in a great measure. They could not else go on so securely in their wicked Courses as they do, if they had not gone a great way towards extinguishing the Light, and caused it to shine but very dimly; if they had not stifled the reluctancy of their Consciences to the practice of Notorious Impieties. Nevertheless, 'tis true, they cannot so stifle Conscience, or put out the Light of their own Minds, as to secure themselves, that it shall never trouble 'em no more. Conscience will be awakened, and the Light will shine again, either happily here to bring 'em to Repentance before it be too late, or else to their endless Torment and Confusion hereafter. Yea, there want not Instances of those who have had their Consciences thus awakened to terrify and torment, and begin an Hell in 'em in this Life, without bringing 'em to a true Repentance. They being such, as in the Apostle's Expression, Heb. 10.27. have had nothing left 'em, but a certain fearful looking for of Judgement, and fiery Indignation, which shall devour the Adversaries.  
4. And this minds me of a 4th Reason why, works of Sin and Wickedness may be styled, Works of Darkness, viz. Because without Repentance, they will certainly bring Men to that State of Woe and Misery, which the Scripture calls by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outer Darkness. Whether to signify its distance, and the Exclusion of those that are there, from the Regions of Light and Glory Above; Or whether it be said by way of Allusion and carrying on a Metaphor. The Kingdom of Heaven, we know, is wont to be compared to a Festival Entertainment, and is called The Marriage Supper of the Lamb, at which they who are Admitted, shall sit down with Abraham, Isaac, and Jacob. But it was the Custom, at such Festival Suppers, to light up many Lights in the Room, or Place where the Entertainment was. And then in comparison with that, all without was very dark. And thereto the Phrase of outer Darkness, may be supposed to allude. But be that as it will, 'tis certain, That as the Scripture sets forth Almighty God, as dwelling in Light inaccessible; so it describes Hell, the Residence of the Prince of Darkness, as a Place void of Light, and tells us, That for Wicked and Ungodly Men, is reserved the blackness of darkness for ever, Judas 13. Whether literally to be understood it matters not, so long as we understand by it, That 'tis a Region of Woe and Sorrow, as void of all Joy and Comfort, as a total want of Light can make it. And this affords us therefore a 4th Reason why, the works of Sin and Wickedness, whose tendency is to bring us to this Place, may be styled Works of Darkness.  
III. I come now in the next place, to show you why they are said to be unfruitful works of darkness, and how well that Character of Unfruitfulness agrees to ' 'em. The truth is, the terming 'em unfruitful, is (a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Figure whereby we speak less than we intent should be understood. For doubtless, our Apostle did not intent, we should look on these Works of Darkness, as only unfruitful and unprofitable, as if that were the worst that could be said of 'em, that they did us no good, since 'tis plain, by what has been said already, that they do us the greatest mischief. But his meaning therefore was, to insinuate hereby to us, that as they bring us no good Fruit, are wholly unfruitful, as to that, so they are very fruitful of Evil and Mischief to us. 'Tis like what you read in the 7th. of Jer. v. 31. God says there of the People of Israel, That they built the high places of Tophet— to burn their Sons and their Daughters in the Fire, which I Commanded them not, says he. Whereby, He does not intent (as some weakly enough would infer, from such kind of Expressions) to intimate, That Men ought not to do any thing in the Worship of God, which they have not an express Command for, from him, in his written Word. But the full meaning is, That He was so far from having Commanded it, that He had expressly and peremptorily forbidden it, as the vilest Abomination.  
I should show you therefore, how that this Character of unfruitfulness, agrees to the Works of Darkness in both senses, both as it signifies a Barrenness, as to any true Good, and also as it may be here farther understood to imply, their productiveness of the greatest Evil. But I should be too tedious should I go about to show you this particularly concerning every one of ' 'em. I shall therefore speak but briefly, and in the general. Now, as the Duty of a Christian consists of three parts, viz. His Duty to God, to his Neighbour, and to himself. So Sin and Disobedience (which are the Works of Darkness) may in like manner (as has been already intimated) be divided into Works of Impiety towards God; Of Injustice or Uncharitableness to Men; Or else, Mis-governments of a Man's own Person.  
And First, For Works of Impiety towards God, which are some of the blackest and foulest of the Works of Darkness, such as Blasphemy, Profaneness, Total Indevotion, and neglect of all Religion, Cursing, Swearing, and the like. What fruit can a Man expect to reap from these things? These sure bring neither Pleasure nor Profit with them. It must be a strange Complexion of Soul that can cause a Man to take delight in this sort of Wickedness, and a very great and unusual accident, if he gains so much as any temporal advantage by it. But this Fruit he is sure to reap, viz. That whatsoever Distress befalls him, he has no God to go to, no Providence to put his Trust in, no Hope nor Help left, unless he can change his Principles, repent, and become a new Man, which is one of the hardest things imaginable for such People to do. Considering therefore how great Distresses and Calamities Human Nature is ever liable to, what Wise Man would ever be without the Comforts and Supports of Religion under ' 'em? or would not think it the most miserable and forlorn Condition to be as without a God in the World? Which is the utmost (tho' the most vain and absurd hope) of Atheists, Infidels, and Irreligious People. Thus you see the First sort of the Works of Darkness, not only do us no good, but they strip us of that which is our best and only Support and Comfort in a day of Trouble and Adversity, even a good Conscience and Hope in God, besides that they consign us over to endless Misery.  
In the next place consider what are the Fruits of Injustice or Uncharitableness. Why a little present Gain, or the quicker getting of an Estate, is the most that can be pretended. But if we will allow others to be unjust too, and to act by the same Principles, we may soon lose all that we have gained; And then we know not how soon we may come to want that Charity ourselves which we deny to others in their need. Besides, if we believe that there is a God, to whom Righteousness and Goodness are essential, we can never sure imagine he will suffer any Man to be finally a gainer by his Unrighteousness or Unmercifulness, but will reckon with him severely for it. And what a folly is it then to triumph for a little while in that which must unavoidably have so woeful a Conclusion!  
The Third and Last sort of Works of Darkness, is that which consists in the Misgovernment of ourselves, through Indulgence to the Sensual Appetite. Concerning which all I shall say at present is, That Epicurism, Voluptuousness, with Excess in Eating and Drinking, as they seldom fail to bring great Miseries upon Men in this Life, in their Bodies, Estates and Reputations; So forasmuch as they wholly unfit Men for their Duty, and lay 'em open to all sorts of Temptations, they cannot but be the ready way to endless Ruin and Misery hereafter. And then they may very well according to the utmost sense of our Apostle in the Text be styled unfruitful Works of Darkness.  
I proceed now to the Fourth thing proposed; Which was,  
iv To show what is meant by having Fellowship with such Works of Darkness, and what are the ordinary ways or several Instances wherein Men may be tempted to have that.  
Now there are several ways wherein Men may be said to have Fellowship with the Works of Darkness. As,  
1. And most grossly, when a Man actually joins with others in any wicked Design or Practice. It may be he is not the first mover in it, but he is put upon it by others, and he concurs with them, and bears his share. This is in the strictest sense an having Fellowship or Partnership with others in Wickedness. And this therefore is here strictly forbidden in all cases whatsoever. We are to have no Fellowship with the Works of Darkness, nothing to do with them. We must not think to excuse ourselves by saying, that we were drawn in by others, or that we complied with such as would have taken it ill of us if we had not, and whom we were loath to disoblige. In all such cases, we must remember that of Solomon, Prov. 1.10. My Son, if Sinners entice thee, consent thou not. Tho' there be never so many of them, whatever Interest they may claim in us, be their Baits never so enticing, or their Pretences never so plausible, yet if we are satisfied that the thing they would have us join with 'em in is Evil and Unlawful, we must by no means have an hand in it, but rather take the Advice which the same Wise Man gives us at the 15th verse of the same Chapter, My Son walk not thou in the way with them, refrain thy foot from their path. Or as you have it at the 14th and 15th Verses of the Fourth Chapter; Enter not into the path of the Wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it and pass away. 'Tis good to keep at some convenient distance from it, lest we be tempted, and unwarily fall into it. It is much better for us, that we should be thought a little morose and sour, of an uncompliant and unyielding Temper, than to be drawn into sinful compliances, or to bear a part in any thing that is unjustifiable and unlawful. But  
2. We are not only then truly said to have Fellowship with the Works of Darkness, wheh we ourselves are Actors in 'em, and join with others in committing 'em, cooperating together in the same unlawful Practices; But also when any way, by Word or Deed, we abet or encourage any in Wickedness; when we show 'em Favour or Countenance, give 'em any Direction or Counsel in it. In such a Case, Tho' the sinful Action be not our own, yet we make ourselves Partakers in it; we have a share in the Gild, and must expect to have it also in the Punishment. It may be Caution or Policy may hinder Men sometimes from acting that which is evil, but if they secretly abet or encourage it, however they may escape with Men, they make themselves guilty in the sight of God. Yea  
3. Not only the Positive encouraging and abetting of Wickedness by Word or Deed makes a Man Partaker in it, and renders him guilty of having Fellowship with the Works of Darkness. But the not hindering, not forbidding it, if he has Authority, not using his endeavour to discourage and discountenance it. For this every good Man is bound to do, even to set himself all he can, by his Example, and by his Authority, and by all the Influence he can tell how to have upon others, to promote Virtue and Holiness, and to put a stop to the growth of Vice and Wickedness. And therefore 'tis not enough that we forbear what we believe to be evil ourselves, and do not positively abet and encourage others in the Practice of it, for we may do it tacitly and implicitly, by our Connivance, and by neglecting to admonish and reprove such as are under our care, not telling 'em of their Faults nor warning 'em of their Danger, nor showing ourselves desirous of their forbearing sinful Courses and amending their ways.  
4. And Lastly, We may be said to be partakers with others in Sin, and to have Fellowship with the Works of Darkness, when we knowingly, or carelessly, for want of reasonable and prudent Caution in our Behaviour, give any scandal or offence to others, or lay any stumbling-block in their way, that may probably induce 'em to the commission of any Sin. 'Tis easy to do this, by some ambiguous Words, or Deeds, that are liable to misconstruction, or misinterpretation. The greatest Scandals indeed, are given by downright doing Ill, setting an ill Example before others, or joining in such wicked and unjustifiable Practices as are apt to make Men speak ill of the Professors of Religion, and endanger many's Apostatising from it. And woe be to him by whom such offence cometh. But there may also be Scandals given and Occasions of Falling set in the way of others by doubtful and ambiguous Words or Deeds, which tho' not Evil when rightly understood, yet may be very liable to misconstruction. And the truth is, no Man can be cautious enough, wholly to avoid giving Scandal to some or other, in this manner. But nevertheless, it is our Duty to use what Christian Prudence we can, and reasonably may, to prevent any such thing. And if we have, as we ought to have, a true love to our Brother's Soul, and a tender regard to the Interest of Religion, we shall use what Circumspection we can to prevent any such Evil. We shall, as the Apostle exhorts, Heb. 10.24. Consider one another, and mark each others Temper, as far as we know how, to that purpose, that we may provoke unto Love, and to good Works.  
And thus having showed you, what are the several ways wherein Men may be said to have fellowship with the Works of Darkness, or may be tempted to make themselves some way or other partakers in Wickedness; I proceed to that which was proposed to be done in the 5th. place,  
V To show, that Christians should have a care of being drawn in by any such Temptations, and instead of that, should upon all occasions, show their utter dislike of these Works of Darkness, and be ready to reprove them. Have no fellowship with the unfruitful works of darkness, but rather reprove them. That this therefore is a Duty, is evident enough from the plain Words of the Apostle, and from what has been already said upon 'em But I shall Consider the Arguments which he himself urges in this Chapter, to persuade to the Practice of it. The 1st. of which is, The Consideration of that Dreadful Punishment, which unless prevented by Repentance, must certainly overtake both them that work these Works of Darkness, and those also that have fellowship, or are partakers with them. To this purpose, he tells 'em at this 5th. Verse, That no whoremonger, nor  person, nor covetous man, who is an idolater, hath any inheritance in the Kingdom of Christ and of God: They must therefore be Excluded from the Kingdom of Heaven, and Sentenced to that everlasting fire, which is prepared for the Devil and his Angels. And because some were ready to make frivolous Excuses and Apologies for some of these Sins, as Fornication, in particular, which the Heathens made but a slight matter of, he adds therefore, at the Verse next following; Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the Children of disobedience. And then it follows, Be ye not therefore partakers with them. As much as to say, For if ye are, you make yourselves accessary to their Damnation, and to all the sore Judgements that may overtake them also in this Life. And as ye are partakers with them in their Sin, so you must expect also to be sharers in their Punishment. The Argument therefore is exceeding strong, and such as if we have any regard either to the Soul of our Neighbour or our own Souls, must prevail upon us. If we would not ruin them everlastingly, and ourselves also with them, we must have a care of being partakers with 'em in Sin.  
There is also a Second Argument urged by the Apostle to the same purpose, in this Chapter, very fit to work upon Ingenuous Minds: And 'tis taken from the great Indecency that there is in Christians (Professors of so much Purity, and the Disciples of so Holy a Master) having any thing to do with the Works of Darkness. Thus you read at the 3d. Verse of this Chapter. But Fornication and all Uncleanness, or Covetousness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signify any inordinate lusting after, or desiring more than is convenient in any kind, and being placed here in such company, is by many Interpreters understood to signify, not Avarice, but such inordinate Lusts as occasioned Rapes, Incest, Adultery, etc. things too commonly practised at the Idol-Feasts: But) let not these things be once named among you, says he, as becometh Saints. For such all Christians are, or should be; and if they are not, their Christianity will do 'em no good. And it becomes all such to keep at the greatest distance they can from all Impurity in Thought, Word, or Deed, and from all the Defilement of the Works of Darkness. And the same Argument in effect, is urged again, at the 8th. Verse, to enforce the preceding Exhortation (Be ye not therefore partakers with them) for ye were sometimes darkness (i. e. in your former Heathen State) But now are ye light in the Lord (i. e. Ye have now had the Light of the Gospel shining amongst you, having been Baptised into the Profession of it, which is called, a being Illuminated, or Enlightened, Heb. 10.32.) Walk therefore as Children of Light. And let it appear, that there is a difference between your former, and your present Conversation. Behave yourselves as becomes those that make such a Profession of Purity and Sanctity. And certainly, it is not fit for such to have any thing to do with those Works of Darkness, before spoken of, but rather they ought by their good Example, to call Men off from them, and by seasonable Admonition, and plain Reproof, where they have any Authority, or can reasonably hope for any good success, to endeavour to deter Men from such Practices, and to convince them of the great Folly and Danger of them; and upon all occasions to be ready to show their utter dislike and Detestation of them. For in vain are they called The Children of Light, except they abhor the Deeds of Darkness. In vain are they Listed, as the Soldiers of Christ, if they treacherously give Encouragement to his Professed Enemies, or are ashamed, or afraid to appear, upon occasion, in the Cause of God and Religion.  
VI And this brings me to the last thing that was proposed, which was, To make some Application of the Doctrine that has been delivered to the present Occasion.  
Now the design of our present meeting is to give what furtherance and encouragement we can to that good Work, which out of an honest and Religious Zeal has been undertaken and carried on with good effect, by many Pious and Well-disposed Persons, viz. The endeavouring as far as may be, by putting good and wholesome Laws in Execution, to suppress and put a stop to the Works of Darkness: Or at least, to cause those that will practise 'em, to keep themselves, within their own proper Sphere, and act 'em in the dark and in private Corners. What they do there, we must leave to the Judgement of God, who sees 'em in their closest and secretest retirements, and will one day bring to light the hidden things of darkness, and take vengeance on all the Workers of Iniquity. But when these Works of Darkness, grow so Impudent, as to crawl abroad into the Light, they then greatly defile the Land, they show Men to be come to a prodigious Pitch of Wickedness, and to have cast off all sense of Shame, and they involve all those in a participation of the Gild, that are Witnesses to such Wickedness, and do not all they can in their Places and Stations towards the discountenancing and suppressing of it.  
Here therefore, Magistrates are chief Concerned, to use all the Authority they have, Yea, to put it forth and exert it to the uttermost, in the Cause of God, and against open Profaneness and Irreligion. 'Tis from God, that all Just and Lawful Authority is derived, and He will therefore, certainly expect it should be used in his Service, and will look on them as no better than Traitors to him, that use it otherwise. Neither will it suffice for any to say, That they do Punish Vice and Profaneness according to Law, when Delinquents are brought before 'em, and the Matter fully Proved, For this may be true; And yet they may be ready to discourage such as would bring 'em Informations. They may plainly show an Aversion to the Work of Reformation, and put many needless Rubs and Difficulties in the way of it, tho' they dare not openly and avowedly take part with Evil-doers.  
But this is not like Men that have a Zeal for God's Glory, a sense of the heinousness of Sin, of God's just Displeasure against open and notorious Impieties and the Danger such things bring a Nation into. This is not like the way of those good Magistrates we read of in Scripture, who set themselves with all their Might to carry on the Work of Reformation, and to prevent God's Judgements impending on the People. This favours not of any sense that a Man has of their Blood being required of him, who are misled, or drawn aside, or encouraged in Sin by his Remissness. A Magistrate should be a Man of Zeal and Courage and always glad of an Opportunity to show himself A Terror to evil Works, and a Praise unto them that do well. For 'tis always to be observed, that we speak now of putting Laws in Execution against such things as are known and granted on all hands to be Evil; things which however some may endeavour to palliate and extenuate, yet none is so impudent as to justify 'em, none so absurd as to pretend to make Conscience of practising ' 'em. Some there are that have Scrupled the taking an Oath in any Case, but I never heard of any that thought it a Duty to Swear idsely in common Discourse. Nor can Drunkenness, or Tippling or Profaning the Lord's-Day, or Filthiness, or Fornication, or Scoffing at Religion, and Ridiculing the most Sacred Mysteries thereof be pleaded for as Duties.  
If therefore Men will not be Zealous against such things as these, how can we hope to find any good Zeal in ' 'em? If they are grown indifferent as to such Practices, and care not how much such Vices spread, how can they be thought to have any Religion at all in ' 'em? If neither the Love of God nor of their Neighbour will excite 'em to set themselves against such notorious and open Wickedness, what pretence can they have to Christian Charity?  
But after all, tho' a Magistrate have a Sense of these things and be Zealous for Reformation, yet 'tis but little that he can do without the help of others. Profane and Irreligious People, if once they find him bend against 'em, will take care to keep out of his way, and hid their Works of Darkness from his Sight. And there must therefore be Informations given, and Proofs made by others, before he can do much towards putting Laws in Execution against Vice and Profaneness.  
Now this is the Work which some here present, and many more both in this City and in other parts of the Kingdom, have very laudably and worthily engaged themselves in. The Work I am sure is good and highly necessary at this time, when we are called upon by Public Authority to do all we can towards the Suppression of Vice, Immorality and Profaneness, which are owned in his Majesty's Proclamation to have increased and prevailed much of late Years to the great Dishonour of God, the Scandal of our Profession, and the endangering heavy Judgements to fall on us. And as the Work is so highly seasonable, so I cannot see any good Objection, that is or can be made against it, or any just cause of suspicion, that you engage in it through any other Motives, but a just sense of the great need of it, and an Holy Indignation against those Works of Darkness which every good Christian must and aught to abhor.  
Shall any think it Pragmaticalness to meddle, when that which ought to be dearest to us, the Cause of God and Religion is so nearly concerned? When such notorious Scandals are brought upon our Profession, and there is such imminent danger of God's Judgements overtaking us by reason of our Impieties? As well we may think it Pragmaticalness to endeavour to quench a raging Fire, or to put a stop to the Infection of a Contagious Disease. And 'tis nothing but the want of a due sense of the great Evil and Danger of such gross and heinous Sins, that makes any put a difference in these Cases, and content themselves with a Laodicean Lukewarmness in matters of such Concernment  
But the Name of an Informer, is by many held in great Detestation, and they cannot bear the Reproach of being reckoned in that number. Now 'tis true, if the business were to inform against People, otherwise innocent in their Lives, but Worshipping God, according to their Conscience, in a way not allowed, and perhaps erroneous, I should not blame a Man for being somewhat shy in such a Case; Or if 'twere to be an Informer upon any Penal Statues about indifferent Matters, however, all such may not be to be condemned; yet I would be no very zealous Advocate for ' 'em.  
But here the Case is quite otherwise. For here that which you are desired to Inform against, is a known and confessed Evil; and 'tis only in such Cases, when there appears no better way of reclaiming the Offender: And the End and Design of it, is not the getting any Gain to yourselves, but the promoting a most needful Reformation, and the preventing thereby God's heavy Judgements from falling upon us all. 'Tis great Charity therefore to the Public, Yea, and Charity also to the Persons Informed against (since gentler Methods will not do) to endeavour to have 'em Punished according to the Law. And if the Laws were well made, and but in pursuance of the Laws of God, it cannot but be a laudable thing in any one, to endeavour what in him lies, to have 'em put in Execution But still, some will be ready to Object, That there's little hope of doing any great good this way. We may make a great stir and disturbance among our Neighbours, but the World is not like to be much mended by any of these Methods.  
And this now is spoken like one whose Principle it is to let the World go as it will; but not like a Christian, who knows 'tis his Duty to be as the Light of the World, and the Salt of the Earth. We know not how great Effects God may sometimes bring about by Means that to us appear very unlikely, and improbable. But when He shall be pleased to stir up the Spirits of any Number of Persons to go about so Great and Good a Work as this is, I would be loath to be found in the number of those that should slight and discourage it, and not rather do all they can to promote those good Ends that Providence seems to have in it. Let us have a care we be not found Fighters against God. But I am sure, all they who set themselves to beat down Vice and Wickedness, and Profaneness, are Fighters for him; and if they do it but in such a way as is agreeable to the Laws of God and Man, they Fight Lawfully. And 'tis our Duty to help 'em, and pray for their Success.  
There has already been, tho' not all the Success that is to be wished for of so Pious an Undertaking; yet more perhaps, than could well have been expected in so Corrupt an Age. And if God has any Mercy in store for these Nations, and does not intent to give us up to Destruction, we have reason to hope, That this is the Way his Providence has found out to fit us for Mercy; And that He will accordingly, more and more Excite a Spirit of Reformation, and stir up the Minds of all Religious and well-disposed Persons, of what different Persuasions soever, to join Unanimously in it. Which would be an happy presage of Good to these Kingdoms, Yea, to all the Churches of the Reformation: In which, the too great Unreformedness of Men's Lives, after such a Restitution and Reviving of Pure and Primitive Christian Doctrine, has doubtless, been the thing that has provoked God to suffer the Reformation to lose so much Ground, as it has done of late Years, and to have such a terrible Havoc and Devastation made of it, and such a Dreadful Persecution of its Professors, as there is in our Neighbour Nation, and in other Places. The Consideration of these things, aught, I am sure, to awaken us, and cause us to Amend in time, and to do all that in us lies to promote a general Reformation, before Judgements overtake us.  
And may Almighty God in his great Mercy, increase the Number, and strengthen the Hands of those Faithful Magistrates, that out of a true Zeal for his Honour, and the good of Men, do set themselves with Heart and Hand to so Excellent a Work, and of those also who are assistant and helpful to 'em therein. May He bless their Endeavours, and give 'em such Success, that his Anger may be turned away from us, that we may become a Reformed People in our Lives, as well as in our Doctrine, and He may delight to dwell in the midst of us. This is a Prayer, in which, The Children of Light, I am sure, will hearty join with me And this God of his infinite Mercy Grant through Jesus Christ our Lord. Amen.  
FINIS.   

Books Printed for Matt. Wotton at the Three Daggers in Fleetstreet.  
A Demonstration of the Messiah, in which, the Truth of the Christian Religion is Defended, especially against the Jews, containing all that was Preached at the Lecture of the Honourable Robert boil, Esq; By the Right Reverend Father in God Richard Lord Bishop of Bath and Wells. The 3d. and Last part now in the Press.  
— His Sermons Preached on several Occasions. Oct.  
A Guide to the Devout Christian, in Three Parts; containing Prayers for particular Persons, for Families, and a Discourse of the Sacrament. By John Inet Chanter of the Cathedral Church of Lincoln.  
The Christian's Pattern, in Four Books; written Originally in Latin by Thomas à Kempis. To which are added, Prayers and Meditations for Sick Persons; By George Stanhope, D. D. Chaplain in Ordinary to his Majesty; In Octavo with Cuts, sold for 5 s. The same Book Printed in a smaller Letter. Price 2 s.  
The Occasional Papers, Nᵒ 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.  
The Heinousness of Injustice; A Sermon Preached before Mr. Justice Turton, at the Assizes held at Lincoln, 1698. By Laurence Echard, Chaplain to the Lord Bishop of Lincoln.  
Remarks upon an Essay concerning Humane Understanding: In a Letter Addressed to the Author. No. 1, 2, 3.