A SERMON Preached at St. Mary-Le-Bow, TO THE SOCIETIES FOR Reformation of Manners, June 28. 1697.  
By JOHN RUSSELL, Rector of St. John of Wappin.  
LONDON, Printed by J. Derby, for R. Mount at the Postern on Tower-hill. 1697.   

TO THE READER.  
HE that will look over the Histories of the most famous Kingdoms and Governments of the World, will find that they have been raised and carried on to their most exalted Heights, (although estranged to the Knowledge and Worship of the True God) by the Rules and Practices of Moral Virtues: And that when the Babylonian, the Persian, the Grecian and Roman Monarchies fell to decay, it was Luxury and Vice that opened the Door to let in that Ruin which transplanted the Sceptre from one Kingdom to another People.  
For as long as they kept to their Ancient Virtue, which laid the Foundation, and also built up the Edifice of their Strength and Grandeur; they maintained their Power, they continued their Empire: but as soon as they grew lose and vicious, when Bribery and Corruption, Softness and Flattery seized upon the Court, and Debauchery and Fraud, and contempt of Religion (although a false one) had infected the People, they quickly grew ripe for those Judgements which swept them into that Pit of Destruction, which their Immoralities had been digging as the Grave of their dying Glory and Greatness.  
And though I do not affirm that Dominion is founded on Grace; yet I assert, That all flourishing Kingdoms are established by Virtue: And that what People soever departed from that, they cut down the Props, and remove the Pillars that support their own Strength and Felicity. And this is not only historically true, in respect of the Ages that are past and gone, but actually so in respect of ourselves, and the very Age and Day in which we live: and it's not only so, in respect of the Nature of Virtue, which gives Men a noble and elevated Mind, carries them through the greatest Difficulties, and by Justice and Honesty must necessarily cause the Sun of Prosperity to shine upon them: And on the other side, in respect of the Nature of Vice, which enervates and softens those that are its Vassals, takes away their Courage, brings on Fear, and creates those Jars and Jealousies among a People, which makes 'em divide, and become an easy Prey to the next bold Invader. I say, Ruin is not only the Consequent of Vice and Debauchery, in respect of the thing itself; but much more in respect of God, whose Justice and Holiness cannot allow, that a wicked People should long be happy or flourish in the enjoyment of those Favours which they have forfeited by their Impieties.  
And to render this applicable to ourselves, it's too apparent that we are a People fallen into a most wretched and degenerate State, extremely debauched both in Principles and Practices. And notwithstanding God has gone on in a long course of Mercy towards this Nation, in delivering us; 1st, From Idolatrous Worship, (I mean that of the Church of Rome) when others are still blinded with it. 2dly, In saving us from Despotic Tyranny and Arbitrary Power, which has preyed upon some of our neighbouring Countries. 3dly, In rescuing us from our late Fears and Dangers, (from the sad apprehensions of the breaking in of both, I mean, Idolatrous Worship, and Arbitrary Power) when we had little hope of preserving ourselves from either. Tho we have enjoyed these Favours, and have pretended too to be sensible of them; yet we have behaved ourselves under these Deliverances and great Enjoyments, with great Ingratitude, and loud Provocations; so that we seem by our Deeds, to say with the Jews of old, Jer. 7.10. We are delivered to do all these Abominations. For where is there any public sense of our preservation to effect a change of life, from Profaneness to Holiness, to testify we are grateful to our Deliverer? And that we look upon it as the Hand of Heaven that has saved us from our Fears? Should one inquire after the Returns of Repentance and Reformation, in respect of the main Body of our People, I am too sensible they cannot be found or perceived amongst us: But on the contrary, that we are as lewd, as vile, as vicious as ever; and that in some Sins we outstrip the Iniquities of our Fathers, in that the Hireling is oppressed in his Wages, and we sell the Poor for Silver, and the Needy for a pair of Shoes; we make merchandise one of another, and have no farther any regard to the Public Interest, than as its subservient unto our own Private: We have lost that public Zeal and Affection which every Man ought by Nature to express to the Land of his Nativity. When I have read some Say of the old Prophets, describing the great Degeneracy of the Jewish State, (in that Age of the World) I have been affected with melancholy thoughts, that our Condition is but too near a Copy of that foul Pattern.  
But however, if by Melancholy, and the Cries of the Poor, (which are very loud and clamorous in all our Streets, I am sure, at , in those that I daily walk) I may be mistaken; yet the scandalous Debaucheries, which are too notorious, and all are sensible of; all, I mean, that are the Friends of Piety and Virtue; give a just cause to fear that (notwithstanding we whisper to ourselves Peace and Safety) some heavy Judgements from the Justice of Heaven are yet approaching. And since nothing but Reformation can fit us for Mercy, since 'tis not our being Protestants that can screen us from the Fire of Destruction, if we are reformed only in our Doctrines, but not in our Lives: Therefore it has, and will be the Eternal Honour and Reward of some among us, whose Names are written in the fairest Characters in the Book of Life; That God has made them sensible of our Degeneracy, and has stirred them up to undertake this great and noble Work of checking the predominant Vices in and about this great City; Such as profanation of the Lord's Day, the execrable Sin of Cursing and Swearing; Houses of Lewdness, and notorious Uncleanness, Drunkenness, Whoredom, and the like; by endeavouring the execution of those good Laws which have piously been enacted for this End and Purpose.  
And this Undertaking, which at first was but like Elijah's Cloud, no bigger than a Man's hand, has, by the Divine Blessing, so enlarged itself, that there are now above twenty Societies in and about this Great City, who have dedicated themselves to this Good Work. And that it might be made the more manifest, to the terror of evil doers, it has been resolved, that Four Sermons a Year, viz, One on the Monday next ensuing after the four usual Quarter-Days, should be preached by some Minister of the Church of England, to show and justify the Excellency of this Design, and to encourage to a resolution in its execution.  
And being requested to perform this Office, and also to make public what I delivered; I have now performed both, though I must acknowledge my performance has been by far too mean to recommend so glorious a Work.  
And having thus given an Account of the Occasion of this Discourse; I shall only add, That after this Design was begun by Members of the Church of England, (be it spoken to their greatest commendation and praise) many Dissenters did join with them, and have been very zealous and vigorous in prosecuting this GREAT END, without the least animosity or jarring about the unhappy difference that lies between us. May the great and good God in his due time close up our Breaches, and make us all sensible, that Real Holiness is the only Badge of True Christianity.  
And now, Gentlemen, I come to address myself to you who are Members of those truly honourable Societies for the Reformation of Manners: It's a particular Instance of Divine Love, as well as a Mark of Immortal Honour that the Almighty has conferred upon you; that he has stirred up that noble Zeal in you, to endeavour to stop the notorious Profaneness and Wickedness of the Age in which we live.  
It being an Undertaking so just in its Design, so commendable in its End, that it carries before it in the plainest Characters, That it came down from God; and as I hope it's a cheerful Instance, notwithstanding our great degeneracy; that the Almighty has not abandoned us, as altogether incorrigible, to Judgement and Ruin: So I pray it may not be the last effort of Divine Admonition, trying if we will by these Methods be reclaimed, and render ourselves capable of the Favours we desire: Or if it be, That it may not be rendered fruitless, either by a general Contempt cast upon it, and so this holy Fire be quenched by an overflowing general flood of Impiety; or else by your growing weary, and cooling in your Zeal, and fainting in your Work, and thereby give occasion to the Children of Wickedness, not only to triumph over you, but over Religion itself, and so open a door to those terrible Judgements to seize upon us, which we have too much cause to fear as the consequence of our Sins. The design of this Discourse is to prevent the latter; and the Justice, Honour, and Goodness of your Undertaking having been so well justified by my Reverend Brethren who have gone before me, and whose Discourses are made public, I thought I could not insist on a more proper Subject, than to recommend the continuance of your Zeal in this so good a Work which you have undertaken. And to what has been delivered in the ensuing Pages on this account, I shall only add, That it had been much better you had never set about this glorious Work, if you shall at last fall back and desist from it, since nothing can more amate the spirit of Piety, or encourage Vice, than your declining and sinking from a Cause which you have so openly espoused, and by so many Overtacts avowed.  
I writ, gentlemans, to you conjunctly, and to every particular Member of your Societies severally, and therefore am not solicitous if any should take an impious occasion to burlesque the Comparison, or ridicule the Application of it, taken from so low an employment as that of the Blow; since the plainness and closeness of the Similitude, as well as the Authority of Him that gave it, cannot displease any that are not Atheists, or that contemn not the Wisdom of the Blessed Jesus, the Author of it.  
I acknowledge that some do undervalue your Undertaking, by urging the meanness of it, in allowing ('tis true) that it's a good Work to suppress the abominable sin of Cursing and Swearing, of profaning the Lord's Day, and Houses of Disorder, etc. which are too numerous about this City. But what's all this to the rooting out of that spirit of Selfishness which is broken lose among us, that Bribery and Corruption that has almost eaten out the Vitals of the Nation, and which are the blackest symptoms of approaching Destruction? To which I answer; I wish there were no occasion for this irregular Objection, and I daily pray that the Lord may pour forth a public Spirit upon us, that we may not answer the Character which he gives of the last days, That Men shall be lovers of themselves; but that such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a generous Love to our dear Country may be raised up in the Hearts of all in Authority, of all that are entrusted with the administration of public Affairs, that every Man may prefer the public Interest before his own; and that all who wear the badge of Power, may be Persons answering Jethroes Character, Men of Truth, hating Covetousness.  
But since it's allowed even by the Objectors, That it's a good Work which you are engaged in, although it does not reach all the Ends that they desire; therefore surely 'tis your Honour, your Interest, and Duty to be zealously affected in so good a thing. And who knows but that God may be pleased, (seeing you sincere and zealous in his Cause, where it lies within the verge of your Power, in suppressing Vice) to bless us in suppressing, by the Acts of his more immediate Providence, those Disorders which are so far out of your reach, which are so destructive unto our common National Interest? I am sure it's the only way to avert Judgements, and obtain Mercies, to repress Sin: and in doing our duty where we can, we may expect Assistance, and a Divine Hand to help us in those things where we cannot.  
There are other Objectors who urge, That you move in a Sphere that you are not placed in, and that you stretch yourselves to a Line beyond your Measure, since you meddle in what concerns public Officers. But I hope the ensuing Discourse may help to convince such, that every Man is concerned in the common cause of Virtue, and is listed as a Soldier to fight the Lord's Battles.  
And as to others who oppose you by Scorns and Derision; they must be such who by their Lives are contrary to the regular Courses you endeavour to enforce, whose Mouths must (and I hope shortly will) be stopped.  
Since therefore you are engaged in a field of the greatest Honour, in a Cause so beneficial to the Souls of Men hereafter, and to their Bodies here; May the great God inspirit you with Zeal, with Prudence and Industry, consonant to your worthy Design. This is the Prayer of,  
Gentlemen, Your most humble Servant and Wellwisher, J. Russell.   
Luke ix. 62. 
No Man having put his hand to the Plough, and looking back, is fit for the Kingdom of God.  
THE Service of Jesus Christ, and the Work of Religion, is a Business of that Honour and mighty Importance, that it deserves our most sedulous and constant Endeavours, and commands a most strict adherence to it from all its Professors.  
It requires of all those that engage in it, a resolution to persevere and go through all its Stages, and to hold on to the end of its Journey; and to think nothing dear in comparison of the Love of their Master whom they serve, and the Crown of Glory which is proposed as their Eternal Reward. For those that draw back at any little Difficulty, and faint in the hour of Trial, and time of Temptation; that have not spiritual Strength, nor Courage sufficient to buoy them up against some Shocks and Oppositions which they must expect to meet with here in the World: Such Persons shall never, at the great Day of Account, be adjudged faithful, or worthy of that incomprehensible Felicity, which shall be the Portion of all those that are truly the Servants of Jesus Christ.  
Religion carries with it such a Grace and Loveliness, it appears (even to the common Persons of the World) with such a Majesty and Advantage, that he must be strongly engaged in the Work of Sin, and closely fettered, even from his Infancy, in the slavery of Satan, that never had any Purpose or Resolve to be one of its followers. And I am apt to believe that the far greatest number of Mankind have at some particular times, in their wisest and most considerate hours, (being convinced of its Worth and Excellency) made Resolutions to set about Godliness, and to walk in the Paths of Virtue and Religion.  
But when they have found it a Business of difficulty to quit their Sins, to deny their Lusts; and that the power of Holiness would abridge perhaps their Profit and worldly Advantage, and deny them the Excursions of sensual Gratifications; that the way of Piety would sometimes be attended with Taunts and Reproaches, and the Thorns and Briars of Affronts and Indignities: Then, like those whom our Saviour describes by receiving Seed on stony Ground, They are presently offended, their Warmth decays, their Zeal grows cold, and they falter and stumble, and at last desist from their good Resolutions.  
And though they have often, on a new fit of Zeal, springing from a restored sense of the Excellency, Benefit, and absolute Necessity of a holy Life, renewed their Attempts to proceed in Piety: Yet Satan and the World returning again with strong Allurements to the ways of Sin, All their good Purposes, like an evening Cloud, have vanished away, and they have easily returned to their former Follies, put on their old Fetters, and been baffled and beat off from all their Religious Undertake. Like the Children of Israel, when delivered out of Egypt, and pursuing their Journey to the promised Land; yet by and by their Appetite (though they fed upon Angel's Food) gave them an hankering for Melons, and Cucumbers, and Garlic, and Onions; and this (though an Argument of prodigious Folly, yet) made them in their hearts return back to the House of Bondage. So These not being constant in heavenly Resolutions, have looked back with eyes of Affection on the Pleasures of Sin, and the Delights of the World, and could not keep up to the just tenor of their own good Purposes.  
But yet notwithstanding, being still perhaps under the sense of Conviction, and the struggle of Conscience; in order therefore to silence That, and to rebate its edge, they have at last fallen on the same Project with those Strangers planted by Shalmaneser the King of Assyria in the Cities of Israel; who when Lions were sent among them, because they feared not the Lord, (2 King. 17.13.) in order to remove the Plague, and yet not wholly quit their Idolatry, they made a mixture of Religion, and served God and their Idols. And so the Persons, which fall under the Character which I have been now describing, will endeavour to reconcile their temporal and spiritual Interest, and carry on both, mix the Concerns of Time and Eternity, and be moderately religious, and moderately wicked: And reply to the inward Arguings and Reproofs of their own Mind, when that checks them for the decays of their former Zeal, and their state of Lukewarmness, and declining their first Love:  
Why should I attempt a Degree of Holiness above others, by appearing in a singular Zeal in the Cause of Religion? And not only concern myself for my own Salvation, but also for the Salvation of the Souls of my Neighbours, as if I were made my Brother's Keeper? And perhaps after all, my Zeal may be no better than folly, in procuring the Frowns of Superiors, the Loss of a Customer, the Coldness of a Friend, the Shyness of an Acquaintance, because I am now still on the Rebuke, and pressing the Duties of a rigid Piety on all occasions. And it may savour of Presumption too, and a  conceit of my own Abilities, to attempt the Reformation of the Age, and to amend the World. My Zeal may be too hot, as well as too cold; and Moderation and Self-preservation too is good in all things. And therefore since Piety ought to be mixed with Prudence, let me not exceed the Rules of Discretion.  
Such Returns as these to the Calls of Conscience, are very apt to stifie it, when the Will and Affections remain unsanctified, or in a mere moral State. And Men may please themselves that all shall do well, and that Heaven and Eternity may still be gained, and Salvation secured without so much ado as some Persons make, and that they themselves have been more warm than wise in the Business of Religion: And worldly Interest, and mundane Designs, and sinful Pleasures, egging on such thoughts, and urging such false and sinful Arguments; it becomes a snare and a stumbling-block to multitudes, who still may think their eternal Welfare secure enough under the decays and apparent wanings of their former Zeal and Holiness.  
But that such Persons as these are in a dangerous state, and altogether unfit for the Service of Jesus Christ, and the Glory of his Kingdom, and to have their Names inserted in the Book of Life, our Lord informs us here in this Chapter, by the observation which he himself made on the comportment of some who pretended a great desire to be his Disciples. In the 57th Verse of this Chapter we read, that a certain Person applied himself unto our Lord with very great (seeming) Zeal and Affection to his Service, Lord, I will follow thee whither soever thou goest. But on our Lord's telling him, that if he would engage in that Undertaking, he must not expect any secular advantage, but rather the contrary; in regard that though the Foxes had Holes, Dens wherein to lodge; and the Birds of the Air bad Nests, places to retreat to, to roost in all the night: Yet he (though Lord of all things) here in the World, had not where to lay his Head; no House, no Bed, no place of his own to receive him; and therefore none were to expect the Advantages of this World, by an entrance into his Service: on which we read no farther, and hear no more of this great Pretender. And calling to another, v. 59 to come and follow him; he desires first, that he might have leisure to bury his Father. He did not absolutely refuse to obey our Lord's Command, but he was willing to procrastinate and put off the time. And a 3d seeming willing to be his Disciple, yet would excuse himself from the immediate attendance on his Service; Lord, I will follow thee; but let me first bid them farewell which are at home. To whom our Lord replies in the words of the Text, No Man having put his hand to the Plough, and looking back, is fit for the Kingdom of God: i.e. No Man having engaged himself to my Service, and after turning back to his secular Concerns, with a regard had first to those, is fit for the Kingdom of God. The words are allegorical, pressing a constancy to the Service of Christ, from the diligence of him that tills the Ground: As if our Lord had said, He that holds the Plough, must keep to his Business, not look behind him, or neglect his Work, to trifle about other things that come into his head; if he does, he's unfit for such an Employment as requires a constant attendance on it. So those that enter into my Service, they must put on Resolution, and not make vain and trifling Excuses to return back to the Affairs of the World, but be constant and sedulous, otherwise they are not qualified to be my Disciples; and so by consequence are unfit for the Glories of my Kingdom, which are only designed as the blessed Rewards of the sincerely Faithful, and constantly Laborious.  
The Text appears to be a severe Reproof levelled against the coldness and negligent carriage of too many who profess to be Disciples of Jesus Christ; who having engaged themselves by their Character and Vows, by their Office and Order, by their Profession and Pretensions, to be his Followers, to espouse the Cause of Religion, and Piety, and the Interest of Holiness; and yet after all these solemn Declarations, by a sad Tergiversation return to the World and the things thereof, and to a remiss and lose state of Life: And like Lot's Wife by Sodom, though they were once, by themerciful hand of convincing Grace, brought out of that supine and sinful Condition in which by Nature they lay, after all those enlightenings and Lectures of their own Consciences, do return again like the Dog to his Vomit, to their former Corruptions; or at least with longing Desires and incurved Hearts, look back to that state which will become a Prey to Fire and Brimstone.  
In speaking therefore on this Subject, I shall endeavour to do these following things.  

I. To show what it is to put our Hands to the Plough.  
II. To show what it is to look back.  
III. To show the Danger and sad Consequence of such a dreadful Retrospection, after we have been engaged in so good a Work; which is, That such Persons are not fit for the Kingdom of God.   
I. For the first, What it is to put our Hands to the Plough.  
Since our Lord himself is pleased to make use of this so plain and homely a Metaphor; I hope it cannot savour of Clownishness or Rusticity to follow his Example; and since he applies it to those who make a Profession of being his Disciples, and afterwards withdraw themselves from his Service, I am sure it's safe and easy too to follow such an Expositor. The Plough, we know, is an Instrument of Husbandry, and they that hold it render the Ground fit for Seed; and this applied spiritually, signifies all those that labour to make the World fit to bring forth fruits of Peace, that strive to reform the deplorable state of Mankind, and to render men's Hearts capable to receive the Seed of the Word.  
To put our hands to the Plough therefore, is to declare against Sin and the Kingdom of Satan, and to act against it in our Station: It is to engage in the service of Jesus Christ, to endeavour to render the Church fruitful of good Works: 'tis to commence an holy Warfare against the state of Darkness, to suppress Vice, and encourage Holiness, and to do what in us lies to carry on the Cause and Interest of Religion. 'Tis with an holy Zeal, and an undauntedness of Mind to make opposition against that torrent of Vice which is breaking in upon the face of the Church; and not only to reform ourselves, and bring our own Lives into a conformity to the Divine Pleasure, but also strenuously endeavour to reform others; to break up that Soil which is crusted over with a Callus of Sin, and to render it fit for the engrafted Word of the Gospel to enter. 'Tis, in a word, publicly to espouse the Cause and Honour of Religion, and to give a check to the growing Progress of the Synagogue of Satan.  
And since the Church of God, in holy Scripture, is compared to a Field, as our Lord himself delivers it in that Parable (Mat. 13.) of the Wheat and the Tares; let us consider how much every particular Person is concerned in the Tillage and Cultivation of it, in order that a bountiful Crop of Righteousness may be brought forth to the Glory of God, and the Salvation of those that labour in this holy Employment.  
1st. Every Man by Nature is a barren Ground, in which only the Seeds of Sin spring up and fructify, to the dishonour of God, and destruction of himself. And since by that infinite Love of God, in giving Jesus Christ, and contracting with us on conditions of Love, he has rendered us capable of bringing forth Fruits meet for Repentance, and reaping, as the effect of such a gracious Harvest, eternal Life: And since on our entering into this contract of Peace (I mean, the Covenant of the Gospel) we have sworn to our great Master to become his Subjects and Servants, to labour in his Vineyard, to be diligent in his Work; the neglect and breach of which awful Vow, will terminate in Destruction: Every one therefore that is baptised into Christ, and has put on Christ, and has received the Seal of the Covenant of Grace confirmed by our Redeemer between God and Us, has put his Hand to the Plough: He has vowed himself to be the obedient Servant of Jesus Christ, and has declared himself an irreconcilable Enemy to all Ungodliness; he has promised, according to the Prophet, Jer. 4.3. To break up the fallow Ground of his Heart, and not to sow among Thorns: and agreeable to Hosea 10.12. To sow to himself in Righteousness, and thereby to reap Mercy, to break up the fallow Ground, since its time to seek the Lord, till he come and rain Righteousness upon him. But,  
2dly. Since we are not designed by our great Creator for ourselves alone, but made for Society, and therefore for the Good and Comfort of others: And since in this regard there must be a discrimination of Persons, in respect of Superiority and Inferiority, it will be fit to consider, how far we have put our Hand to this good Work in the behalf of others, and who those are that are more particularly concerned in it. And in doing this, I shall briefly consider the three great Divisions into which all Men are ranked, viz. Those of Magistrates, Ministers, and People; and show how far each are more than others obliged, and have more immediately set their Hand to the Plough.  
1. As to Magistrates. A state of Government among Men is appointed by the Light of Nature, as well as by the Law of God: and since those that are Governors ought to be Copies and Patterns for the Governed, therefore are Those more especially concerned in directing others by wholesome Laws, and just Sanctions, whereby the Honour of God, and the present and future Good of Mankind may be supported.  
Magistrates are the Representatives of God; and if they will not render themselves altogether unlike the Majesty of Heaven, and unfit for, and unworthy of the Character they bear, they must more especially imitate God, in bestowing Favours and Encouragements on the Virtuous, and by inflicting Punishments on the Vicious.  
'Tis their more immediate Duty to enact and execute such Laws, as may be for the suppressing of Sin, and encouraging Holiness. And since the highest Magistrate in this our happy form of Government, I mean our Sovereign, (on whose Head the Almighty pour down streams of Mercy) is obliged by the solemnity of an Oath, to administer Justice in Mercy unto all his People; I hope all those that are delegated by him to be his Substitutes, are, and will be so conscientious in the performance of their Duty, that That Justice which we own to God in obeying his Laws, as well as That which we own to Men in preserving their Right, may be truly and impartially executed, according to St. Peter's Rule, 1 Pet. 2.14. For the punishment of evil doers, and for the praise of them that do well: Since they cannot bear the Sword in vain, but it must be drawn forth by them to establish Righteousness, or else will be drawn forth on them to strike themselves into eternal Confusion.  
And since God has called Magistrates to such an high degree of Honour, that they are his Vice-gerents; they therefore by virtue of the acceptation of their Office, have put their Hands to this good Work, being called to be nursing Fathers of the Church; and they bear the Sword of God for this very purpose, not to be a terror unto good Works, but unto the Evil. And if Any should remain idle and negligent, or take up this Office for any sinister Ends, to serve themselves rather than the Public, to sit down in sloth rather than to cultivate the field of God's Church, such Persons become guilty of a most wretched Sacrilege; and have the greatest Cause to fear, that their Swords, which have not been employed in the Cause of Virtue, Justice, and Piety, shall be turned into Darts, and levelled against themselves in the day of eternal Wrath and Vengeance.  
All Magistrates therefore, whose business it is to put in execution those excellent Laws which are enacted for the propagation of Godliness, and correction of Sin; Those on the account of their Honour and Office, have put their Hands to the Plough of God.  
2. Another sort of Men who are more especially engaged to this good Work, are Ministers; Those I mean, who are called to preach the Gospel, and to declare the glad tidings of Reconciliation between God and Men, by the Man-Christ Jesus. And We indeed of all Men are more immediately concerned, since our whole Life ought to be dedicated to this heavenly Work, to labour for the Conversion and eternal Salvation of men's Immortal Souls; to show them the danger, and the fatal event of an ill-spent Life, and a Conversation employed in the works of Sin. The Lord has shown us our Dignity and Duty, by the Prophet Ezekiel, ch. 33.7. O Son of Man, I have set thee a Watchman unto the House of Israel; therefore thou shalt hear the word at my Mouth, and warn them from me. And if we who are called to this Sacred Dignity, of hearing the Word at the Mouth of God, of having his Oracles committed unto us, who are made Ambassadors of Jesus Christ, to declare God reconciled to the World on the Terms of the Gospel: If we fail of rebuking, reproving, and exhorting, with all Gentleness, Meekness, and Love; if we fall under the Character of idle Shepherds, neglecting the Flock, thro' our want of Zeal in the Cause of Jesus Christ, and by ceasing to declare the whole Counsels of God for men's Salvation: we shall find our Account so heavy at the great and general Audit of the World, that no Doom will be equal to the Condemnation of such who have thus prevaricated, and wretchedly slighted their Office and Business, Ezek. 33.8.  
It's the greatest Honour we are capable of, in being brought nigh to God, and entrusted with the Ministration of the Word of Life, to be appointed principal Labourers in raising the glorious Building of the Church of Christ; to be dignified with the Character of the Legates of Heaven, sent in the blessed Errand of inviting Men to become reconciled to God. And as the Reward of such shall be infinitely great, who shall with Conscience and Zeal discharge this Duty, they shall shine as the Stars in the Firmament for ever and ever: So the Punishment also of those that neglect this Duty, shall be inconceivably great, the Blood of Souls shall be required at their hands, and the Smoke of their Torments shall ascend up for ever and ever.  
Ministers therefore are another sort of Persons, who have peculiarly engaged themselves to labour in God's Field, to carry on the Design and Interest of Holiness, who have put their hand to the Plough of God.  
3dly. Not only Magistrates and Ministers, but every Private Christian, by the Ties of Humanity, and the Obligations of Religion, is bound to this Work. For since the Cause of Religion is the common Cause of every Member of the Church of Christ: Since we are obliged by our Baptismal Vow, to fight against Sin, the World, and the Devil; and are bound, by virtue of our Allegiance to our Redeemer, to endeavour to exalt his Kingdom, and to increase the number of his Subjects: Every Man therefore is concerned for his Neighbour, is obliged for his Brother, to do what is possible to pluck him out of the Power of Satan, and to bring him into a state of Mercy through obedience to Jesus Christ. And since there's a principle of Love and natural Compassion in all Mankind, which is wonderfully improved and sanctified by Grace; so that every one that comes to consider the worth of his own immortal Soul, will have a concern of Charity for the Soul of another: Therefore we ought to be (and indeed we shall be if we are ourselves regenerate) solicitous for the Salvation of all Mankind; and every Man will become a friendly Monitor unto his Neighbour, and will come to him in Prudence, in Kindness and Secrecy, if he see him negligent in the important Concern of his eternal Welfare, and will request him to beware of his heedless Condition; that he'd take some cognizance of the way in which he is walking, whither it tends, and where 'twill end; that he'd not rush into the Gulf of everlasting Destruction through folly and incogitancy, but consider the Weight of Eternity, the Worth of his Soul, and the Love of God, and the Value of Heaven, and the dreadful State of Eternal Vengeance; and that he'd labour earnestly to obtain the one, and avoid the other. And this is a Duty which we own to Mankind, both as we are of the same Nature, and as we are commanded by the Divine Word, Leu. 19.17. Thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. And so St. Paul, Heb. 3.13. Exhort one another daily, while it is called, To day: And (in another place) let us provoke one another to Love, and to good Works. And farther, We are not only to Persuade our Neighbours, and to use all the Methods of Love and Kindness to engage them to their Duty; but also, since some are so abominably vicious, that nothing but the terror and punishment of the Magistrate can restrain them from the open violation of the Law of God; therefore it's the Duty of every Man to detect Such unto the Magistrate, that where the Force of Persuasion cannot prevail, there the Power of the Sword may restrain. And that 'tis our Duty thus to discover all such Persons who are the Open and Notorious Opposers of Piety, and endeavour to bring upon them legal Inflictions; not only appears from the nature of the thing, but also from a consideration of that general Duty which lies upon us, to labour for the support of the Kingdom of Christ, and the suppression and destruction of the Power of Satan. And since there are Many so deplorably wicked, that the whole Bent and Stream of their Conversation is scandalous and vicious, offensive to God, destructive to Themselves, and pernicious to Others: Therefore every Man is bound in Conscience to God, and in Honour to Virtue, to make such Persons public Examples, by labouring to inflict those Penalties upon them, which our good and wholesome Laws have determined.  
'Tis our great happiness, that we live under a Government where Iniquity is so far from being established by a Law, or so much as left Neutral, that 'tis not only forbidden, but also punished. But our Laws are nothing but dead Letters, and Justice holds but a wooden Sword without execution; for 'tis that which is the Life of the Law itself, and the Honour of that People which enjoy such wholesome Constitutions. And since Magistrates, to whom the execution of our Laws are committed, cannot do it, without information of the Persons and Crimes of Offenders; therefore 'tis every Man's Duty, as he tenders the Honour of God, and the Glory of the Gospel, the Increase of the Church, and the Good of the Weal-public, and as He would not be a partaker of other men's Sins in hiding and concealing them, to detect such as openly and commonly affront the Majesty of God, and the Authority of Man, by notorious Vices, and those scandalous Impieties which make us stink in the Nostrils of the Almighty, and bring down his Plagues and Judgements upon us.  
But this Point having been formerly so well proved in this place, and on this occasion, in former Discourses, I shall therefore proceed towards a conclusion of the first head of the Text, That Magistrates by their Power, Ministers by their Office, and every Christian by his Character as such, has put his Hand to the Plough of God, has given in his Name as a Labourer in the Field of the Church of Christ, in order to root out the Weeds of Impiety, and to sow and cherish the good Seed of Grace, that we may all grow up to Eternal Life.  
But besides all this, more particularly God has stirred up the Hearts of Some in and about this Great City, whose Numbers God of his Mercy increase, and whose Zeal God of his Goodness augment, who have united themselves in Religious Fraternities, for the more effectual carrying on of This Glorious and never to be enough commended Work, of giving a check to Vice, and reforming (if possible) the corrupt and depraved Manners of the unhappy Age in which we live. And You who are entered into this Noble Design, whose Hearts God has more especially touched with a sense of your Duty, You have in a more than ordinary manner put your hand to the Plough. And to encourage you in it, I shall truly affirm that this Work, and the Undertakers of it, are the great springing Glory of our Church, and a comfortable Testimony that God has not utterly left us off to Judgement.  
This is a Design worthy of Men, as we are the Image of God; and worthy of Christians, as we are the Disciples of Jesus Christ. 'Tis the Cause of God that you have undertaken, in opposition to the Devil; and the Cause of Virtue, in opposition to Vice; and of Religion, in opposition to Atheism. 'Tis an Enterprise that is every way praiseworthy; and I may speak it with a sufficient degree of Reverence, 'Tis worthy of God to own, and Men to prosecute; and I hope it's carried on by Means that are agreeable unto the noble End which it designs. And certainly no Man can oppose it, or become an Enemy unto it, that does not first by his own Life render himself obnoxious to it.  
But now, my Brethren, if after you have thus begun in a Divine Work, and have increased your Numbers, and diffused your Design throughout the Parts of this mighty City; and you have seen many good Fruits of these your Endeavours, In cleansing many Augean Stables of Lust and Filthiness; In making many, who made no conscience of profaning the Name of God, to set a bar before their Lips; In repressing the Disorders which are too frequently committed on the Lord's Day; And (in charity one may hope) of bringing several to a sense of their Sin, and to a sincere Repentance, and to bless the Almighty for this your Undertaking: Now if after all this, Satan should become so mischievously successful as to stifle your Zeal, and to baffle you in your Work by the little Mocks, Scoffs, and Taunts of those that are his Agents; If you faint at the opposition that you must expect to meet with from the Frowns of Some, and the Threats of Others: If this beat you out of the Field into which you have entered in order to work: It would not only be a sad Omen of your own Spiritual Decay, but be also a great Discouragement unto Others; and would give the greatest blow unto the Cause of Religion, by adding the Trophies and Ensigns of Success, to the black Triumphs of the Prince of Darkness.  
But this I shall farther insist on in the next part of the Text, which is,  
II. To show what 'tis to look back.  
As the putting our Hand to the Plough intends the engaging ourselves in the Cause and Interest of Holiness, and endeavouring the repressing of Sin, and propagation of Piety; so to look back signifies, a withdrawing our Affections and Endeavours from it, and a relinquishing this so glorious and commendable an Enterprise.  
And in speaking of this, I shall briefly take notice, 1st, of the Persons; and 2dly, Of the Temptations inducing to this sinful Retrospection.  
And in the first place, as to the Persons; I cannot but briefly remark with a melancholy Reflection, that not only vast Numbers, who are engaged by the awful Obligations of Baptism, have no more sense of their Duty and Interest, than if they had been brought up in a Land of Darkness. Not only great Multitudes hear the Gospel every day, and themselves also read the Holy Scriptures, and yet they are to 'em as a Book sealed; they neither feel, nor understand their Power and Life.  
But also there are others, who have had a sight and sense of their Duty, have been under Convictions, and taken up Resolutions for Heaven and Eternity; and yet all their Purposes, like Ephraim's Righteousness, have been but as a morning Dew, which is presently consumed with the heat of the next approaching Temptation. And this is very sadly to look back, after we have set our Hands to the Plough: when we have felt the warmings of the Divine Spirit in our Hearts, the incubations of the Holy Ghost brooding on our Souls, in order to bring forth the Image of God in a state of renewed Holiness; when we have made some advances in Piety, and have begun in the Spirit, yet after all to end in the Flesh; this is miserably to look back from our Employment, and solemn Engagement.  
But 2dly, to carry on my Application.  
You, Gentlemen, who have promised to become the Servants of Jesus Christ, not only by the Vow of your Baptism, but also by the Rules of those Religious Associations into which you are engaged, to encourage one another to walk as becomes the Gospel, and to declare yourselves the Opponents to Vice and Ungodliness, and to repress Profanation, Debauchery, and Excess, within your sphere and knowledge, by endeavouring to give Life and Vigour to those good Laws, which our Pious Legislators have established for this End: Consider, you have put your Hand to the Plough of God; for 'tis his Cause that you are engaged in; and if upon the account of some little opposition, you withdraw your Assistance, or stop in your Duty, this is the looking back here intimated in the Text.  
I beg, Gentlemen, I may not be mistaken, as if I was afraid you were weary of that good Work which you have set your Hands unto, and were about to relinquish it; my Discourse proceeds from another Design, namely, That by showing the great Mischief which must attend your forsaking this Cause, I might the more effectually recommend it to your Selves, and persuade Others to engage in it, and encourage your Zeal to all the prudential and vigorous Methods which are needful for its Prosecution.  
But yet, since 'tis not impossible, but some who have set their Hands to this good Work may look back, may flag in their Diligence, and cool in their Affections; I shall briefly take notice of some of the Temptations tending to it; and these fall under one or the other of these 3 Heads.  
1st. Fear. 2dly. Shame. 3dly. Sloth.  
1st. Fear. When a Person that has not first sat down and counted the Cost, what it will stand him in to be the Soldier of Jesus Christ, and what degree of Valour and holy Resolution it requires to fight in this glorious Cause, and to labour in this Work; that he must be sincere and impartial, not afraid of the Reproaches of the Small, or the Frowns of the Great, or any diminution of his temporal Interest: when such a Person finds that the Cause he has undertaken may eclipse his Profit, and that there is indeed greater Opposition than he expected; then he gins to faint, and to i'll in his Warmth, and to find excuses for his Recession. But let such consider, that St. John tells us, That the Fearful, as well as the unbelieving, shall have their part in the Lake which burns with Fire and Brimstone, Rev. 21.8. i e. Such who faint in the spiritual Warfare, and have not courage enough to stand up for the Cause of Jesus Christ, in opposition to the Conveniencies and Friendships of the World, such are unfit for the Kingdom of God. And as Solomon observes, That the fear of Man bringeth a Snare, Prov. 29.25. a Snare on the Conscience, and an intangling hindrance to religious Duties; so He that ventures upon the displeasure of God rather than Man, or whom sordid apprehensions of worldly loss, or the breach of carnal Friendship, or the browbeatings of the Powerful, can beat off from his Work; such a Person does hereby render himself unfit for that blessed Sentence, of Well done good and faithful Servant, enter thou into the Joy of thy Lord. For he that cannot venture himself on the Cause of Christ Jesus, and whose Faith is too feeble to shore him up from sinking under the fear of Men; such a Person is a miserable Bondman to the World, how fair soever his pretensions may be to Regeneration and Holiness of Life. But, Beloved, I believe and hope better things of you, and things that accompany a zeal of Sincerity, and a vigorous prosecution of your glorious Undertaking.  
2dly. Shame is another Temptation to induce Men to look back.  
It has been the chiefest Policy of Satan, ever since God has (in wonderful Mercy unto his Church) been pleased to stop the violence of his Rage and Persecution, to oppose Religion by Scoffs and Mockings at those that will not still remain his Vassals. And our Age and Nation has been so unhappily exercised by this stratagem of Hell, that one would be tempted to think, that the Prophecy of St. Peter looked at these Days, 2 Pet. 3.3. Knowing this, that there shall come in the last days Scoffers, walking after their own Lusts. For how has Holiness of Life been ridiculed, and the Power of Godliness, and the Life of the the Spirit, and a state of Conversion and Regeneration, been made the subject of impious Derision, and scornful Reproach, insomuch, that Some have been even ashamed to own themselves so good as they really were, for fear that some name of Ignominy and Contempt would be cast upon them?  
And indeed I do not find any Opposition greater than this, to balk you in the way of your virtuous procedure. But to counterpoise this, remember that you are engaged to own the Cause of a Crucified Jesus, of him that was numbered among the Transgressor's, and who endured the Cross, and despised the Shame; and if you have not constancy enough to bear a little Reproach for the sake of our great Master, and to be contented to undergo the name of Informers, and busy Fellows, or such who make a noise to get yourselves a Name; if you cannot patiently endure the Reproaches of the Agents of Hell, and the Lies and Scandals they will cast at your Doors; if you faint at this Trial (as Syracides says) your Strength is small.  
And if this should induce any Member to look back, let him be afraid of being hereby made unfit for the Kingdom of God: for remember what our Lord tells us, Mark 8.38. Whosoever shall be ashamed of me, and of my Words, in this adulterous and sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the Holy Angels.  
3dly. Sloth may be another inducement to look back: For He that applies himself to this good Work with that fitness which it requires, aught to be a Person of Industry and Diligence, he must dedicate some part of his time for fight the Lord's Battles against the public Goliahs of the Armies of Hell; he ought to appear personally in the Cause that he has undertaken, and not think it enough that he has been a Contributor towards the Charge of this glorious Fabric of Reformation.  
For though I do not question but that every Penny that's bestowed on this Account, is as true Charity, as feeding the Hungry, or clothing the Naked, and has also in it something of an excellency far beyond it, as a Compassion on men's Immortal Souls does exceed the pity that's expressed to their Bodies; yet I cannot choose but deliver my Judgement in this matter, although it should happen to be contrary to the Sentiments of some here present, That the poorest Member of these Societies, who by a personal endeavour labours in this Work, who sacrifices his Time and Pains at this Altar, his Offering is greater, and he casts in more to his Corban, than they who of their abundance bestow many Pounds yearly: Not that I blame, no, I commend the One, but I highly praise and extol the Other; and I do it in order to give all possible Encouragement to a personal, zealous, and avowed Prosecution of this Heroic Undertaking.  
Lastly, To conclude this Point, I shall add a word to encourage to an exemplary Holiness of Life.  
And this, if You who have undertaken to be the Patrons of Virtue, and supporters of Piety, shall fail in; if you shall sink down from your exalted Post, to the Temptations of the World, and be taken in the snares of Vice and Dishonesty, this will be such a Tergiversation, as must not only be satal to yourselves, but also to your Design; and will cast the blackest Cloud on the honest and sincere endeavours of those that are joined with you. It will open a Door to all the foul Reproaches that Hell can invent, and the Agents thereof inject upon you; which will not only fall with the greatest weight on the Heads of the Guilty, but will also affect those that are Innocent.  
It therefore becomes every one that is engaged in this Holy Work, to walk circumspectly, not as Fools, but as Wise, considering the Eagle Eyes of all your Adversaries await your steps; and nothing can give them such an occasion of impious Joy, as your stumbling and faltering at the same Stones which you endeavour to remove: and this will indeed be the worst sort of looking back which possibly you can commit. Be therefore wise as Serpents, and harmless as Doves: And as glorious Designs must be managed with the highest Prudence in order to secure 'em from the reproaches of their Enemies; so let this be attended with a Wisdom and Circumspection agreeable to it, such as your Adversaries cannot gainsay or resist. And to obtain this, be instant in Prayer, that That Great God, whose Cause you have undertaken, would give a particular Blessing, in directing every Member so to walk, that you may be blameless and harmless, the Sons of God without rebuke, in the midst of a perverse and crooked Generation, among whom ye shine as Lights in the World, and as Patterns of Piety, Humility, and Meekness, and every thing that is praiseworthy.  
III. I come now to the last part of the Text, which is, to show the Danger and sad Consequence of such a dreadful Retrospection, after we have been engaged in so good an Employment, Which is, that such Persons who look back, are not fit for the Kingdom of God.  
And having already in my former Discourse, given frequent hints of this, I shall be very brief on this Topick, that I may oppress your Patience no longer. In order to which, I will not enlarge what is here meant by the Kingdom of God, in regard the sense is obvious to every Capacity, it signifying the Enjoyment of all that Happiness which Jesus has purchased, and is gone into Heaven to prepare for his Church and People. And as those who are not fit for the Glories of this Kingdom, do not only miss of Happiness, but fall into Misery; so That shows something more than the loss of Heaven, there's an implication of the Punishment of Hell.  
The loss therefore of Eternal Life, and the Condemnation to everlasting Vengeance, must strike Terror one very one that considers the worth of his neverdying Soul, and what 'tis to undergo the Wrath of God for ever and ever. But yet this must kindle a greater fire of Torment in the Consciences of Some, than of Others: for he that never had the Means of Salvation, or on whom they never came with Power and Efficacy, the Reflections of Such can never be so bitter, so sharp, and stinging, as of Those who have had the clearer discoveries of Divine Light and Love. And therefore for such who have been made partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the World to come, if They fall away, it's not only impossible to renew them again by Repentance, but also to render their Condemnation half so tolerable as of those who had never those participations.  
Consider therefore, You who have put your Hands to the Spiritual Plough, in order to cultivate both yourselves and others; if you, after both the Vow of your Baptism, inward Conviction, and outward Profession, and a more than ordinary obliging yourselves to the Service of Christ Jesus; If You look back, of all Persons in the World, you are most unfit for the glorious Kingdom. The Backslider in Heart (says Solomon) shall be filled with his own Ways, Prov. 14.14. i e. shall reap the fruits of his own Folly. But as I hope you have well considered the weight of the Work which you have undertaken, so I trust your Perseverance in it will become a Pattern to succeeding Times, and other Places. And that your Zeal, your Wisdom, and Prudence, will be still more and more Illustrious, and fit you for the love of all good Men here, and for greater than ordinary degrees of Glory hereafter. And agreeable hereunto this Observation shall shut up my Discourse, That as he that looks back is unfit, so he that goes on and prosecutes his Work, that has an eye of Resolution, looking forward on his Duty, such a Person is through Jesus Christ fit for the Favour and Kingdom of God. And your being Such, will add to your Crown another day, and will advance you above the common Blessing of Heaven, and of eternal Life; your Zeal and Constancy will be rewarded with a double Portion of everlasting Glory. For the God that you serve, is not unrighteous to forget your Works and labours of Love, but will be a Master of the greatest bounty, in liberally requiting all your diligent and faithful Services.  
And that you may All be set down in the number of those that have endured to the End, and have finished your Work with Joy and Faithfulness: This the Almighty grant, by the Assistance of his Holy Spirit, through Jesus Christ our Lord.  
Amen.  
FINIS.