A sermon preach'd to the Society for Reformation of Manners in Nottingham Novemb. 24. 1698. By John Barret Minister of the Gospel. Published at the desire of the said Society.
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,
Or to imagine, that the Holy God (of His absolute Sovereignty) 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:
and to be unjust, intemperate, to run into all excess of Riot, to make Beasts of our selves, to be Lewd and Debauched, to work all uncleanness with greediness:
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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:
Such would show themselves Enemies to Mankind, who cared not to turn the World upside down, cared not to turn Human Societies into Herds of brutus Beasts:
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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.
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.
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And it must needs be thus, upon that Fundamental, undeniable Principle, That God, our Maker, Owner, and Supreme Ruler and Governour, hath a Sovereign Right of commanding,
And it must needs be thus, upon that Fundamental, undeniable Principle, That God, our Maker, Owner, and Supreme Ruler and Governor, hath a Sovereign Right of commanding,
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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;
and that Man is under an indisputable Obligation to obey Him in all his Commands. That it's unquestionably good to yield Obedience even to such positive Commands;
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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.
while Man kept his integrity, there was a right understanding and good accord betwixt God and Man, (men will being Fully conform to the will of his Maker.) Thus At First men Nature was framed to love the good, and to hate evil.
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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.
As Sinners love simplicity, and hate knowledge, (Curae 1.22.) Love Darkness and hate the Light, (as chap. 3. of the Evangelist Saint John, ver. 19, 20. Love their base Lustiest, and hate Holiness.
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.
The Children of Israel, the House of Joseph, for whom (together with their Brothers the Children of Judah) the Lord had done more than for all the Families of the Earth beside.
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.
they went on provoking Him with their manifold Transgressions, and their mighty Sins, (as Here ver. 12.) For which they Are severely threatened. Yet Here behold, and wonder.
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that so he might repent 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.
that so he might Repent of the evil threatened, and turn from His fierce Anger; yea, that he might be gracious unto the Remnant of Joseph: According to that, Ezekiel 33.11.
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.
His inflicting lesser Judgments (as warning-pieces) is, that if they take warning and turn unto the Lord that smites 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.
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 you me, and you shall live.
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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.
whither they would repent and Reform; not whither God would be gracious to them if they did so; See Jer. 18.7, 8. What needs explanation, I may take notice of as I go on.
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;
and for the Continuing and further conferring of His Mercies. That as it is, Jer. 31.23. The Lord bless thee, Oh Habitation of justice, and Mountain of Holiness;
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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.
Hate it so as to shun and avoid it, all we can. 2. an hatred of Opposition. From an enmity to since, not barely shunning it, but striving earnestly against it.
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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;
Setting our selves against since, (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;
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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,
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 God's 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.
if we conform not to his will herein. What can be more plain than that, Psalm 97.10. You that Love the Lord, Hate Evil? So then, none should have a face to say, They love God, who do not hate since in their Hearts.
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;
Nothing in the world so odious to him as Sin. May it not be said, that since (in Some respects) is more odious than the very Devils? These (as they Are God's Creatures) have Some Natural good in them;
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(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.
(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.
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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.
fear you not me, Says the Lord? If I be a Master, where is my fear? ] But there is no true Fear of God without an hatred of since, Curae 8.13. The fear of the Lord is to hate Evil, Psalm 36.1. The Transgression of the wicked Says within my heart, that there is no Fear of God before their Eyes.
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.
Now since is such a deadly Enemy, that Here we must Kill or be Killed. O, 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.
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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.
While in League with since, there's no Reconciliation, no Peace with God. See Isaiah 1.16, 18. and changed. 59.2. (6.) Upon the Whole, this is a Discriminating Note and Mark, necessary to distinguish true Converts (such as indeed turn from since unto God, to difference them) from the wicked, from Hypocrites.
but not from a right principle. A wicked Man may refrain from the outward act of many Sins, either upon some pang and horror of Conscience, or upon some Worldly account;
but not from a right principle. A wicked Man may refrain from the outward act of many Sins, either upon Some pang and horror of Conscience, or upon Some Worldly account;
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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!
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!
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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,
how many hate the Light, Because their Deeds Are evil? How many that hate him that Rebuketh in the Gate, and abhor him that speaks uprightly? (As Here v. 10.) How many that hate Instruction,
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) 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:
) How many that hate Holiness, and hate God's Saints and Servants for that for which the Holy Psalmist Professes his great delight was in them, (Psalm 16.3.) their excelling in Virtue? Bear witness, (Sirs) bear witness:
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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.
being checked with a fearful apprehension and expectation of the Punishment threatened and due to Sin. It's one thing to hate since; and Another to dread the sad and bitter consequents thereof.
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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,
Be we exhorted to hate since? And if we do hate it, labour After a more intense degree of hatred, to have our Hearts more Set against Sin. O Christians,
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 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.
how can you but hate since? 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 grieved to see Others dishonour and provoke him? And shall not our Hearts rise At any indignities offered to him? As it was with the Prophet, Isaiah 7.13.
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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 if we love him, then shall we not hate since, as that which formerly separated betwixt God and our Souls? And as that which would obstruct or interrupt our Communion with him,
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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 may provoke him to withdraw, may deprive us of his most comforting presence? And Are we not like to loose the sense of his love, if we Are abating and more remiss in our hatred of since?
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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.
While the heart Goes out secretly After any Lust in God's sighed, and account we live in that since; though our outward carriage may be such that Men may not have the least suspicion of our being guilty of it.
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(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;
(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;
'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:
It's a notable passage that Bishop Hall relates of a noble Captain, who was earnestly solicited 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 Selves and our State from Earth, if we irritate Heaven.
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 Selves and our State from Earth, if we irritate Heaven.
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.
For our manifold Sins and Provocations (without a more General Reformation than is yet to be seen among us) the Lord, the Lord God of Hosts may be provoked to become our Enemy.
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,
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 discovered and made himself known, as infinitely amiable: And then we must love other things, according as they Are conform to his perfect Holy Nature,
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.
Indeed these Precepts in the Text Are such Common Principles, as all, who would not outface the very Light of Nature, must necessarily yield their Assent unto.
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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 of Reason) beareth sway, will not be rul'd, it shews such Men so far brutified, and without the right use of Reason.
Does not every Man's reason tell him, that of two sorts of good, the better should be preferred, the greater good should be chosen? And Certainly, where the sensitive Appetite (that should be under the Conduct and Regimen of Reason) bears sway, will not be ruled, it shows such Men so Far brutified, and without the right use of Reason.
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(4.) Without a love to that which is good, we cannot follow that which is good, (as 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.
(4.) Without a love to that which is good, we cannot follow that which is good, (as 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 required, Rom. 12.9.) nor shall we hold fast that which is good, (1 Thebes 5.21.) without cleaving to it in Affection, we Are not like to keep close to it in our Practice.
'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:
It's 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:
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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.
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.
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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.
When we hate evil, we hate it, as being opposite and contrary to the good, which the Lord hath required, taught us to love, hath inclined our Hearts to Love.
Such are indeed Benefactors to the 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,
Such Are indeed Benefactors to the World (though lightly esteemed.) But it's the Duty not only of a Bishop (as it's 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,
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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.
Love other Things and Persons only in God, and for him. And thus all our love should centre and terminate in him. remember the First and great Commandment, Mathew 22.37.
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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;
and the express Image of his Person, (Hebrew 1.3.) and how can we think of his wondered unparalleled Love to us, and not have our Hearts enamoured of him, inflamed with Love to him again? Oh! what wicked Hearts have they, that Are in love with their vain and sinful Pleasures;
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.
And then should we not love the good word of God? What servient love does the Holy Psalmist express to the Word, Psa. 119. Yea, Says he, v. 140. Thy word is very pure: Therefore thy Servant loves it.
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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,
Woe unto them that call evil good, and good evil, (Isaiah 5.20.) And such woeful Mistakes Are Men like to fallen into, that either have not God's Word,
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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;
Think, how we Are privileged above our Brothers in France, etc. How happy would they think themselves, might they enjoy the like Liberty of attending on God's Ordinances;
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.
Such as love Violence (or Injustice) the Lord hates, Psa. 11.5. Love the Truth and Peace, (as Zach 8.19.) Diligite veritatem pacisicam, & pacem Veram, Quae ad Norman verbi Divine, quod est veritas, congruit. (Tarnovius.) Indeed Peace without Truth should not be taking with us.
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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,
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,
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.
And if you love God, Certainly it is your unfeigned desire to please him, (whither Others be pleased or displeased.) You will think your selves happy if you can but please him.
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.
Then before these, as well as for other Duties wherein Others join with you: And thus you must be for costly Duties, that require more self denial than ordinary.
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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.
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.
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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 as well Strangers as Citizens might know whither readily to go for justice. To establish Judgement 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.
that justice be not neglected nor perverted: but rightly and duly executed. So I come to a Third Proposition. III. God's will is, that justice and Judgement have place, and a due course among Men.
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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.
And though 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.
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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.
All should be sending up their Votes (their Prayers) to Heaven for Rulers, Magistrates, that they may keep judgement and do Justice, that under them we may led quiet and peaceable lives in all godliness and honesty.
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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, when our Representatives are to be chosen,
Again, many private Persons may have a stroke in establishing judgement among us may contribute something towards it, by giving their Votes for Persons rightly qualified, when our Representatives Are to be chosen,
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.)
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.)
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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.
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 this Way may they promote the work of establishing Judgement in the Gate. It's a Duty incumbent upon all, to seek Righteousness, Zep. 2.3. To seek Judgement, Isaiah 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 it's an heavy charge brought in against the jews, Isaiah 59.4. None calls for Justice. And the People Are not excused, as to the Priests Maladministration, Jer. 5.31. The prophets prophesy falsely, & the Priests bear Rule by their means, and my People love to have it so.
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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;
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 Pact and promote;
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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.
And the Lord saw it, and it displeased him, that there was no Judgement. Pro 17.15. He that Justifieth the Wicked, and he that Condemneth the Just, even they both Are abomination to the Lord.
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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.
for the Preservation and well-being of humane Societies, ordained the Office of Civil Rulers, for administering justice, to keep Men in order, or to Punish Disorders.
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.
yet how likely soon to come to ruin 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 among brutus Beasts, than among Men.
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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,
May you not Here see the inexcusable Folly, and great Ingratitude of Rebellious Sinners, of a Wicked World, that will not be governed by God's Laws? Laws so good in themselves,
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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 —.
Surely this would be the Wisdom of a nation to observe God's Righteous Judgments, Deuteronomy 4.6. Keep Therefore and do them, for this is your Wisdom —.
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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;
Use. Now what remains is for Exhortation: And that specially directed unto you, The Society for Reformation of Manners in this Town and Corporation (though I would not that Others should think themselves unconcerned Here) Hate the evil, and love the good;
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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,
Gentlemen, Friends, Brothers, I can truly say, that as my Heart is towards you, who have offered your selves willingly to this highly necessary Service,
(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.
(1.) Think of the heinousness and odiousness of those Sins, which you have a prospect, you may give Some considerable check unto, having your Magistrates concurrence.
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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 Commandment, in an Heaven-daring manner.
As profane Swearing and Cursing, called those detestable Sins, in the late Act of Parl. They Are a most manifest Breach of the 3d Commandment, in an Heavendaring 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.
A taking God's Name in vain, with a most heavy Accent. Though the Lord hath threatened, That he will not hold those guiltless (but without Repentance, will surely Punish them) that take his Name in vain.
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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;
They that serve such filthy, brutish Lustiest, may seem to have put off Humanity, to have degenerated into Beasts, though in humane Shape (which is the more monstrous.) Such Practices Are vile in Heathenish Countries;
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 what is the open Profanation of the Lord's Day less, (I say, what is it less) than Men's 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:
and where other parts of Worship were the same for substance with the Worship used in the Church of England, only differing as to Some accidental Modes:
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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.
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 Pesthouse; than to haunt such Houses? It's a Worse plague that many catch in such Houses, to their Souls everlasting ruin.
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and would have Justice take place against such notorious Offences and Offenders. Certainly, good Laws, if not put in Execution, would signifie nothing;
and would have justice take place against such notorious Offences and Offenders. Certainly, good Laws, if not put in Execution, would signify nothing;
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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.
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.
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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,
That any single Person may say Here, What am I able to do in comparison of you? (though Others Are not hereby excused, who will do nothing.) Now you doing your part, offering,
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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 expose it to due Punishment? As an eminently Learned Man observes, The charge of punishing great Offenders is given to the Community. Thou, every Individu, Exod 22.18. Thou shalt not suffer a Witch to live.
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 where other plain, unquestionable Duty cannot otherwise be performed. The Israelites were expressly charged not to conceal an Enticer to Idolatry, Deuteronomy 13.8. Neither shalt thou conceal him.
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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,
viz. if such be connived At, and suffered to go on in their Wickedness, their wicked Practices and Impunity together, will Certainly tend to corrupt Others,
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Again, what Man is there (that believes his Bible) that can deny, but those sins, which you endeavour to get suppress'd, 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,
Again, what Man is there (that believes his bible) that can deny, but those Sins, which you endeavour to get suppressed, if they commonly go unpunished, make Way for God's dreadful Judgments to break in upon a Land? Then, ought you not to do what in you lies to make up the Hedge? 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;
whither that be not your Duty? are you in any doubt or suspense, whither that be more than the Lord requires, more than needs? then consult, Ezekiel 22.30. Again, is it not God's express charge, that we partake not of Others Sins;
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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;
that we have no fellowship with the unfruitful works of Darkness, but rather reprove them, Ephesians 5.7, 11. And it's not enough that you join not in Fellowship with the wicked;
Here more good, a better effect may be expected, by putting such under the 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.
Here more good, a better Effect may be expected, by putting such under the 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.
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(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,
(4.) are you not obliged to Set against since (in your Places) by your Baptismal Voelli and Covenant: You Are Christ listed Soldiers: And I hope, in the work you have undertaken, you Are sighting under his Banner, owning his Cause, acting his Interest,
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.
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.
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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.
And how good is it to be At work for God? Psalm 106.30, 31. Then stood up Phinehas, and executed Judgement — And that was counted unto him for Righteousness.
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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 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.
as having wrought for him, serving his Providence, in being Instruments of inslicting Judgement upon proud Tyre; whenas Nebuchadnezzar, and his Soldiers had no intention of serving God in the War, Ezekiel 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.
[ 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.
[ 3. ] What a Blessing may you be to this beloved Town? A place the Lord hath long watched over for good, hath eminently preserved, favoured, and many ways blessed.
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:
Yet Scornful, obstinate Sinners were like enough to Set the Town on fire. For wickedness burns as the fire, Isaiah 9.18. It's of a destructive Nature, where it prevails, and no care is taken to suppress it:
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.
and should not be quenched, Jer. 17.28. May this Place be long blessed in her Magistrates, and blessed in you, and Others like you, assisting them as good Watchmen, that may prevent the fire of God's Wrath breaking forth Here.
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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 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.
How long shall the Land mourn for the Wickedness of them that dwell therein? If the Sword of justice be not drawn against since and Sinners, may we not then expect, that the Lord's hand will take hold on Judgement? A day of Indulgence towards Sinners is a day of Provocation; and that is like to usher in a day of Wrath and Calamity.
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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 —.
But the due Execution of justice is one good means to prevent God's Judgments, Numb. 25.11. Phinehas hath turned my Wrath away from the Children of Israel, (while he was zealous for my sake —.
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:
2. And hath not God from Age to Age declared his Wrath against the Ungodliness and Unrighteousness of Men, by his Judgments inflicted in one place or other? As is said of Edom, Malachi 1.3, 4. I hated Esau, and laid his Mountains, and his Heritage waste:
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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?
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?
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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:
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 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,
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 privileged and more cared for by the Lord,
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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.
than we of this nation have had, to make us better? These things duly considered, will show our Sins of a Deeper die, and more provoking and threatening.
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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.
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.
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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.
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 courageous and active.
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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,
Answer Now how strange is this? Do such understand what they say? Should you not be concerned for the Honour of God; and for the Peace and Welfare of the King and his Realm,
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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,
and for the Souls of Others, even of bold, daring Sinners themselves? Does not since 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,
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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;
if you should look upon your selves as unconcerned Here? But if you Set your selves as in the forefront of the Battle, against the Vices, Wickedness and Profaneness of the present Age;
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 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.
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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;
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;
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 Another thing to inform against Men for notorious Irreligion, and Profaneness, for Cursing and Swearing, etc. 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,
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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.
For how should wholesome Laws be put in execution, without such Information given to Magistrates? The greatest Transgressors would be Far from coming to accuse themselves.
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;
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;
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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,
and ready to witness for them, and in their Cause, if you knew who had wronged them, who had robbed them, who had stolen a Horse of theirs, etc. but they would have you to be mute in God's Cause. Now what is this,
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;
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;
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;
Answer 1. Here it should be considered, That it may be an Act of real Kindness, and Charity, to inform against Common Swearers, Drunkards, etc. 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 informed against them;
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,
2. It's 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 Delivered from wicked and unreasonable Men,
so you should not unnecessarily lay your selves 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.
so you should not unnecessarily lay your selves open to their Spite and Revenge, Pro 17.12. Let a Bear robbed of her Whelps meet a Man, rather than a Fool in his Folly.
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,
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,
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.
Now it's not fit, that the Crimes of such should be concealed, but that they be discovered to those, who, by their Place and Office, Are to Punish evil Doers.
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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.
and prove you perjured, 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 weighed and considered, 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.
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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;
and help to break the Ice? Let them now show 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;
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tho' something 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,
though something 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,
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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:
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 conclude:
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.
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.
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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,
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,
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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,
that Iniquity may stop its Mouth, and all Impiety and Profaneness hide the Head. And happy England, if this War begun against Profaneness, shall be so blessed and prospered,
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Were 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,
Were England herein an Exampl 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,
