A SERMON Preach'd to the SOCIETY FOR Reformation of Manners, In Kingston upon Hull;
On Wednesday, January the 10th. 1699/700.
By JOHN BILLINGSLEY, Minister of the Gospel.
LONDON: Printed for A. and I. Churchil: And Thomas Ryles, Bookseller in Hull. 1700.
Mr. BILLINGSLEY's SERMON FOR Reformation of Manners.
THE Epistle Dedicatory, TO The Worthy Members of the SOCIETY for Reformation of Manners, in Kingston upon Hull.
THAT I make bold to Entitle You to the Patronage of the following Plain Discourse, I think needs no other Apology, but to mention, That it was first Preached, and is now made Publick, at Your Request.
You have undertaken a Difficult Work, and (thorough the Goodness of God) made some Considerable Advances in it, in Circumstances that were enough to have Disheartned a Piety and Courage less [Page] than Yours. And I hope you have found, and, by the Blessing of Heaven upon Your Honest Endeavours, will find, that the farther You go on in this Service, the more your Difficulties will abate, and the more Your Encouragements (those especially of the Best sort) will increase.
I have endeavoured to lay before You Plain Scripture-Rules for Your Management of this Weighty Business, and to represent to You the manifold Obligations You lie under to Persevere in it. I hope I have herein spoken nothing but Words of Truth and Soberness, even such Truths as all Wise and Good Men, of the most differing Parties (Alas! that we cannot avoid still using the unhappy word Party!) are agreed in.
And if any will call this Canting, they shall (for me) enjoy the sole Privilege of adhering to their own, beloved, and long-accustomed Dialect: For when Men are fallen out with God and their own Consciences, with Reason, Authority, and Sobriety, it is no Wonder if the Light of Scripture-Truth, any thing warmly applied, set them a raving. The worst I wish such, is, That they may awake and [Page] come to themselves in time; else they will e're long know (what they will not now consider) that it is a fearful thing to fall into the hands of the living God, Heb. 10. 31.
It was, I confess, some Discouragement to me in both Parts of this Ʋndertaking, (but especially the latter) that I was to manage this Weighty Argument after so many, of every way greater Abilities, and who had, in a sort, exhausted the Subject. Yet since I could not, without being rude to You, and unfriendly to the Truly-good Cause You are engaged in, decline it; I shall leave the Judgment of this Confessedly-mean Performance, to the Pious and Candid Readers, without being concerned at the Scoffs of Debauched and Profane Persons, with whom, the Apostle St. Peter hath foretold us, these last Days should abound, 2 Pet. 3. 3.
That the following Sermon may be blessed of God, for the strengthening of Your Hands in the present Eminent Service You are imployed in; That You may, all of You, approve Your Hearts unto God, and Your Actions to the Consciences of Men; [Page] That all Mountains may become a Plain before You; That the present Inhabitants of this Place, and even late Posterity, may reap the Happy Fruits of Your Good Endeavours; That we may be as Eminent for Real Holiness and Brotherly-Love as we have long been for the Remarkable Care of a Gracious Providence about us, is, and shall be, the Earnest Prayer of,
And of some have compassion, making a difference:
And others save with fear, pulling them out of the fire: hating even the garment spotted by the flesh.
THESE Words I have chosen to speak to at this time, as containing a Compleat Directory for such, as either by the special Obligations of a seperate Function, or the more Common Bonds of Humanity or Christian Charity, are concerned for the putting a Stop to the Growth of Error, or any Impiety in any Church, City, or Nation.
I shall not detain you with any Account of the Apostle St. Jude, by whose Ministry this Epistle was written, in [Page 2] Compliance with or Conformity to the Dictates and Inspiration of the Holy Ghost; neither will I so far trespass upon the narrow Limits of Time allotted to this Exercise, as to give you the Analysis of this Epistle: You may be furnished, as to Both, by consulting Perkins, Manton, Jenkins, Roberts, Clark, &c.
I shall only hint, That the Principal Scope of the Epistle seems to be the Confirming those who were newly converted to Christianity, against the Errors and Impieties that had, even so early, begun to creep into the Church: Whether specially those of the Gnosticks, or any other, I determine not.
The Words of the Text suggest to us a Threefold Rule for our Behaviour, with respect to those whose Miscarriages are grievous to us, and whose Reformation we desire, and in Pursuance of such Desire do endeavour. Here is (1.) The Rule of Compassion. (2.) The Rule of Severity, animated by an unaffected Zeal. (3.) The Rule of Caution.
[Page 3] I. The Rule of Compassion: Of some have Compassion, making a difference. I know the Vulgar Latin reads otherwise; and Beza tells us, that Reading is supported by the Authority of Three Ancient Copies: But I do not think this needs give us any Stop, since they that are capable to compare both, will easily see that the Reading which our Version follows ought to be preferr'd; and to others, a nicer canvassing the Point would be but a needless, because useless, Amusement.
The Apostle here teacheth us, in dealing with Offenders to act judiciously; to found all our Proceedings upon a right Discernment both of Persons and Actions. Partial accepting of Persons is a Fault, but due Discrimination of Persons is our Duty; that we may know how to behave towards every one, as the Case requires.
Some offend ignorantly, and their Ignorance is rather owing to their unhappy Circumstances than to Sloth or Affectation; others are wilfully ignorant, and others sin against Light.
Now in the former of these Cases, which this Rule respects, Lenity, Pity, Tenderness, Compassion, are required; as most likely to gain upon such Persons, and to set them right: Harshness discourageth them, Kindness winneth them. Besides, their Case is truly Compassionable; had they known better, they had done better; and had their Opportunities of Knowledge equalled ours, probably they had out-stript us, both in Knowledge and Good Life.
We ought therefore to pity and pray for such, and by no means to carry haughtily, much less cruelly towards them. 'Tis the Commendation of our great High-Priest, that he can have Compassion on the Ignorant, and on them that are out of the way, Heb. 2. 5.
II. The Rule of Severity, animated by unaffected Zeal: Others save with fear, pulling them out of the fire.
Others,] i. e. Such as sin knowingly, wilfully, obstinately.
Save,] We must not despair of the Salvation even of such, but do what [Page 5] in us lieth to recover them out of the Snare of the Devil, 2 Tim. 2. 26.
Save.] This only God and Christ can do principally and efficiently; yet 'tis not ordinarily done without our Concurrence: Men are Instruments in this blessed Work, tho' God only be the Author of it. So the Apostle exhorts his Hearers to save themselves from that untoward Generation, Acts 2. 40. and St. Paul tells Timothy, that in so doing he should save himself, and those that heard him, 1 Tim. 4. 16. The Salvation here spoken of, is from Sin, the Cause; and Judgments here, and Damnation hereafter, the dismal Consequents of it. What should not any of us be willing to do or suffer, to promote so blessed a Work?
With Fear,] i. e. Either with Fear, lest we miscarry in our Ʋndertaking, and so with Prudence, Caution, and Circumspection: So the Apostle exhorts us to work out our salvation with fear and trembling, Phil. 2. 12. Where the Consequence is so important, the Care cannot be too much. Or,
With Fear,] i. e. By means of Fear: Labouring to stir up in the Sinners we [Page 6] would reclaim, an Holy Fear of the Divine Majesty, and of his most terrible, and no less righteous Judgements, both in this Life, and that which is to come. Thus the Apostle speaks, 2 Cor. 5. 11. Knowing the terror of the Lord, we perswade men.
Hardened Sinners are not ordinarily to be dealt with by Arguments of Love, but of Fear: They must have Hell-fire flash'd in their Faces; they must be dealt plainly and roundly with; a mild Reproof doth but harden them: The Tenders of Mercy (too often) embolden them in Sin. They must be made to know that God is a Just and a Holy God; and that he hath ordained Tophet of old, he hath made it deep and large; the pile thereof of fire and much wood: the breath of the Lord (like a stream of brimstone) doth kindle it, Isa. 30. 33.
Impenitent Sinners must be acquainted, that the Punishments that await them are insupportable and eternal; that God is a consuming fire, Heb. 12. 29.
And if any of them be so hardened, as through Infidelity or Inconsideration, to slight and disregard all this, they [Page 7] must be made to feel the present Smart of their Sin and Folly, by the strict Execution of just Laws against their Impieties and Impurities; that a Stop may be put to the growing Contagion of their pernicious Examples, and they themselves may be awakened to remember and shew themselves Men, (Isa. 46. 8.) till they see what Beasts they have hitherto made themselves.
Pulling them out of the fire.] This Expression notes the Zeal with which we must endeavour the reforming of heinous Offenders. They are like Children, or Epileptick or Frantick Persons, fallen into the Fire, that cannot, or will not help themselves: 'Tis a barbarous thing to let them lie there, and not lend them an hand for their Rescue. And here we are taught, that our Endeavours of this kind must be speedy, lest our help come too late; we must be active and industrious, that our help may be effectual; and all our Endeavours must proceed from Love, as prompted by a Desire to save the Life, the Soul of our offending and endangered Brother.
[Page 8] III. We have here, The Rule of Caution: Hating even the Garment spotted by the Flesh. We must so deal with others, for their Good, as to take heed we our selves receive no hurt from them; at least not of that kind we would save them from. A Physician will not visit a Pest-house without fortifying his Spirits by some proper and sufficient Antidote before-hand.
We must labour so to converse with Bad Men, for their Good, as to see that we our selves become not Bad thereby.
We must therefore stir up in our Souls a settled Hatred of all that Sin which we would dissuade others from; and not only so, but of all the Appearances of it; and likewise of all that may be an Occasion, Allurement, or Inducement to it.
This I take to be, in short, the meaning of the Expression the Apostle here makes use of, viz. Hating even the garment spotted by the flesh.
Waving therefore many other Particulars which might be fitly gathered from the Words, we shall summ up [Page 9] their main Scope and Import, especially with respect to the present Occasion, in the following Proposition or Point of Doctrine, viz.
In speaking to which Proposition, I shall, with what Plainness and Brevity I can, treat on these Three Heads following, viz.
- I. Of the Duty to be performed.
- II. Of the Manner of its Performance.
- III. Of the Obligations we are under to such Performance.
I. Let us enquire concerning the Duty to be performed. Now, in order to the right stating this Duty, Of endeavouring to save Others from Error and Impiety, and the Destruction consequent thereupon, [Page 10] let me desire your attentive Consideration of the following Particulars:
1. Error in the Fundamentals of Religion and Impiety, or Loosness of Conversation, do certainly expose those who live and die in them to utter Destruction. The Apostle assures us, Rom. 6. 23. that the wages of sin is death. And Heb. 12. 14. that without holiness no man shall see the Lord. See also Eph. 5. 3, 4, 5, 6. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God, Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Phil. 3. 19. They whose God is their belly, whose glory is their shame, who mind earthly things; their end is destruction. 1 Cor. 6. 9, 10. Know ye not that the unrighteous shall not [Page 11] inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor effeminate, nor abusers of themselves with mankind: Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.
There is nothing plainer in the Word of God, than that a lewd and vicious Life, impenitently persisted in, will certainly issue in the utter Destruction both of Soul and Body. They that live like Beasts on Earth, must certainly be the Companions of Devils in Hell. The Burnings of Lust here, prepare for the unquenchable Burnings of [...] hereafter. There are few will seem to doubt of it, though few live as if they believed any thing of it.
But that Errors in the Fundamentals of Religion are of like Fatal Influence, will hardly be admitted by many: Yet the Apostle Paul reckons Heresies among the Works of the Flesh▪ Gal. 5. 20 and assur [...]s us the Word of su [...]h eateth as a [Page 12] Canker, 2 Tim. 2. 17. and bids us beware of such, as we love our Souls, Tit. 3. 10. 'Tis little considered by many, that a sound Faith is as necessary to Salvation as a good Life; nay, these two are indeed inseparable. If the Plague of Leprosie be in the Head, the whole Person is thereby rendred unclean, Lev. 13. 44. He is in danger of perishing himself, and his Society becomes infectious. I know this Matter hath been carried too far by some who have rashly haereticated their Brethren, See the Postscript. and boldly usurped the Title of Orthodox to themselves, and (not knowing what Spirit they are of) would cast out of the Church, and (if it were in their Power) ou [...] of Heaven too, all that cannot glibly pronounce their Shibboleth.
Yet if some reel into one Extreme, it doth not follow that therefore we must reel into the other. We are to contend earnestly for the Faith once delivered to the Saints, Jude 3. And the Corrupters of that Faith are to be looked upon as the most dangerous Enemies Religion hath. Such as deny the Divine Authority [Page 13] of the Scripture, as the Deists; such as interpret away its vital Sense and Meaning, as the Socinians; such as subject it to a private Interpretation, allowing no gloss but what their own Infallibility stamps upon it, as the Romanists abroad, and our modern Enthusiasts at home: All these lay dangerous Snares for the Souls of ignorant and unstable Men. If our Faith be blind, our Practice will be lame; and both the one and the other of these will sadly find at last that they have but deceived themselves, or been deceived by others, with vain words, Eph. 5. 6.
2. Yet while we are in the present probationary State, there is hope that those who are involved in these Snares of Death may be rescued from them. The great Shepherd and Bishop of Souls came to seek and to save that which was lost, Luk. 19. 10. And the great Design of the Gospel is to publish Pardon and Life to the Penitent, without Exception. Jesus Christ (the Apostle acquaints us) came into the world to save sinners, not excluding the very chief, 1 Tim. 1. 15. And [Page 14] it is often seen, that Publicans and Harlots enter in before proud Pharisees and confident Self-justitiaries, Matth. 21. 31.
Where the Gospel is duly preached, it is glad tidings of great joy to all people, Luke 2. 10. 'Tis a black Catalogue to which the Apostle subjoins, such were some of you, 1 Cor. 6. 11.
They who, as to their external Conversation, have been most blameless (tho' that be commendable) are not to be flattered, as if they needed no Repentance, or might get to Heaven without Regeneration, and Faith in the Death and Satisfaction of Jesus Christ; nor are the most guilty and abominable to be treated as if there were no hope for them upon true Repentance and Faith in the Redeemer. There is certainly a great deal of Truth in that Assertion of sundry of our old English Divines, viz. That all Men naturally have a strong Inclination to a Covenant of Works, and would be as little beholden to the Redeemer and his Grace as ever they can.
True it is, Great Transgressions call for deep Humiliation: Yet we must take heed we think not of washing away our [Page 15] Guilt in our own Tears; 'tis only the Redeemer's Blood can do that: And by virtue of that Blood, together with the sanctifying Influence of the Divine Spirit, purchased by it, and dispenced by our ascended Redeemer, there is hope that the vilest Sinners may become first justified and then glorified Saints.
3. There are Means appointed by God (and usually attended with his Blessing) for the saving of Sinners from the Guilt, Defilement, and Dominion of Sin, and from the Temporal and Eternal Judgments due to it.
God hath declared upon Oath, That he hath no pleasure in the death of him that dieth, Ezek. 18. 32. and ch. 33. 11. And the long Exercise of his Patience towards guilty Sinners, may abundantly assure us of it; much more, when we consider the Gifts that our risen and ascended Lord hath given to men, (Eph. 4. 8.) the Ordinances he hath se [...]tled in his Church; the Charge he hath entrusted every Man with, not only of his own, but likewise of his Brother's Soul: So that the Preaching of the Word, the Administration [Page 16] of Sacraments, the Wise and Spiritual Management of Discipline, Fraternal Correption, the Shining Light of a Good Example, Providential Chastisements, are all so many proper Helps to reduce Sinners from the Error of their Ways, and prevent that Ruine which will else certainly and speedily overtake them.
4. It is the unquestionable Duty of Christian Magistrates (and that by virtue of their Office) to punish Vice and Profaneness. The Magistrate is a Minister of God to us for Good; a Revenger to execute wrath upon him that doth evil, and one who beareth not the Sword in vain, Rom. 13. 4.
Whether, or how far Errors (even the most dangerous) are punishable or restrainable by the Magistrate's Sword, is a Question that hath been boldly ventilated; but whether accurately decided or no, of late, I shall not determine: But that the punishing of Vice and Profaneness is his Duty, is what no body doth or can dispute.
All the Difficulty is, to get Men to the Discharge of a Plain and Necessary Duty, to the Performance of which they are under all the Obligations of Loyalty both to their Heavenly and Earthly King; of Conscience to their Solemn Oaths; of Interest (if the Peace of their Consciences, and their good Reputation among Men, be looked upon by them as any part of their Interest.) But while the gratifying of a Friend, or (which is worse) a deadly Enemy, a base Lust, is of more value with them (as with some it most evidently is) than all the above-mentioned Obligations, there is but too much Cause to fear that the so necessary, so much desired, and so hopefully-begun Work of Reformation of Manners will die in their hands. And then what Outcries their Consciences and their Posterity will e're long make against them, I leave them to think: I pray God they may in time.
5. It is also the Duty of Ministers, by sound Doctrine, by serious Exhortation, and by the shining Light of an Exemplary Behaviour, to give all the Check they [Page 18] can to growing Error and Impiety. This is their Office-Work, to which they are specially to attend, as called and consecrated thereunto. They are in a peculiar manner, the salt of the earth, and the light of the world, Matth. 5. 13, 14. They are sent on this very Errand, To turn men from darkness to light, and from the power of Satan unto God, Acts 26. 18. It ought to be their whole Business to save themselves and those that hear them, 1 Tim. 4. 16. The Epistles to Timothy and Titus do thoroughly acquaint them with the Weight of their Work, Obligations, and Account: On the heedful Reading whereof, where is he to be found, that may not justly cry out, with the blessed Apostle St. Paul, Who is sufficient for these things? 2 Cor. 2. 16. And if it be difficult, faithfully to acquit our selves of so great a Trust, in any times, how much more must it be so in Times of so great Degeneracy as these last and worst of Days, the Ends of the World, the very Dreggs of Time, wherein not only our Persons, but our very Office is despised, and we are accounted and used (as our Betters once [Page 19] were) as the very filth and off-scouring of all things, 1 Cor. 4. 13. Deists and Socinians on the one hand, and giddy Enthusiasts on the other, having used all the Arts of subtile Malice to render Ministers and the Ministry base and contemptible; and to get us look'd upon by all whom they can influence, as a pack of Chargeable Cheats, useless, nay, Pernicious Impostors. These are Discouragements which some former Ages were, in a great measure, unacquainted with: Yet will not all this, nor a great deal more, excuse us from doing what we can; no more than our Persenal Weaknesses will excuse others for hindring us, by their Oppositions or Ʋnderminings, from doing what else we might.
We are listed as Captains in Christ's Army, and we must endure Hardships, as good Soldiers of Jesus Christ, 2 Tim. 2, 3.
We must labour to be excited by Difficulties, and emboldened by Opposition, and, not fearing the Faces of Men, to shew them their Transgressions and their Sins, Isa. 58. 1. To warn Sinners, that they die not, Ezek. 33. 7, 1. To reprove, [Page 20] rebuke, exhort, with all long-suffering and doctrine, 2 Tim. 4. 2. And then, whatever our present Entertainment or Success be, we shall at last be accepted and rewarded.
6. Yet is not this Work so peculiar to Magistrates and Ministers, but that all who profess themselves Christians are likewise obliged, according to their Abilities and Opportunities, to endeavour the Promotion and Furtherance of it.
Magistracy and Ministry are distinct Offices, peculiarly appropriated to the great Ends of Restraining Wickedness, and Furthering and Countenancing Sobriety, Righteousness, and Godliness in the World: And the respective Offices, with the proper Work of them, are by no means to be invaded by unqualified or uncalled Persons, for God is a God of order, and not of confusion, in all the Churches, 1 Cor. 14. 33. Yet this hinders not, but that Private Persons may, and ought, in their respective Places, to make the Work of the one and the other as easie as they can. And were but what in this kind might and [Page 21] ought to be done, faithfully performed by Persons in Private Stations, the Work of Publick Persons would be rendred much easier to them.
How impossible is it for Magistrates to execute Laws on obstinate Offenders, if no body will bring them Informations? How heavily must the Work of Ministers proceed, if Parents neglect the due Instruction and Government of their Children and Families? How many Publick Miscarriages might be prevented, and the Trouble of Magistrates and Ministers therein, would but Christian Neighbours prudently watch over, and faithfully admonish one another? according to that Apostolical Injunction; Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin, Heb. 3. 13.
But if Private Persons throw all their Duty upon Publick Officers, were they Angels, a great deal of it is like to be left undone. Consider seriously that pregnant and often-mentioned, but too little regarded Text, Lev. 19. 17. Thou shalt not hate thy Brother in thy heart; thou [Page 22] shalt in any wise reprove thy Brother, and not suffer sin upon him. We must admonish one another, reprove one another, and, if need be, inform of one another; (see Lev. 5. 1.) unless we have a mind to be guilty of each others Blood, and draw down Vengeance on the Nation, and Damnation on our own heads: He is not duly concerned for himself, that is concerned; for no body but▪ himself.
7. The greater Advances Error and Impiety have made in any Part of the Visible Church, the more, strongly are all good Men engaged to appear with the utmost Vigour against them.
If never so small a Leak spring in a Ship, it's every one's Concern to do their utmost to stop it betimes; but if the Vessel fill with Water, and threaten to sink, each Man pumps for his Life, and puts to all his Strength. The least Declensions of Piety in a Nation that hath long enjoyed the Gospel, are of threatning Aspect; but when Wickedness comes—in like a Hood, and the impetuous Torrent threatens to bear down all before [Page 23] it, 'tis then of highest Concernment, that all, in whom there is left any Sense of God and Goodness, should unite as one Man, and apply all their Skill and Force for the taking timely and effectual Methods, in order to the preventing that utter Ruine that will else certainly overtake an impious and impenitent People. Righteousness exalteth a nation; but sin is a reproach [and Ruine] of any people, Prov. 14. 34. And if so, what's like to become of England? There needs little of a Spirit of Prophecy to pronounce its Doom, unless the late, and yet continued Attempts for Reformation, meet with an happier Effect than the Managements of too many among us seem to presage. I dare not say our Wound is incurable; I would fain hope otherwise: But if the most proper Remedies do but exasperate, I leave it to the Abler Physicians of Church and State to judge of so unpromising a Crisis.
In a word, Gross Ignorance, damnable Heresies, daring Blasphemies, vile Hypocrisie, scandalous Divisions, horrible Oppression, base Selfishness, insufferable [Page 24] Pride, and incorrigible Obstinacy, I think, hardly ever more prevail'd in a Land professing the Gospel, than they do in England at this Day. So that we may well say, in the Words of the Prophet, Isa. 1. 9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. And what can such a State of things bespeak, of that very small remnant, but that they endeavour speedily to stand in the breach, to turn away divine wrath? Psal. 106. 23. That they be cloathed with Zeal for the Honour of God, and the real Reformation of a sinful People: And who knows but the Prayers and Endeavours of the few, may prevail against the Impieties and Blasphemies of the many of those hardened and obstinate Sinners among us, that yet hate Instruction, and refuse to be Reformed?
II. Let us next Inquire, How this Duty of Endeavouring to save others from Sin and Ruine is to be performed?
I have been so large on the former Inquiry, that I must be the briefer in this and that which follows.
The Text, as we have opened it, furnisheth us with a full Answer; give me leave, as succinctly as may be, to set before you the Particulars of it.
Endeavours for the Reforming of Others, are to be managed,
1. With Judgment and Discretion; making a difference, of Persons, of Crimes. We are not to be partial to the Persons of any; but we are to be prudent in our Applications to Persons of different Ranks, Capacities, and Qualifications. See how the Apostle directs in relation hereto, 1 Tim. 5. 1, 2. Rebuke not an elder, but intreat him as a father; and the younger men as brethren: the elder women as mothers, the younger as sisters: with all purity.
Reproofs are Arrows that must not be shot at Rovers. It must be considered not only what every one needs, but wh [...]t he can bear, and what he is like to make a right use of; yea, and what may be the Consequence of the Treatment [Page 26] we give him, with respect to others.
Persons in Publick Stations are not to be made vile, (unless they have first, in an extraordinary manner, made themselves so,) lest the Office fall with the Person, and the Ignominy of the one issue in the Detriment of the other.
So likewise as to Faults, we must take heed that we use not the same sharpness of Rebuke, or severity of Prosecution, on account of smaller Infirmities, or sudden Surprizes, or single Instances of Transgression, as in studied and deliberate, or malicious and habitual Wickedness. A wise Physician suits the Remedy to the Strength of the Patient, and the Nature of the Disease: So should we endeavour to do.
2. With Compassion: In smaller, more unwilling, or rare Offences, much Tenderness, Pity, and Gentleness is to be used; and even where our Brother's Offence is more heinous, we are still to mix Pity with our greatest and most just Severity; as considering the Frailty of Human Nature, the Malice and Subtilty [Page 27] of the Tempter, considering our selves, lest we also be tempted, Gal. 6. 1. He hath little Sense of his own Frailty that insults over another's Folly. 'Tis true, this must not hinder us from punishing, or bringing to Punishment, obstinate Offenders; but yet it must make us humble and mournful, and tender in the Frame of our Spirits, when we are forced upon such unpleasing Work. Even God himself stiles Judgment his strange Act, Isa. 28. 21. And it would fare hard enough with the best of us, should he (with Strictness and Rigour) mark Iniquity; should he lay judgment to the line, and righteousness to the plummet, as the Expressions are, Psal. 130. 3. Isa. 28. 17.
3. Our Endeavours for the Reformation of Others, must be accompanied with, and encouraged by the Hope of Desired Success; That we shall deliver our own Souls, (Ezek. 14. 14.) that we shall save our Brother's Soul from Death, (Jam. 5. 20.) and that we shall contribute to the turning away of Wrath from a sinful Land, and to the lengthening out the [Page 28] Publick Tranquility. If we have no Hope of doing any Good, we shall have no Heart to do any, nor so much as to attempt the doing it. It was Hope encouraged the Ninevites to repent and reform, when they had heard the dreadful Doom of utter Destruction denounced against them by the Prophet Jonah, Jon. 3. 4, 9. And, blessed be God, our Case, though sad, is not so desperate as not to leave us any encouraging Grounds of Hope. The Experience we have had of the Divine Favour, in delivering us from the intolerable Miseries of Popery and Slavery by a just War, and from the remaining Miseries of War by an happy Peace; the Preservation of the King's Life in so many Dangers as he hath been exposed to, both at Home and Abroad; His Majesty's Forwardness to countenance the Work of Reformation by his Speeches to the Parliament, Proclamation to all his Subjects, and by being himself a Pattern of what he recommends; together with the like Forwardness in the High Court of Parliament, and the most eminently dignified and distinguished Persons both in Church and [Page 29] State; the Readiness of many, both in City and Country, to join in this blessed Work; and the visible Success of their honest and pious Endeavours. These, sure, give us some Ground of Hope, and Encouragement to expect, that our Labour in this matter, shall not be in vain: But that if we heartily set to the Work, God will work with us, and for us, and his Blessings will crown our Endeavours with greater Success than we have yet seen, or even durst hope for.
4. With a due Sense of the great Honour God puts upon us, in making use of us as Instruments for the saving of Others from Sin and Ruine. We may well say with Admiration, Lord! what is man, that thou shouldst cloath him with such Honour! The Apostle St. Paul thought it worthy of his utmost Acknowledgements, that God should so highly honour him, as to account him faithful, and put him into the Ministery, 1 Tim. 1. 12. In a proportionable measure every one is greatly honoured of God that is made an Instrument to convert an erring Brother, and by turning a Sinner from the error of his way, to save a [Page 30] Soul from Death, and hide a multitude of Sins, Jam. 5. 20. 'Tis the Joy of Angels to behold the Conversion of Sinners, (Luke 15. 10.) it must needs then be the Glory of Mortals to be instrumental in it. This was the great Errand the Son of God came down from Heaven upon; and to be the Saviour, is one of his most glorious Titles: What must it be then for us to be subservient to him in this great Work, and to be conformed to him, in saving our selves and others? Such Honour have all his Saints! even they who were once themselves notorious Sinners, and stood in as much need of Saving Mercy as any the vilest of the Sons of Men.
5. With a Prudent and Pious Fear, lest the Work miscarry in our hands, by our bad Management; lest we harden those we design to soften, and ruine those we endeavour to save. They that take upon them the Work of Reforming others had need look well to themselves; such are as a City set on a Hill, which cannot be hid, Matth. 5. 14. They that envy or hate our Endeavours for Reformation, will [Page 31] be forward to spy out and aggravate our Miscarriages: And though, when all's done, it cannot be expected we should be Angels, yet it becomes us to labour to be of the best of Men; that none may justly taunt us with that Proverb, Physician, heal thy self, Luke 4. 23. Meekness, Prudence, Watchfulness, Zeal, Self-denial, Brotherly-love, must shine brightly in the whole course of our Behaviour, and especially in our Endeavours to convince and reclaim others.
6. With needful Severity, where milder Methods would not be likely to succeeed. Immedicabile vulnus ense recidendum est, ne pars sincera trahatur. Some Sinners are such Sons of Belial, that, like thorns, they cannot be taken with hands; but the man that shall touch them, must be fenced with iron, and the staff of a spear, 2 Sam. 23. 6, 7. With these there is no dallying. God and the Magistrate have put it into our Power to punish them; and we draw the Guilt of their Blood, and the Hurt they may do, by their infectious Example, to the Souls of others, upon our own Heads, if, by a foolish Pity, we [Page 32] be tender of their Credit, Profit, or Ease, to the hardening them in their Sins, and giving them the Advantage of recommending Vice to others by their own Impunity.
Where Warnings and Reproofs signifie nothing, the Smart of Punishment may awaken, or at least restrain. What tho' such, for the present, count us their Enemies, perhaps they will not do so always. However, 'tis better bearing the Efforts of their Anger than the Burthen of their Guilt.
7. With Zeal. A cold Reproof is a palliating, and in a sort a praising of Sin. Thus Eli reproved his Sons; but because he did it coldly, and restrained them not, God chargeth the Guilt, and exacteth the Punishment of their Impieties on his Person and whole Posterity, vide 1 Sam. 3. 11, 12, 13, 14.
True Zeal will make us speedy in our Endeavours to reclaim Sinners, lest the proper Season for it be lost; active and industrious, both to discover Sin, and bring the Sinner to just Shame and Punishment; that our Sloth occasion not [Page 33] the Growth of Impiety, and the Spreading of this Fire, till all be devoured by it. And above all, we must see that our Zeal be not of an earthly, much less an hellish Original; that it be not owing either to our Self-love, or our Envy to, or Hatred of our Brethren: But that it be wholly of a Divine and Heavenly Extract, altogether animated by a Principle of Love to God, and to the Souls of Men; and then we may well be clad with Zeal as a Cloak, and to be eaten up by it, (Isa. 59. 17. Joh. 2. 17.) will be our Commendation at present, and the Occasion of our receiving a full Reward at last.
8. And, Lastly, with due Caution as to our selves. We are to love our Neighbour as our selves, and therefore our selves in the first place; especially this is to be observed in Matters of a spiritual nature, and wherein the Health and Happiness of our Souls is concerned. And 'tis this which, as I take it, we are here taught: When the Apostle had been giving Rules for our Behaviour towards others, in order to their Recovery [Page 34] and Reformation, he subjoins, hating even the garment spotted by ihe flesh.
Here then, we must with a careful Eye look to these thimgs.
1. Lest we render our selves guilty, by our Endeavours to reform others, for want of due regard to our Principles from which, our Ends for which, and the Means by which we act in so good a Work. God requires of us, not only that what we do be good, but that we do it well: Else Prayer may become Sin, Sacrifice an Abomination, and the Execution of Justice Murther; as it was in Jehu's Case, Hos. 1. 4. See then that the Love of God and Christ, and Souls, constrain us; that we have no Squint-regards to our own Credit, or Secular Advantage, much less that we be not puffed up with the haughty Pride of thinking more highly of our selves than is meet to think; that our Looks and Gesture do not say, what we would be ashamed our Tongue and Lips should, Stand off, I am holier than thou, Isa. 65. 5. But let our Hearts [Page 35] and Consciences bear us witness, that we sincerely aim at the Glory of God, the Salvation of Men, the Good of the present Age and Posterity, and the keeping our selves from partaking of the Sins of the Times and Places where we live, that so we may shun the Punishment due to them. And farther, we must see that all the Means we use to so good Ends be just and allowable. Id solum possumus, quod jure possumus: God needeth not my lie to his glory, (Rom. 3. 7, 8.) nor must I go out of my place, tho' it were to stay his Ark when ready to fall, (2 Sam. 6. 6, 7, 8.) Blessed be God, we want not warrantable Means enough, to promote the good Ends of Reformation, that we should need to betake our selves to unlawful or doubtful ones: Nor do I in the least suspect your combining into Societies, or the Magistrates concealing the Names of Informers (especially in some Cases) for such. They have both of them been so fully vindicated by abler hands, that I need say nothing of them here.
2. We ought to take heed, lest the frequent conversing with gross and notorious Sinners (as we think, with a Design to reform them) do gradually and insensibly abate our Abhorrence of Sin, and infect us with its Contagion; that we partake not of other Mens Sins, nor become like those whose Reformation and Amendment we profess to desire and endeavour. It is sometimes seen that a Physician catcheth the Disease he was sent for to cure. If we choose bad Men for our Companions, it is a sign we are such our selves; and if we are cast into their Company, be the Occasion what it will, we are to look upon it as an Hour of Temptation, and accordingly to double our Watch, by awakening the Fear of God and the Hatred of Sin in our Souls. It is a dreadful thing to behold Sin with an unconcerned Indifferency of Spirit, or to hear the Name of God blasphemed, without being moved with inward Horror and Remorse. We ought to enter a solemn Protest, in the Secret of our Souls, against all that Impiety we [Page 37] are constrained to be Witnesses to; yea, and to make our inward Displeasure against it visible and evident by all proper and prudent Methods. Thus we read, Just Lot vexed his righteous soul from day to day, in seeing and hearing the ungodly deeds of the impure Sodomites, 2 Pet. 2. 8. We must keep, as far as we can, from the contagious Breath of impudent Sinners. And even while Their and the Common Good obligeth us to converse with them, our own must engage us to be upon our Guard. We must have no fellowship with those unfruitful works of darkness which we are called to reprove and suppress, Eph. 5. 11. Our corrupt Natures are like Tinder, apt to catch Fire at every Spark; and therefore, tho' we may be jealous over others with a godly jealousie, (2 Cor. 11. 2.) yet it must be so, as ever in the first place to maintain the same Jealousie over our selves. He forfeits his Innocency and his Peace (two of the most precious Jewels in the World) that grows bold with Temptation. Let us therefore be sober and vigilant, because our Adversary [Page 38] the Devil goeth about as a roaring Lion, seeking whom he may devour, 1 Pet. 5. 8. The better we are, or seem to be, and the more excellent and useful the Work we are engaged in is, the greater is Satan's Malice against us; and therefore the more strict should be our Care and Vigilance over our selves.
III. I should now proceed to the Third General Inquiry, the Import whereof is, to set before you the Obligations we lie under to endeavour the Reformation of others, and to save them with Fear, pulling them out of the Fire: But the Matter treated of under the former Inquiries, hath so multiplied and lengthened on my hands, that instead of a more distinct Consideration of the several Obligations that lie upon us to so important a Duty; I must content my self with a brief Representation of them, in the way of an Hortatory Address to the Worthy Gentlemen of the Society for Reformation of Manners in this Palce; which I think is all the Application that either the Subject requires, or the Time will admit.
Let me therefore (Much Honoured and Dearly Beloved) in the Name of my great Lord and Master, beseech and exhort you, as you have put your Hand to this Plough, so not to entertain the least Thought of looking back, Luke 9. 62. Let no Discouragements affright you from continuing with unwearied Diligence in the Prosecution of your Endeavours, for the effectual Suppressing of all Vice, Immorality, and Profaneness amongst us.
Error and Impiety have their Patrons and Advocates every where, and they are bold, restless, and importunate; be not you ashamed or affraid to plead the Cause of Truth and Holiness, which is evidently, and beyond Dispute, the Cause of God. 'Tis God himself who requires and expects this at your hands; the God who made you and redeemed you, the God whom you profess to love and serve, the God who hath prepared a Crown of Glory and blessed Immortality for all them who are Faithful to his Interests, here on Earth, and who is able to punish with inconceivable, endless Torments of Body and Soul, all [Page 40] those who falsly betray their Trust, and hath threatened so to do.
Your Profession of Christianity obligeth you to Zeal and Diligence in this Work. Christianity is a Doctrine of Love; and surely this Love ought not to be confined to the Bodies of Men, but to be first and principally extended to their Souls. If he that hath this World's Good, and seeth his Brother have need, and shutteth up his Bowels of Compassion from him, do thereby evidence himself utterly devoid of the Grace of Charity, as the Apostle assures us, (1 John 3. 17.) What Charity, what Love to God or Man can he be thought to have, that seeth his Brother running post in the direct Road to Hell, and will do nothing to stop or turn him? Do I need to set before you the Excellency of your Work? To oppose the Kingdom of Satan, and the Powers of Darkness; To Advance the Kingdom and Interest of God, and our Lord Jesus Christ; to Rescue poor Souls from Temporal and Eternal Destruction; to Promote the Security, Peace, and Happiness of your Native Country: All this, the Work you [Page 41] are engaged in, hath a visible Relation and hopeful Tendency to.
Consider farther, whose Character it was, that he went about doing good, Acts 10. 38. and how much it is your Concern, and will be your Credit, to be Followers of him. Remember also, that it is too late after Vows, to make enquiry, Prov. 20. 25. You are the devoted Servants of God-Redeemer by the Bonds of your Holy Baptism, in which you were listed as Christ's Soldiers, and engaged in a perpetual War against Satan, your own Flesh, and this present evil World. Christ came into the world, to destroy the works of the devil, 1 John 3. 8. and we are under all imaginable Obligations to be subservient unto him in that great Design of his.
Besides, I might urge upon you the heavy Judgments growing Sensuality and Profaneness have brought upon other Countries and our own; the wonderful Patience God hath long exercised towards us; and the innumerable Benefits and Favours he hath conferred upon us: So that if we now neglect a real and hearty Reformation, and Return to God, [Page 42] we shew our selves the most stupid and ungrateful Creatures upon Earth.
If the present Conjuncture seem not to us a fit and favourable one, to undertake and go through with such a Work, when do we hope there may such a one arise? Are we ever like to have a Prince that will more favour Reformation? Do we ever expect better Laws to enable us for it? Can we hope (till the Work it self have made some considerable Progress) to find the Nation in a greater readiness to embrace and comply with it? So that this seems to be the very critical Minute for England's Reformation; and we have Reason to conclude, (or at least strongly to conjecture,) that it must be now or never. Let it be farther thought on, that the Desires and Expectations of all good Men, at Home and Abroad, are, that now something should be made of so good a Work. Our poor Brethren of France, under all the Miseries and Hardships they endure, comfort themselves, that the Reformation and Settlement of the rest of the Protestant Churches, and of Ʋs in special, may be the Presage [Page 43] and Beginning of Peace, Rest, and Restauration unto them: And this hath been, for many Years, the Prayer, Hope, and Endeavour of the wisest and best among our selves.
We have, alas! too long been divided in Communion and Affection, and have thereby made our selves the Sport of our Enemies, and the Pity of our Friends; and all Endeavours hitherto used, for the healing of our Breaches, have been fruitless and ineffectual: But I verily persuade my self, that if the Work of Reformation of Manners were but once brought to a considerable pitch of Perfection, the other would, as it were, fall in of course: For, whence come wars and fightings among us, (even Ecclesiastical Wars, for I think it's too great a Solaecism to call them Religious ones,) come they not hence, even of our Lusts that war in our Members, Jam. 4. 1.
Again, What could more contribute to our Comfort in Death, and Confidence at Judgment, than our Faithfulness to God, and his Interest here in this World? When our Consciences should bear us [Page 44] witness, that we have shunned no Labour, Cost, Shame, or Suffering, so we might promote Righteousness, Godliness, and Sobriety, in the Places where we lived.
And to Conclude: Of how great Advantage might our Faithfulness and Success be, not only to the present Age, but to Posterity also? How might an happy Contagion spread it self over this and neighbouring Kingdoms? Vice has been propagated by Example; Who knows but (by the concurrent Blessing of Heaven) Vertue and Piety may be so too? And then how great Cause would Posterity have to rise up, and call us Blessed.
I close all with the Apostle's Exhortation, 1 Cor. 15. 58. Therefore, my beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
POSTSCRIPT.
WHereas I have been given to understand, that those Words, Page 12. I know this Matter hath been carried too far, &c. were taken by some, in the Hearing, for a designed Reflection on the Church of England; and 'tis possible this Sermon may fall into the Hands of Persons not more knowing, nor less prejudicate, than the aforesaid Objectors: I thought meet here to declare, (what I suppose every intelligent and candid Reader will concurr with me in,) That in what is there said, I had no Thoughts of the Established Church, nor of any other Body or Society of Protestants, of whatever Denomination; but those Words did entirely refer to the Bigots of all Parties, who place Religion in things very accidental, if not wholly extrinsick to it; and value themselves more upon those things which divide and distinguish them from other Christians, than upon those much weightier and more important ones, wherein the whole Body of Christ's Catholick Church are [Page] agreed. In a word, that Passage is wholly levelled against an unwarrantable, false, furious Zeal for doubtful, or little things, to the Neglect and Detriment of the greater and weightier Matters of the Law and Gospel; Judgment, Mercy, and Faith: (Matth. 23. 23.) Whether the Object of such Zeal be Presbytery and (Doctrinal) Calvinism, or Episcopacy and Arminianism, or Anarchy and Antinomianism. If Men of this Temper be capable of any Cure, (as I hope some may,) I would commend to their serious Reading, Judge Hales's Three Short Tracts of Religion, and the Appendages to it; Bishop Wilkin's Two Sermons on Rom. 4. 17, 18. Mr. Chandler's Effort against Bigotry, on the same Text; and Mr. Corbet's Kingdom of God among Men.
Reader, I have no farther Trouble to give thee, but to conclude with that Apostolical Benediction, in which thou may'st read (if I know any thing of it) my very Heart; 2 Thess. 3. 16. Now the Lord of Peace himself give you Peace always, by all means. The Lord be with you all. Amen.