A SERMON preached to the SOCIETIES FOR Reformation of Manners, In the CITIES of London and Westminster, May 13th, 1700. Published at their Request. By ISAAC MAUDUIT, Minister of the Gospel of Jesus Christ. LONDON, Printed for Eben. Tracy, at the Three Bibles on London-Bridge, 1700. TO The Right Honourable Sir George Treby, Knight, Lord Chief Justice of the COMMON-PLEAS: AND To His Religious Consort, The Lady TREBY. My Lord, THat Great, Religious and Learned Prelate, the Glory of the West, Dr. Joseph Hall, then Bishop of Exeter, thus Remarks on the Man mentioned in the Gospel, called Legion, The Possessed is bound with the invisible Fetters of Satan, and with the material Chains of the Inhabitants; what can bodily force prevail against a Spirit? yet they endeavoured this restraint in Charity, that he might not hurt himself; and in Justice, that he might not mischief others. Neither may the Spiritually Possessed be otherwise handled, two sorts of Chains are fit for outrageous Sinners, Good Laws, and Impartial Executions; that they may not harm, nor be hurt to Eternal Death. Those Iron Chains were no sooner fastened on the Demoniac, then broken; but the Eternal Decree Satan can never break; the Almighty Ruler of Heaven, Earth and Hell, has chained him up in the bottonles Pit. Thus it is with the Spiritually Possessed, all Bonds of Restraint are commonly burst by the fury of Wickedness; Any regard to the Fear of God, to Civility, to a Dread of Men, to wholesome Laws, and careful Executions, are no more to the desperately Licentious, than Cobwebs to an Hornet: Yet let these wildest Wretches know, God has provided Bonds for them, even Everlasting Chains of Darkness: These will hold the Devils themselves( their Masters) unto the judgement of the Great Day, how much more those impotent Vassals. Oh that Men would suffer themselves to be bound to their Behaviour, by the sweet and easy recognisance of their Duty to God, and the Care of their own Souls; so that they might rather be bound up in the Bundle of Life Bishop Hall's Contempl. Tom. 2. l. 3. c. 5. p. 76. My Lord, The Religious Proclamations of our Gracious Sovereign, the public Countenance of a National Reformation given by many of the Spiritual and Temporal Lords; the particular Encouragement hereof by your Lordship, and most of the Judges; with the warm Zeal of many Justices of the Peace, for the checking the Immoralities of Profligate Sinners, seem to be an happy Token of the lengthening out of the Nation's Tranquillity; and is a plain Demonstration, that( notwithstanding our Daring Provocations) the Great God has not yet judicially hidden from our Eyes, the Things of our Peace. My Lord, Your Lordship's unstained Conversation, and your universally most justly applauded Equity in your Sentences in that Great Court of Judicature, where you have the Deserved Honour to preside; doth enliven many with delightful hopes that Righteousness shall in these Days be the Establishment of the Royal Throne, and of the whole Kingdom. My Lady, I hope( without so much as the suspicion of Flattery) I may reckon it as your privilege, of which you have enjoyed the sweetest Experience, not only to know God, but rather to be known of him: The discovery of Grace shines illustriously on many in the Declarations of the Gospel, but few are begotten of an incorruptible Seed: I rejoice in the Evidences of that distinguishing Grace, which has visited your Soul. Your Presence in Religious Assemblies, as it is necessary to build you up in your most holy Faith; so your Countenancing of Religion by so constant an Attendance, is an Encouragement to others to look Heaven-ward: May the Knowledge of the Blessed Jesus increase in your Mind, by the Holy Spirits taking of the things of Christ, and showing them to you. May your Graces be as Resplendent as your Honour, your Relish of Heavenly Things be daily sweeter, and your believing estimate of Divine Objects be much higher than any peculiar value which your greatest Admirers can express towards you on Earth. There's no Condition but is attended with Snares, Grandeur is not less dangerous than meaner Circumstances: May the Lord himself therefore preserve both your Honours by his Mighty Power, through Faith unto Salvation. I am, my Lord and Lady, Mary Magd. Bermondsey, May 20. 1700. Yours to serve you in the Gospel of Jesus Christ, Isaac Mauduit. MARK X. 21. Then Jesus beholding him, loved him. IT has employed the Minds of some, to determine how our Redeemer could love this young Man, to whom the Text refers: He was Proud, insisting on his own Righteousness; through his Covetousness he partend with a Saviour to retain his Estate: After he knew the Will of God, he was offended at Christ's Doctrine, quitted his Company, and never return'd to him again; v. 20, 21, 22. Master, all these have I observed from my youth. Jesus said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and take up the across, and follow me. And he was sad at that saying, and went away grieved; for he had great possessions. Yet the Text acquaints us, Jesus beholding him, loved him. To solve this Difficulty, we may distinguish the Object and the Act. 1. The Object. There was some Goodness or Ingenuity in the Disposition, or Morality in the Conversation of this Person. Our Redeemer loved the little remainder of the Divine Image, as yet preserved in his Heart and Life; Tenues& paulatim Evanescentes Imaginis suae reliquias. Our Lord liked well that this young Man was not tainted with the common Corruption of that Age; did not wallow in the general Pollution of those times; was not carried away with the overspreading deluge of Wickedness in those days. Though his Sobriety was grounded only on Restraining Grace, vouchsafed by God to him in his greener years; his degenerate Nature was not changed by Renewing Grace; his Lusts were not mortified, only kerbed in, by the common Influences of the Spirit of God upon him: This was the free Gift of God, not subduing Sin within; said in quibus illi placet paulatim reprimentis; controlling and checking impetuous and vile Affections in whom he pleases Will. Strong of the Covenant, p. 101. . 2. The Act here mentioned, Loved, may be considered two ways; there is a Divine and human Love. 1. A Divine Affection. This also is either special or general. ( 1.) Distinguishing special, or peculiar, attended with Grace and Salvation; a Love belonging to none but Saints, whom God loved from everlasting, Jer. 31. 3. Towards these he had a Love of Good-will, before they were effectually called; Yea, I have loved thee with an everlasting Love, therefore with loving-kindness have I drawn thee: And these he embraces with a Love of Delight, after their sincere Conversion; Then the Lord rejoices over them with singing, and rests in his love. Zeph. 3. 17. The Love of God shines forth in the brightest manner to the Elect, These he sets apart for himself out of the degenerate mass of Mankind, compared with whom he hates the rest: Rom. 9. 14. These he effectually calls by the Power of the Holy Spirit in their Hearts, others he only invites by the outward Preaching of the Gospel: On these he bestows Faith and Repentance, others he only commands to believe and repent: These he freely justifies, regenerates and sanctifies; to others he only offers these privileges: Also amongst the Elect, some are not yet reconciled, not pardoned, nor purged; these God intends to do good unto; but he is actually gracious to, and singularly loves them whom he transforms into his own likeness: These come nearest to his Image, and have a more eminent Interest in his Affection: Yea in Heaven above, God loves them best who do most resemble him Zanch. op. Theol. Tom. 2. p 364, 365. . Such a Love as this, Jesus Christ had not for the young Man. ( 2.) General. The great God loves all his Creatures, more eminently Mankind, peculiarly them who have any Features of his Image appearing in them. The Redeemer approved the good Qualities or virtues discernible in this young Person. All are not equally loved by the great God: Thus St. Augustine expresses it; God it's true loves what he has made, though more the rational Creatures; yet more the Members of his only begotten Son; but most of all Jesus Christ Aug. Tom 9. in Joh. : With him he is infinitely and eternally well pleased. 2. There is a human Love; and of this the Text is to be understood: For as our Saviour took our Nature, he was also clothed with our Affections: Jesus beholding this young Man, loved him; for his good Nature, and externally blameless Life. To be just in thy Dealings, to walk righteously and soberly, is agreeable to Reason; and is an ennobling of thy Nature. Mic. 6. 8. He has shewed thee, O Man, what is good, and what the Lord requires of thee; to do justly {αβγδ}. Arist. Eth. l. 5. c. 3. . Righteousness or Justice comprises a knot or chain of virtues in it. Christ Jesus now expressed an human Affection, perhaps in a way of courtesy and Pity. ( 1.) In a way of courtesy. Christ received him very graciously, and kissed him; as Origen notes. When any disputed learnedly, and answered well before the rabbis, they kissed the Heads of such; as Lightfoot observes: It may be Christ did the like, when this young Person came and kneeled before him; though in the Text, the word is not {αβγδ}, but {αβγδ}, not he kissed him, but he loved him: Doubtless our Lord treated him kindly in his Speeches, or in a friendly Carriage towards him; as a welcome guest is entertained by us {αβγδ}. Hom. . Our blessed Saviour readily owns the least Good in Men: This Person was not gracious, yet Christ did not discourage him. If a Reed be broken we fling it away, or trample it under feet; but the Lord Jesus is of another disposition; mat. 12. 20. He will not break the bruised reed, nor quench the smoking flax. Tho' a bright flamme of Holiness doth not yet shine forth in thy Conversation, some smoking Goodness is not discountenanced by Heaven. ( 2.) With Pity and Compassion. This young Man pretended to have observed the Commands of God; but he had done much to no Saving purpose; He lost all the benefit of his Obedience, by setting it up as his Righteousness. Christ therefore might condole that he went no farther in Religion, seeing he was not openly vicious; but free from those Excesses which many then sunk into. Moreover▪ the Lord Jesus is a singular Friend of human Society; the Preservation of Mankind is very grateful to him; he therefore likes Political virtues, e. g. Justice, Temperance, Moderation, Fidelity, Prudence, which Excellencies tend to maintain the public: Though such Societies shall receive the peculiar Marks of his Favour, who unite their Endeavours for a National Reformation; who are truly the Pillars of the Land, and the controllers of the Vices of a dissolute Age. From the whole we may remark; Doct. The Lord Jesus loves, takes pleasure in, and countenances all that led a virtuous, Regular, Moral Conversation. In the Doctrinal part we may insist on these Heads. First, The Fall of Adam has miserable weakened the Children of Men, as to their Morals. Secondly, The grave, the best, the most admired Pagan Masters for Morality, are defective guides; as to the ordering of our Conversation. Thirdly, Morality is good, and very beneficial. Fourthly, Yet it doth not merit Grace, is not equal to it, nor secures the Soul. First, The Fall of Adam has miserable weakened the Children of Men, as to their Morals. What Intemperance and Luxury do overflow the greater part of Mankind? How many do impair their Health, and shorten their days, digging their own graves by Surfeits and Drunkenness? Sensuality pollutes both Soul and Body, and manifestly impairs the Natural Strength; Balnea, vina, Venus corrumpunt corpora nostra. Therefore the Roman Funerals were wont to be at the gates of the Temple of Venus; plainly intimating, that the Lusts of many do destroy their Lives Mant. 4th Vol. p. 57. . Such are not governed by Reason, but by a worse than brutish Appetite: Yet even Sobriety is not Natures Fruit, but a gift of God; not only Justifying Faith, but Continency is not from ourselves, but from God, 1 Cor. 7. 7. Without a Divine Influence we are no more for virtuous Actions, then a Beam is powerful when the Sun is clouded. We are such day as cannot form itself into a Vessel of Moral Honour, far less into a Vessel of Grace. Nature is overgrown with Corruption, it is not intrinsically sufficient for Justice or Temperance; We have brutify'd our Tempers, and cannot moralise our Souls without common Grace; neither shall ever be partakers of a Divine Nature, without distinguishing special Grace Charn. 2. Vol. p. 104. . Secondly, The gravest or most admired Pagan Masters are defective guides, as to the ordering of the Conversation. The Heathen Philosophers indeed endeavoured to cherish or enliven some faint Principles, or warm Sparks of the Law of God, yet remaining on the Hearts of Men; labouring to calm the Affections, to hush the storm of raging Passions, and to civilize the deportment of the Children of Men: In order to which they stolen some light from the Holy Scriptures, bringing their Torches to the Sun. The virtues which some of the Platonists advised to, for purging away the defilements of the Soul, they borrowed from Christian Writers; since none of the Philosophers ever made mention of those virtues, till Christ's manifestation in the Flesh ●ud. Vives de Ver. Rel. Christ. . Alas, how weak was that grand direction of old, {αβγδ}, to live according to Nature? It's true, in the state of Innocency the Mind was furnished with perfect Instructions; but since Adam's apostasy, we might as well expect to meet with all the Maxims of Architecture in the Ruins of a stately Building, as to find within ourselves exact Counsels of what we should perform or avoid, without being taught of God. None of the celebrated Heathen Authors ever enjoined the Love of God, tho' it is most reasonable that our Affections should first ascend to him in their fullest vigour, to whom our Obligations are so vast, and whom all other Objects are infinitely beneath. What Directions can we receive from Aristotle or Plato, to prepare us for intimate delightful Communion with God; though this is the supreme happiness of our Souls? The Heathen Sages never proposed divine Glory as the end of Mens Actions, but persuaded to virtue to gain Reputation in the world; to prevent the mischiefs of Licentiousness; or to draw the Affections by the charming Aspect of a commendable Deportment: Yea they ascribed the praise of all their best Actions to themselves. Riches, Honour and Safety, they confessed to be the gift of God; but imagined that Goodness lost its lustre if it came from above; or depended on the Grace of another. Cicero thus speaks, Who ever gave Thanks to the Gods that he was virtuous, tho' he acknowledges it an Heavenly Favour to be rich, honourable and secure from danger Cic. lib. 3. de Naturâ Deorum. The lameness of Philosophi●●l Counsels is demonstrated at large by a late and great Divine of o●r own Country Dr. Bates's Harm. Div. Attr. p. 339 ad 348. . That justly admired Light ●n the Eastern Church, long since displayed the imperfect directions of the Pagan Morals; {αβγδ}; What can we think or say of their best Rules of Discipline? All admire Peace, or an happy Union in the Minds of Citizens, a blessed accord in Families, and an amicable converse with particular persons; but who will be influenced to such a frame, by reading the accounts of the Wars, Discords, Rebellions of their very Gods; or the innumerable private and public Calam , which they brought upon the world; with the Narratives whereof, the Histories and Poems of the Heathen, do so much abound? Sooner would Mankind, yea the most peaceable and prudent Persons, become mad, surious, and perpetual disturbers of their Neighbours Peace; then they are like to be moderate or prudent by such Examples. frow can we expect that the Temptations of Lust should be avoided {αβγδ}. , or hope to reform the vicious; when their very Gods are represented as Leaders to, and Patrons of the most vile Affections, and the most debauched Practices Hoc enim omnium indigniss {αβγδ}. ? This were enough indeed to turn our stomachs against the Heathen Poets, that they should mention those Persons as adored for Gods, who were guilty of the Crimes avenged on Mortals with the severest Laws, and most dismal Execution Greg. Naz. Orat. 3. p. 107. Art. 114, 115. . Those Authors that were in greatest Reputation, yet delivered many Immoral Maxims in their Writings: e. g. The stoics commended Self-murder in several cases. Aristotle allowed the Appetite to revenge Injuries to be as natural, as an inclination to Gratitude; to put up an Affront he reputed servile, but accounted Pride to proceed from a sublime Spirit. Plato in his Refined Commonwealth, indulged a Community of Wives, and licenced the telling Lies upon occasion Bates's Harm. p. 358, 359. Thirdly, Morality is good, and very beneficial: It's a Beauty to human Societies, a Satisfaction to a natural Conscience; security to the Body, and exemplary to others. In whomsoever it is found, it may be justly applauded and encouraged. It is a Fruit of Christ's Mediation, and a Preservative of Mankind; without which this lower world would be a Bedlam or Shambles. Christ looked on the Pharisees with Disdain and Anger, but the Text acquaints you, He beholded the young man, and loved him. Our Lord had some Affection for him, though he did not eternally reward him. virtue may not be confounded with 'vice; They who perform Acts of Justice, Honour, Kindness, Compassion, are not guilty like them who are arraigned every Sessions; as violating the Laws of Nature and Reason. Under the Old Testament Dispensation, serious Persons had frequent Visits from the holy Angels Praesentes namque ante domos invisere castas Caelicolae nondum spreta pietare solebant. : Yet Catullus( one ignorant of the holy Scriptures) imputes the losing of their company to the wickedness of the times said postquam Tellus s●●lere est imbuta nefando, &c. Justificam nobis mentem avertere Deorum, Quare nec tales dignantur visere caetus, Nec se contingi patiuntur lumine claro. . This was the Reason assigned by an Heathen, why the Angels were not any more sent down to Men from Heaven, because the Inhabitants of the World had abandoned Righteousness by the covetousness of their desires; many died their hands in their Brethrens blood; the Parents wished for the death of their Sons, to enjoy incestuously surviving Relations; and all things were overrun or disturbed with a profane and unaccountable fury Zanch. oper. Theol. Tom. 3. p. 159. But the grave Moralist is recompensed many ways by God in this Life, though his works are unprofitable to Salvation; not being enlivened by Faith, not purified by Love to the Redeemer, not designing God's Glory. And here remember, 1. Grace doth not abolish Nature so far as good, but refines it; by higher Principles, by more noble Ends. Christianity establishes whatever is good, pure, lovely, praiseworthy, in the Eyes of all Men, Rom. 14. 18. He that in these things serveth Christ, is acceptable to God, and approved of Men. Art thou called by the name of the Lord Jesus, yet comest short of the very Heathen? Nay, thou art far worse than an Infidel, if in a Land of Light thou sinnest against Nature and Grace. Philemon a Pagan Poet would teach thee better Morals, not to defile Virgins, not to pollute thy Neighbours Bed; for the Eye of God is continually upon thee Just. Mart. de Monare. Dei, p. 106. . 2. The public Peace and Safety, with thy own tranquillity, are established by a sober Conversation. Enemies to the power of Godliness are less exasperated, if they behold thy honest quiet Behaviour; their Spirits are mollifi'd; their Rage is mitigated: Such is the efficacy of a regular inoffensive Behaviour, that it constrains them to concord, who had little inclination for it in their natural Tempers — Manibusque junctis Ducit ad pacem pietas negantes. Sen. Thyestes act. 3. Chorus. ; Who is he that will harm you, if ye are followers of that which is good? 1 Pet. 13. A strong Conviction fastens on the Consciences of wicked Men, obliging them to reverence unstained Innocency; the marble Heart of that Prince did sweat hereby: 1 Sam. 24. 16, 17, 18. Saul said, Is this thy voice, my son David? And Saul lift up his voice and wept. And he said to David, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. If a man find his enemy, will he let him go away? Wherefore the Lord reward thee good, for that thou hast done unto me this day. God by his Providence prevents many external Vexations, to them that order their Conversation aright, he shows his Salvation; or his presence in the Soul, maintains a serenity in their Minds. The Philosopher thought that virtue had power enough, to break the force of Troubles, Sorrows or Injuries; and these could do no more damage to a virtuous Spirit, than when a Shower falls into the Ocean Sen. Ep. 66. l. 9. p. 255. . 3. An externally blameless Deportment is one fruit of Regeneration. It is Go●'s Prerogative to renew the Heart, but we are commanded to manifest the reality of our Conversion by Works meet for Repentance; by a righteous temperate inoffensive Behaviour before Men. Acts 26. 20. Repent and turn to God, and do works meet for repentance. Never pretend to be born of God, boast not of an inward work of Grace, without an alteration in thy irregular practise. Didst thou love God, believe in Christ, hate Evil in thy Heart, delight in Holiness, or hadst a deep sense on thy Thoughts of a World to come; thou wilt assuredly discover it, by the honesty, gravity, sobriety of thy Behaviour. True Morality consists in avoiding Vices, and embracing virtues: It is not sufficient to abstain from Evil, if we do not Good: Isa. 1. 16, 17. Truth and falsehood, Modesty and Frowardness, Faith and Perfidiousness, Chastity and Luxury, do overturn each other; we must struggle with the Corruption of our Natures, by the vigorous resistance of contrary virtues Bern. de second. vit. p. 1245. . 4. The Holy Scriptures condemn all Excesses and Disorders. The Law of God is the Rule of the new Nature; whatever this blames, we must carefully decline: each real Christian is tender of offending God, and has an awe upon him of the Command: Psal. 119. 161. My Heart slandeth in awe of thy word. Hypocrites are often busy about the Ceremonies or Fringes of Religion, yet neglect the weightiest Duties. Wo to you Scribes and Pharisees, hypocrites; for ye pay tithe of mint, anise and cummin, and have omitted the weightier matters of the law, judgement, mercy and faith, Mat. 23. 23. But the sincere have a conscientious regard, to whatsoever is grounded on Divine Authority. Clem. Alex. gives us a good Note, p. 195. Filthy Words, obscene Pictures, wanton Embraces, may not be retained in our Memories; according to the advice of the blessed Apostle, Eph. 5. 3. Fornication, and all uncleanness, let it not once be name amongst you, as becometh saints. Heaven forbids the bare mentioning of lewd Speeches or Practices, unless to convict Malefactors: What a Solace then is it to observe so many formed into Societies for a public Reformation, with the steadiest Resolutions, and the gravest Counsels, doing their utmost for an Effectual Restraint of the Profaneness of the present Age? The very Heathens at the Great Day, are likely to be Witnesses against those debauched Wretches, which are seized and brought to Justice every week, by your abundant Care, and righteous Orders. Even the Pagans upbraided the Adulteries of their times in their Cities: {αβγδ}, {αβγδ}. As they also expressed their admiring of the chast and sober, whose Minds were not defiled with impure Desires, and who by no Temptations could be drawn off from the Rules of virtue to hateful Whoredoms: Quos desiderium tenuit nec turpe Cubilis Alterius, nec tetra invisaque stupra tulerunt Ulla unquam maribus Clem. Alex. Paedag. l. 2. p. 195. . 5. A virtuous Conversation is not a light matter. Divine Glory, the public Welfare, the support of human Society, with the witness of thy Integrity; are all concerned in it: To be careless hereof, plainly argues a disregard to God himself; and discovers the Atheism of our Hearts. 1 Joh. 3. 10. Whosoever doth not righteousness is not of God. The Philosopher observed, That virtue has something noble, royal, unconquered, unwearied; but Voluptuousness is mean, servile, weak and vanishing; supported only in Stews and Taverns Sen. de Vit. beat. c. 7. p. 621. . Fourthly, Lest we exalt virtue above measure, we may not forget, ●▪ It doth not merit Grace. It's Pelagianism to suppose that if a Man did what he could, that God were bound to give him farther Grace: On this wretched bottom the Papists ground their Merit of Condignity, as to the works of the regenerate; and a Merit of Congruity on the actions of the unrenewed; as if God in Equity were obliged to reward the laudable Carriage of the unsanctified, with true Conversion: whereas the Holy Spirit entirely ascribes the new Birth to Divine Grace and Mercy; Tit. 3. 5. Not by works of righteousness, which we have done, but according to his mercy he saved us. It is not barely said, it was of Mercy, but Works are utterly disclaimed: St. Paul doth not mingle these, as if our Happiness were partly by Works, and in part by Mercy; but Works are quiter excluded; nor is the Apostle contented to cashier Works, but to prevent all mistakes, explains his thoughts; by adding, Not by Works of Righteousness which we have done; signifying that all our Devotions are entirely rejected from being the cause of saving Grace. 2. No lovely Qualities of the gravest Moralist, can equal the Graces of the Holy Spirit. They are little better than Atheists, who magnify the virtues of the Heathen to debase Christianity; who suppose there is more Uprightness in the Institutions of the Pagans, than in the Laws of Jesus Christ. I grant, in degenerate times sober persons may lift up their heads; not as if they were true Converts, but they are not so bad as covetous or cheating Professors: Yet the Power of Godliness and a new Birth, is easily discernible from the shining excellencies of the Gentiles. Alexander, it's true, forbore to defile Darius's Queen, from the Gallantry of his Spirit; but Joseph durst not commit Adultery, from an Awe of God upon his Heart. Scipio was not solicited to Licentiousness by any of his Captives; but Joseph's Mistress urged often to that villainy, who could have preferred or undone him, as he complied with, or abhorred her desires, Gen. 39. 7. ad 20. 3. The state of the Soul is not safe, by the most specious or moral deportment. virtue is too amiable to be discountenanced, yet if thou lovest thyself seek after an higher Elevation. It is like curious Paint, as a graceful Picture, or useful Artifice; yet it is not a Principle of Spiritual Life within; a Glowworm sparkles in the night, but it is no Star. Do not throw off Morality, but restlessly pursue heavenly Grace; lest only coming near to the Kingdom of Heaven, thou shouldst never be translated into it. Perhaps thou indulgest to no open 'vice, yet art without Christ, thou art useful in the State, but not accepted of God: Christ Jesus loved this young Man for the matter of his Obedience, yet he told him faithfully, One thing thou lackest. Yea, thy Sobriety is a snare, if thou art conceited of it, and restest in it; not seeking to be reconciled to God in the Method of the Gospel: Notwithstanding thy regular Behaviour in the Eye of Men, thou mayest be spiritually dead in Trespasses and Sins; a stench or putrefaction is prevented by Embalming, yet the Corps is dead. Gen. 50. 2. Thou avoidest Scandal, yet perhaps harbourest spiritual Sins; that which is born of the Flesh is Flesh, whether in Nicodemus or in Judas. Till renewed in the Spirit of thy Mind, thou hast no better than an Animal or rational Life, art not yet partaker of a Divine Nature. virtue is the fruit of a strict Education, but Grace is the product of the blessed Spirit; the former is by awakening Natural Light, the latter is from an Heavenly Beam. or the peculiar Love of God: The first rouses, by jogging of thy Conscience; the second is the breathing of the Holy Ghost upon thee, making all things new within Char. 2. Vol. p. 108. . Use 1. With mournful Hearts let us all consider, how heavy will their Condemnation be, who have nothing lovely in them! Once perhaps they had curious parts, but have besotted themselves in a worse than brutish Drunkenness. These have quiter suppressed any useful Thoughts in their Minds, by Luxury and Riot; they have perverted any Moral Inclinations( those remaining Seeds of God in Nature) by their Whoredoms, by prostituting their Consciences, by smothering any rebukes of their own Hearts. Eph. 4. 19. Who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. By subjecting themselves to the tyranny of vicious Customs, they have provoked God to give them up to the swinge of sensual Lusts. These have lost the benefit of any goodness in a natural Temper or a sober Education, and despise the Instructions of their best Friends; living in defiance of the Laws of God and Men: Many, many of these infamous wretches, you have justly exposed to the world in your Black Lists; and have brought near Four Thousand of them to feel something of the sharpness of Impartial Justice, as an effectual warning to other daring Malefactours. But if the Heathens perished, notwithstanding Exemplary Morality, and many excellent Qualities; how low in the bottonles Pit will these sink, who check all the motions of the Spirit of God, who slight all the Judgments of Heaven, who with an high hand sin against Ordinances, Providences, Education, with the lashes of a natural Conscience; and transgress the most useful Laws of these Kingdoms! There is a time wherein the evil Spirits expect to be tormented, more than now they are; the Demoniac expostulated thus, Art thou come to torment us before the time? The Devil knew that the last Assizes was the prefixed term for his full execution, and that day was not then come; even the Evil Spirits aclowledge, confess and fearfully attend, a set day of universal Sessions: They believe less than Devils, who doubt of, or deny, that day of final Retribution. Oh the wonderful Mercy of God, who both to ungodly Men and wicked Spirits, respites the utmost of their Torment! He might on the first instant of the Fallen Angels, have inflicted on them the highest Extremity of his Vengeance: He might upon the first Sins of our Youth, yea of our Nature, have swept us away, and given us our portion in that fiery Lake; but he stays a time for both. Oh consider this ye lawless Sinners, that say, Let us break his bands asunder, and cast his cords from off us: However the Almighty suffers you for a season to have free scope to Evil, and ye can now impotently resist the revealed Will of your Creator; yet the time shall come when ye shall see the very Masters ye have served,( the Powers of Darkness) unable to avoid the Revenges of Heaven: Divine Power when it lists, can command the Devils to their Chains, how much less shall Man strive with his Maker; Man whose breath is in his nostrils, whose house is day, whose foundation is in the dust? No sooner were the Devils cast out of the Man possessed, but they were in the Swine, and passed without intermission from one mischief to another; then was the Herd carried with violence from a steep place into the Lake, and all choked: How easily doth th● wicked one hurry those Souls( which are under his power,) to destruction? Unclean beasts that wallow in the mire of Sensuality, bru●ish drunkards transforming themselves by excess, even they are Swine; whom the Legion carries headlong to the pit of Perdition Bishop Hall's Contempl. New Test. l. 3. c. 5. p. 80, 84. . And do not our Souls bleed within us, when we observe so many Sinners ensl●ved to divers Lusts, carried cap e by Satan at his pleasure, and treasuring up wrath against the day of wrath? 2. With what a pleasing aspect doth Heaven look on you, the Gentlemen of these Societies; who are Enemies to 'vice in others, and your The Text declares Jesus beholding this young Man, loved him; if an obscure shadow of the Divine Image be any wise delighted in, much more grateful is a lively Picture, or fair impression of it on the Soul {αβγδ}. Patre bono talique ex sanguine Glo●ior esse. Clem. Alex. p. 106. . That converse which I have of late enjoyed with several of you, cheers my Heart with the Evidences of Grace, in truth and vigour, in some of your Souls: The Lord increase the number amongst you, on whom he will pour out his Spirit of Sanctification; and let me mention it to your honour, I hearty wish that the Example of some of you, may animate many others to wrestle with Heaven in a corner with united cries; that the Souls and Bodies of capital Malefactors might not perish together; that the Punishments inflicted on the blackest Criminals might awaken their Consciences to argue powerfully in their bosoms, What fruit have ye in the things whereof afterward ye are ashamed; the end whereof is death? The stoics indeed very wickedly equaliz'd the Wisdom and virtues, of Men and of God; for Prudence making no difference but this, that the one was Immortal, and the other Mortal; nay, that the Creature had this advantage to be 〈◇〉 happy in an Age, as Jupiter in his Eternity. Yea, with the highest excess of Pride and Blasphemy, they preferred the wretched imperfect virtue and Felicity of their wise Man, before the infinite unchangeable Purity and Blessedness of God himself; saying God is wise and happy by the privilege of his Nature, whereas the Philosopher was so by the Discourse of Reason, and by the choice of his own Will; notwithstanding the resistance of his Passions, and the difficulties he encounters in the world. Thus they raised themselves above the Throne of God, which none since the rebellious Angels ever attempted to do, but this Sect; yet it was most renowned amongst the Heathens Dr. Bates's Harm. Div. Attr. c. 17. . But though none are perfect absolutely as their Heavenly Father is, yet living in obedience to the Gospel, Heaven expects that we should be like the Children of God, perfect without re●uke {αβγδ}. Clem. Alex. storm. l. 7. p. 753. . Such upright Persons, the Countenance of God beholds with a smile; Psal. 1●. 7. The Lord indeed owes nothing to his Creature, yet from the Holiness of his Nature he cannot but love Purity, as a Resemblance of himself. It's Essential to the Divine Majesty to take pleasure in Righteousness, wherever he sees it; The Eyes of the Lord are upon the righteous. Nothing at first invited God to manifest his Goodness at the Creation, but having beautified Adam with Innocency, it was impossible not to like the Copy of his own Nature. The great God most ardently loves his own Deity, and is well▪ pleased with any spark thereof appearing in any of his Creatures; and particularly in your Societies. 3. How justly may you encourage your Spirits in your great Undertaking▪ to suppress the Immoralities of many; and to establish the sober orderly Conversation of others. It is a sign of a People given up to judgement, when no Man makes head against the Projects of Evil; but alas what can one strong Man do, against an whole throng of wickedness? Yet this good comes of an unprevailing resistance, that God forbears to plague where he finds but a sprinkling of Faith: Happy are they, who( like the celestial Bodies carried about with the sway of the highest Sphere; yet creep on their own ways) keeping on the courses of their own Holiness, against the swinge of common Corruptions; they shall both deliver their own Souls, and help to withhold judgement from others Bishop Hall's Contempl. N. T. l. 2. c. 5. . This, this is like to be your Immortal Honour, who unite your Counsels and Abilities for a National Reformation: You cannot but suppose that your Blessed Design will be clogged with difficulties, and may at times meet with an interruption {αβγδ}. Virtutem posuere Dii sudore parandam. launch. Tom. 2. p. 457. : Yet let not your Spirits sink, nor your Hands be enfeebled. The very Heathen Philosopher supposed, That no good Man would decline a virtuous Action, though Labour, Censuring or Danger, attended it; neither would adventure on a dishonest Act, though Profit, Pleasure and Preferment did accompany it Sen. Ep. 76. l. 10. p. 318. . But to put more Life and Activity into your Proceedings, you may be particularly assured, that the God of Peace will be with you. Whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things; and the God of Peace shall be with you. Phil. 4. 8, 9 And having a Promise of the Divine Presence, let Ruffians, Bullyes, reviling Tongues, or Enemies of all Righteousness do their worst, by frowns, threatenings, plots or blows; yet the thoughts of the Almighty's Care over him, was sufficient to maintain the cheerfulness of David's Spirit; and to advance him above any servile Fears: Yea, do but wait a while, and then you may see your desire on them that hate you; in a change of their hearts, or ruining of their malicious designs: Psal. 118. 6, 7. Your danger is alone from Men; your help is in the name of the Lord, who made Heaven and Earth. Remember, God has a special regard to any employed in public Service: This was alleged to embolden Joshua in his Expedition against the Canaanites, not viler wretches than those you every week are dealing with. Josh. 1. 9. Have not I commanded thee? Be strong and of a good courage, be not afraid, neither be thou dismayed; for the Lord thy God is with thee, whithersoever thou goest. Not only the Angels of the Churches are in Christ's Hand, but the Supporters of a Nations Peace, the upholders of human, yea of Christian Society, such as you are, may warrantably expect to be hide in the shadow of God's hand, Isa. 49 2. Tho' this Promise was made to Christ immediately, yet it belongs to others also, who are eminently engaged under him: To Jerusalem, and to them that seek her welfare, the Lord will be as a Wall of Fire round about them; Zech. 2. 5. alluding perhaps to the Fiery Chariots, the Life▪ guard of Angels, which surrounded the City where Elisha was; or respecting the custom of Travellers, who were wont to make a circular Fire about them; then no Lion, Wolf, Bear, Leopard, or wild Beast, durst meddle with them Green●il Ez●k. p 271, 275 . Doubt not, the most High will be your security from the Sons of Belial, who would fain offer Violence to you; yea, several of you have had signal Experience already, of Heavens Protection over you: However, value not your Lives at so dear a rate, as to grudge to resign them in this public zealous Service, of God and the Nation. 4. Oh that all who are invested with Power and Authority, would be entreated to draw forth the Sword of Justice, in a faithful Execution of the many Righteous Laws of the Kingdom, against Drunkenness, Sabbath-breaking, Whoredom, and worse than beastly Sensualities. Why doth the Representative Body of the Nation so frequently prepare the most useful Bills, which our Gracious Sovereign readily and delightfully Signs; and by His Religious repeated Proclamations, animates to the suppressing of Profaneness? Must all these Edicts with the Royal Commands, be only red or talked of? Menander, an Heathen, puts careless and corrupt Magistrates to the blushy, for their personal Irregularities; who give an evil Example in their practise, tho' their Office requires them to Enact or Execute the Laws upon Transgressors Aequumne, Leges qui datis Mortalibus, Injuriarum vos teneri crimine? Poen●s stupri seretis& violentiae. Just. Mart. de Monar. Dei, p. 108▪ . It suffices not to speak against Sin,( tho' it were in a Charge to a Grand Jury) if Grandees do not strike at it. Why were you clothed with Power, it was not merely for an Ornament to your Persons? God abhors you, and your Neighbours will despise you, if you bear the Sword in vain: Heaven expects your brandishing it for a Terror to the lewdest wretches: The King and the Nation call upon you, to sheathe it in the Bowels of daring Crimes and Abominations. What multitudes are there, who bid open defiance to Divine Authority, to the wisest and most beneficial Statutes of the Kingdom; and are you regardless of such villainies? Have you not Sins enough of your own to answer for, must the Guilt of others also be a pressing heavy eternal Load, upon your Consciences? Pray red and ponder on that terrible Doom denounced on a King of Israel, for not executing Justice on a daring Blasphemer; 1 Kings 20. 42. Thus saith the Lord, because thou hast let go out of thy hand, a man whom I appointed to utter destruction; therefore thy life shall go for his life, and thy people for his people. There was an express Law, that every Blasphemer should be Capitally punished; Lev. 24. 16. He that blasphemeth the name of the Lord, he shall surely be put to death; and all the Congregation shall certainly ston him: as well the stranger, as he that is born in the land, when he blasphemeth the Name of the Lord, shall be put to death. This sacred Charge extended not only to the Israelites, but to Foreigners who dwelled amongst them, or were under their Power; now Benhadad and his Courtiers had horribly dishonoured the God of Glory, as if he were no better than the Syrian Deities; 1 Kings 20. 23. Their gods are gods of the hills, therefore they were stronger than we: but let us fight against them in the plain, and surely we shall be stronger than they. For this the great God delivered up that Prince into Ahab's hands, as the Lord had by the Prophet assured; 1 Kings 20. 28. Thus saith the Lord, Because the Syrians said, The Lord is God of the hills, but he is not God of the valleys; therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord. But the King of Israel was so far from cutting him off for this horrid Insolence against the true God, that he did not so much as rebuk him; nay, he treated Benhadad as a Friend, or Brother, dismissing him on easy terms, and taking his word for the performance; not being at all concerned for the Reparation of God's Honour: But the great God would not put it up so, Therefore thy Life shall go for his. To bring the case nearer home, Suppose Dammees and Monsters for Profaneness are brought before you, if you wink at their villainies, or gently reprimand them; the Lord may leave you and your Families or Relations in their hands, to plunder or burn your Habitations; to decoy, ensnare and prostitute your own Children; and then your Sin will be fairly written upon the punishment. But by Fidelity in your public Stations, you will answer your Dignity and Character; the supreme and subordinate Magistrate is the Minister of God for good: The Lord appointed, advanced, seated Him that is on the Throne, and another in the Chair on the Bench; committing to you the Trust, and putting this Power into your hands; and God designed you for abundant Good, whether Natural, to preserve the Lives, Liberties and Properties of the Children of Men; Moral, to prevent 'vice, or control flagitious self-ruining Courses; Civil, to maintain Societies, and promote Righteousness and Honesty; or Spiritual, to uphold the true Religion, and countenance the pure worship of God: All this good may be comfortably expected, and your fellow-subjects promise themselves so great satisfaction; when Magistrates are active and faithful: Brambles will rend and tear, Fire goes out of them to devour; but the Fruit of the Vine is cheering, and with delight many may sit down under its reviving shadow Casuist. Morn. Exerc. Serm. 15. p. 316. . 5. Seeing the Text refers to a Young Person, whom Jesus Christ beholded and loved; Let this especially quicken those younger sober Gentlemen, several of which have lately entered into, and joined with these Societies, engaging with them in the glorious Enterprise of a National Reformation. May the number of such increase continually, with their vigour and usefulness; your warmth and fervour is exceeding commendable, in the United, Prudential, Religious and Successful Methods taken, to convict the impudent Heaven-daring Malefactors of this Age. In Faithfulness to your Souls, I am bound to put you in Remembrance, that our Lord acquainted this very Person in the Text, One thing yet thou lackest: Even an earnest prosecution of vile Criminals, is short of a sincere Conversion; I hope you will take it into Consideration, in your deepest, closet, retired Thoughts; to be importunate at the Throne of Grace to be Renewed in the Spirit of your minds, that you may approve of, and delight in the holy, perfect and acceptable Will of God. Rom. 12 2. However, I desire to bless the Lord that any escape the Pollutions of the World through Lust; that there are so many hopeful Young Gentlemen in this degenerate Age: Who condemn the Profaneness of others, by their own delighting in Goodness; a Rule which Pytha▪ goras gave of old {αβγδ}. Quae mala sunt faciens reprehendere, said bona, gaude. Clem. Alex. Paed. l. 1. p. 131. . Pray Study much, and be Exemplary in observing the Scripture Morals in the famous Text, Phil. 4. 8. Whatsoever things are true, honest, just, lovely, and of good report; if there be any virtue and praise, think on these things. Would to God this Sermon might not end before all here present( of riper Years) would sand up a serious Wish, to be made new Creatures. Orpheus, an Heathen, offers you very wholesome Instructions, Narrowly inspect your Hearts and Lives, avoid all the crooked Paths that led to the Chambers of Death, fixing a steady Eye on the supreme and Eternal governor of the whole World Mentemque tuam,& Cor diring, rectâ Atque viâ ingredere, Mundi autem respice Regem Solum Immortalem. Clem. Alex. Admon. ad Gent. p. 48. . The persisting in a Moral, Regular, virtuous Conversation, will be singularly advantageous to yourselves, with reference to your Health, Estates, Comfort, and Reputation; and such a Reward in hand, is no small encouragement to perseverance in Well doing. {αβγδ}. FINIS. Advertisement. 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