THough the Fruit of the Tree of Knowledge of Good and E­vil was very bitter, and set Mans Teeth on Edge; yet the right Knowledge of Good and Evil is good and necessary; without which [Page 2]we cannot hate the Evil and love the Good.

The Nature and Difference of Moral Good and Evil is invariable. For any to conceit Virtue and Vice of an indif­ferent Nature in themselves; that the former is only good, because command­ed; and the latter only evil, as forbid­den, is certainly a most wild, and very false conceit. Or to imagine, that the Holy God (of His absolute Soveraignty) might have commanded us to despise His infinitely Glorious Majesty, to blas­pheme His most Sacred and Reverend Name, and to be unjust, intemperate, to run into all excess of Riot, to make Beasts of our selves, to be Lewd and Debauch'd, to work all unclean­ness with greediness: Or to imagine, that he might have prohibited our liv­ing Soberly, Righteously, and Godly in the World; surely such thoughts would be horribly injurious to the Holy one of Israel, most impious and blasphe­mous thoughts. They that could en­tertain such thoughts of God, would shew themselves no Christians; while thus they would subvert all Religion: Such [Page 3]would not shew themselves Men; but rather to have put off all Reason and Humanity: Such would shew themselves Enemies to Mankind, who cared not to turn the World upside down, cared not to turn Human Societies into Herds of brute Beasts: Yea, such would inter­pretatively, and by consequence deny that there is a God, that Ruleth and Judg­eth in the Earth. As such Laws would be most contradictory to the Infinite Goodness and Holiness of God. And if He were not infinitely Good and Ho­ly, he should not be God. Deny His perfect Holiness, and you deny Him to be God.

Yet note (by the way) that besides those things, which are intrinsically good or evil; there are other things in­different in themselves; which passing under the stamp of Divine Authority, the Lord requiring them, they thus be­come unquestionable Duties; or for­bidding other of them, they are Sins; till such injunction or prohibition be taken off. And it must needs be thus, upon that Fundamental, undeniable Principle, That God, our Maker, Own­er, [Page 4]and Supreme Ruler and Governour, hath a Sovereign Right of commanding, and that Man is under an indisputable Obligation to obey Him in all his Com­mands. That 'tis unquestionably good to yield obedience even to such positive Commands; But evil to transgress and violate them.

As God made Man a Reasonable Crea­ture, and Upright, after his own I­mage; while Man kept his integrity, there was a right understanding and good accord betwixt God and Man, (Mans will being fully conform to the will of his Maker.) Thus at first Mans Nature was fram'd to love the good, and to hate evil. And nothing more con­gruous to right Reason, than that it should be so.

And therefore wicked Men in Scrip­ture are commonly called Fools, (a pro­per Name for them) as wanting the right use of Reason: As loving that, which in all reason they should hate and abo­minate; and hating that, which they ought to love. Which shews the hor­rible depravation of Mans Nature by and since the Fall. Oh the monstrous defor­mity [Page 5]of sinful Souls! what lamenta­ble, horrible disorders are here! As Sinners love simplicity, and hate know­ledge, ( Prov. 1.22.) Love Darkness and hate the Light, (as chap. 3. of the Evan­gelist St. John, ver. 19, 20. Love their base Lusts, and hate Holiness.

Unto such a foolish, cross-grain'd, froward and perverse People was the Prophet Amos here sent. The Children of Israel, the House of Joseph, for whom (together with their Brethren the Children of Judah) the Lord had done more than for all the Families of the Earth besides. When yet they re­quited Him evil for good; they went on provoking Him with their manifold Transgressions, and their mighty Sins, (as here ver. 12.) For which they are severely threatned.

Yet here behold, and wonder. Oh, should we not wonder at the goodness and mercy of God shewn towards such provoking Creatures as Sinners are! The Lord with His sharpest reproofs and severest threatnings, is pleas'd to inter­mix most gracious Calls and Counsels to repent and turn; that so he might re­pent [Page 6]of the evil threatned, and turn from His fierce Anger; yea, that he might be gracious unto the Remnant of Joseph: According to that, Ezek. 33.11. As I live, saith the Lord God, I have no plea­sure in the Death of the wicked, but, &c What various methods doth he take to bring sinners to a better pass; that iniquity may not be their ruine? His patience and goodness is to lead them to Repentance. His inflicting les­ser judgments (as warning-pieces) is, that if they take warning and turn unto the Lord that smiteth them, greater e­vils may be prevented, severer strokes may be kept off, more wasting Cala­mities, Land-desolating Judgments may be turned away. And still he follows them with gracious, earnest Calls, and and with sweet encouraging Promises, (if any means might work on them.) As here, v. 4, 5, 6. Seek ye me, and ye shall live. But seek not Bethel— Seek the Lord and ye shall live. And v. 14, 15. Seek good and not evil, that ye may live; and so the Lord, the God of Hosts shall be with you— Hate the evil, and love the good, and establish judgment in the Gate, &c.

Here is a Sovereign Remedy prescrib'd to, and for a People in a most dange­rous Case. When judgment was to­wards them, the Decree ready to bring forth, Sentence ready to be executed. And 'tis the Lords own prescription (who is called their Physitian, Exod. 15.26.)

Here's a threefold Duty requir'd;

1. Hate the Evil. 2. Love the good. 3. Establish Judgment in the Gate.

And Gods mercy held forth, or pro­mis'd thereupon, [ It may be that the Lord God of Hosts will be gracious unto the Remnant of Joseph.] Which, tho spoken of with a [may be] yet all the doubt was, whether they would Repent and Re­form; not whether God would be gra­cious to them if they did so; See Jer. 18.7, 8.

What needeth explanation, I may take notice of as I go on.

These four Axioms, or Propositions I take to lie plain in the Text, that he that runneth may observe and take notice of,

I. 'Tis Gods express Charge, Will and Command that Men hate Evil.

[Page 8] II. So likewise, That they love that which is good.

III. And that (according to their pow­er and capacity) they establish Judg­ment in the Gate.

IV. And this way a People may hope to find Grace and Favour with the Lord, to the preventing or removing of judg­ments; and for the continuing and further conferring of His mercies. That as it is, Jer. 31.23. The Lord bless thee, O Habitation of Justice, and Mountain of Holiness; the Blessing of the Lord should be on such a People.

1. To begin with the first of these, That 'tis Gods express charge and com­mand that we hate evil.

Quest. 1. What kind of evil are we to understand here?

Answ. Not meer Natural or Penal evil; but Moral or culpable evil. We must kiss the Rod, accept of the Punish­ment of our Iniquity, ( Lev. 26.41.) but hate those ill manners, that are dis­pleasing to the Lord, and are wont, or likely to bring us under the Rod. Hate Sin which is the evil of evils, the great­est evil.

Quest. 2. How are we to hate it?

Answ. There is a twofold hatred:

• 1. An hatred of Aversation. Thus we must hate sin, as having an Antipa­thy unto it. Hate it so as to shun and avoid it, all we can.
• 2. An hatred of Opposition. From an enmity to sin, not barely shunning it, but striving earnestly against it. Set­ting our selves against Sin, (as real enemies to it) both in our selves, and in others. And surely, they that are reconciled to God, and at peace with Him; they that are Friends to Christ, cannot but be Enemies to Sin.

Now this, and the two following Duties are included in the very Law of Nature. These are common Principles of Natural Religion. But we, who have Gods will more clearly revealed to us in his written word, shall be left more in­excusable, if we conform not to his will herein. What can be more plain than that, Psal. 97.10. Ye that Love the Lord, Hate Evil? So then, none should have a face to say, They love God, who do not hate Sin in their Hearts. And how plain is that, Rom. 12.9. Abhor that [Page 10]which is evil. Where the word' [...] is emphatical. Abhor it even a Hell it self.

And great reason for this strict In­junction.

(1.) Forasmuch as God hates Sin. 'Tis the abominable thing which he hates: Nothing in the world so odious to him as Sin. May it not be said, that Sin (in some respects) is more odious than the very Devils? These (as they are Gods Creatures) have some Natural good in them; whereas there is nothing but evil in Sin. And propter quod unum quod (que) tale est, illud est magis tale. It is only for Sin that the Devils are such odi­ous Creatures in His pure Eyes. Now as God hates Sin, ought not we herein to be Followers of God?

(2.) We cannot love the Lord in sin­cerity, if we do not hate Sin. Now this is the First and Great Command­ment, Thou shalt love the Lord thy God with all thy Heart. Which is a thing impossible without an hatred of Sin. [Ye that Love the Lord, Hate Evil.] Sin is such an Enemy to God, so contra­ry to His most Pure and Holy Nature, [Page 11]and to His most Righteous will; so op­posite to his Interest, to his Honour and Glory; that if we have the love of God in us, we must necessarily hate and ab­hor Sin, for its contrariety to God.

(3.) And certainly 'tis a great Duty also incumbent on us, to Fear the Lord: [ Thou shalt Fear the Lord thy God, and Serve him. Fear ye not me, saith the Lord? If I be a Master, where is my Fear?] But there is no true fear of God without an hatred of Sin, Prov. 8.13. The Fear of the Lord is to hate Evil, Psal. 36.1. The transgression of the wicked saith within my heart, that there is no fear of God before their Eyes.

(4.) And 'tis as certain, that with­out an hatred of Sin, we shall do no exe­cution on it. Now Sin is such a deadly Enemy, that here we must Kill or be Kill'd. Oh, it warreth against our Souls! And till we hate it, we shall at most but Fence or Skirmish with it, not Fight in good earnest against it. What is it, only to scratch its face, to raise its skin? This will not indanger its Life at all.

The surface of a meer outward Refor­mation is far short of the work of Mor­tification. [Page 12]There is no wounding Sin to the Heart, till we hate it. Indeed the love of Sin is the very life of it: But hatred seeks the destruction of its Ene­my. And without hating Sin, we shall not be for mortifying it. And if we are for sparing the Life of Sin, our Lives must go for its Life.

(5.) We cannot have the Complacen­tial love of God, till we hate Sin. There is at least a Secret League with Sin, till we come to hate it. Never till then, that our league with sin is broken: And 'tis certain that till our League with Sin is broken, God and our Souls are not agreed. While in League with Sin, there's no Reconciliation, no Peace with God. See Isa. 1.16, 18. and ch. 59.2.

(6.) Upon the whole, this is a Dis­criminating Note and Mark, necessary to distinguish true Converts (such as indeed turn from Sin unto God, to dif­ference them) from the wicked, from Hypocrites. These may abstain from many Sins; but not from a right prin­ciple. A wicked Man may refrain from the outward act of many Sins, either [Page 13]upon some pang and horror of Consci­ence, or upon some Worldly account; when he is far from loathing and hating them, He has a love to them still: But fear of wrath to come; or fear of loss, shame or other punishment in this world lays a restraint upon him. 'Tis part of the Description and Character of a wicked Man, Psal. 36.4. He abhorreth not evil: And 'tis enough to prove one wicked still. A bare abstinence from Sin, will not prove one a true Convert; but there must also be a real abhorrence of it.

Use I. That the Lord hath given such express charge to hate evil; then is it not manifest that they are here condem­ned, who indeed are direct Antipodes to this Divine Command, who stand in Diametrical opposition to it? I mean such as hate the good, instead of hating evil. Alas! how many hate the Light, be­cause their deeds are evil? How many that hate him that rebuketh in the Gate, and abhor him that speaketh uprightly? (As here v. 10.) How many that hate Instruction, and that hate Reformation? (even hate both the Name and Thing!) [Page 14]How many that hate Holiness, and hate Gods Saints and Servants for that for which the Holy Psalmist professeth his great delight was in them, ( Psal. 16.3.) their excelling in Virtue? Bear wit­ness, (Sirs) bear witness: Are not such notorious Despisers of Gods Command: Yea, do not such shew themselves haters of God? Oh, what height of Impiety is this!

Use II. This should put us upon se­rious Self-Examination, and on a strict Enquiry into our Hearts whether we indeed hate evil. And great need of an impartial search here, that we be not deceived and mistaken Then,

(1. Have we an hatred of sin, as sin? As 'tis an offence against God, a transgres­sion of the holy Law of God, our Crea­tor and Redeemer. As right sorrow for Sin is [...], according to God, (2 Cor. 7.9.) So the true hatred of Sin is with respect unto God. To have an Aversation from some sinful practices; not as forbidden in Gods word; but upon o­ther Foreign Accounts, ( v. 9.) As such practices would cross our worldly de­signs, and interfere with our carnal in­terests; [Page 15]this will not prove that we hate Sin; but only that we love our Cre­dit and Reputation, our worldly profit and the like. Again, some that have no detestation of Sin, yet dare not take that liberty in sinning as formerly; being checked with a fearful apprehension and expectation of the Punishment threat­ned and due to Sin. 'Tis one thing to hate Sin; and another to dread the sad and bitter consequents thereof. The Conscience of a Natural Man is some­times startled and awakened, while his will is not renew'd, his heart not changed.

(2.) Have we an hatred of all and e­very known Sin: A quatenus ad omne— If we hate Sin as Sin; then it will fol­low that we hate all Sin, known to us. [...]. Hatred is against the whole kind. One that hates a Toad as venemous, cannot but hate other Creatures, that he knows to be like­wise venemous. Here is one difference betwixt a Natural and a Regenerate Man; viz. A Natural Man may ab­stain from some Sins, though he does not truly hate any Sin; which is evi­dent, [Page 16]in that he freely alloweth of other Sins, he knows are no less forbid­den; yea, he will not part with them: But a Regenerate Man, though he can­not live here free from Sin; yet he does not live in any known Sin; for that Sin is the evil he hates, and that he would gladly get rid of.

(3.) A real hatred of Sin is abiding and constant. This is one difference betwixt Hatred and Anger. If one is only angry at another, the angry fit may be over in a little time. As two Friends may fall out sometimes; and yet soon be very good Friends again. But where hatred is, that admits not of re­conciliation. And if I be not mistaken Dr. Preston hath this expression, ‘ 'Tis an ill Sign to fall out with Sin, and grow Friends again.’ Some indeed un­der present gripes and pangs of Consci­ence, seem to be for putting away their Lusts: But that sick, shaking fit is no sooner over, than they return to 'em again, as the Dog to his vomit.

(4.) Hatred is implacable, and dead­ly. It seeks the destruction of that we hate. So if we hate Sin indeed, we [Page 17]are for pursuing it to the Death. We can­not rest while it has a being in us. We set our selves against it, to mortifie it more and more.

(5.) If we hate Sin indeed, we cannot but be moved when we see it breaking forth in others As Lot we shall vex our Souls at the sight, and at the thoughts of that abounding wick­edness in the World, in this our Land. And as we have occasion and opportunity, we shall reprove Sinners, and indeavour to give check to Sin, what in us lieth; as Psal. 75.4, 5. I said unto the Fools, deal not foolishly; and to the wicked, lift not up the Horn. How can we say we hate Sin, if we care not tho' sinners go on in their Evil ways; if we will not endeavour to put a stop to them when we might?

Use. III. This Use, with the next Proposition (though prepar'd) I did but glanse at in the Sermon Preach'd to the Society. Be we exhort­ed to hate Sin? And if we do hate it, labour after a more intense degree of ha­tred, to have our Hearts more set against Sin. O Christians, as you love the Lord, and as you love your selves, and as you love England, hate evil.

(1.) If you love the Lord; how can you but hate Sin? If we have the love of God, shall we not then fear to offend him? And shall we not hate that which we know to be an Offence to him? And shall we not be [Page 18]grieved to see others dishonour and provoke him? And shall not our Hearts rise at any indignities offer'd to him? As it was with the Prophet, Isa. 7.13. Will ye weary my God also?

And if we love him, then shall we not hate Sin, as that which formerly separated betwixt God and our Souls? And as that which would obstruct or interrupt our Com­munion with him, and may provoke him to withdraw, may deprive us of his most comforting presence? And are we not like to lose the sense of his love, if we are a­bating and more remisse in our hatred of Sin?

And if we love him, then shall we not count his Enemies our Enemies? And be hear­tily displeas'd at the wrongs done to him, as at any injuries done to us?

(2.) If you love your own Souls, must you not then hate Sin? Why, you have no such Enemy in all the World again. We suffer more by Sin than by all other Enemies (Men or Devils.) All that they can do would but Exercise us; not really hurt and endamage our Souls; so long as we are not instigated or drawn to Sin by them.

But this is most certain, till we hate Sin, we are Enemies to our own Souls. We are in league with our Souls utter Enemy. And without turning from our Sins, we shall die in our Sins. Now there is no real turning from Sin, without having our Hearts turn'd [Page 19]against it, without hating it. While the heart goes out secretly after any Lust in Gods sight, and account we live in that Sin; tho' our outward carriage may be such that Men may not have the least suspicion of our being guilty of it.

And then except we hate Sin, our iniquity (surely) will be found to be hateful. When the Lord shall at last reckon with us, reprove us, and set our Sins in order before our Eyes; Oh! then we shall see how we did but flat­ter our selves; and see how wofully Sin deceiv­ed us; see how hateful and odious a thing Sin is, notwithstanding we were very fond of it; or though we thought there was no great harm in it.

(3.) If you love the Land and Nation, if you wish well to England, hate Evil. Alas, do not our great culpable Evils, our high provo­cations threaten to return upon our Heads; and fall upon the Land in sad penal evils, in sore and heavy Judgments! 'Tis a notable passage that Bishop Hall relates of a noble Captain, who was earnestly sollicited to take on him the Defence of a strong City, stor­ed with Plenty of Ammunition, and fortifi­ed with impregnable Walls: ‘ Yea, but (says he) have you any covering betwit it and Heaven? Have you any defence against the Vengeance of that God whom your Sins have provoked?’ The Application of the story is this, ‘ In vain shall we think to secure our [Page 20]Selves and our State from Earth, if we ir­ritate Heaven.’ And let me tell you, Eng­lands Sins are more dangerous and likely to be more mischievous than any Foreign Ene­my could be. For our manifold Sins and Pro­vocations (without a more General Reforma­tion than is yet to be seen amongst us) the Lord, the Lord God of Hosts may be provok'd to become our Enemy. And where are we then? What will become of us if we have him our Enemy? As it follows, Amos 9.5. The Lord God of Hosts is he that toucheth the Land; and it shall melt, and all that dwell therein shall mourn, &c. See Nehem. 1.5, 6. I must tell you, if you do not hate Sin, if you are not Enemies to Sin; you can be no true Friends to England. But I may dwell no longer on this; and must hast over the second Proposition, which follows.

II. We are as expresly charg'd and com­manded to love that which is good. As 'tis not enough to leave off, and shun evil practices; but we must hate the Evil: So 'tis not enough to do good actions; but we must love the Good.

Quest. 1. What are we to understand by [Good] here?

Answ. Not any false or Phantastick Good, Not what is only good in shew and appear­ance; or in a Sinners deluded fancy: Not the Covetous Worldlings good: Not the Sensualists good. No need of a Command to love Earthly Riches, or Carnal Pleasures, [Page 21]which Carnal Hearts are too much in love with: But need enough of a Caution or Pro­hibition against setting our Hearts on these. Which indeed we meet with again and again in Gods Holy Word.

But the Good we are required to love, stands in opposition to the Evil we must hate. Therefore look as whatsoever the Law for­bids, we are to hate as Evil: So whatsoever He requires we are to love as Good. What­soever is right and good in Gods Eyes should be so in ours. He that is Wisdom it self, and Goodness it self, cannot deceive or misinform us concerning what is Good.

Indeed he is the prime good, to be first and principally loved. For that he is Sum­me Bonus, & summum Bonum; superlative­ly, most transcendently good; the chiefest good. He is Essentially, Originally, Infinite­ly, Immutably Good. He is Goodness it self. And here is the Root of the Matter. To lay a right Foundation, we must see that we be­gin at the love of God, begin at the love of God in Christ, in whom he hath discover'd and made himself known, as infinitely ami­able: And then we must love other things, according as they are conform to his perfect Holy Nature, and so far as is agreeable to his Good and Righteous will.

Quest. 2. What is it to love the Good?

Answ. In short, loving the Good is the complacency of the Soul in that which is good, [Page 22]whereby the Soul embraceth, and cleaves to that which is good, is knit to it as one with it, and would by no means be parted from it; but still follows that which is good, and has a care to hold it fast. Here you have a brief Account of the Affection together with its proper Effects.

Now what could be more reasonable and equitable than this Precept, Love the good?

(1.) Great reason for it from the very Na­ture of the thing. Indeed these Precepts in the Text are such common Principles, as all, who would not out-face the very light of Na­ture, must necessarily yield their Assent unto. All that would shew themselves Men, must grant, that there is no place at all for Hatred; if it should not be turn'd against that which is evil: so no place to be found for love; if not to be set on that which is good. As in­deed contrariorum contraria est ratio; There is as good reason for our loving the one, as for our hating the other. Nothing more con­gruous to Reason, than to love that which is good. Omnis Appetitus fertur in Bonum. And tho' the Sensitive Appetite looks at a lower kind of good; yet surely the Will, the Rational Appetite should look higher. Does not every Man's reason tell him, that of two sorts of good, the better should be pre­fer'd, the greater good should be chosen? And certainly, where the sensitive Appetite (that should be under the Conduct and Regimen [Page 23]of Reason) beareth sway, will not be rul'd, it shews such Men so far brutified, and with­out the right use of Reason. And if that which is truly, really good, should attract our Wills and Affections, before a meer seeming good; then should not naked Vertue be preferr'd and chosen before Vice in its richest Robes. Tho' Vertue had no dowry here; yet were she not to be embraced, rather than any vicious course, notwithstanding it promised one King­doms upon Earth, with the glory of them. Surely, Goodness is the proper Object of Love, the formal Reason of it, the Load­stone of it. And they that love not Good­ness, shew themselves monstrously deprav'd.

(2.) Without loving that which is good, 'tis certain, we cannot be good. We may do things good in themselves; but if not from a love to Goodness; but only for some by ends, out of Sinister Respects, our Hearts may be stark nought. They that are truly good, have a sincere love to Goodness. They love it propter se, for its goodness sake. That which is good, is very grateful, pleasing, and suitable to a good Heart.

(3.) There is no good we do that's pleasing unto God, if it be not from a love to that which is good. Without this we act not from a right Principle, nor to a right end. Which things the Lord looks chiefly at, more than at the bare outward Action.

(4.) Without a love to that which is good, we cannot follow that which is good, (as [Page 24]we ought to do, 3 Epistle of the Apostle John, v. 11.) neither are we like to cleave to that which is good, (a Duty requir'd, Rom. 12.9.) nor shall we hold fast that which is good, (1 Thes. 5.21.) without cleaving to it in Af­fection, we are not like to keep close to it in our Practice. Satan, that grand Adver­sary, with wicked Men, his Agents, will do all they can to discourage, and draw us off from that which is good; and to allure, and draw us on to that which is evil. 'Tis the property of wicked Men, that they would have all as had as themselves; and the pro­perty of Satan, that he would have all as miserable as himself: and being void of all Goodness, but as full of Wickedness as he can hold, hence he envies us, having not any spark of goodness, or any inclination towards it.

(5.) It is unquestionably our Duty to hate evil (as we heard before.) And it is by the Love of Goodness, that we come to hate evil. When we hate evil, we hate it, as being opposite and contrary to the good, which the Lord hath requir'd, taught us to love, hath inclin'd our Hearts to Love.

Now what Use are we to make of this? Tho' I must be very brief.

Use I. Hence we may infer, That there is a special Love due to those that are good. A special love due to them, even for the good that is in them, and the good such do in the World. Such are indeed Benefactors to the [Page 25]World (tho' lightly esteem'd.) But 'tis the Duty not only of a Bishop (as 'tis one Qua­lification set down, Tit. 1.8.) but of every Christian as well, to be a Lover of good Men. True, we ought to love all Men, for so much good as is in them, and with a Love of Bene­volence. Bear no Malice to any Man. Christ has taught us to love our Enemies. And we must love the Persons of the Wicked, tho' we are to hate their wicked Practices. But we are not to love all Men alike. There is a special Love of Complacence owing to good Men. Our delight must be in those that ex­cel in Vertue. I question whether Satan was ever at any time more busie, than in this Age of ours, to divide the Hearts of such. But, blessed be God, his Name be praised, that we can see the Enemy's Design cross'd any where. That in some places the Primitive Spirit of True Christian Love seems to be reviving.

Use II. A word of Exhortation. O Love-the Good!

O how ought we to love God, who is Good­ness it self! Love him above all; Love him for himself; Love other Things and Per­sons only in God, and for him. And thus all our love should center and terminate in him. Remember the first and great Commandment, Mat. 22.37. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. And all is too little: God being infinitely Good and Amiable, surely he [Page 26]deserves more Love, than our Hearts can hold, than all the Powers and Faculties of our Souls ever can express.

And how ought we to love a good and gracious Redeemer, the Lord Jesus Christ! He is altogether lovely; Full of Grace and Truth. How can we think of his own Love­liness, as being the Brightness of his Fathers Glory, and the express Image of his Person, ( Heb. 1.3.) and how can we think of his won­derful unparallel'd Love to us, and not have our Hearts enamour'd of him, enflam'd with Love to him again? Oh! what wicked Hearts have they, that are in love with their vain and sinful Pleasures; or are doting on the Worlds Riches or Honours; but have not the Love of God in them; nor do they love the Lord Jesus Christ in sincerity, in com­parison of whom, nothing in the World is to be lov'd! But is it not good to love God and Jesus Christ? And should we not love to love the highest, the most perfect Objects of Love; to whom our most ardent love, were it raised to the highest degree possible, were still far from being adaequate?

And then should we not love the good word of God? What servent love doth the Holy Psalmist express to the Word, Psa. 119. Yea, says he, v. 140. Thy word is very pure: there­fore thy Servant loveth it. We should be at a sad loss, to know what is good, were it not for the Word. But there the Lord sheweth us what is good, Mic. 6.8. [Page 27] Wo unto them that call evil good, and good evil, ( Isa. 5.20.) And such woful Mistakes are Men like to fall into, that either have not God's Word, or regard it not, take not good heed to the word. But if God's Testimonies are our Meditation, our Delight, and the Men of our Counsel; if we be not unskilful in the word of Righteousness, but have our Senses exercised therein; we may thereby discern both good and evil. And observe it, according to our Love to God's word, such will be our hatred of evil, and our love to that which is good, Psa. 119.113, 163.

Again, the Lord's Day that's a good Day. A day which God hath set apart for his spe­cial Service; and which he is wont to bless (above other days) unto those, that have a care to keep it Holy. Oh! love and prize the Christian Sabbath, count it a delight!

Love God's Publick Worship. How ami­able are thy Tabernacles, O Lord of Hosts! Think, how we are priviledg'd above our Brethren in France, &c. How happy would they think themselves, might they enjoy the like Liberty of attending on God's Ordi­nances; and if there were none to interrupt them, or to make them afraid!

And love Family-Worship. Keep that up daily, Morning and Night. Let your Houses be little Churches: And if you count God's Service perfect Freedom; sure, you will also delight in secret Duties, where you may have greater Liberty in Prayer.

Love Holiness and the power of Godli­ness. Alas, how many take up with a meer Form of Godliness! but do you take heed of resting there.

Love a Religious Strictness, and Exactness in your ordinary Conversation. Walk by Rule: A Course that Men generally, yea, too many Professors (I fear) are very tardy in.

Love Righteousness. Hate all unrighte­ous Dealing. Such as love Violence (or In­justice) the Lord hateth, Psa. 11.5.

Love the Truth and Peace, (as Zach. 8.19.) Diligite veritatem pacisicam, & pacem veram, quae ad normam verbi divini, quod est veritas, congruit. (Tarnovius.) Indeed Peace without Truth should not be taking with us. But so far as will stand with the Interest of Truth, we should all be followers of Peace.

Love Mercy. ( Mic. 6.8.) Delight in doing what good you can. Be beneficial to as many as you can, (as you have opportunity.) Ubi­cunq, homo est, ibi beneficio locus est.

I say no more here, but as the Apostle, Phil. 4.8. Whatsoever things are true, whatso­ever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report, if there be any Vertue, if there be any Praise, think on these things. Apply your Minds to them, set your Hearts on them.

Which if you do, then know (for your En­couragement,)

[Page 29] (1.) In loving the good, you shall be Fol­lowers of God; which (as it is your Duty, so it) will be your Honour: Is it not an ho­nour to be Followers of God?

(2.) 'Tis very pleasing to God. This is the good and acceptable Will of God. And if you love God, certainly it is your unfeigned desire to please him, (whether others be plea­sed or displeased.) You will think your selves happy if you can but please him.

(3.) This will prove you truly good. Here's a comfortable evidence of your being in a good Estate, if indeed you love the Good.

(4.) And thus you may be assured, that the Lord will be good to you. He is good, and does good to such. That your Souls shall lodge in Goodness. And how great is his Goodness, that he hath laid up for such! This is (with Mary) to chuse the good part.

(5.) And if you love, and embrace Good­ness, who (but such as are of a Diabolical Spirit) would seek to harm you? But sup­pose any should seek you hurt, for loving and following that which is good; yet you may be of good Courage. The Lord will turn it to good. Bonis omnia in bonum.

(6.) And if you are Lovers of that which is good, you are in the most hopeful way to procure, and promote others Weal. You are most likely to help to make bad Men good, to make evil Times better, to procure [Page 30]much good to the Societies which you are Members of, and to keep off Publick Evils.

But I beseech you, see that you be true lovers of Goodness, even eo nomine as goodness; and so lovers of all that is truly good. As we must hate all evil, hate every false way; so must we love all that is good, love every good path. Partiality would bewray Hypo­crisie. When the Heart is indeed gain'd to the love of that which is good; it is for the whole of real goodness; not barely for the Lists or for a few Shreads of it. Thus are Secret Duties good; what the Lord requires. Then before these, as well as for other Du­ties wherein others joyn with you: And thus you must be for costly Duties, that require more self denyal than ordinary.

And let me mind you of one thing more, scil. That Love is a leading Affection and an active Principle. As I remember one calls it, ‘The great Wheel of the Soul, that sets all agoing.’ Love will carry out the Soul to the thing loved. Thus if you love that which is good, you will be follow­ers of that which is good, you will cleave to that which is good, you will be promo­ters of that which is good.

And so they that hate the evil and love the good, these are the Men who will be for establishing Judgment in the Gate.

The Gate of the City was the noted place where the Judges used to sit. As Lyra says, [Page 31] Sicut praecipitur, Deut. 16. (v. 18.) ad hoc ut quilibet tam peregrinus quam civis possit statim Judicis invenire. That as well strang­ers as Citizens might know whither readily to go for Justice.

To establish Judgment in the Gate, is to see the due administration of Justice; that Justice be not neglected nor perverted: but rightly and duly executed. So I come to a Third Proposition.

III. Gods will is, that Justice and Judg­ment have place, and a due course amongst Men.

And tho' this looks and points more directly, and especially towards Rulers, Judges, Civil Magistrates; yet others are not to look on themselves as wholly unconcerned in this matter. Even private persons (upon many Accounts) are obliged to do what in them lieth, that Judgment may be established in the Gate.

Without Question this is a thing that all ought to pray for. All should be sending up their Votes (their Prayers) to Heaven for Rulers, Magistrates, that they may keep judgment and do justice, that under them we may lead quiet and peaceable lives in all godliness and honesty.

Again, many private persons may have a stroke in establishing judgment amongst us may contribute something towards it, by giving their Votes for persons rightly quali­fied, [Page 32]when our Representatives are to be chosen, or any are to be Elected into Offices wherein they shall have any share in the Government; and by their place be concern­ed (more or less) with the distribution of Justice. And let them look to it, how they will Answer it to God and their own Con­sciences, who regard not how they cast away their Votes in such cases, on persons not fit to be trusted (so that they can but serve their own turns.)

But further, private persons ought (as oc­casion is offered) to encourage and be assis­tant unto Magistrates in the due execution of Justice, in the right discharge of their Office. And this way may they promote the work of establishing Judgment in the Gate. 'Tis a Duty incumbent upon all, to seek Righteousness, Zep. 2.3. To seek Judgment, Isa. 1.17. And 'tis an hea­vy charge brought in against the Jews, Isa. 59.4. None calleth for Justiee. And the People are not excus'd, as to the Priests Male-administra­tion, Jer. 5.31. The Prophets prophesie falsly, & the Priests bear rule by their means, and my Peo­ple love to have it so. And we see in the Text, that the Lord is so for Justice and Judgment having a due course; that without better care about it, he would not have them think or hope that he would be gracious unto them.

Now it cannot seem strange that he is so concerned for Justice and Judgment taking place, if we consider these two or three things following;

[Page 33] (1.) His Honour, (as he is the Supream Ruler of the World) is here concerned. As when Judges, Magistrates (on the contrary) wrest and pervert judgment, bearing down truth and right, as far as they can; countenancing or connivingar impiety, and profaneness, which they ought to punish and suppress; and oppressing or discountenancing true good­ness and piety, which they ought to protect and promote; these things are a great re­proach and dishonour unto God, whose Mi­nisters, Officers and Deputies they are: 'Tis as if they would have the World believe that God is altogether such a one as they are.

(2.) His love to Justice, Righteousness and Equity; with his abhorrence of the contrary. He loveth Righteousness and Judgment, Psa. 33.5. and 37.28. Isa. 61.8. I the Lord love Judgment: With which compare, Isa. 59.14, 15. Judgment is turn'd away back­ward, and Justice standeth afar off—. And the Lord saw it, and it displeased him, that there was no Judgment. Pro. 17.15. He that justifieth the Wicked, and he that condemneth the Just, even they both are abomination to the Lord. So woe to such, Isa. 5.23.

(3.) His Love to Mankind, and Care of Humane Societies. How ill can these sub­sist without Judgment? Therefore he would have Judgment established in the Gate; because Judgment establisheth the Land: Prov. 29.4. The King by Judgment establish­eth [Page 34]the Land: Whenas the perverting of Judgment tends to the overthrow of a Land, both efficiently and meritoriously. God hath in favour towards Mankind, for the Preser­vation and well-being of humane Societies, ordained the Office of Civil Rulers, for ad­ministring Justice, to keep Men in order, or to punish Disorders. What were an Army, without Officers, but a Rout? So what were a Nation, or City, without Rulers, but a Mob, or confused Tumult? And tho' such were not assaulted with a Foreign Enemy, yet how likely soon to come to ruine by in­testine Discords? What lamentable Broils and Tumults would arise, without any way or means to appease them? Yea, such is the Degeneracy and Corruption of Mankind, that without Rulers and Civil Government, better order might be expected amongst brute Beasts, than among Men. Thus Men would come to be oppress'd every one by another, and every one by his Neighbour. Yea, thus the Estates and Lives of the Honestest and Best, would lie continually at the Mercy of the Vilest and Worst of Men.

But I must think of the special occasion of our Assembling at this time. I am forc'd to to be too short on the former Propositions, and prevented going further; tho' there is a 4th Proposition in the Text before us, which I can only speak to by the by. Only there is one thing, which you should all take [Page 35]notice of. May you not here see the inexcu­sable Folly, and great Ingratitude of Rebel­lious Sinners, of a Wicked World, that will not be govern'd by God's Laws? Laws so good in themselves, so good for Men, so bene­ficial to Humane Societies, were they gene­rally observ'd. Surely this would be the Wis­dom of a Nation to observe God's Righteous Judgments, Deut. 4.6. Keep therefore and do them, for this is your wisdom —. So it should be well with them. But what Miseries and Calamities doth the World groan under, as partly produc'd, and partly procur'd by the Contempt, and Violation of the same?

Use. Now what remains is for Exhorta­tion: And that specially directed unto you, The Society for Reformation of Manners in this Town and Corporation (tho' I would not that others should think themselves uncon­cern'd here) Hate the evil, and love the good; and do what in you lieth to establish Judg­ment in our Gates.

Gentlemen, Friends, Brethren, I can truly say, that as my Heart is towards you, who have offer'd your selves willingly to this highly necessary Service, and my poor, yet hearty Prayers have been for you from your first undertaking it; so it would rejoyce my Heart, if now the Lord would so favour, assist and succeed me, that I might help a little to strengthen your Hands; yea, that I might strengthen your Hands in God, (as we [Page 36]have the expression, 1 Sam. 23.16.) Well, (Sirs) take God along with you, look to him, and his holy Word for Counsel, and aim principally at his Glory, and act from a principle of Love to God and True Good­ness, with an hatred of evil. As tho' you may not hate any Man's Person, how wicked soever; yet the wicked Practices and Enor­mities of such, you must hate and oppose. And where milder and more gentle means are not likely to take effect, shew your hatred thereof in exposing the guilty to shame, and such other Penalties, as may be legally in­flicted on them. And go on (Sirs) with your worthy Design, so agreeable to the Law of God, and to the Laws of the Land. Deal couragiously, and the Lord will be with the good, 2 Chro. 19.11. Thus you will be doing your part to establish Judgment in the Gate. And as your worthy example hath influen­ced some already, it may excite and provoke more to their Duty, to help forward this good work of Reformation.

Let me lay a few things before you, to en­gage, and encourage you to hold on.

(1.) Think of the hainousness and odious­ness of those sins, which you have a pro­spect, you may give some considerable check unto, having your Magistrates concurrence. As profane Swearing and Cursing, call'd those detestable sins, in the late Act of Parl. They are a most manifest Breach of the 3d [Page 37]Commandment, in an Heaven-daring man­ner. A taking God's Name in vain, with a most heavy Accent. Tho' the Lord hath threatned, That he will not hold those guilt­less (but without Repentance, will surely punish them) that take his Name in vain.

And the sins of Drunkenness, and Un­cleanness, how odious and abominable are they! Each of them a Reproach to Human Nature. They that serve such filthy, brutish Lusts, may seem to have put off Humanity, to have degenerated into Beasts, tho' in hu­mane Shape (which is the more monstrous.) Such Practices are vile in Heathenish Coun­tries; how much more abominable and intollerable in a Christian Kingdom! And what is the open Prophanation of the Lord's Day less, (I say, what is it less) than Mens publishing their Impiety, an open proclaiming of their Irreligion? I suppose none of you could have been satisfied to inform against those Religious Meetings, where no­thing was taught contrary to the Doctrine of the Church of England; and where other parts of Worship were the same for sub­stance with the Worship us'd in the Church of England, only differing as to some acci­dental Modes: Whereas in the late Times Informations were frequently given in against such Religious Meetings; while prophane Persons might, even on the Lord's Day, have frequented Taverns, Ale-houses, &c. [Page 38]Without any fear of being disturb'd. But I question not, you can readily distinguish betwixt that case, and the present case that lieth before you. And you find Nehemiah contended with the Nobles for prophaning the Sabbath-day; when they suffer'd others to prophane it, chap. 13.17. What evil thing is this that ye do, and prophane the Sabbath-day? He declares against it, as very ill done of them, that they would connive at, or suffer such prophanation of the Sabbath.

And then, as to disorderly Houses, how mischievous, what infectious Places are they! Seminaries of Sin and Wickedness. Nets of unclean Birds. Is it not a good work to help to pull down those Nests (I mean, to put down such Houses?) Places of Infection. Yea, were it not less dangerous to go into a common Pest-house; than to haunt such Hou­ses? 'Tis a worse plague that many catch in such Houses, to their Souls everlasting ruine.

Indeed you must hate all evil: but then should you not manifest an abhorrence of so great Evils; and that when you are in a good Capacity to check and curb them?

(2.) Think of the necessity of your As­sisting your Magistrates, if you would have the Laws against Prophaneness vigorously executed, and would have Justice take place against such notorious Offences and Offen­ders. Certainly, good Laws, if not put in Execution, would signifie nothing; would [Page 39]be as a Bell without a Clapper. And Magi­strates of themselves, (tho' never so desirous to be faithful in their Office, and true to their Oath in punishing Offenders, yet) can do little or nothing, without others giving proof of Offences and Crimes committed. Without making use of others Eyes and Ears, their Hands could seldom or never strike. There­fore as there's Honour due to them, in regard of their Place and Office, so likewise that help and assistance must needs be due, without which they should but bear the Sword in vain. And so I make no doubt, but fully conclude, that others are as well bound as you are, to inform Magistrates of notorious Offenders known to them; even as all ought (in their Places) to promote the due Execu­tion of Justice; but you have a great ad­vantage of other single Persons, as being associated, and having got into so good a method. That any single Person may say here, What am I able to do in comparison of you? (tho' others are not hereby excused, who will do nothing.) Now you doing your part, offering, or giving evidence against such Offenders, if a Magistrate shall neglect or refuse to punish them, the sin will lie at his door, not at yours. But blessed be God, you have Magistrates, who have counte­nanc'd and encourag'd you in this necessary work, from your very first undertaking it.

[Page 41] (3.) Consider, are you not under the Ob­ligation of Divine Precept to discover such Sin and Wickedness, and expose it to due Punishment? As an eminently Learned Man observes, ‘The charge of punishing great Offenders is given to the Community. Thou, every individual, Exod. 22.18. Thou shalt not suffer a Witch to live.’

And hath not God made that which you have undertaken, a Duty, where the con­trary is forbidden or condemn'd; and where other plain, unquestionable Duty cannot otherwise be perform'd. The Israelites were expresly charg'd not to conceal an Enticer to Idolatry, Deut. 13.8. Neither shalt thou conceal him. And the reason against con­cealing notorious Offenders is the same here, as there; viz. if such be conniv'd at, and suffered to go on in their Wickedness, their wicked Practices and Impunity together, will certainly tend to corrupt others, and encou­rage others in the like Wickedness. Again, where the People are reprov'd, that none called for Justice, Isa. 59.4. this is very ob­vious, that if it were not a Duty to call for Justice on Delinquents, if not a Duty to bring Offenders to Justice; there had been no just cause to lay this to their charge, as their sin, as a culpable neglect, that none called for Justice. Again, what Man is there (that believes his Bible) that can deny, but those sins, which you endeavour to get sup­press'd, [Page 40]if they commonly go unpunish'd, make way for God's dreadful Judgments to break in upon a Land? Then, ought you not to do what in you lieth to make up the Hedg? And are you not this way standing in the Gap for the Land? Now can you at all question, whether that be not your Duty? Are you in any doubt or suspence, whether that be more than the Lord requires, more than needs? then consult, Ezek. 22.30.

Again, is it not God's express charge, that we partake not of others sins; that we have no fellowship with the unfruitful works of Darkness, but rather reprove them, Eph. 5.7, 11. And 'tis not enough that you joyn not in Fellowship with the wicked; but you must shew your dislike of their wicked Courses, and that in the most likely way to stop them. Now meer verbal Reproof is not likely to do good on Beastly, Stupid, Hardned, Obstinate Sinners; but like enough to do hurt, to work contrary to Intention, where Sinners are full of Malignity. In which cases that general Rule takes place, Matth. 7. v. 6. Give not that which is Holy to the Dogs, neither cast ye your Pearls before Swine. And see Prov. 9.7, 8. He that reproveth a Scorner, getteth to himself shame: And he that rebuketh a wicked Man, getteth him­self a blot. Reprove not a Scorner, lest he hate thee. Here more good, a better effect may be expected, by putting such under the [Page 42] Rebukes of Justice, and the Civil Magistrate, at least more benefit to others. Pro. 19.25. Smite a Scorner, and the simple will beware. chap. 21.11. When the Scorner is punished, the simple is made Wise. Certainly, where Sinners are hardned and obstinate, a verbal Reproof is not enough; nor will excuse those from partaking of their sins, who might do more to restrain them, and do it not. See 1 Sam. 2.23, 24. compar'd with ch. 3.13. When all you can do is little enough to re­strain that Wickedness, which has so long abounded; Mourning in secret is not enough, nor a private Reproof, where you may meet with a Sinner, that seems not uncapable of receiving it. Alas! how many desperate, impudent Sinners may you meet with, that would laugh at your Reproofs, as Leviathan is said to laugh at the shaking of the spear: But as, Qui non prohibet, cùm potest, jubet. He that does not prohibit a thing, when he might, in effect wills and commands: So not opposing Sin and Wickedness, so far as one might, is interpretatively a maintaining or promoting it

(4.) Are you not oblig'd to set against sin (in your Places) by your Baptismal Vow and Covenant: You are Christs listed Soldiers: And I hope, in the work you have under­taken, you are sighting under his Banner, own­ing his Cause, acting his Interest, and opposing the contrary Interests of the Flesh, [Page 43]the World and the Devil. And how shall we prove our Loyalty and Fidelity to Christ, if we are not Enemies to sin?

(5.) And should you not follow your Pray­ers with suitable endeavours? To pray for Reformation; but to do nothing to promote it, what is that, but in effect to un-say ones Prayers? Shall I say, that is to contradict ones Prayers, or to undo them? To pray, [Hallowed be thy Name] and yet to take it patiently, tho' one hears God's Sacred and Reverend Name dishonour'd and blasphem'd: To pray [Thy Kingdom come] and yet not to appear against the Kingdom of Satan, the Kingdom of Darkness, as one might and ought: To pray [ Thy Will be done on Earth, &c.] and yet to suffer bold Heaven­daring Sinners to go on in their open Rebel­lion against God, and manifest Contempt of his holy Laws without controul, when one might bring them under some Restraint, or Legal Rebukes; how do these things agree? To pray, that the Wickedness of the Wicked may come to an end, and yet suffer Men to go on in their Wickedness, when one might put some stop to them, sure, this is not right; but rather like saying ones Prayers backwards.

(6.) Consider, you have such an oppor­tunity now offer'd, wherein to be active for God, and against the abounding Wickedness of the Age, which if you should not lay [Page 44]hold on, you may never have the like again. How great encouragement you have to ap­pear for a Reformation of Manners, having such Laws and Rulers, Magistrates to coun­tenance, and back you! And what excuse could you have, if you sat still, at such a time as this? Well, think of it, you may never have the like opportunity and advan­tage again (as now you have) of serving God and your Generation.

(7.) And know this, if you act sincerely in this Business, the Lord will take it well, he will look on you, as serving him in your Generation. And how good is it to be at work for God? Psal. 106.30, 31. Then stood up Phineas, and executed Judgment — And that was counted unto him for Righteous­ness. The Lord accepted it, declared his Approbation of it, as a piece of Service, that should not go unrewarded. Tho' it is not in your Hands to execute Judgment, yet 'tis something, that you have Hearts to pro­mote the execution of Justice. And while you are standing up for God against the evil Doers, fear not, but he will be with you, and stand by you. And shall not your work be rewarded? God would reward Nebuchad­nezzar and the Babylonians, as having wrought for him, serving his Providence, in being Instruments of inslicting Judgment upon proud Tyre; whenas Nebuchadnezzar, and his Soldiers had no intention of serving [Page 45]God in the War, Ezek. 29.18, 19, 20. May not you hope, the Lord is better pleased with the Service you have undertaken? And he is the most bountiful Rewarder. And if greater Judgments should be coming on a sinful Kingdom, such as seek Righteousness may have hope to be hid in the day of the Lord's Anger. In times of Publick Cala­mities, they are safest, or may bear up best, who have the greatest care not to partake of others sins. It may be a great comfort to you in the worst times, that can come, if you can approve your selves to be clear in this matter. But if more would joyn with you, or follow your Example, we might have some hope, that the Nations Guilt and Dan­ger would be less. And so,

(8.) Consider, you may this way be do­ing great, good Service unto many others.

[1.] Thus 'tis possible, that the Sinners themselves, whom you bring under the Re­bukes of Justice, may thereby be brought to a better pass. It may tend to their Cure: So that they and theirs may fare better for you. Their Families, Wives and Children may fare better.

[2.] So likewise you may this way be­friend others. As you heard before, Smite a Scorner, and the simple will beware. By your means, many may be preserv'd, and kept from falling into the like Exorbitances and Enormities. And I doubt not, very much [Page 46]sin has been prevented by you, which (had you sat still) would have been committed in this Place.

[3.] What a Blessing may you be to this Beloved Town? A place the Lord hath long watch'd over for good, hath eminently pre­serv'd, favour'd, and many ways blest. Yet Scornful, obstinate Sinners were like enough to set the Town on fire. For wickedness burns as the fire, Isa. 9.18. 'Tis of a destru­ctive Nature, where it prevails, and no care is taken to suppress it: Even for that sin of Sabbath-prophanation, the Lord threatned to kindle a fire in the Gates of Jerusalem, that should devour the Palaces thereof, and should not be quench'd, Jer. 17.28. May this Place be long blest in her Magistrates, and blest in you, and others like you, assisting them as good Watch-men, that may prevent the fire of God's Wrath breaking forth here.

[4.] Yea, England may fare better for you. You may be of the number of Englands best Friends. Indeed the Anger of the Lord seems not yet turned away from us. What hopes we had sometimes of plenty, with our Peace? There was hope sometimes the last Summer of a plentiful, and joyful Harvest: when it hath been a sad Harvest in several places, that we hear of. How long shall the Land mourn for the Wickedness of them that dwell therein? If the Sword of Justice be not drawn against sin and sinners, may [Page 47]we not then expect, that the Lord's hand will take hold on Judgment? A day of In­dulgence towards Sinners is a day of Provo­cation; and that is like to usher in a day of Wrath and Calamity.

But as it is in the Text, [ Establish Judg­ment in the Gate; it may be, that the Lord God of Hosts will be gracious —.] When 'tis said, [it may be] if we should take the word as a particle of doubting; yet the doubt is not on God's part, but on Mans part; or 'tis an intimation of the difficulty of the thing to excite them to greater diligence in their Duty: Or 'tis not to discourage such as hearken to God's Counsel; but to dis­courage others, who regard it not. If the righteous scarcely be saved, what will be­come of the wicked?

But the due Execution of Justice is one good means to prevent Gods Judgments, Numb. 25.11. Phineas hath turn'd my Wrath away from the Children of Israel, ( while he was zealous for my sake —.

If any object, There are other Places, Countries in the World, where Sin and Wickedness abounds as much, as in England, that yet have Peace and Prosperity for all that.

Answ. 1. What tho' they prosper at pre­sent? yet you know not how soon dreadful Calamities may come upon them, and a de­struction from the Almighty. The Sun shone [Page 48]upon Sodom that very Morning, before fire and brimstone was shower'd down from Hea­ven, that destroyed them all. We use to say, Praise a fair day at night.

2. And hath not God from Age to Age declar'd his Wrath against the Ungodliness and Unrighteousness of Men, by his Judg­ments inflicted in one place or other? As is said of Edom, Mal. 1.3, 4. I hated Esau, and laid his Mountains, and his Heritage waste: — And they shall call them, The Border of Wickedness, and the People against whom the Lord hath indignation for ever. And will you make nothing of those dreadful Earth­quakes, that of late made such ruinating work in some Places? Or will you make nothing of the late Wars abroad, whereby so great Desolations have been made in the Earth?

3. But further take notice, the Lord will rather, or will longer bear with other Na­tions, forbear to punish the Wickedness of other Nations; than the Wickedness of a Nation, that hath been brought nearer to him, and is called by his Name, and pri­viledg'd with his Word and Ordinances, &c. Ingentia beneficia, flagitia, Supplicia. As such a People are under greater Obligations, their sins have higher Aggravations, and God is more dishonoured by them, that they de­serve greater Punishment: And see Amos 3. ver. 2. You only have I known of all the Fa­milies [Page 49]of the Earth: therefore I will punish you for all your Iniquities. And may not the Lord say thus of us? What Nation upon the face of the Earth, under the Cope of Heaven, that hath been more pri­viledg'd and more car'd for by the Lord, for whom God hath wrought greater Deliveran­ces, to whom he hath vouchsafed greater means, helps and advantages, than we of this Nation have had, to make us better? These things duly considered, will shew our sins of a deeper dye, and more provoking and threat­ning. Upon which account, they deserve well of England; sure they are her most trusty Friends, who set themselves vigorously against sin. And therefore, I beseech you, let not our Gracious Sovereign (for whom we pray, that he may long live, and reign prosperously, let him not) fare worse; let not the Kingdom fare worse for any Wicked­ness committed, which you are in any ca­pacity to prevent, or put a stop to. So far as you can hinder any further Accumulation to the Nations Sin and Guilt, (which is so great already, and lieth so heavy on it) let not your care and pains be wanting. You are in a way, in an hopeful way, with the encouragement and concurrence of your Ma­gistrates, to do something towards the refor­ming of those evil, Manners of an untoward Generation: Now be couragious and active. It may be a means to divert Judgment; yea, [Page 50]it may be a Token for good, that the Lord will be further gracious to us, will be fa­vourable to the Land.

Now give me leave to speak a little to two or three Objections, and I shall con­clude.

Object. 1. Some count you Busie-bodies, meddling in matters that concern you not.

Answ. Now how strange is this? Do such understand what they say? Should you not be concern'd for the Honour of God; and for the Peace and Welfare of the King and his Realm, for the Land of your Nativity; and for the Souls of others, even of bold, daring Sinners themselves? Does not Sin and Wickedness, committed with Impudence and Impunity, strike desperately at all these? Then where were your Zeal for God, Loyalty to our King, love to your Coun­try, compassion towards the Souls of Men, if you should look upon your selves as un­concern'd here? But if you set your selves as in the fore-front of the Battle, against the Vices, Wickedness and Prophaneness of the present Age; that would seem to argue, that you have a clearer, deeper Sense of your Duty, than most Men have. And indeed some must do it, if any thing be done to purpose. And your Forwardness herein may provoke others to their Duty, who are hi­therto lagging behind.

And as for those who call you Busie-Bo­dies, for endeavouring to put a stop to open Wickedness; suppose their Houses were on fire, would they call you so, for coming to quench the fire? Or would they say to you, (Gentlemen, Friends,) Pray go Home and look to your own Houses; you have nothing to do here? Now certainly, the prevailing of Wickedness in any place is of more dange­rous, and worse consequence, than a fire breaking forth in the Town.

Object. 2. You make your selves Infor­mers.

Answ. And what then? It is one thing to inform against Men for Religion, for Pray­ing, Preaching, Hearing God's Word; and another thing to inform against Men for no­torious Irreligion, and Prophaneness, for Cur­sing and Swearing, &c. It is one thing to in­form against such as were Pious and Peace­able in the Land, out of Malice or of Cove­tousness, to prey on their Estates, and raise themselves on the Ruines of Men, more righteous than themselves; and quite ano­ther thing to inform against gross Wicked­ness out of Conscience; not for any worldly Advantage; and seeking the Good of the Offenders themselves.

And I hope, the Objectors will not say, that Joseph did amiss, when he told of his Brethren, when he brought unto his Father [Page 52]their evil Report, in order to the Reforming of them, Gen. 37.1. And they that brought the Son of Shelomith to Moses, for blasphe­ming the Name of the Lord, and Curling, [ Lev. 24.11.] no doubt thought it would have been a great sin in them, had they con­nived at, and concealed such Wickedness.

And others have well observ'd, That the Princes thought it not below them, to be Informers in a case of this Nature, Ezra 9.1, 2.

Again, this is plain, They that are against your informing Magistrates of the Breach of our good and wholesom Laws, (how, and by whom they are broken) these, I say, are against establishing Judgment in the Gate. For how should wholesom Laws be put in execution, without such Information given to Magistrates? The greatest Transgressors would be far from coming to accuse them­selves. They would think themselves safe enough, if there was no Punishment to be inflicted on them, but upon their confession of the Fact. And such, if they have a knowledge of Magistrates, that are for keeping up the Authority of the Law, and for executing Justice on Offenders; they would be most shy of them, that they be not taken trans­gressing within their view. So that Bar In­formations, and then the Sword of Justice might rust in the Scabbard; or however, it would be so seldom drawn, as to be no Ter­rour [Page 53]to evil Doers. When not one Offender of Ten, of Twenty, or of Forty, &c. were like to fall under the lash of the Law; this would be no great terror (to be sure) to an Offender, that thinks it is forty to one, he shall escape.

Again, let any indifferent Person judge, whether these Men be not partial? No doubt, they would have you ready to inform them, and ready to witness for them, and in their Cause, if you knew who had wrong­ed them, who had robb'd them, who had stolen a Horse of theirs, &c. but they would have you to be mute in God's Cause. Now what is this, but to love and honour them­selves above God; and to prefer their own petty Interests before the Interest of Reli­gion, and before the Glory of the Great God? As if it was a greater matter, that they should be injured in the least; than that Religion should suffer, and the Name of God be never so highly dishonoured.

But be you assured, ‘ It will be found in the great day of Trial a greater Honour (as one says) to have been a faithful In­former against Vice, than a base conniver at it, and a wretched betrayer of the Ho­nour of God and Religion.’

Object. 3. Many of your Informations are Clandestine; and Offenders are oft convicted and punished, without knowing their Accusers. What shall we say to this?

Answ. 1. Here it should be considered, That it may be an Act of real Kindness, and Charity, to inform against common Swearers, Drunkards, &c. to bring them under the Rebuke of the Law and Justice (when there is no other likely means to re­claim or restrain them from their wicked Courses:) but it would be no kindness, it would do them no good, to let them know that you are the Persons that inform'd against them; while it is likely to have such ill effect, as to fill them with Wrath, Malice and Spite against you; and thus to increase their Sin and Guilt. Should you not avoid being Accessary to these other sins of theirs; so far as you can prevent the occasion, without neglecting your own Duty?

2. 'Tis both allowable and commendable, to use your best Prudence to keep off ill Turns, (without wronging Conscience, without staining your Innocence, your In­tegrity.) As you may pray to be deliver'd from wicked and unreasonable Men, so you should not unnecessarily lay your selves [Page 55]open to their Spite and Revenge, Pro. 17.12. Let a Bear robb'd of her Whelps meet a Man, rather than a Fool in his Folly. It seems a raging Bear is a less dangerous Creature, than some furious Fools? 'Tis good to keep out of their way, when you can, without de­clining the way of your Duty. There are Sons of Belial, like Thorns, that 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. There are notorious Offenders, who sufficiently declare their malignity against, and abhorrence of any zealous Magistrate, or faithful Minister, or others, that would take them off from their wicked Courses.

Now 'tis not fit, that the Crimes of such should be conceal'd, but that they be discovered to those, who, by their Place and Office, are to punish evil Doers. But 'tis not necessary, that you do it so, as to exas­perate and enrage them against you; when the end may be as well obtain'd by your giving private Information.

3. As (I believe) none of you could ever yet be justly charged with giving any false Information against any one; and there is no reason to suppose, that you would or durst do it, (which could be no advantage to you; but if the party inform'd against, (being innocent, and falsly accused) should [Page 56]enter Traverse, and prove you perjur'd, would bring upon you so far greater Pu­nishment and Damage, than what you can think of bringing him under by your In­formation against him) so the Premises being duly weigh'd and consider'd, it may be thought prudent and very commendable, (as our times are) That Magistrates do not make known the Names of particular In­formants, without just and necessary Cause. Surely 'tis pitty that faithful Informers should be discourag'd, needlesly exposed to others hatred, and ill will, for doing their Duty, and for their good Will to the Nation in general; yea, and to the Offen­ders themselves, whose Reformation is aimed at. Yea, how can a good Magistrate satisfie himself to do that which he knows the Law doth not require, when it is not likely to do good, but hurt?

4. Were it not to be wished, that they who have nothing to say against your infor­ming Magistrates of notorious Offenders; but only they would have all your Infor­mations as open, as the Offences committed (I say, were it not to be wish'd that these) would come in now, and help to break the Ice? Let them now shew their Zeal for the due Execution of Justice, (and the more of them, still the better.) So let them have the Honour to be of the Thirty; tho' something [Page 57]short of the first three. Such would do great Service, when by an open appearance against those detestable Sins and Vices of the Times, (where they have the Law on their side) they may provoke others, all that are Eye or Ear-witnesses of such Crimes committed, and that would not partake of others sins by concealing and conniving at them, in like manner to appear against them. Were the Practice more general and common, there would be less occasion of informing privately; as the private Re­venge of Offenders were less to be fear­ed.

Now to conclud: You are engaged in a good Cause. You have both the Law of God, and Man's Laws for your Warrant; hold on, be of good Courage. Indeed I cannot think, how you should have any Enemies; but such as are Enemies to God, and to the Publick Weal. And carrying uprightly, you may be sure, you have God and Conscience your Friends. You are doing your part to establish Judgment in the Gate, and thus standing in the Gap, to keep off God's Judgments. You have a great stock of Pray­ers going forward for you; that you may have God's good Providence over you, his gracious Guidance and his Presence with you; and that you may have happy success in your so worthy Undertaking. Your good Ex­ample [Page 58]has had a good influence upon some other Places; and, I hope, will have on more; and even on some Country-Towns, or Villages about you. After all, be the success more or less, yet making it your care to approve your Hearts to God, being such indeed as hate the Evil, and love the Good, you may rest assured, That your Reward is with the Lord. But further, may not your acting and going on unanimously (as others likewise in the Chief City of our Land, and elsewhere) notwithstanding your being of different Perswasions in some les­ser Matters; I say, may not this be a good Omen, (if the Lord will yet delight in England) that all such as agree in the main and necessary Points of Religion, shall come in time (waving their lesser Differences) heartily to unite, so as to strengthen the true Interest of Christianity against all its Ene­mies; that true Piety and Christian Charity may flourish amongst us; that Iniquity may stop its Mouth, and all Impiety and Pro­phaneness hide the Head. And happy Eng­land, if this War begun against Prophane­ness, shall be so blest and prosper'd, as to end in our Jerusalems Peace. I say again, hap­py England, if she should at last become an Example of Reformation, as to Mens Lives and Practices, unto other Churches Reform'd in Doctrine, where yet (as to Manners) there are many things to be reform'd. Were [Page 59] England herein an Example to them, then, might we not hope, That she should be a Crown of Glory in the hand of the Lord, and a Royal Diadem in the hand of her God? Yea, so should our Jerusalem be renown'd indeed, be a praise in the Earth.