Dr. LUCAS's SERMON PREACHED At St. LAWRENCE'S Church on Michaelmas-Day last, Before the Lord Mayor, &c.   

clerk Mayor, Jovis Septimo die Octob' 1697. Annoque Regis Willielmi tertii Angliae, &c. Nono.  
THIS Court doth desire Dr. Lucas to print his Sermon preached at St. Lawrence's Church on Michaelmas-Day last before the Lord Mayor, Aldermen and Citizens of this City.  
GOODFELLOW.   

Reformation: Or the Duty of Magistrate and People.  
A SERMON preached before The RIGHT HONOURABLE THE Lord Mayor AND ALDERMEN, IN THE Parish Church of St. Lawrence-Jewry, on the Feast of St. Michael, 1697. at the Election of the Lord Mayor for the Year Ensuing.  
By RICHARD LUCAS, D.D. Vicar of St. Stephen's Coleman-street.  
London: Printed for Sam. Smith, and Benj. Walford, at the Princes Arms in St. Paul's Church-Yard. 1697.   

PSALM CXIV. 16. Who will rise up for me against the Evil-doers? or who will stand up for me against the Workers of Iniquity?  
THIS Psalm is variously expounded. Some suppose that the Church does here complain of the Persecution of Idolatrous Nations, and implore the Aid of God and Man against them; but whoever reflects on the 7th and 8th Verses, will easily see, that by Evil-doers and Workers of Iniquity in my Text, the Psalmist does not mean the Heathen and Infidel, but Atheistical and Impious Israelites. Others consider David in this Psalm as a private Person, and in distress; and think that in the words of my Text he begs the Defence and Protection of Man, as in the beginning of the Psalm he had done that of God, against his implacable and too powerful Enemies: but whoever will look more closely into the design of this Psalm, will soon see, that David here is not acted by Fear but Zeal; that 'tis not his own Enemies, but the Enemies of God and Goodness he sets himself against: Nor is it his own Defence, but the Overthrow of Wickedness which he aims at. I think therefore we ought to look upon David here in a public Capacity, as a Prince or Magistrate; and then as such he deplores the Increase and Confidence of the Wicked: and having fortified himself in God by Prayer, he resolves, in the words of my Text, to do the Duty of his Station, to employ all the power God had given him for the Extirpation of Wickedness, and the Reformation of an impious People, and earnestly invites and calls in to his Assistance all that had either Heart or Ability for such a Work, as being well ware of the great difficulty of it. Who will rise up for me against the Evil-doers? or who will stand up for me against the Workers of Iniquity? This is the sense I prefer, not only for the Reasons before alleged, but also because it best becomes the Zeal and Faith of David, best suits the Spirit and Genius of several other parallel Psalms, and seems plainly to me to have the Countenance of the Targum and Septuagint. In the words thus explained we have these three things:  
1. The deplorable State of Israel. This is easily to be collected from the form and manner of David's expressing himself here, Who will stand up for me? who will take my part? As if he should have said, Such is the number and power of the Wicked, that how much soever my heart is set upon a Reformation, I can hardly hope to effect it, without the Concurrence and joint Endeavours of good Men. And yet alas! how little is the Assistance I can reasonably expect of this kind? How few are the sincere Friends of Goodness? How great and general is the Coldness and Indifference which possesses men in the things of God?  
2. The Duty of the Magistrate. This is plainly implied here, and is, to kerb and restrain Wickedness, and to promote a general Reformation.  
3. The Duty of all good People. Which is, as far as in them lies, to assist and encourage the Magistrate in this good Work. I begin with the first of these:  
1. The deplorable State of Israel. The Psalmist does not here reckon up all the Sins which then polluted the Land; but only observes to what height Wickedness was grown. Impudence and Atheism, or something equivolent to it, and Crimes of no common size now reigned and raged every where. Sin was no longer the work of darkness: Transgressors were above the fear both of shane and Laws: they had thrown off all Reverence for the God of Jacob, and hoped in a little time to see all others do so too. Though they were such as were not to be endured in any Community, yet were they so far spread, and had so advanced themselves into places of Power and Profit, that they were in a Condition to oppress the Godly, and to project the utter Extirpation of virtue, and the Eastablishment of Wickedness in its room, by their Influence and Authority. All this is plainly to be inferred from the Psalmist's Description of those times: Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things, and all the workers of iniquity boast themselves? They break in pieces thy people, O Lord, and afflict thine heritage. They slay the widow and stranger, and murder the fatherless. Yet they say, The Lord shall not see, neither shall the God of Jacob regard it. And v. 20. Shall the Throne of Iniquity have fellowship with Thee, which frameth Mischief by a Law?  
This was indeed a miserable, a desperate state of things: and yet we have reason to fear that our own is as bad; nay, considering the Means and Motives we have enjoyed, and still do, worse. Our Wickedness, both in practise and principle, is at last arrived at the utmost maturity it is capable of. It is not lukewarmness in practise, 'tis not too great a latitude in the Faith, 'tis not Disputes about things indifferent that we now complain of, but downright apostasy and Infidelity. The utter Subversion of all Religion is now threatened by Atheism and Deism, by Clubs and Combinations of Wretches, who believe either no God at all, or none but such a one whose Being and Attributes consist well enough with the worst of Vices. Order and Decency, Peace and Unity, Church Discipline and Government, are things that we have long ago accustomed ourselves to contemn and slight: but now we are come to treat the Gospel it self as a cunningly devised Fable, and virtue and a public Spirit as things that none have an inward Esteem for but Fools and Superstitious. Now when these are our Principles, when these are openly abetted and industriously spread in public and Private, in Print and Conversation, to the reproach of Christianity, and the scandal and shane of Magistracy and Government, what Morals are we to expect amongst us? what, but just such as we find? We were long ago Lewd and Carnal, Factious and Contentious, Admirers of the Pomp and Ostentation of Life. But these are the common and usual Vices of Prosperity in every Age: we have now advanced much further. We are False, and Base and Cowardly, Corrupt and Perfidious. There is no Truth, no Justice, no Integrity amongst us: much less any Love of our Country, or Zeal for any thing that is commendable or lovely. Before we were seduced by Prosperity against Conscience: but there was yet hope, because something of Conscience remained: but now alas! Conscience is looked upon as a Notion fit only to awe and scar the Weak and simplo. Before, we were too far estranged from that Purity and Peaceableness, which are the inseparable Properties of heavenly wisdom: but now we are as far estranged from common Honesty and Truth, without which, I will not say Religion, but even Human Society and Trade cannot subsist. These are the glorious Fruits of Atheism and Deism, and I know not what late Discoveries and Innovations in Religion and politics. And all this is but the natural course of things; for ill Principles do as naturally breed Immorality, as Immorality does ruin; according to that of the Psalmist, The Fool hath said in his heart there is no God; and then it follows, They are corrupt, they have done abominable works, there is none that doth good. Psal. 14.1.  
This now is our state: how dangerous, how deplorable a one, no Man can be insensible, who is in any degree thoughtful and serious. And where is it now we are to seek for redress? To whom are we to apply ourselves for Reformation? Shall we despair, Shall we quit the design of it, and, forbearing all attempts of our own, leave the Work wholly to God? If so, we need not doubt but God will one day or other assert his Truth, and vindicate his Honour; but it will be in our ruin, not Reformation. For when God has tried us long under the richest means of Grace, the fructifying Influences of his Word, Sacraments, and Spirit, and we bring forth nothing but Briars and Thorns; when he has exercised us long under the various Discipline of judgement and Mercy, and we bring forth nothing but Fraud and falsehood, Violence and Oppression; what are we to expect from God, but that he should accomplish upon us all the Woes denounced against Jerusalem in the like case, Isai. 5. and summed up v. 5, 6? And now go to, I will tell you what I will do to my Vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste, it shall not be pruned, nor digged, but there shall come up briars and thorns. I will also command the Clouds that they rain no rain upon it. I doubt not but you will be of opinion with me, that we ought to prevent this Sentence by some Endeavours of our own for Reformation. To whom then shall we address ourselves? To the Masters of Families? 'tis true, they can do much, and much one day will be required of' em. But alas! when the day has been spent in cares and drudgery, the evening is commonly spent in mirth, or wine, or worse: so that little, I doubt, is to be expected from hence. Shall we then fix our hopes upon Religious Societies, confederated and entered into for this very purpose? I am glad, I confess, to see a Spirit of Religion stirring and moving any where amongst us; and I know not how far this leaven may go towards the fermenting the whole lump: But alas! They do not possess all those Advantages which are necessary for so great a work. Shall we then expect Reformation from the Clergy? God, I confess, has set them as Shepherds and Watchmen over his Flock, and it cannot be denied but we may and ought to do much more than we do; I pray God make us sensible of the great account we are one day to render of our Stewardship. But alas! you cannot be ignorant, that this is one of the crying Sins we complain of, that the great Endeavours of this Age are to render the Ministry of this Body of Men useless and unserviceable; by malicious slanders and other ill methods to extinguish all Reverence for their Persons and Office; and by pernicious Errors to defeat the power and efficacy of their Doctrine: Nor can you be ignorant how far these have succeeded. From whom then are we to expect a Reformation? From the King? He indeed is invested with power enough, and God has done great things for him. I hope he is truly sensible of it, and has it upon his heart to make the best returns he can. Especially since our Religion and Liberty, without this, are far from being secured, our Deliverance far from being completed: and whatever honour he has himself acquired either by War, or by this Peace, it will want its greatest Beauty and Perfection; nay, I fear, be utterly blasted, if it be not ripened and consummated by the Glory of a Reformation. But after all, will not he be ready justly to take up the words of the King of Isreal in my Text, and in the sense I have given of them, Who will rise up for me against the wicked? &c. The burden is too great for one alone, were he great as Moses himself: therefore is the Civil Power communicated in lesser Streams and Branches, from the Root, from the Fountain, from the supreme Magistrate, to Subordinate ones. On you then is devolved a mighty part of this Duty. From you therefore, the Magistrates of this City, we are to expect strenous and zealous Attempts for a Reformation. The eyes of all good Men may be reasonably upon you. The station you hold, the power you participate, lay great Obligations upon you, and give you great Opportunities. From you therefore God, the King, and the People may justly demand and expect very great Advances in the work of Reformation. All this will more fully appear from my second General; which is,  
II. The Duty of the Magistrate. That this is to kerb and quell the Ungodly, and cut off wickedness from the Cities of our God, will be plain to any one that shall consider the End of Civil Power, and the Influence of virtue. If we inquire why God has put the Sword into the hand of the Civil Magistrate, why the supreme, Universal Monarch of Heaven and Earth has communicated a Ray of his Authority to Man, Scripture and Reason will soon inform us. St. Paul, Rom. 13. after he has asserted the Origin of Civil Power to be from God, and from thence inferred the Obligation of Inferiors to Obedience, not only for wrath, but also for Conscience sake; he does at large describe the Office of a Magistrate, consisting in what I have laid down, v. 3, 4, 5. St. Peter advances the very same Doctrine, only a little more compendiously, 1 Pet. 2.13, 14. Submit yourselves to every Ordinance of Man for the Lord's sake; whether it be to the King as supreme, or unto Governours, as unto them that are sent by him, for the punishment of Evil-doers, and for the praise of them that do well.  
If we consult Reason, this will soon tell us, that that is truly the great End of Civil Power, which when attained, the Community arrives at the greatest happiness it is capable of, and without which all other Advantages are either useless or pernicious. And this is certainly Religion: This is the Spring of all wise Counsels and Conduct, and of all handsome and worthy Actions. This inspires the Magistrate with Wisdom, Integrity and Zeal for public Good. This produces Obedience in the Subject towards their Prince, and Charity towards one another. This begets and nourishes Sobriety and Courage in the soldier, and Truth and Justice in the Trader. This is, in a word, the only solid Foundation of a People's strength and glory: for it gives us Peace and Unity, and Wealth at home, and Reputation abroad. But on the other hand, as Righteousness exalts a Nation, so Sin is the reproach of any People. This blasts all our Secular Advantages, and defeats all the hopes the most promising Circumstances can raise in us. Wealth without Religion does but invite Invasions, and render us a richer Prey. The strength and skill of Arms without Religion, naturally tends to Tyranny or Civil Tumults: or if a marshal Genius and Power be wisely or luckily diverted on foreign Wars, this in effect is but to oppress ourselves in order to infect others. As to Peace, there is no peace, saith my God, unto the wicked. This is as true with respect to the Peace of public Societies, as to the Calm and tranquillity of a private Bosom. Without Religion, Selfishness& Sensuality, Lust, Passion& Fancy, must be the predominant Principles in us; and these are restless and humorous, dividing, contentious and weakening ones. They naturally embroil us with neighbouring Nations, or with one another, and make us at once unfit for war, and incapable of peace. In one word, were Religion exterminated, and Wickedness substituted in its room, without any other Evil or Enemy to attack us, we should unavoidably sink and perish under the weight and persecution of our own Vices.  
And yet, after all this, I have made you but a very imperfect Representation of the different Influence of Religion and Wickedness. I must put you in mind further, that there is a God, a God who judgeth and ruleth the Earth; that the Sins of any Nation do certainly subject it to his wrath and displeasure, and their virtues entitle it to his favour and protection. What the Prophet published to Judah, is in effect the standing Rule of the Divine Government over all Nations. If ye be willing and obedient, ye shall eat the good of the Land: But if you refuse and rebel, ye shall be devoured with the Sword; for the Mouth of the Lord hath spoken it. Isai. 1.19, 20. And the following words are so applicable to us, that they may justly fill us with Melancholy apprehensions. How is the faithful City become an Harlot? It was full of judgement, Righteousness lodged in it, but now Murderers. Thy silver is become dross, thy wine is mixed with water. Thy Princes are rebellious and companions of Thieves: every one loveth gifts, and followeth after rewards. They judge not the fatherless, neither doth the cause of the widow come unto them. Therefore saith the Lord, the Lord of Hosts, the mighty one of Israel, Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies. Nor let us flatter ourselves with Security, because God hath sheathed the Sword by an undeserved Peace. Unless we repent and reform, he can soon draw it again, and turn the point upon our more sensible and vital parts: or if he don't do this, he wants no Artillery, no Instruments of Vengeance; he needs but restrain the Influences of Heaven, or let loose the Elements upon us, and we shall soon perish by Deluges or Conflagrations, by Earthquakes, Plagues, or Famines.  
Thus I have plainly proved the Proposition laid down, that the great Business and Duty of the Civil Magistrate is, to maintain and advance Righteousness, and to cut off and extirpate Ungodliness. For I have shew'd that this is the great End for which God confers Power and Authority upon him: that Righteousness and Wickedness have necessary a mighty Influence upon the Prosperity or Misery of every Community: and lastly, that the Favour of God is the necessary Consequence of the one, and his Displeasure of the other: And this alone is at any time enough to make us a happy or unhappy Nation. The Result of all is briefly this, the good of the Pepole is the great Concern of the Magistrate; and therefore it is as plain, that 'tis the Duty of the Magistrate to endeavour at this time a Reformation, as it is that the good of the People depends upon it. From this Doctrine thus cleared will follow these two or three plain Inferences.  
1. Now that we see the Duty of the Magistrate, 'tis easy to infer what kind of Men are qualified to be Magistrates, namely such as Jethro recommended to Moses, Exod. 18.21. Able men, fearing God, men of truth, and hating covetousness. Able men; Men of Rank and Substance, Men of a great and just Reputation and Interest, founded on known and solid virtues. Fearing God; this is the foundation of all Wisdom and virtue; 'tis impossible that such should be either Enemies to Wickedness, or hearty Friends to Righteousness, whose Minds are not possessed with a due and aweful sense of God. Men of truth; i.e. of Uprightness and Integrity; that cannot be wrapped by Popularity or Ambition, nor influenced by Friends or Parties, by any selfish fears or hopes: but will readily pursue their Duty in defiance of all worldly Considerations to the contrary. Hating Covetousness; Selfishness is a flat contradiction to a public Spirit, and 'tis impossible that the Sordid and Covetous should ever be capable of any thing so great and lovely as Religion and Honour. These are the Characters which fit Men for the Chair; these are the Men whose Example will derive Force and Authority on their Zeal for Reformation.  
2. From hence 'tis plain that they who choose such Men for magistrates as are not qualified for it, betray the trust which God and the Government have reposed in 'em: That they are in effect Enemies to their Religion and their Country; and the Grounds they proceed upon, whatever they be, can never be wise nor good. The great and excellent Ends of God can never be served by ill Men; by Men whose Practices obstruct that virtue which their Power should promote, and are so far from being an Ornament to their Station, that they are a Dishonour to it, and serve only to bring Magistracy itself into contempt.  
3dly and lastly, Since Magistrates are the Ministers of God, and the great End of Government is to restrain 'vice and propagate virtue, 'tis plain that they must at the last day render an account of their Office to God, and stand or fall as they have answered or disappointed this Expectation of God. It will not then be considered what expense they have made, what part or figure they have maintained, or what party they adhered to; but how hearty they have sought the good of the people committed to their charge: which is, in other words, how zealously they have persecuted wickedness, and espoused the interest of Religion. The Psalmist therefore puts Magistrates in mind, that God heedfully superintends and observes their deportment, in order to judge' em. God standeth in the Congregation of the mighty: he judgeth among the Gods. Psal. 82. And by laying before 'em the vast importance of Magistracy to the World, for 'tis the support of it, he suggests to 'em how great, how dreadful a punishment must be justly due to negligence or corruption in it. They know not, neither will they understand; they walk on in darkness: all the foundations of the Earth are out of course, v. 5. And at last, lest they should flatter themselves that their power and greatness can shelter and screen them from Vengeance; he puts 'em in mind that they are mortal, and can no more escape judgement than they can death: I have said ye are Gods, and all of you are Children of the most High; but ye shall die like Men, and fall like one of the Princes, v 6, 7. And as it is appointed for Rulers as well as private Men once to die, so consequently to appear in judgement. And what a dreadful account will he have to give at the last Audit, who has been selfish or sottish? who has prostituted his power to gratify some vile Lust or Passion, and betrayed the honour and interest of Justice and virtue to serve some By-end?  
To prevent this sad issue of things, give me leave to lay before you the Example of an excellent governor, which I would earnestly desire you to follow in proportion to your Endowments and Power; it is that of David in Psal. 101. He there proposes to himself three things, and I do not doubt but he did steadily pursue 'em throughout his Reign. 1. He resolves upon the practise of the strictest virtue in his own person; without which he well knew he could not expect the propitious Presence of God with him, either to guide or bless him. I will behave myself wisely in a perfect way; O when wilt thou come unto me? I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me, v. 2, 3. Next he resolves to purge his Court of all wicked and ungodly Men, and to plant it with such as fear God: to cashier the peevish and ambitious, the treacherous and fraudulent, the factious and contentious; and to receive into his friendship and service Men of Truth and Integrity, Lovers of Religion and their Country; and therefore sure to be faithful to both. A froward heart shall depart from me, I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. Mine eyes shall be upon the faithful of the Land, that they may dwell with me; and so on. Lastly he resolves to put the Laws against all notorious Offenders in vigorous execution And the truth is, the Civil Laws of Moses are full and severe enough against all wilful and scandalous Crimes, and needed not any Arbitrary Power to supply their defects: So that the Psalmist might very well express this his sense in the manner he does; I will early destroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord, v. 8. O bright example! O wise and holy Resolutions! Happy will this Land be, when God shall vouchsafe to raise up such a Spirit as this in our Prince, and in all that are put in Authority under him. Certainly all that have any serious thoughts about Religion and the Influence of it, must earnestly desire to see that day, and make it the daily subject of their importunate Prayers. Which minds me of my third and last Head.  
III. The Duty of all good People, to serve and assist the Magistrate in his Endeavours for Reformation. Which is here called, The standing up with him against the workers of iniquity. I need not surely prove this to be our Duty. We cannot save our own Souls without doing what God has put in our power towards the saving those of others: without this we must not pretend to Religion. For what a strange sort of Religion is that which has neither Zeal for God, nor Charity for Man? and he can be supposed to have but very little of either, who will not contribute what he can to the maintenance and propagation of Righteousness, and the suppressing Wickedness. It often happens, and it is a deplorable face of things when it does so, that the great, and the rich, Men of place and power, are the Fautors and Abettors of Sin; not only doing ill themselves, but delighting in those that do so. It often happens that 'vice has gained that Ascendant and Authority in a Nation( unhappy the Nation where it has!) that it defies, not only all the Exhortations and Denunciations of the Pulpit, but the Force and Majesty of Laws too. In this case, not subordinate Magistrates only, but even Princes themselves will need the counsel, the industry, the help and service of others; and shall we be accounted the Servants of God and Lovers of virtue, if we express no concern or zeal for either upon such an occasion?  
If it be said, we do not dispute our Obligation to do what we can in such a Cause as this is; but what is it that we can do? I answer, I do not doubt but that frequent Opportunities will offer themselves, when you may seasonably testify your good will to it. But besides these, there are some general ways of doing it, to which we are all equally tied. Such are, for instance, a cheerful Obedience to the Magistrate, a fair and candid construction of his Conduct, a just honour and esteem for him on the account of what he does well, fervent and constant Prayers to God for a Blessing upon him, that he may be endowed with a Spirit of Wisdom and Counsel, of Courage and Constancy, and may be ever under the protection and guidance of God. Nay, there is something more then all this that we can do; we may reform ourselves, we may employ much care about our Families, we may count enance and encourage the public Worship, by our constant Attendance upon it, and an equal and reverend Deportment at it, and we may, in all Conversations, signify our dislike of every thing that has any tincture of Impiety. By this means we shall make the work of the Magistrate very easy, we shall strengthen his Hands, and confirm him in his just Resolutions; and we shall give check to the confidence of Sinners, and Sin will again sneak and hid itself in Dens and Darkness, when it meets with that open and honest opposition which it ought, from all that make profession of Christianity. Do you yet desire more particular Directions? consider by what Arts ill Men endeavour to propagate Wickedness, and from hence you will soon see how you are to obviate and countermine' em. Are they industrious to advance ill Principles, and to subvert Primitive Christianity? we must contend earnestly for the Faith once delivered to the Saints, and be industrious to keep it firm upon its first grounds. Are they for cashiering Churches, Liturgies, Priests, and Sacraments? It is even from hence plain, that 'tis the Interest of Religion that we should pay a just regard to' em. Do they combine to blast and oppress by Calumnies and ill Arts all good Men, and especially those who are more peculiarly engaged in the Defence of Religion? we must encourage, vindicate, support, and honour such. Do they labour to divide and embroil us? we must sincerely follow after those things that make for peace. Finally, are they zealous to promote ill Men? we must be so to set up good ones. I will now sum up all, and conclude.  
Our City and Nation are miserable corrupted and debauched; and while they are so, we can never promise ourselves Prosperity or Safety. God has, 'tis true, at this time given us a Peace; 'tis another Trial, 'tis another Call; we, indeed, may make it a great and lasting Blessing. But alas! unless a Reformation follow, Peace does but skin our Wounds: we bleed inwardly, and our very Vitals waste. What will it avail us to repair our Losses, if at the same time we pursue and multiply our Sins? What will it signify that we are delivered from the Fear of a Mortal Enemy, when, on this supposal, God must still have a controversy with our Land? A Reformation then you will all aclowledge necessary: and certainly, if you consider what Influence the Conduct and Morals of this City have upon the whole Nation; and what an account both Magistracy and People have one day to give of their Ability to do good, you cannot but conclude that it ought to begin from hence, and to be strenuously prosecuted by the joint Endeavours of the Magistrates, and others of this great, and if you will do your Duty, I doubt not but I shall soon be able to add, flourishing and happy City. Whether now you will hear, or whether you will forbear, I must leave that to you; but Heaven and Earth will one time witness that I have this day sicerely put you in mind of your Duty. If you neglect it, certainly your Prosperity and Honour will be a very little, or a very short Blaze. For are they not the words of God in a much like case? Them that honour me, I will honour; and they that despise me, shall be lightly esteemed? 1 Sam. 2.30. But alas! suppose our Temporal Prosperity should be prolonged? what then? Is there not a day, a terrible day coming, when Parties and Passions shall be no more, when the strength of Sides and Factions shall be scattered and dispersed for ever, when all the little politics and subtleties of Man shall be miserable exploded and exposed, and the Lord alone shall be exalted in that day? Then shall Electors and Elected appear before the judgement Seat of Christ, and give an account of your Trust; and then shall ye all receive according to what you have done in the Body, whether it be good or evil. Ah! Day joyful to the Righteous, but dismal to the Wicked! I will add one short Remark, and I have done. The Language of the Text seems to me to be wholly Metaphorical, consisting of Military Terms: this indeed suggests to us that Reformation is a Work wherein you must expect to be encountered with great Opposition and many Difficulties. But let no Man's heart fail him for this: The Cause is the Lord's; and whoever engages in it, fights under the banner of God, enjoys the Prayers of good Men, the Ministry of Angels, and the Aid of the Holy Spirit; and may with a holy Assurance use the words, and expect the Success which Moses did when the Ark set forth: Arise, O God, and let thine Enemies be scattered; Let them also that hate thee flee before thee.  
FINIS.   

Several Books published by Dr. Richard Lucas, Vicar of St. Stephen's Coleman-street, and sold by S. Smith and B. Walford at the princes Arms in St. Paul's Church-yard. 1697.  
DR. R. Lucas's Practical Christianity: Or, an Account of the Holiness which the Gospel enjoins, with Motives to it, and the Remedies it proposes against Temptations, with a Prayer concluding each distinct Duty, in Octavo. Price 3 s. 6 d. 1693.  
— Enquiry after Happiness, in several Parts, &c. Vol. I. in Octavo, the third Edition, Enlarged, 1697. Price 3 s. 6 d.  
— The true Notion of Human Life: Or, A second Part of the Enquiry after Happiness, in Octavo, third Edition, 1697. Price 2 s. 6 d.  
— Religious Perfection: Or, A third Part of the Enquiry after Happiness. The second Edition, Corrected, in Octavo, 1697. Price 5 s.  
— The Duty of Apprentices and Servants. 1. The Parents Duty how to Educate their Children, that they may be fit to be employed and trusted. 2. What preparation is needful for such as enter into Service, with some Rules to be observed by them, how to make a wise and happy Choice of a Service. 3. Their Duty in Service towards God, their Master, and themselves, with suitable Prayers to each Duty, and some Directions peculiarly to Servants, for the worthy receiving the Holy Sacrament, published for the benefit of Families, in Octavo, Price 1 s. 6 d.  
— Christian Thoughts for every Day of the Month, with a Prayer, wherein is represented the Nature of unfeigned Repentance, and of perfect Love towards God, in Twelves, Price 1 s.  
— The Plain Man's Guide to Heaven; containing first his Duty towards God; secondly towards his Neighbour; with proper Prayers, Meditations, and Ejaculations; designed chiefly for the Country-man, Trades-man, Labourer, and such like. The second Edition, in Twelves. Pr. 1 s.  
— Several Sermons preached before the Queen, the Lord Mayor, and on other Occasions.