A SERMON Preached Novemb. 14. 1698. AND NOW Published at the Request OF THE SOCIETIES FOR Reformation of Manners, IN THE Cities of London and Westminster,  
By JOHN SPADEMAN. M. A.  
LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside. MDCXCIX.   

A SERMON Preached before the SOCIETIES FOR Reformation of Manners.  PROVERBS XXVIII. 4. They that forsake the Law, praise the Wicked: But such as keep the Law, contend with them. 
THOUGH it be found impossible, by any Human Methods, to Banish, and Expel Sin out of the World: This Enemy is so entrenched and fortified, that no created Power or Skill is able totally to Vanquish, and Drive him out, either from particular Persons, or Communities of Men: The same Conclusion ought not to be made concerning open Wickedness, and the visible Practice of Sin, there is a possibility of Subduing this Monster: As 'tis found possible to rid a Country of some Species of Rapacious Beasts, tho' 'tis impractable to destroy all the Vermin, which lie under Ground, and are hid in Holes, and Dens of the Earth. That Sin which is concealed in the Heart, or is acted in secret, lieth out of the reach of Human Attempts, a Divine Almighty Arm alone is able to crush, and destroy it: But when this Pestilence wasteth at Noonday, and appears in the places of Concourse, this Case admits a Remedy, and there are proper Methods which, under the Divine Benediction, are able to stop the Plague of Wickedness. The God of the whole Earth has not abandoned it to be wasted by this Infection, without Means of resisting, and removing it. 'Tis reasonable to conclude, That He hath form Men into Civil Societies, on this Design, that Order, and Government, Laws, and Punishments might be applied to the restraining of Sin and Immorality. For the best ordered Societies could not be either pleasing to God, (as the Wisest Pagans judged they were) or, 
Cicero Somn. Scip.  in the issue, advantageous to Men, if they did only relieve the Necessities, and minister to the Safety, and Pleasure of Life, and did not serve the higher Design of repressing Vices, and purging the Impurity that defiles the World, and threatens Ruin to whole Nations.  
We of this Nation have long experienced the vigilant Care, and continued Kindness of Heaven, which have defeated the pernicious Designs of our Enemies, delivered us from many threatening Dangers, and Crowned us with distinguishing Mercies. How inexcusable shall we be, if we abuse and forfeit the Kindness of God, and by doing Wickedly, provoke him to Turn, and Destroy us after he hath done us Good? (Josh. 24.20.) And nothing can prevent so dismal an Issue of Things, but a vigorous Endeavour to check the Contagion of Vice, by a constant Prosecuting of the truly Christian Design already entered upon, of Reforming the Lives of Men, and repressing the Vices, which too long have reproached this Nation: Unto which Design, the instructive Words of Solomon, that have been read, give an encouraging Assistance: For they both direct to the proper Method, that is to be used, and enforce that Direction by cogent Motives, drawn from the infamous Character of those who praise the Wicked and the Honouring Title of those who contend with (or against) them. They that forsake the Law, praise the Wicked: But such as keep the Law, contend with them.  
The latter part of this Aphorism is more directly suitable to the occasion of this Day: but the former part, contains an Instruction, that is not improper to be seriously reflected on, at this time, in which I shall endeavour to assist you, by 

I. Describing the Agents spoken of: They that forsake the Law.  
II. Explaining the Action ascribed to them: Praise the Wicked.  
III. Representing the horrid Character of both. As to the    
I. The Agents are said to forsake the Law. I take it for granted, that the Divine Law is here to be understood, (as in two other Verses of this Chapter, 7, and 9 the Law, without any addition, is so interpreted.) For it is not universally a Crime to forsake a mere Human Law, which may be so framed, that we are obliged to forsake and contradict it. But the Divine Law has such eternal, and invariable Equity, and carries so unchangeable Obligation, that nothing can justify the forsaking of it. 'Tis the heaviest charge, that can be drawn up against any Persons, that they have forsaken the Law of God, and the most dismal Punishments are threatened to such, Jerem. 9.13, 15, 16. And the Lord saith, Because they have forsaken my Law which I set before them;— Therefore thus saith the Lord of Hosts, the God of Israel, Behold I will feed them, even this People with Wormwood, and give them Water of Gall to drink— And I will send a Sword after them, till I have consumed them. The forsaking of the Divine Law is not a light trivial matter in the eyes of God, as it is too commonly in those of Men. But this forsaking of the Law, is not the mere transgressing of it, by particular Omission of Duty, and Commission of Sin; for both these are consistent with the Favour of God, and may comport, with the keeping of the Law, in the Evangelic Sense. Forsaking of the Law, in Scripture Style, imports such a deserting, or revolting from it, as renders it useless, and ineffectual for the ordering of our Actions: The Divine Rule is renounced, and its Yoke cast off, by choosing and obeying another, and contrary Law, even that of Sin. And though these Lawless Ones are unwilling to acknowledge their true Character, and ready to profess a respect to the Law of God, yet we shall certainly know 'em by their Fruits, and particularly, by their praising of the Wicked, which is  
II. The Action ascribed to them who forsake the Law: to understand which, we must not restrain the term Praise to the narrow Sense, that in common discourse we fix on it, as if it denoted only a Verbal Commendation, though this Sense is not excluded. The Practice has been, and still is, too common of absolving and justifying of bad Men, (when 'tis said to a Wicked Man, Thou art righteous, cap. 24.24.) and of adorning with flattering Encomiums, 
The 70 Int. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  those who deserve general abhorrence. How often have those Noble Things, Wit and Eloquence, been basely employed in extolling the worst Persons and Things. The Auditors of a persecuting Herod applauded his Oration, by this impious Acclamation, It is the voice of a God, and not of a Man, Acts 12.22. Which Blasphemous Adulation was terribly confuted by the Divine Vengeance which condemned that Mortal God to be eaten by Worms, while he lived, and by that opprobrious Disease to end his Life. Such another piece of ridiculous Blasphemy, an Atheistick Poet was guilty of, in praising his Master Epicurus, 
Lucretius, Lib. 5.  whom he makes a God, because he had boldly denied a Providence, and a future State; as if by this rare Discovery, He had been a more worthy Benefactor to Mankind, than those, whose Inventions had ministered to the Advantage and Pleasure of Life.  
But besides Praising by Words and Language, there is another, by actions which conciliate esteem, and honour to a Person. As when 'tis said of the Virtuous Woman, that her own Works praise her in the gates, Prov. 31.31. i e. Do create esteem and respect to her. The Wicked are thus praised, when they are encouraged and favoured by those who have Authority, and occasion to discourage and depress them: When Honours are placed upon them, who declare themselves to be Enemies of Righteousness. This hath been too commonly practised in all Ages: In the times of Pagan Ignorance, some vile and brutish Miscreants have been Deified, and Worshipped after their Death, and Divine Honour paid to those who deserved the most general abhorrence; (as the instances of the Cretan Jupiter, and several others, evince.) The Light of the Gospel hath banished this impious usage from the Places which enjoy it; but even among Professing Christians, 'tis become too common a Spectacle, that the vilest of Men are favoured, and advanced, and find several who patronise, and protect them: which practice proved fatal to the Benjamite Tribe, from which the other Tribes, in a solemn manner, demanded the delivering up of some Children of Belial, (Judg. 20 13.) that they might be put to death, and by this means, evil might be put away from Israel: But ('tis added) the Children of Benjamin would not hearken to the voice of their Brethren. The dismal consequent of this favouring of Evil-doers, is largely related in the Sacred History, to deter all others from this praising or patronising of Wicked Men. To which purpose it will be useful.  
III. To represent the horrid Character, both of the Agents here mentioned, and the Act ascribed to them: The former is evident at first view: He that forsakes the Divine Law bears the blackest marks of Horror. For 

1. He is guilty of the worst Treason and Rebellion: He revolts from his rightful Ruler, he lifts up his hand against his Father, and makes War against the highest, and best Sovereign. Who would not dread so infamous a Character? Who would be patiented of so reproachful a Name? A mere transgressing of the Law, is not rebelling against Heaven, but the forsaking of it, can have no milder name; such who desert and renounce the Law, do in effect say to the Almighty, He shall not reign over us; we own no subjection, or obedience, to the God that made us. A Language that is so intolerable, that even ungodly Men are ashamed to utter it with their Lips.  
2. There is the basest perfidiousness in the forsaking of the Divine Law by those who profess Religion: For such, at the same time, forsake the Covenant of God, and virtually renounce their very Baptism. There can't be a more infamous Character than that of a Perfidious Wretch: This exposeth an Adultress to the heaviest reproach, that when she forsaketh the guide of her Youth, she also forgets the Covenant of her God, Prov. 2.17. All who are dedicated to the blessed God, by Baptism, become Children of the Covenant, (Acts 3.25.) which strongly obliges them to keep the Divine Law.  
3. There is in those who forsake the Law, the worst Cruelty to themselves, who thereby cast themselves into the forlorn State of Outlaws, they deprive themselves of the Divine Protection, and no condition can be so deplorable. All the Defences which Power and Wealth, which Wisdom and Alliances can raise up, will prove refuges of lies, when the Divine Shadow and Protection are withdrawn, Num. 14.9. The potent warlike Nations of Canaan became Bread, i. e. easily devoured, when their defence was departed from them. No tidings can be so sad, as the Reply which God made to the Israelites, Ye have forsaken me— Wherefore I will deliver you no more, Jud. 10.13. Oh! whether shall we resort for Succour and Safety, when the Rock of Israel doth sell and abandon us?    
As to the Act, praising of the Wicked, nothing can be more reproachful, because it carrieth in it, 

1. The most stupid Folly and Ignorance: For there is not a more hideous deformed Monster in the World than a Wicked Person, he has no Comeliness or Beauty, but is a most misshapen, distorted Thing, destitute of the Divine, Beautifying Image, and a very picture of the Devil, whose Child he is. What inexcusable folly must it be to praise and commend such an one, yea, or to cherish the Vipers, whose poison infects the places where they breath. And  
2. There is notorious injustice in the praising and favouring of Wicked Men: Praise, and Encouragement can't be due to such, these are the just Recompenses of Religion and Goodness; whereas Shame is the Promotion that belongs to Fools or Wicked Men, as it is affirmed, Prov. 3.35. If we will act justly, we ought to despise a vile Person, for no Praise or Honour are due to him. The Wisdom of most Lawgivers hath directed to appoint such Punishments of Evil Doers, as carry Shame and Reproach as well as Pain and Loss, by which they are more adapted to attain the end of Punishment, which is the maintaining of Moral Order in the World. And it is most equitable, that they who are the blemish of Human Race, and of the Society they belong to, should bear their Shame; according to the Sentence pronounced on Judah, Ezek. 16.52. Bear thine own shame, for thy Sins, which thou hast committed— Yea, be thou confounded also, and bear thy shame. We might hope to see happy days, if sin were constantly attended with reproach, and not find Praise, and Esteem, as it has too often done. There is little hope of vanquishing this Monster, while it is nourished with so strengthening Food as Reputation and Honour: If once this Provision could be cut off, Vice and Impiety would lose the Day, and Reformation of Manners have desired Success; provided we comply with the Method laid down in the latter part of the Text: But they that keep the Law contend with them, or, against Wicked Men.    
In speaking to this, 'tis not necessary to insist on the Character given to the Agents, They that keep the Law, (which is directly opposite to the Forsaking of the Law) which imports an inward suitable esteem of the Divine Law, which is chosen as a Treasure, and guarded in the heart, against every thing that opposeth it, and also an habitual Observation of it, so that it becomes the Measure and Rule of the Conversation, which is conducted not by the Will and Lusts of Men, but by the Will of God. This is one constant effect of the Grace of God, which works Repentance unto Salvation, to write the Divine Law in the Heart, and give it the chief Dominion over the whole Man, so that the whole Course of his Life is guided by the Holy Commandment of God.  
Concerning these, it is said, They contend with the Wicked, which Action I shall endeavour both to describe, and recommend: In describing this important Action, we are obliged to inquire into these things which it supposeth, as well as to set down the positive instances of it.  
The contending with, or against Wicked Men, supposeth an acting on ourselves; the Original Word being so expressed, as to denote a reflex Operation. And some, who have narrowly considered the force of the Hebrew Verb, have rendered it, 
Coccei Lexic.  stir up themselves. 'Tis evident, none can contend with another, who doth not first stir himself; sampson's great Strength could not be serviceable to him, when the Philistines were upon him, until he was awaked, and did quit his unactive posture. If our Souls are asleep, and stupid, void of active Principles, which are to be exerted, 'tis impossible we should rightly contend with Wicked Men, which absolutely requires the acting of the following Dispositions.  
Sorrow for the sins of others. He that can view the Impieties, or Immoralities, of others, with delight, and take pleasure in those who violate the Divine Laws, will not sincerely contend with Wicked Men. But a hearty displeasure against Sin, engageth unto this contending. This Principle moved righteous Lot to reprove and contradict the Wicked Sodomites, whose unlawful deeds did so affect him, that in seeing and hearing of them, He vexed his righteous soul from day to day, 2 Pet. 2.8. The Apostle Paul, though he stood single and alone, contended with the Idolatrous Athenians, because his Spirit was stirred in him when he saw the City wholly given to Idolatry, Acts 17.16. That Spectacle, which others beheld with patience and pleasure, wrought a Paroxysm of Sorrow in his Holy Soul. The Jews thought themselves as much obliged to rend their Garments when they heard Blaspheming Language, as when the most sorrowful Tidings were brought to them. There is no Law which binds us to tear our , at the hearing of impious Words, or sight of wicked deeds; but we are obliged to rend our Hearts, with Religious Sorrow and Displeasure.  
Zeal for the Honour of God, and Interest of Religion, is necessary for the due performing of this Action. One who is unconcerned about these things, will not contend earnestly against wicked Men. The Ephesian Christians have got immortal Renown, by the Character given 'em by the Redeemer, in the Epistle addressed to that Church. Revelat. 2.2. I know thy Works, and how thou canst not bear them that are Evil. This Christian Zeal much contributed to make a golden happy Age to the Primitive Church, and would again restore it, might it please the blessed God to send down this Heavenly Fire: But when many professing Christians are lukewarm, and unconcerned for the cause of our Common Religion, this obstructs the contending against Vice, and those who openly affront the Laws of God. Phineas is celebrated, for his Executing Judgement on some great Delinquents, against whom he contended, because he was acted by holy Zeal for the Name of God, Num. 25.11.  
Fortitude in the Cause of God, and Religion, is another Principle of this Action. A Spirit of Fear and Cowardice, doth wholly unfit for this Service: When the Prophet Ezekiel was sent to the Rebellious House of Israel, with a Commission to contend with that degenerate People, this was the first of his Instructions. Thou Son of Man, be not afraid of them, neither be afraid of their Words, though Briars and Thorns be with thee, and thou dost dwell among Scorpions, etc. Ezek. 2.6.  
Confidence in the Divine Assistance: If we make flesh our Arm, and rely on created strength, we shall quickly be discouraged, and our hands will be weakened, when we experience the difficulty of this Undertaking: None can in a right manner contend against wicked Men, who makes not the Almighty God his support, and confidence: In the last place.  
Charity towards the Persons of Wicked Men, is a necessary disposition in this contending with them. For it is not an hostile Act, proceeding from malevolence and hatred to them, but an Instance of the most real kindness, and designed to deliver them from the worst misery: This Combat is managed against Sin, which is the snare of Death, and Gate to Eternal Perdition. None ever so earnestly contended with ungodly Men, as our Lord Jesus Christ, who was always acted by the most unfeigned, ardent Love to Sinners, whose highest Happiness was constantly designed by him.  
We come now to lay down the Instances, of this contending with Wicked Men: And 'tis obvious to any considering mind; That according to the various capacities of Persons, there are various corresponding Instances of this important Duty.  

I. The exercise of Legislative Authority, in making Laws to prohibit all open Wickedness. The Magistrate's Sword must be brought forth, and placed in view; that such, who fear not the Displeasure of God, or the Reproaches of Conscience, and of good Men, may be checked and awed by a menacing Law; which is the proper Instrument of repressing Evil Doers. A Ruler doth not answer his high Character, if he is not a Terror to Evil Works: as the Apostle speaks, Rom. 13.3. This has been understood, even by those who have wanted the knowledge of the true God. There never was a civilised People destitute of Laws, to prohibit that which is openly wicked: We read how a Heathen Nebuchadnazer, Published his Royal Edict, armed with severe Penalties, against those who should speak any thing amiss against the true God, Dan. 3.29. Blessed be God, who has influenced our Lawgivers to enact various Laws, to guard the Honour of the Name, and Truth, and Day of God. I know not a Nation in the World, which has so abundant provision of Excellent Laws against Sin and Impiety, as our own: But if the Law should sleep, it loses all its force, can't reach its end, and the worst Crimes will prove insolent: therefore  
II. The actual punishing of such who are found guilty, is included in the contending with wicked Men. If the Law be not armed with a Penalty, 'tis an Idol, which has Hands, but handles not; and these Hands are altogether useless, if they strike not those who affront and disobey Righteous Laws. To indulge and spare such Offenders, is Cruelty to them, as well as to the Public: When those who have been entrusted with Power to Execute Laws, have neglected this part of their Duty, the consequent has been very dismal: This Neglect awakens Divine Justice, which on such occasion, hath used very severe Methods, both towards them who have merited the Penalty, and those who have not inflicted it. The Examples of Eli and David are well known, in whom, when Parental Affection so far prevailed, that they neglected to punish their Children, the Supreme Judge, did on that occasion use his own Sword, and strike both Parents and Children. In the History of the former, there is a very instructive Passage, 1 Sam. 3.13. I have told him (God speaks of Eli) that I will Judge his House for ever, for the Iniquity which he knoweth, because his Sons made themselves vile, and he restrained them not. Eli's Office as a Magistrate, obliged him to punish his own Sons, and nothing could excuse his neglect, or prevent the terrible proceed of Divine Severity. If there be ground (which I determine not) for the conjecture of our Translators, who in the Margin have altered the word restrain, into frown; it intimates, that the frown of a Magistrate, an indication of his displeasure against Vice, belongs to his Office, and has an aptitude to repress that which is Evil.  
III. Instance of this contending with wicked Men, is solemn pleading and protesting against Wickedness, by those whose Office requires it. A Magistrate hath many occasions of bearing a public Testimony against Sin, and Evil Courses. As we read, Nehemiah (the Governor of the Jewish State) judged it his duty to testify against the profanation of the Sabbath, and contended with the Nobles of Judah, whose bad Examples might have corrupted others, Nehem. 13.17. Such a Remonstrance, made by one clothed with Authority, is very Serviceable to repress Sin, which often despises the best Reasons that are urged by those of a private Condition. 'Tis the unquestionable Duty of all Ministers to plead the Cause of Religion, against every thing that opposeth it, with an unwearied Constancy; herein they are to imitate their great Master, who did not silently behold the Vices of the Age, and People to whom he was sent, but on all proper occasions testified of the World, that its Works were Evil, as himself hath declared Joh. 7.7. A  
iv Instance of this contending with Wicked Men, is particular reproving of Sin, when a just occasion is offered. This Office of Charity is enjoined by the Great Law, which requires every one to love his Neighbour as himself. This Subject has been frequently discoursed, and the Duty of fraternal reproving been pressed, tho' ('tis to be feared) without desired success. Indeed 'tis found very difficut to overcome the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or culpable Modesty, which generally obstructs the performance of this excellent Duty. But there is another kind of reproving, which hath more facility, and would produce good effect, viz. The withholding of familiar Converse from vicious Persons, which is expressly enjoined by the Apostle, 1 Cor. 5.11. I have written to you not to keep Company, if any Man, that is called a Brother, be a Fornicator, or Covetous,— or a Drunkard— with such a one, no not to eat. I question not, but the practising of this one Rule, did very much contribute to the purity of the Christian Church, in her Virgin Age, when the Heroic Piety of Christians, did adorn their Doctrine, and more succescesfully vindicate the Christian Religion, than the most Learned Apologies published in Defence of it. And indeed, the strictest Discipline, and Ecclesiastic Censures, (though a proper Method of repressing Vice) can't attain their End, while the Apostolic Order is neglected; and those who keep the Law, 
Xenoph. Lac. Pol. C. 9  extend their Friendship to such as openly forsake it. A judicious Writer has related among the Causes, which made the Lacedæmonians so eminent for their Courage in War: That (contrary to the usage of other Nations) in that City, every body was ashamed to admit a Coward into the same Lodgings, or so much as permit him to bear a part with them at their Games and Exercises. There is is no Law that prohibits civil Commerce, and negotiating with openly Vicious Persons; but we can't contend with them, if our Friendship embraceth their Persons, which they (and others) will interpret a favouring of their Crimes; which also spread their contagion, where a Passage is opened by Familiar Converse. This Consideration induced a celebrated Pagan Lawgiver, 
Diodor. S. Lib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (Charondas) to enact a severe Law against Conversing with bad Men, for which, the guilty were to be Indicted and Punished: We may fear, such Pagans will rise up in the Judgement against many professing Christians, and condemn those who practise not this Method of reproving the works of Darkness.  
V Another Instance of contending with wicked Men, is the assisting of those, whose Office obligeth to the repressing of wickedness. The single Eye of a Ruler can't scatter this threatening Evil, if he be not assisted by the Eyes, and Hands, and Tongues of others. I know the Name of a Delator or Informer is become odious; but (as might be easily evinced, if it had not been already done) this infamous Title no ways belongs to those, who only witness concerning a Criminal Act, which ought to be discovered and punished. In such Cases, Silence and Concealment make us Confederates with wicked Men, and partakers with their Sins. Surely, none can fix an opprobrious Character on the Excellent Joseph, of whom 'tis related, Gen. 37.2. That he brought to his Father, the Evil report of his Brethren, who unjustly hated him, while he exercised a real Charity to them, as well as discharged a Duty he owed to his Parent. None has charged the Renowned Chrysostom, 
Tom. 6. Hom. 44.  with being an Informer; though in a Sermon, wherein he vehemently reproveth the Sin of Swearing: He tells his Hearers, that after the parting of the Assembly, he would largely Discourse every one, that he might know who had, and who had not reformed that Fault; And if I find (saith he) any who have not reformed, I will make them known to those who have, to the end, that all the Latter may reprove, and correct them who remain guilty of this Vice. To publish a secret Fault, may on some occasions, violate the Laws of Charity and Humanity: but how can it be blame-worthy, to witness against those, who declare their own Sin, and hid not their own Shame?  
VI The last Instance of this contending with Wicked Men, is earnest Prayer, and Supplication to God, to obtain success to the Methods which have been mentioned; and the Divine Influence, which can effectually repress all kinds of Wickedness. The Divine Almighty Arm alone, can destroy this many headed Hydra, which often despiseth all Human Attempts. David, though he lived in a State that was provided with the best Laws against Sin, yet addresseth to God in a most earnest Petition: O bring the wickedness of the Wicked to an end, Psal. 7.9.   
The Jewish Writers (whose words are set down by a Learned Writer of our own) tell us. 
Dr. Outram de Sacr. L. 1. C. 8.  That in the short Prayer used by the High Priest, on the Day of Expiation, this was always one Petition. Let not the Prayer of them who break the Law, be gathered before Thee, i. e. Let not God, by granting the Requests of Wicked Men, put it into their Power, to act their Evil Designs. When we pray, Let thy Kingdom come, this includes the effectual repressing of Wickedness, which most directly opposeth the Kingdom of God, that is, a State of Purity and Righteousness.  
It only remains, that the described Duty should be pressed, and recommended by a few Considerations.  
1. In contending with Wicked Men, you imitate the best Examples. This Practice is the most honourable Mode, which makes you resemble the worthiest Inhabitants of Earth, yea and of Heaven too. This was one distinguishing mark of the Prophets and Apostles, whose Memory is blessed: They willingly endured all the Hatred and Scorn of a wicked World, while they contended with it. Who would not prefer a likeness to such Heroes, above any other empty Titles of Honour, with which, other Erterprises are rewarded? Yea, this Practice is an imitation of the Angels in Heaven, who constantly attend on this thing, and most readily obey all the Divine Orders, for the opposing of Sin, and stopping the progress of it. The Angel of the Lord ministered to the Justice of God, in punishing the oppression of Pharaoh, the Pride of David, the Blasphemy of Senacherib, and Herod. Lastly, The Blessed God himself sets us this Pattern: Who can read the Word, or view the Works of God, without discerning the Contest, in which he is engaged against the workers of Iniquity. We of this City and Nation, ought not to forget the terrible Instances of this Divine Procedure: He has contended against us, by a wasting Plague, a devouring Sword, and a consuming Fire. There are Cases of a dubious Nature, in which 'tis possible, in opposing others, we may through mistake, be guilty of contending against God: The wise Gamaliel judged it unsafe to use any Violence against the first Teachers of the Christian Religion, (which himself did not profess) because there was ground to suspect, lest those who opposed it, should be found even to fight against God. Act. 5.39. But in our contending with wicked Men, we are safe from such a danger, We fight under the Banner of Heaven, and are imitators of God himself.  
2. Herein, the most eminent Love to our Country, is acted and signalised. This noble Disposition has prevailed against the strongest Objections: When the Roman Brutus Condemned his own Sons to an infamous Death, and was a Spectator of the Execution; this Act is resolved into this Principle. Vicit amor patriae. Wicked Men are certainly Enemies to the Public Good, by provoking God to withdraw his Protection, which is more necessary to our common Interest, than either the Weapons, or Sinew of War. When the Israelites heard, that two whole Tribes and a half, had done something, which only appeared a Rebelling against the Lord: 'tis related that the whole Congregation of the Children of Israel gathered themselves together, to go up to War against those whom they suspected guilty; upon which supposition, they concluded, that the Lord would be wroth with the whole Congregation of Israel. Josh. 22.18. Which Conclusion, they prove by an unquestionable Instance, viz. Achan, who committed a Trespass in the accursed thing, and Wrath fell on all the Congregation of Israel, and that Man perished not alone in his Iniquity. verse 26. If ungodly Persons did hurt only themselves, there might be some pretext for indulging and conniving at them; but the case is otherwise, they do a real harm to the Community, of which they are Members. Solomon (a proper Judge of this Matter, his Regal Office assisting him to observe the dangers of the State) hath asserted, That scornful, i. e. ungodly Men bring a City into a Snare, Prov. 29.8. If any should censure the Accord, and Union in this Reforming Design, of those, whose Sentiments are not quite the same in some lesser things, they forget the plain Obligation of a joint opposing a common Enemy. Wicked Men are not Adversaries to one Part, or Order of Christians (of distinct denominations;) They strike at the Cause of Religion in general, and if it lay in their power, would not leave a Christian Church in Being. Our common Rule obligeth us to agree in defending the Cause of Religion, against all who seek to ruin it: and in prosecuting this Design, we exercise a real Kindness to our Country, and contribute to the Welfare and Interest of the whole Nation. The Roman History relates, that the Variance of their two Orders, Patrician and Plebeian, did sometimes endanger that State; but when their Contests were the highest, the appearing of a Common Enemy did unite them; the flaming War that threatened the whole Body, did melt the divided pieces into one.  
3. There is encouraging Hope of Success in this contending with wicked Men. Sin, is in its own Nature, a weak and feeble thing, like Darkness, which flies at the approach of Light. Indeed, the Number, and boldness of Evil Men, joined with the faint endeavours used against them, give an appearance of Strength to their Cause, but it can't stand its ground, when it meets a vigorous Opposition. How can that be strong which is supported by Lies and Falshood, and hath the Wisdom and Power of God engaged against it? This City has already seen the good effect of those Methods, which have been used in Executing the Laws made against Profaneness and Immorality. The Vices of Swearing, Vncleaness, and Violation of the Lords Day, don't now show themselves so openly as formerly they did. And though some begin to hope, that they shall be indulged in such Evil Practices, we trust the Care and Piety of our Honourable Magistrates, will frustrate this impudent Expectation: And that the Example set in this great City, will influence other places of the Nation, to undertake a Design of Repressing Vices, and Impieties, which hath the praying Wishes of all Good Men, and the Promise of Divine Assistance, which can overcome all Opposition made against it.  
FINIS.   

BOOKS Printed for Thomas Parkhurst at the Bible and Three Crowns, near Mercer's Chapel in Cheapside.  

THE Life and Death of Mr. Philip Henry, late Minister of Whitchurch in Shropshire. The Second Edition.  
Four Sermons Preached to the Societies, for the Reformation of Manners, viz. by Mr. How, Mr. Burgess, Mr. Sylvester, Mr. Spademan.  
Of Remembrance and Imitation of Deceased Holy Rulers. A Sermon Preached at Rotterdam the Day of Her Majesty's Funeral, by John Spademan.  
A Sermon Preached on the late Day of Thanksgiving, Decemb. 2. 1697. To which is Prefixed Dr. Bates' Congratulatory Speech to the King.  
A Funeral Sermon on the Death of that Pious Gentlewoman Mrs. Judith Hammond, late Wife of the Reverend Mr. George Hammond, Minister of the Gospel in London.  
Of Thoughtfulness for the Morrow. With an Appendix concerning the immoderate Desire of foreknowing Things to come.  
Of Charity in Reference to other men's Sins.  
A Sermon directing what we are to do after a strict Enquiry whether or no we truly love God.  
A Calm and Sober Enquiry concerning the Possibility of a Trinity in the Godhead.  
The Carnality of Religious Contention. In two Sermons Preached at the Merchant's Lecture in Broadstreet.  
The Redeemer's Tears wept over lost Souls, in a Treatise on Luke 19.41, 42. With an Appendix, wherein somewhat is occasionally Discoursed concerning the Sin against the Holy Ghost, and how God is said to Will the Salvation of them that perish.  
A Funeral Sermon for Mrs. Ester Samson, the late Wife of Mr. Henry Samson, Doctor of Physic, who Died Novem. 24. 1689.  
A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity, relating to the Calm and Sober Enquiry upon the same Subject.  
A View of that Part of the late Considerations Addressed to H. H. about the Trinity. Which concerns the Sober Enquiry on that Subject. All these Eleven by Mr. John whither.  
Navigation spiritualised, or a new Compass for Seamen, consisting of Thirty Two Points of pleasant Observations, profitable Applications, serious Reflections, all concluded with so many spiritual Poems, etc.  
Two Treatises, the first of Fear, the second, the Righteous Man's Refuge in the Evil Day.  
A Saint indeed, the great Work of a Christian.  
A Touchstone of Sincerity, or Signs of Grace, and Symptoms of Hypocrisy, being the second Part of the Saint indeed.  
A Token for Mourners, or boundaries for Sorrow for the Death of Friends.  
Husbandry spiritualised: or the Heavenly use of Earthly Things.  
The Divine Conduct, or Mystery of Providence, its Being and Efficacy asserted and vindicated: All the Methods of Providence in our Course of Life opened, with Directions how to apply and improve them. All these Seven by Mr. John Flavel.  
A Discourse against Transubstantiation.  
Thirteen Sermons on several Texts.  
Defensative Armour against four of Satan's fiery Darts, viz. Temptations to Atheistical and Blasphemous Impressions and Thoughts, Self-murder, Despair and Presumption.  
A Reasonable Account, why some pious Nonconforming Ministers in England, judge it sinful for them to perform their Ministerial Acts, in public solemn Prayer, by the prescribed Forms of others.  
A Supplement to the Reasonable Account.  
The Vindication of Liturgies, Published by Dr. Falkner, proved no Vindication.  
The Weavers Pocket Book, or Weaving spiritualised, in a Discourse, wherein Men in that Occupation, are instructed how to raise Heavenly Meditations, from the several Parts of their work.  
A Sermon upon the Happiness of Brethren dwelling together in Unity.  
The improveableness of Water-Baptism.  
An Exercitation on that Case of Conscience, viz. Whether it be lawful for a Person to Act contrary to the Opinion of his own Conscience form from Arguments that appear to him probable, though not necessary and demonstrative?  
Intercourses of Divine Love between Christ and the Church, or the particular believing Soul, opened and improved in several Lectures upon the first and second Chapter of the Canticles, in Two Vol. All these Eleven by John Collinges, D. D.  
The Friendly Interposer between the Authors of those Papers; the one called, A Report, the other called A Rebuke of that Report. In order to a Reconciliation, between the Presbyterians and Independants. By Mr. John Humphrey.