'TIS certain, that the Principles and Duties of Natural Religi­on are supposed, confirmed, and enforced by the Christian. The Grace of God, which bringeth Salvation, teacheth and obligeth us, to live soberly and righ­teously, as well as Godly. But how a­stonishing is the Kindness and Condescen­sion? that God has shown such regard to those parts of Morality, which relate to the Good of Mankind, as to prefer them before his own Worship? That the Duties of the Law of Nature, are to take place of those of positive Institution; That he had rather we should express our Love to one another, and by Charity and Mercy do good in the World, than be honoured himself by Sacrifice, when that cannot be without Prejudice to our Neigbour. It must therefore be a very [Page 2] mistaken Notion of Religion, to imagine that any can be a very good Christian, that is not a very good Man. For Reli­gion is not designed only for the Happi­ness of particular Souls in another Life, but for the Welfare of Mankind, as uni­ted in Societies in this World. And for that purpose God hath appointed Magi­strates as his Ordinance, and required our Obedience for Conscience sake. He hath commanded us to pray for Kings, and all in Authority under them, and to assist them to our utmost, that they may not bear the Sword in vain. We are to rise up for them against the Evil-doers, and stand up for them against the Workers of Ini­quity.Psal. cxvi. 9. We are to forward and promote the Administration of Justice, and even to call for it, where that is needful, and may serve a publick Good.

THE Neglect of this, and the gene­ral Indifferency and Remisness of private Persons, as to the Execution of Justice, is here complained of, as one of those things that made the Jews in danger of publick Judgments. For when National Calamity is here threatned, this is assign­ed [Page 3] as one of those things that procured it, That there was none called for Justice, i. e. very Few amongst them did concern themselves, as private Persons, to have Publick Justice duely administred. And 'tis further added, or pleadeth for Truth; or, as some render the Words, Judg­eth truely. That is, Private Persons, are careless and indifferent as to all such Matters; and Publick Magistrates, are negligent and faulty as to what belongs to them.

'TIS the former Expression, None calls for Justice, that I am now to consider, with respect to Private Persons: For, thanks be to God, there are Faithful Ma­gistrates in and about the City, who are ready to do their Duty in the Administra­tion of Justice, if Private Persons will but do theirs in calling for it.

MY Design from this Passage, is, First, To manifest that this is the Duty of Pri­vate Persons, which will at once vindi­cate your worthy Undertaking, and en­courage you to proceed, and perswade others to joyn with you. Secondly, To consider some of the Objections, that may dishearten others from doing so, and [Page 4] weaken your own Hands. Thirdly, I shall take the Liberty to advise some things, that may help to attain your great End, the Reformation of Manners, and may render your Endeavours herein ac­cepted with God, and all good Men. And, Lastly, From several Considerations, I shall endeavour to stir you up to call for Justice.

I. FOR the Proof, That this is a Du­ty in Private Persons, we need but Con­sider how it is here complained of in the Jews, as one of those Iniquities which se­parated between God and them, and cau­sed him to hide his Face, that he would not hear their Prayers, Ver. 2. It is joyn­ed with Lying and Cheating, with Vio­lence and Murther, and other Abomina­tions, that few or none had the Zeal and Courage, the Honesty and Integrity, to excite and assist the Magistrate in the Ad­ministration of Justice, whereby the Ho­nour of God might be asserted, and the Authority of his Laws maintained, by the Punishment of Transgressors. To make you the more sensible that this is part of your Duty, I shall bespeak you. First, As Men, and Members of a publick Society, [Page 5] and so argue from the Principles of Na­tural Religion. Secondly, As Christians, who acknowledge the Holy Scriptures, and profess to own Revealed Religion. And, Thirdly, Considered as in a private Capacity, with reference to your own Fa­milies and Relations; where I shall ma­nifest it to be, not only your Duty, but your Interest, to be concerned for the Ad­ministration of Justice.

1. AS MEN. Our general Obligati­ons to Mankind, as we are Men, are more antient, and more indispensible, than any particular ones that can be superadded; so that by the Law of Nature we are bound to do good to all Men, as we have Opportunity, and to promote the Good of the Place where we live, and of the Community whereof we are Members. From a Principle of Love to the Society and to our selves also: for I my self and mine shall be involved in the Common Ruine. This is so Evident, that many an honest Heathen would have condem­ned him as unworthy the Name of a Man, who should prefer his Estate, his Repu­tation, or Life, before the Common Good. Now when the Laws of God, and the [Page 6] Land, have provided for the Punishment of such Offences as manifestly tend to the Ruine of the Society, whereof I am a Member, it must needs be my Duty, by the Law of Nature, to do what I can to prevent it. For if such and such Laws are for the Publick Good, and the Peace and Happiness of a Nation is promoted by observing them; and the Transgressors of such Laws be not punished, the Laws themselves are insignificant, and the pub­lick Mischiefs, they were designed to pre­vent, cannot be kept off, for want of Ex­ecution.

EVERY one reckons by the Light of Nature, it is his Duty to assist his Neighbour, as a Witness or otherwise, that Right may take place, and Justice be administred in Civil Matters; that in case his Person be assaulted, or his Goods sto­len, or what is his just Due be detain­ed, &c. he may have the Satisfaction of the Law; There is the same, or greater Reason, in Criminal Matters, where the Punishment of the Offence is for the Ho­nour of GOD, and for the Publick Good; and where a Reparation can no otherwise be made, but by the Suffering [Page 7] of the Offender, which in Matters of Pro­perty may be done by the Payment of so much Money.

AND how can an honest Magistrate, for want of Legal Conviction, punish the Guilty, if he never so much desire it? Let him be never so well qualified for his Office, and resolv'd to be faithful, yet if none will complain of the Breach of the Laws, and give him an Account by whom they are broken, and bear Witness in or­der to Legal Conviction, what can he do as a Terror to evil Doers? It will signifie little to have never so many good Laws, or good Magistrates: For Offenders will be as no Offenders, if there be none to witness against them: And the wisest and best Laws will be as none if they be not executed. And how can they be put in Execution by the Magistrate, if there be none to acquaint him by whom they are transgress'd, i. e. if none will call for Ju­stice? In many cases, where the Number, Interest, and Character of the Offenders is considerable, a Magistrate may not have the Courage to do it, if he had the Opportunity, without the Countenance and Encouragement of other Men. And [Page 8] yet most usually, the Punishment of one Great Criminal might do more good, than of twenty meaner ones, as his Example and Influence did more hurt. This must needs hearten and encourage a good Ma­gistrate to do his Duty, when, besides the Authority of his Office, and the Power of the Law, and his own particular Incli­nation, he is back'd and assisted by his Fellow Citizens: For hereby his Reputa­tation will be the better secured, if he be faithful: In all Conversations and pub­lick Meetings, there will be some of his Neighbours and Acquaintance, ready to abet his Cause, if he should be reflected on. And this will facilitate the Admini­stration of Justice by succeeding Magi­strates: And if any of you be hereafter call'd to serve your Country in a publick Station, what you do now in a private Capacity will enable you to do more Good hereafter in a publick one.

AS to Treasons, and Murders, and Thefts, Men do not reckon themselves at liberty to be Neuters, but these lesser Crimes make way for greater. And it is the Interest of any Government, and even of the Supream Magistrate himself, [Page 9] that ill Manners be corrected, and lesser Criminals punished; because it is by the Commission of lesser Crimes, that Men are prepared and hardened to venture up­on greater. If the Laws, that threaten only Correction, Imprisonment, or a Fine, be neglected and despised; such as threat­en Death, will in time have little Pow­er: For he that will Swear and Curse, and be Drunk, and commit Adultery, and matters not the Hazard of his Health and Life, by a Course of Debauchery, will in a little time be hardened, so as to despise Death by the Sword of Justice. 'Tis there­fore the Interest of any Government, to have ill Manners corrected, as a proper Means to prevent greater Crimes, where the Punishment is Capital.

IT ought likewise to be considered, that there is the same Contempt of Autho­rity, if not greater, in transgressing those Laws, to which lesser Punishments are an­nexed, as where the Offender must die for it; the Difference of the Punishment, is not because there is less Contempt of the Law, and of the Law-giver, in the one case, than in the other; but because the evil Consequences are not the same: [Page 10] For the Voluntary allowed Neglect or Breach of any part of the Law, renders us guilty of the Violation of the whole, which was enacted by the same Authori­ty. You must therefore remember, that tho' such Instances of Immorality, as you endeavour to punish, have not such an im­mediate Tendency, as Murder and Trea­son, to bring publick Confusion and Ruine; yet not only doth the one pre­pare for the other, but there is as mani­fest a Contempt of Divine and Humane Authority in these, as in the most Capi­tal Offences.

BUT whether the Crimes be greater or smaller, the Ends of Punishment are such as cannot be attain'd, without the Assistance of private Persons, that the Laws made for the common Good be put in Execution.

THE Three great Ends of Punish­ment, are either, First, The Amendment of the particular guilty Person. Secondly, The making Others better, or preventing the like Sin in others by the Warning gi­ven. Or, Thirdly, The Publick Security, promoted, by upholding the Honour of the Law, and vindicating the Authority of the Law-giver.

1. ONE End of Punishment, annex­ed to good and righteous Laws, is the Amendment of the guilty Person. Tho' Punishment alone will not teach him how to amend his Life; it may convince him that it needs to be reformed. He knows by what he suffers, that he hath not done as he should, and so may next consider how to do better, and resolve upon it. Many Men, by their Calamities in the World, by Sickness, and Poverty, and Shame, and the like, have been brought to consider their evil Ways, and, we hope, to amend them. Much more may we hope it, when the Suffering is the immediate direct Punishment, inflicted by the Laws of the Country for such a Crime. In that case, the Offender cannot turn his Eyes from the Occasion and Cause of his Suf­fering, or impute it to any thing else, as Men commonly do in other cases. For Instance, If a common Swearer be pu­nished in his Purse, or a lewd Person sent to the House of Correction; they cannot impute their Sufferings to any other Cause, than to the Faults for which they have been punished. And who knows, but that God, who delights not in the Death [Page 12] of Sinners, may give them Repentance, and their present Sufferings help to save them from Eternal ones? There have doubtless been many, who have sinned themselves within a Step of Hell, who have run into the vilest Debaucheries, and so to the very Brink of Ruine, that the very Flames of the bottomless Pit have even singed their Garments, and ta­ken hold of the Hair of their Heads; who have yet been plucked as Fire­brands out of the Burning, and have un­feignedly repented, and turned to God even in Newgate. Concerning divers such, we may hope, that tho' they fell under the Sword of the Civil Magistrate; yet, by Repentance towards God, and Faith in our Lord Jesus Christ, they escaped E­ternal Condemnation. And there might be more Instances of this kind, were there more care taken to assist condemned Pri­soners before their Execution; our Cha­rity in preparing them for another World, might be more successful, than usually it is upon Persons on a sick Bed.

BUT while I mention Charity to the Souls of Condemned Malefactors, I am perswaded there would be fewer such, if [Page 13] better Provision were made of Work and Work-houses for the Poor: Because Idle­ness and Poverty are the great Tempta­tions to many of those Vices that fill the Prisons and Houses of Correction. There is more hope however, where the Punish­ment is short of Death, and the guilty Person it may be comes from a good Fa­mily, and had Religious Parents, and hath but lately cast off the Fetters of his Education, when 'tis not long that he hath been taken in the snare of the Devil, there is the more hope that such a one may be brought to consider himself, by such lesser Punishment, and so reform.

2. ANOTHER End of Punish­ment, is to warn others not to transgress in the like kind. And so it is rather an Act of Mercy, than Revenge; the End of it not being so much to retaliate the Evil on the Offender, as to do good to Others, and to keep them from the like Offences. Smite a Scorner, says the Wise Man, one that is an obstinate and insolent Offender,19 Prov. 25. and the Simple will beware. Such as were like to sin by Inadvertency or ill Example, [Page 14] will take warning.25 Chap. 11. When the Scorners are Punished, the Sim­ple are made Wise. If one Sinner destroy much good, if one root of Bitterness may defile many; the Impunity of Criminals upon this account must needs be a great Mischief, as likely to spread the Infecti­on through the whole Neighbourhood, Street, and City: And so 'tis every Mans concern, to have his Neighbours Child or Servant Punished for such Faults, from which he would preserve his own: And I need not tell you how much greater Influence bad Examples have, than good ones; you know that Health is not com­municated, as Diseases are.

3. PUNISHMENT is an Act of Government, and hath relation to the Law; and so one End of it is to preserve the Authority of the Laws, and the Ho­nour of the Magistrate, who is concerned for the Publick Good.See the Bishop of Worcester's Dis­course of the Suf­ferings of Christ. Chap. 1. Grotius de Satisf. Cap. 2. The reason, here, of Punishment, is not so much because a Law is broken, as because, if it be not punished, the Au­thority of the Law, and Lawgiver, can [Page 15] never be upheld; and that is necessary, or the Community can never be pre­serv'd. And where the Offence to be punished, is against GOD and the Pub­lick Laws; the Punishment is due to the Honour of GOD, and to the Com­mon Good; and 'tis not in a Private Mans Power to forgive the Injury to the Publick, as he may do a pecuniary Debt that is owing to himself. Vengeance, says God, is mine; i. e. the inflicting of Punishment belongs to me. In him all manner of Right is primarily and origi­nally lodged, as the great Lord and Pro­prietor of all. And every Injury and Injustice to another, either private, or publick, redounds upon Him as the Go­vernour of the World. The decision of Right and Wrong, the distribution of Rewards and Punishments, appertains to him. Vengeance,as taken for the in­flicting of Punishment, is his undoubted Prerogative, his unalienable Right: It belongs to him, and to those only whom he appoints to be his Ministers to execute WRATH on such as do evil. And we are not only, to suppose the reason of this to be the Danger that may accrue to [Page 16] Society by the Impunity of Crimes, but because of the Dishonour and Affront that is offer'd to GOD, as the Governour of the World. He assumes Anger, Wrath, and Jealousie, to show he minds his own Glory, and will not bear Contempt, but avenge it. And to make Transgressors suffer, is for the Reparation of God's in­jur'd Honour, as well as for the Happi­ness of Society. It cannot therefore un­become a good Man to call for Justice, it being his Duty on all these accounts to further and promote it.

THESE things will concern us as we are Men, under the Obligation of the Law of Nature.

2. LET me bespeak you, as you are Christians, and profess to own Re­vealed Religion, and the Authority of the Holy Scriptures. 'Tis not the duty of Magistrates and Ministers only, but of all the Followers of Christ, to be the Salt of the Earth, and the Lights of the World, in their several places. Every Member is bound to promote the welfare of the whole Body, according to his Capacity. Every Christian must imitate his Master, who went about [Page 17] doing good. He is created, and re­deemed, and sanctified, for it, as the Tree is made for the Fruit. Many de­vout Persons may think, if they were Rich enough to live without bodily Labour, and could spend all their time in Meditation, and Prayer, and hearing Sermons, &c. That this were the happiest Life in the World. The Popish Nuns and Fryars are under this mistake. But no Man is made for him­self alone, we are Members of Society: We must do good to Others, and in do­ing so, we take Care of our own Sal­vation. Our Lord has taught us to pray, that the Name of God may be Sanctified, and shall we silently suffer it to be profaned? And his Kingdom come, and shall we do nothing that it may take place? And his Will be done on Earth, as in Heaven; without en­deavouring this, we contradict our own Prayers. And when we desire the Will of God may be done, we mean it by Others, as well as our selves. And is it not the Will of God, that such Offences should be Punished? We beg Forgive­ness of our own Sins, and the Sins of [Page 18] the Nation; Can we do it uprightly, and not endeavour Reformation? We may not suffer Sin upon Others, any more than allow it in our selves. The Scripture Examples, of Zerubbabel, Ne­hemiah, Ezra, &c. may be urged to this purpose, as you have heard in some former Sermons, and I hope with very good Effect.

BUT let me here reason with you a little. Is it fit for Christians to be con­cerned, that Justice be done between Man and Man, as to their Lives, Estates, and Civil Rights; and shall we be more indifferent as to those Laws, where the Honour of GOD, and of our Blessed Redeemer, are more imme­diately concerned? If a notorious Cheat or Thief be discovered and taken, what general Rejoycing is there in the City! What Crowds will attend him to the Justice of Peace, to the Prison, to the Sessions-House, to the Pillory! Is it only, because your selves may one time or other be injured by such a Crime, or have been so? Doubtless, in Crimi­nal Cases, there is more reason to assist, and more reason to rejoyce, as these [Page 19] Offenders are the Pests of Humane Soci­ety; and as their Crimes do carry an open Affront to Heaven. Is the cheating of you of a little Money so great a mat­ter, the defrauding you in a Bill of Exchange, or a Bank Note, so very con­siderable, that every one is ready to assist to have such a Fellow punished? And is there not more reason in the other Case? Is the value of Ten or Twenty Pounds more to be regarded, than the Vertue, Honour, Safety, Health, Life, and Soul, of your Relations and Neighbours, which may be corrupted and destroyed by un­punished Vice, and Examples of De­bauchery?

YOU know, you are not to in­tice and tempt Others to Sin; but are you not likewise to prevent others from being tempted? You may not lay a stumbling block in anothers way, to make him fall; but if you see him rea­dy to cast himself down a Precipice, will you do nothing to prevent it? Nehemiah charges the Rulers for break­ing the Sabbath, because they did not restrain others from bearing Burthens. How dear did it cost Ely, and his House, [Page 20] that, when his Sons made themselves vile, he restrained them not! Tho' Pi­late spake to the Jews on the behalf of Christ as Innocent; yet is he charged with his Murther, for not doing all that he could to hinder it. We may many ways partake of other Mens Sins, and this doubtless is one, If we do not what we may and ought to prevent them. In which Case we likewise share in all the ill Consequences of their Iniquity, in all the Mischiefs that follow upon the City and Nation, by such Impuni­ty. Let me express this in the better words ofSerm. 1. ad Magistratum. 29 Job. 14. Bishop Sanderson, ‘You countenance, says he, the Disorders, that by Justice may be suppressed; You disarm Innocency, that Justice would protect; You banish Peace, which by Justice is maintained; You are Tray­tors to the King and his Throne, which by Justice is established; and you pull down on the City and the Nation the publick Plagues and Judg­ments of God, which the Execution of Justice would avert.’ Is it not then your duty, as Christians, to promote [Page 21] and forward the Execution of Justice, when thereby you contribute to sup­press Disorders, to protect Innocency, to maintain Peace, to secure the King and State, and to turn away publick Judgments from the Land?

SIRS, We are all Christians, the Duty is common to us all, the Obliga­tion is equal. 'Tis what we are all concerned in, and agree in; because by our Baptism we are all engaged to fight under the Banner of Christ, in a con­stant Warfare against the Devil and his Angels. And 'tis observable, that when our Saviour was charged as a Confede­rate with Satan in working Miracles, he tells us, (and it is repeated by three Evangelists) that he was so far from that, that he looked upon that Man for his Enemy, who would not serve him in opposition to the Devils Kingdom and Interest. He that is not with me, is against me; and he that gathereth not with me, scattereth abroad, Matth. 12.30. Christ hath his Kingdom to carry on in the World, and Satan hath his: You must either be for advancing the King­dom of Christ against the Devil, or [Page 22] you joyn in Confederacy with the De­vil against the Son of God and his Kingdom. I remember what Jehu said in another case, but not very different, (when he was to Execute Judgment, by Gods command, on the whole House of Ahab,) Who is on my side? cryed Jehu, Who is on my side? I may put the like Question this day, or rather beg that you would to your selves, Which side will you take? For you cannot be Newters. Which side will you take; For Reformation? Or for Profaneness? For suppressing Vice, or for letting it alone? That is, Will you be for Christ, or for the Devil? You must be Trea­cherous to your Lord, and unfaithful to your Baptismal Vow, if you do not joyn heartily against the Interest of the Devil, in so plain and publick a Case as this.

AND among all sorts of Christians, that have written against Persecution, and about the Power of the Magistrate as to Matters of Religion, we find that the greatest Sticklers for the most unlimited Toleration, as to different Sentiments about Matters of Faith, and Worship; do yet [Page 23] all agree, that these Instances of Immo­rality do properly come under the Cogni­zance of the Civil Magistrate, as having a mighty Influence upon Publick Socie­ties, being very prejudicial to the Wel­fare of it. So that no Man can complain of Persecution for his Opinions, when he is punished for such gross Immoralities a­gainst the Laws of God and the Land. No Christians, no Protestants, who differ in lesser Matters as to Faith and Worship, will plead for the Allowance of such Cor­ruption of Manners, and Debauchery of Life, as you endeavour to suppress.

IF it should be said, that I am mista­ken here: For all Christians do not agree about the Morality of the Sabbath, and therefore it is hard to punish Men for the Profanation of it. I answer, that grant­ing some good Men may have given Di­rections about the Observation of the Lord's Day, that cannot be warranted from the Word of God, as reducing it too much to a wearisome bodily Exercise, yet have we enough to confirm our Opi­nion and Practice as to the Lord's Day, by considering the first Original and In­stitution of the Sabbath, and the Matter [Page 24] of the Fourth Commandment; (And when all the other Nine are granted to be of universal and perpetual Obligation, 'tis hard to conceive, that one of the ten should concern only the Jews;) And considering the Practice of the Christian Church in all Ages, and the Experience of a special Presence and Blessing of God on the Publick Christian Worship on such a Weekly Day of Rest; and that serious Religion was never observed to thrive and flourish, or be long preserved, in any City, Family, or particular Soul, where this was neglected; These, and the like things, are sufficient for our Ju­stification. But you my Brethren, that are Members of the Church of England, are peculiarly obliged to suppress the Profa­nation of the Weekly Sabbath; because every Lord's Day, and oft'ner, you beg of God, to incline your Hearts to keep the Fourth Commandment, and that the Fourth, as well as the other Nine, may be writ­ten upon your Hearts, and obeyed in your Lives. Besides what might be quoted out of the Homilies.

3. HAVING mentioned this of the Sabbath, I proceed, to consider you in your Families, and Shops, and private Relations, and so to manifest it to be your Duty and Interest, on that account, to have the Laws put in Execution, and particularly against the Profanation of the Lord's Day. For while your Chil­dren and Servants are employed in Civil Business, and Secular Affairs, on the Week-days, they are freed from many Temptations: But if they be not em­ployed in Religious Exercises on the Lord's Day, if they are left to them­selves, to do nothing, or to do what they please; to stay at home, or go a­broad; to attend the publick Worship, or not attend it, you expose them to such Temptations, as many ways may be In­jurious to your selves, and in the end Destructive to them. There are Few, that come to a miserable shameful Death in this World, but acknowledge this, and date their Wickedness and their Ruine from their neglecting to keep holy the Lord's Day.

DO but Consider how much the Peace and Safety of your Families, the Trade, [Page 26] the Riches and Prosperity of the City, (which consists of particular Families,) is owing to good Laws, and to the Terror of the annexed Punishments; and you will hereby discern your own Interest so wrapp'd up in the Publick, as to infer your Duty to promote the Administrati­on of Justice. Murders would be more frequently committed, were it not for the Terror of the Law. Robberies and Burglaries would be more common, were it not for the Severity of the Punishment. And that lesser Thefts and Frauds, in buy­ing and selling, are more common, is be­cause the Penalty is small if discovered, and the Means of Prosecution chargeable, There is very much reason to think, that 'tis not Conscience, so much as the Dread of Temporal Punishment, that makes you safe in your Houses, and quiet in the Possession of what you enjoy.

AS to the Suppression of Profaneness and Debauchery, let Parents and Masters consider it, that 'tis more than possible, that some of those Offenders, (who might be reclaimed by seasonable Correction, but for want of it go on, and are harden­ed in Sin;) may be related hereafter to [Page 27] some of your Families, by the Marriage of a Son or Daughter, or other Relation: And so you and yours may smart by the ill Effects of that Wickedness, which Faithfulness and Zeal in your present Undertaking might restrain and pre­vent.

NEED I mind you of the Routs and Riots, the Quarrels, and Contentions, and Murthers, occasioned by Drunkeness; of the Poverty and Ruine of a Multitude of Families, by that, and other expensive Vices: Whereby Men not only undo themselves, but rob those for whom they ought to make Provision. Can you be ignorant of the horrid Confusion in Fa­milies, and the sad Train of other ill Consequences, as to Health, and Life, and Honour, and Estate, which is the Fruit of Lewdness and Uncleanness? Are you not sensible of the Advantage to your Families, by Purity, and Chastity, and keeping the Marriage Bed undefiled? and that by Drunkenness and Uncleanness Men are prepared for any other Villany they may be tempted to commit?

CAN you be safe, as to your Persons or Estates, good Name, or Life, while, [Page 28] by common and customary Swearing, the Reverence and Awe of an Oath is lost, and the Obligation of it forgotten? What Trust or Dependance can there rationally be given to the Testimony of such a one, as a Witness or Juryman, who daily takes the Name of God in vain in his ordinary Discourse? To this is owing very much the dreadful Guilt of Perjury and Subor­nation, that is more complained of in this Age, than it may be in any other.

AS to the Business of Trade, let me reason with you, Would you not sooner trust a sober honest Man, that hath but half the Estate of a lewd Debauchee? As knowing, in a little while the latter may be brought to a Morsel of Bread; and that many have been so, who once fared deliciously every Day; but by their Vices have squandred away great Estates, and been reduced to that Poverty, as to want a Dinner? Not only disabled from pay­ing their Debts, if they had a Mind to it, but knew not how to get Bread. (I say, paying their Debts, if they had a Mind to it, because usually they that will not pay their just Debts when able, af­terwards would do it, and have it not.) [Page 29] But there is nothing is the undoing of Tradesmen, like the Lusts and Debauche­ry of their Partners, and Correspondents, their Customers, and their Debtors. How many a worthy Citizen has been bankrupt by other Mens Crimes, and not by his own? which, if they had been suppressed and punished formerly, the Cries, and Tears, and Ruine of many a poor Or­phan, and helpless Widow in this City, might have been prevented.

I hope you can feel the Weight and Force of these Things, your own Thoughts may enlarge them. And even such Ar­guments may have some good Effect, where the Men perswaded by them to do good, may not act out of a good Prin­ciple, but only as wise in their Generati­on: For a covetous Father would be a­gainst the Gaming and Prodigality of his Son, without any regard to God, or the publick Good. (As many that had Abby Lands, were against Popery:) But God often uses Vice against Vice, otherwise Kingdoms and Churches must suffer more, or be saved by Miracle.

BUT after all that I have said, there is no Duty so plain, (tho' Interest be con­nected [Page 30] with it,) against which something will not be said, to discourage and hinder the Practice, I therefore come to answer an Objection or two, by which your Hands may be weakened, or others hin­dered from joining with you in this wor­thy Design. And,

First, It may be said, ‘That 'tis not so very Honourable and Genteel, to in­form against other Men for their ill Manners; 'tis more than we need, to be thus busie in other Mens Matters; There is a certain Obloquy and Re­proach inseparable from such Work, and by the Generality of the World fa­stened upon all that will meddle in it, who will not live quietly by their Neighbours, tho' they be not so good as they should be.’

1. AS to the Matter of Reproach. This is the more necessary to be taken notice of, not only as the most obvious; but because many, who knew not the Me­thods that you observe, and the Cauti­on and Care you take in your Proceed­ings, and the very good Effect it hath already had, and how exactly you en­deavour to keep to the Laws of God [Page 31] and the Land; many, I say, that knew not this, had not so good Thoughts of your Undertaking at first, as now, and as many others we hope will, upon fur­ther Acquaintance with your Design, and not think it a Reproach to join with you therein. As to the Persons themselves that are obnoxious to the Law, it would be very great Weakness, to neglect your Duty, and Wound your Conscience, for fear of being ill spoken of by Such, whose good Word could gain you no Credit and Reputation.

YOU have been told, how some of the Princes themselves, of the first Rank and Dignity amongst the Jews, did not think it beneath them, to inform against those who transgressed the Law of God, tho' some of their own Rank and Quali­ty were of that Number. Ezra ix. There have been many wise Law-givers, who have propounded and promised Re­wards, to Encourage Men to give true and faithful Information against Crimi­nals: Especially for such Crimes as greatly tend to the Prejudice of the Pub­lick. As the one hand they had severe Punishments for false Accusers out of Ma­lice, [Page 32] Revenge, &c. so on the other hand Publick Rewards have been promised, and publick Honours have been bestow­ed, in such Cases of Information, by the Romans.

But I hope I need not use such Topicks to You, to venture your Reputation in this Case; when you own your selves Christians, and I have minded you of your Baptism: You will not think it a Reproach to be true to that. You know the Example and Precepts of Christ, of doing good to the Evil, and blessing those that curse you, and praying for those that despitefully use you. I therefore hope, you will not be discoura­ged, if you have not more Acceptance and Success in the Discharge of your Duty, than God has promised. If you can honour Him, and promote a publick Good; the more you are reviled and scorned upon that account, the more praise-worthy: There will be the more Vertue and Grace to despise your Re­putation in that case. ‘Let it perish, should you say, if I may but do good; But it is in God's Hand, as much as my Life. And will not He bear me out, if [Page 33] I honestly and sincerely desire to pro­mote his Glory? Am I a Christian, and can I doubt it? And have I not found, as well as others, that I never consult my own Reputation so much, as when I most heartily endeavour to be faithful to God and Conscience?’ For they that honour God, shall be honoured; and they that play the Hypocrite, shall be found out, and Lightly esteemed. Thanks be to God, you have many Excellent Per­sons of all Persuasions to unite with. But if you had not, you should not scruple to be God's Witnesses in the World against Profaness; and to do all the Good you can, whether Others will, or will not, join with you. If this be to be vile, you must resolve to be more vile. But you need not fear your Repu­tation: For God hath said it, Isa. 54.17. Every Tongue that shall rise in Judg­ment against thee, thou shalt condemn, and this is the Heritage of the Servants of the Lord. When may you apply it, and hope for its Accomplishment, if not in your Case?

DO but Argue with your selves a little. Can it be a Dishonour, to appear [Page 34] for the Blessed God, and your Redeem­er, when the very Persons you would restrain and punish, (very few excepted,) inwardly condemn Themselves, and ac­quit You? for they know you are in the Right, and themselves in the Wrong. Most of them know the Bible, and the Christian Religion, and the Laws of God, and that you do but act according to your Duty. And, sooner or later, they will all Justifie your Proceedings. Your Reputation will be cleared, if you hold on; as the eclipsed Moon, by keeping and continuing her Motion, recovers her Splendor. Your Righteousness will break forth as the Light, to the Shame of all that have thought, or spoken hardly of your Undertaking.

IT cannot be dishonourable for Gentle­men of the best Character or Quality, to engage in this Design, if they consider the Nature and Use of the Grand Juries in England, which are chosen out of the best Families, Men of the best Sence, of the best Estates, and of the best Figure in their Country; and they come under an Oath, to make Enquiry of all Offences committed within their County, that [Page 35] shall come to their Knowledge: They are bound to inform the Court against Cri­minals. Now if it be reckoned a very Honourable thing to serve as a Grand Ju­ryman, at the Call of a Magistrate; it can never be faulty and scandalous, to do this voluntarily at the Call of GOD, for the Service of the publick Interest, and with the Countenance of Authority, as is your Case. And neither Grand Juries, nor Petty Juries, will signifie much, if GOD do not give you Success in your Worthy Design and Ʋndertaking.

I would fain have it seriously Consi­dered, whether there be any thing that you unite for, that is in it self Dishonou­rable: And if there be not, your inward Peace, by the Testimony of a good Con­science, that you endeavour to honour and obey GOD, will over-balance the Censures of Men. If you can help to reform, and so save a sinful and polluted City and Nation from Ruine, (and your Example has already begun to influence other Nations, as well as other Parts of this;) you shall not then have need to be ashamed of it. Let them be ashamed, that transgress without Cause. Let them be [Page 36] ashamed, that do such things, that can have no other Fruit and Consequence, without Repentance, but Everlasting Shame. What little things, to a Man of Conscience, should be a few hard Words, reproachful Epithets, ill Names, dirty Language, to your Face, or behind your Back? If you cannot bear this for do­ing well, may not Christ be ashamed of you before his Father and his holy An­gels? The Proud have had me greatly in Derision, Psal. 119.51. says the Psalmist, yet I have not decli­ned from thy Law. If Men revile you, and speak all manner of Evil against you, for Christ's sake, for Obedience to him, for advancing his Interest, and seek­ing his Honour; Happy are ye, the Spirit of God, and of Glory, will rest upon you. Was not Elias taken for the Troubler of Israel; and the Apostles reviled as those that turned the World upside down; and the most unsufferable of Men; and S. Paul himself for a pestilent, sedi­tious Fellow? Did not many of the Holy Martyrs die in the Flames, for endea­vouring to save Men from the Fire of Hell? But I hope I need not say more [Page 37] to this Objection; your very Professi­on of Christianity is enough to An­swer it.

2. ANOTHER Objection may be started, ‘That you would not be served so your selves: It is unjust for one Neighbour to accuse another, one Gentleman, one Tradesman or Acquain­tance to accuse another, and bear Wit­ness against him: If you were the faul­ty Person, you would not be willing to be so dealt with; You must do to o­thers, as you would be done by, for this is the Law and the Prophets.’

How plausible soever this may appear, I shall shew, First, That it does not reach the Case that I am speaking of. Secondly, I shall turn it upon you, to en­force that which I design in this Dis­course.

1. THIS Passage of our Saviour doth not reach the Case. For it is not a com­pleat and primary Rule of all Humane Actions towards other Men; nor an ab­solute unlimited one: But is to be con­sidered as a Relief in other Cases, where we are at a loss, for want of a particular Rule. As if a Man fail in the World, and [Page 38] afterwards get an Estate, whether he should not pay the whole, doing as he would be done by. But it must be used only in things first Lawful by some o­ther Rule; otherwise I may be obliged by the Authority of GOD in some o­ther Law, to do that to Others, which it may be I would not be very willing to receive: But the Matter is not left to my Liberty, as being determined already. And there are many Cases, where our own Will and Desire of others treating us, would be a wrong Guide, a very im­perfect and defective Rule. Especially if the Matter be determined before, by any particular Divine and Humane Laws. If a Man be indebted to you, you would not think much if you Arrest him, if he will not pay: Whereas, it may be, you would not be very willing he should serve you so. So for a Magistrate, if he offends, it may be he would not care to be punished. But think a little what is Just, and Reasonable, and fit in this Case: And in such Points only this Rule holds. He that is to inflict the Punish­ment, is doubtless under less Prejudice, and supposed to be a more Impartial [Page 39] Judge, than the Offender that is to be punished. And if you were in his Case, you would think and act, as he does; and therefore cannot reasonably expect to escape now: For it would be Cruelty to the greater, and far better part of the Society, if such Offences should go un­punished.

2. I shall turn it upon you, to enforce that which I design in this Discourse, from this very Rule, of doing to Others as you would be done by. Is there any of you, that is willing to be defrauded, in his Person, Estate, Name, &c. howe­ever unwilling to be punished, when guil­ty? Were any of you a Magistrate? (and many of you may live to be so) Would you not desire the Concurrence, the Countenance and Assistance of your Neighbours and Fellow-Citizens, in the Execution of your Office? Whatever you would reasonably desire and ap­prove from Others in that case, you are now to render to them. And as to your Selves too, you will do well to keep this Rule in your Eye, in the pursuit of your great Design. And therefore to Com­passionate the offending Persons, chari­tably [Page 40] to desire and seek their Repentance and Amendment: Not to magnifie or multiply their Faults, without Reason; but to put the fairest Construction upon their Words and Actions: If their Fault will admit of any Plea, Diminution or Excuse, not to reject it, but to make the same Allowance to others, as, in the same Circumstances, you would rea­sonably desire from any Honest Man.

IN a Word, not to transgress the Bounds of Charity and Mercy, even in the Administration of Justice, because you your selves would desire it in the like Case. And on this Account, unless the Criminals be obstinate and impudent, you will do well to treat them with Meekness, and Gentleness of Speech and Behaviour: For bitter and upbraiding Words, and a morose sour Carriage, will but help to make them Obstinate. And the Faults and Follies of Mankind, as well as their Sufferings in the World, are Ob­jects of Pitty. Hard Words, rude and unkind Speeches, will do harm to young Sinners; and Mankind is so made, that they will hardly do good to any Body. However, remember to do as you would [Page 41] be done by. And so I am led to give you some Advice before I was aware, with reference to your Proceedings, which is the Third Thing I propo­sed.

AND that which I have now said, directs me to begin with this Counsel, First, That tho' you ought to be Impar­tial, yet you must have Compassion, ma­king a difference between some sorts of Criminals and others. It is the Apostle's Advice, Jude 22. Tho' that may relate to the Governours of the Church, yet 'tis very applicable here. As there is a Difference in Crimes, and the Law makes a Difference in Punishment; so there is in Criminals. If it be the first or second Fault, it is not all one Case, as with a hardened habituated Sinner. You will easily Apprehend, that a green Wound, and an old Ulcer, are not to be cured by the same Application. A sharp Reproof, a serious Admonition, or a severe Threat­ning, may do more good on Some, than the severest Punishment on Others, who are past Shame. There are some who fall by Surprize, and not by Deliberation and customary Wickedness; and such [Page 42] ought to be pitied, and restored in the Spirit of Meekness: There is not so much of vicious Habit, and Stubbornness of Will, in such Cases, as of the Frailty of Humane Nature.

2. HOWEVER, you must be so far Impartial, notwithstanding this Com­passion, as not to spare any Man, be­cause he is of your Party and Perswasi­on in Matters of Religion: Nor to seek for Crimes and Offences in those of one Party, rather than another. For such Transgressions of the Law are equally faulty in all. Let Men pretend to what Strictness they will in Matters of posi­tive Institution and Worship, these Im­moralities are heinous, and to be punish­ed by the Judges. Your Partiality in this Case, would discover, that you do not hate the Sin, so much, as seek an Advan­tage against the Party you do not like. And it may give an Occasion to others to raise the old Scandal, That you be­lieve God sees no Sin in his People, and therefore Men should not: And that the Saints cannot Sin, nor Believers do them­selves any harm by Sin: And being assu­red of escaping Eternal Punishment, they [Page 43] ought to be saved from Temporal. This would be the greatest Reproach, on the Profession of Religion that can be.

AND withal take heed, not to pro­secute any Man that is Faulty in this Matter, because he is your particular E­nemy, or hath disobliged, or injured you. For whatever he suffers in this Case, tho' he never so much deserves it, what you do can never be pleasing to GOD, as being from a wrong Princi­ple, nor is it likely to reclaim the Of­fender.

NEITHER must you neglect Justice, because the Offender is your Friend, or Acquaintance. Not that I would be thought to encourage you to betray Conversation, to be false to your Friend, and if an Offence be Committed only in your Presence, to go presently to a Magistrate, as an Accuser. I should think a faithful, friendly, and sharp Reproof in that case, for the first or second time at least, may be sufficient; if there be hopes of their Repentance. You will find Cases enough, where is no such Confidence arising from Con­versation, and no danger of such a [Page 44] Charge of Treachery to be objected a­gainst your Proceedings.

3. LET me beseech you to beware how you Tempt others to Sin, on a Sup­opsition that their Character is bad, and their Inclinations naught, and then Accuse them for Complying with the Temptation which you offered, it may be with Artifice and Cunning, and the promise of Secrecy. 'Tis possible there may be Persons of very ill Inclinations, who would have stopped there, if they had not been actually tempted. And there is an unspeakable Hazard, lest the Persons that tempt in order to Con­viction, should enter into the Tempta­tion, and fall into the snare of the Devil, and be overcome Themselves. Take heed therefore of catching the Infection you would cure: Lest, by en­deavouring to snatch others out of the Fire, they pull you into it. God grant it never may be so.

4. THERE is another thing as to Impartiality, wherein your work may be difficult; and that is, that many are guilty of the same Crimes, who are a­bove your reach: Persons of that Qua­lity [Page 45] and Figure, Character and Interest in the World, that you dare not med­dle with them. For Drunkenness and Whoredom, Profane Swearing and Curs­ing, &c. are not the Vices only of Servants, but Masters; not of meaner People only, but of your Equals and Superiors; not of those that wear Li­veries, but of the Gentlemen whom they follow. I Answer, A little Cou­rage and Resolution, with Wisdom and Prudence, may assist you to do your Duty as to this. Doubtless you will not think that you ought to keep the Favour and good Opinion of any such, by conniving at their Faults, when it is in your power to punish, For what is an Offence against the Law of God and the Land in one Man, is so in another. But in some Cases, as matters now are, where it would be likely to do more hurt than good, I think you may forbear: And believe, and hope that the Punishment of mean­er Persons, will so far influence the Greater Sort, as to bring them to be more private, and less scandalous in their Crimes. And sometimes the best [Page 46] Rebuke that can be given some great Men and Superiours, is to let them see what is the just and deserved Punishment of their own Faults, by the Punishment of Inferiours, for the same things which they know themselves to be guilty of.

AND thus I have, faithfully and plainly told you your Duty, with the principal Objections against it, and with the proper Limitations and Cautions. What remains, is to Exhort and Urge you to the Practice.

SHALL I set before you the Pub­lick Interest of the Kingdom? Or the Kindness to the particular Persons who offend? Or the Honour of our Nati­on and City? Or the just Expectations of GOD and all the World, after this Publick Peace? Or the Considerati­on of the Union of so many Worthy Members of the National Church with Protestant Dissenters in this Undertak­ing? There are many things may be urged under all these Heads, suitable to our present purpose: I will name a few, and so Conclude.

I. THE publick Interest of the Community is maintained by the Exe­cution of good Laws. The Welfare of Society, and its Publick Peace, cannot else be preserved. The very Constitu­tion, by which you enjoy your many Blessings in a private Capacity, must o­therwise sink. Gouts, and Palsies, and Consumptions, and other Diseases of the Body, are not more certainly de­structive to the Health and Life of a particular Person, than the Impunity of Profane and Wicked People to the Peace and Happiness of a State and Na­tion.

THE Divine Presence and Favour, (which is the Strength and Stability of a People,) cannot otherwise be secured, or his threatned Judgments diverted. Wicked Cities and Societies God will punish in this World, and, as such, they cannot otherwise be punished at all; tho' particular Persons shall be accountable in another. The Crimes you endeavour to punish, you know, are such, for which the Wrath of God [Page 48] cometh upon the Children of Disobe­dience: For which a flying Roll of Written-Curses is declared to be sent: For which other Lands have been made to mourn. And on the contrary, by ex­ecuting Judgment for such Offences, we read of Divine Judgments removed, and his Plagues stayed. A few, that would publickly and resolutely own God and Religion, might have saved a City. If you can find a Man that executeth Judgment, and seeketh Truth, I will par­don Jerusalem, saith God by one Pro­phet, Jer. 5.5. I sought for a Man, and found none to stand in the Gap, therefore I poured out mine Indignation upon them, saith another, Ezek. 22. Though at the same time there was a Remnant, it may be, of Seven Thou­sand unknown Persons, that did se­cretly fear and worship God in their Hearts: But they did not preserve the Nation from Captivity, and the City from Destruction, as a Few, openly and resolutely owning God and Reli­gion, would have done.

BUT if GOD had not threaten­ed Judgment, such a People would soon undo themselves by their own Vices: Which must necessarily weak­en, divide, dishonour, impoverish, and destroy them. Great Numbers of Sub­jects, that in a time of War, might defend their Country, are effeminated, debauched, diseased, and made unca­pable of bearing Arms; fitter for an Hospital, than an Army; to be under a Physician, or Chyrurgeon, rather than a General; who instead of being able to use a Sword or Musket, need a Crutch. By unrestrained, unpunished Vice and Wickedness, the very Genius of a Nation is changed, a generous and brave People dispirited: By Luxu­ry and Debauchery they are softened and dissolved into Cowardize: They lose their Reputation abroad, and have no Strength at home; and are an easie Prey to Foreign Enemies: But, without that, must sink under their own Burden, and in a little time will undo themselves.

II. IT will be Kindness to the Particular Persons, whose Manners are so corrupt as to come under the Lash of the Law: For it is not of Capital Pu­nishments we now speak. He that sin­neth against God, wrongeth his own Soul. And is it no Kindness to pre­serve them from wounding, and hurt­ing, and destroying themselves; from de­forming the Beauty, darkning the Glo­ry, debasing the Purity, weakning the Strength, disturbing the Peace, under­mining the Life and Happiness of their own Souls. 'Tis to hinder them from laying violent Hands on themselves, who like mad Men would thrust a Sword into their own Hearts. And yet how many such Spectacles of Com­passion are there, where Vice is not restrained and punished? The Sight of a Wreck at Sea by a Tempest, or the Desolations of a Country by War, (where their Cities have been plunder­ed, and Houses burnt, and dead Car­kasses lay exposed in the Field and Streets;) This would affect you with [Page 51] Compassion: But the unrestrained Wickedness of the World, is a worse Sight. To see a Man weltering in his own Blood, and gasping for Breath, after he hath wounded and stabbed himself, is a doleful Sight; But the Sinfulness, and Misery of Mankind by Reason of Sin, should much rather move our Compassion.

ARE you not kind to them? to save them from Beggery, from Igno­miny, from Sickness, from Death, and from the Wrath of God for ever? Is it not kindness, to save them from languishing, painful Sickness? from Feavers and Dropsies, from Gouts and Cholicks, Consumptions, and worse Distempers, that are the Consequents of their particular Vices, and of a dis­orderly Life? and withal to save them from an untimely Death by the Sword of Justice?

'TIS impossible to tell from what Mischiefs you preserve a Man, who is reclaimed but from that one Vice of Drunkenness: For who knows what Mischiefs and Destruction he may [Page 52] run into, by running into that Ex­cess; when once the Wine has filled him with more Spirits than he is able to govern? To be sure, you save them from a great deal of Anguish and Trouble of Conscience: For e­ven they that laugh, and sport, and drink away their Fears and Remorse; yet when the Company is broken up, and the Heat of the Wine is over, their gloomy misgiving Thoughts re­turn upon them, and they care not to be alone, or in the dark, for fear of their own guilty Selves.

HOW many of these need to be pitied, especially who have had a good Education; to whom it was more difficult to run into an excess of Riot: For they must stifle many more Convictions, and be at a great deal of Pains, to silence the Clamours of Conscience; They must lay aside Consideration and serious Thoughts, forsake the Publick Assemblies for Di­vine Worship, neglect the Reading of the Bible, avoid the serious Com­pany of those that would reprove [Page 53] them; They must leave off secret Pray­er, they must accustom themselves to loose Conversation, and admit Prin­ciples of Atheism and Infidelity, be­fore they can adventure to commit some great Crimes. And it may be for a good while Conscience will speak louder in their Ears, and the Flames of Hell flash oftener, and more ter­ribly in their Eyes, because of their E­ducation. They have much ado to hold on; and if they be sick, or like to die, how ready are they to De­spair: Unless they leave the World like stupified Brutes, they are usual­ly in most dreadful Agonies. Is it not kind, to pity 'em, and endeavour to save them from all this, and from E­ternal Damnation after all?

ARE you not kind to them, when you consider they cannot be undone for ever by a sinful Course, without being miserable now, and you would fain preserve them from both? Every Week's Experience will confirm the Truth of this. If Men reflect, and consider what they have got by a vi­cious [Page 54] disorderly Life: What Fruit have they had in the Way of Sin? Let them bring in their Account, and let us view the Sum Total. What Fruit have they had? but so much Shame and Fear, so much Care and Trouble, so much Disgrace and Disapointment, Dissatisfaction and Disquiet; so ma­ny Sorrows and Calamities; an ill Name, an empty Purse, a decayed For­tune, a diseased Body, an accusing Conscience, &c. And all these by such Sins as you would restrain, punish, and prevent. And is it not Kindness, thus to convince them, that if they will perish for ever, they must pur­chase Eternal Misery by present Pu­nishment; and run the Hazard at least of being Undone in this World, that they may be Damned in the next?

III. IS not the Honour of the City, and of the Nation, concerned in this? To revive those Vertues which were anciently the Glory of England, and to check and reform those Disorders [Page 55] which the Licentiousness of the latter Reigns has introduced? Is Reverence for the Blessed God, his Name, his Word, his Day, his Institutions; Is Honesty, Truth and Justice, Sobriety, Temperance, and Chastity, less a Du­ty in our Age, than heretofore? Were these things only fit to be admired in former Times, without being practised in ours? 'Tis certainly for the Ho­nour of London, (which is one of the most considerable Cities in the World on other Accounts,) that base Assassi­nations, Murders, and Robberies, are not so common every Day and Night, here, as in many Cities of Spain and Italy: That a Man may walk safely, upon a lawful Occasion, at any time of the Night, from one end of the City to the other, with­out hazard of his Life by Pistol or Stilletto. Would it not be a greater Honour to this City, (and the Prote­stant Religion professed here,) to be able to walk up and down, and not meet a Drunkard reeling in the Streets, or hear the GOD of Heaven blas­phemed, [Page 56] or a prophane Oath sworn in the Places of publick Concourse? not to hear Men curse and swear, and pray to GOD to damn them? (which is, and should be the Business of their their Lives to escape and prevent.) On which account also common Conver­sation, and publick Converse is unea­sie to a Serious Christian: For the Company of many witty and inge­nious Persons must be declin'd, and avoided by a Man of Conscience, by Reason of their Oaths and Curses, and impious Language, which other­wise would be both pleasing and profitable. However, If we cannot go so far in such a Reformation, as to hope to live to see all this; let us do what we can, and beg that the next Generation may carry it fur­ther.

IV. SHALL I urge you to these joint Endeavours for suppressing Pro­fneness, from the Seasonableness of them, after the Publick Peace which GOD hath mercifully given us? [Page 57] Many Penal Laws, in a time of War, are more faintly executed, because the Government may stand in need of the Assistance of the Bad, as well as the Good: But when the Sword of War abroad is sheathed, that of Civil Justice should be drawn against Pro­faneness, because the Government has occasion only for the Service of Good Men in a time of Peace: And hath not so much other Business to divert them from executing the Laws. So that not to punish Vice in a time of Peace, will be a greater Reflection on the Government, than if the War had continued. And alas, how little Se­curity can we have of the Continu­ance of Peace, or of any of the Blessings of it, without Reformation? Is it Peace, Jehu? Is there, can there be a lasting well-grounded Peace, while Whoredoms and Adulteries, Perjuries and Blasphemies, profane Oaths and Curses, and other Abominations, un­punished, are so many?

Lastly, Consider, These are Things that we All Agree in. The visible Countenance of so many worthy Per­sons, of different Perswasions in les­ser Things, thus to abet the Cause of Religion, and to discourage Profane­ness, is a Great Thing. It may help to bring Sobriety and Serious Godliness into request. Whereas if good Men be timorous and bashful, if they be afraid, or ashamed to take the Part of Religion, (tho' the Laws of GOD are seconded by those of the Nation;) the Profligate and Profane will be more hardened, more numerous and insolent. For there is hardly any thing does more embolden Men in Sin, than to see Others commit the like with Impunity. And we may justly ap­prehend, that the spreading of De­bauchery in City and Country, is ve­ry much owing to this: That Good Men, who are inwardly Friends to Religion, stand Neuters, and will not concern themselves to appear against Profaneness, and help to stem the [Page 59] Tide. 'Tis in this Case, as one says of a Plague, If the Sound and Heal­thy will withdraw themselves in a time of Infection, and do nothing to stop the Pestilence; if only the Sick and Infected do walk abroad, and appear in publick; how unavoida­bly must the Contagion spread, and the Plague reign, even to Desolation, in such a place?

I AM not without hope, that this laudable and Christian Undertaking will promote a better Understanding between the Protestants of the Nati­onal Church, and Those who in some things dissent from it. As far as we have attained, let us agree to mind the same thing. And to suppress Im­morality and Profaneness, I am sure, is one of those things, wherein we ought, and may, and do Agree. And by more familiar Acquaintance with one another, you may find so many Persons, of both sorts, worthy of your Esteem and Love, as will take off many Prejudices, destroy Bitter­ness and Rancor, and cure that Evil [Page 60] speaking and Detraction, which hath been complained of on all sides; It may tend to heal that Moroseness, and Reservedness, and Distrust of one an­other, which has kept us at such a Distance: And let us see, that there was no sufficient reason for such an Estrangment. I promise my self, that Dissenters will be so wise and chari­table, as to be of Luther's mind; When so much was done at Mar­purg, towards an Agreement between him and the Helvetians, he said on that Occasion, that he would not al­low that Praise to the other Party, to be more desirous of Peace and Concord than he. There is the more ground to hope for this, in the present Age, because we agree in the Mystery of GOD, even of the Father, and the Lord JESƲS CHRIST, I mean in the Doctrinal Articles of The Church of England; and there­upon we have sufficient ground, that our Hearts be knit together in Love, as the Apostle speaks, 2 Coll. 2.

'TIS high time, My Brethren, to lay aside our paltry Quarrels, and Contentions with one another, and seek the Common Good; and mutu­ally to make Allowance for the dif­ferent Complexions of Mens Minds, and their different degrees of Light, for the Variety of their Tempers and Educations, for different Growths, and Measures, and Attainments in Christianity, in order to mutual For­bearance of one another in Love. For it can never be denied, that, a­mongst Those of different Perswasi­ons among Christians, there may be, and is, the same desire and dili­gence in searching after Truth, the same Love to GOD and De­votedness to him, and desire to please him, the same Integrity and Purity of Intention, the same Holi­ness of Heart and Life, which is ac­cepted of God. And shall any of us be so disingenuous and uncharita­ble, as to think none can get to Heaven, but Christians just of our size, form, and way? Or shall I be so [Page 62] peevish and absurd, as to be angry with another Man, because he is not of my Opinion, when he hath e­very whit as much Reason, (that is, none at all,) to be angry with me for not being of his? The want of considering these things, and thereup­on holding the Unity of the Spirit in the bond of Peace, hath more wounded Religion, and hindred the Progress of it, and been more pre­judicial to its National Interest, than all the Opposition of Infidels and Hereticks, that have openly at­tacked the Reformed Doctrine. If all Good Men, amongst Protestants, would resolve to love one another, and bear with one another in their lesser Differences; you would quick­ly see that Truth would more pre­vail, and Holiness with it. For un­feigned Love to all Men, and a spe­cial Love to good Men, according to their several degrees of Worth and Goodness; is so agreeable to Reason, to the Social Nature, and common Interest of Mankind, and to the Rule [Page 63] and Pattern of our Blessed Saviour; that it must needs not only be gene­rally approv'd, but have a mighty Influence to make the World better, and to recover the Beauty and Glory, of the Christian Reformed Religion in these Nations.

IT may therefore humble and shame us, to think we have been so little able to bear with one another in our lesser Differences; when we take a View of the miserable Condi­tion of the World, and of the Chri­stian Churches, in other Parts of the Earth. Hath not Paganism and Ma­hometanism over-run a great part, which was once a Christian, but hath now lost the very Name? And is not a great part of Christendom o­ver-run with Popish Tyranny and Superstition, and thereby hath little left of Christianity, but the Name? Is there any part of God's Earth, where Christian Religion doth flou­rish, more than in England, Scotland and Ireland? And shall we not at last be so wise and happy, as to know [Page 64] the Things that belong to our com­mon Interest? Are we not Members of the same Mystical Body, and Servants of the same Lord, Professors of the same Faith, Partakers of the same Hope, and Heirs of the same Promise of Eternal Life, by Jesus Christ? And besides this, united by a National In­terest, at this Day, to hold together against the common Enemies of our Christian Faith on the one hand, and the common Enemies of our Country, and Civil Liberties on the other?

To Conclude, Let me beseech and intreat you, from all that has been said, to go on with Courage, under the Banner of Christ, and with the Prayers of all good Men: Continue in the Love of GOD, and Zeal for his Glory, in Love and Loyalty to the King's Majesty, and in Peace and Con­cord one with another. Let us join with united Hearts for the Publick Good; and, forgetting all that is past, resolve to look forward. Fear not to displease Men, if you may but ho­nour God. Be as diligent to check [Page 65] and restrain Vice, as others are to spread it; as knowing how much bet­ter a Master you serve, and how much better Work it is, to endeavour to save the Church and State, the Souls and Bodies of Men, than to be em­ployed in hurting and destroying them. And be sure begin at home, at your own Souls, and Lives, and then as to your Families, and Relations of several sorts in this City. And on that account, where you have a Vote, omit not your Duty in the Choice of good Magistrates; as knowing where the Righteous bear Rule, the People re­joyce. They who are negligent in this, and other Instances of Publick Ser­vice, which their Place and Station in this City call them to, they betray their Country, are unfaithful to their Trust, and shall answer to God for their o­missive Treachery.

YOU have begun well, remember the Reward of being faithful. Let not your Hearts fail; for he that follows af­ter Righteousness and Mercy, he shall find Life, Righteousness and Honour. [Page 66] And tho' you should fail of the desi­red Success of your Endeavours, (which you have no Reason to think, by the excellent Service that has been done al­ready,) so as to lose your Labour and your Cost; you will not lose your Charity and your Zeal: For GOD will Accept you. To his gracious Pro­vidence, Promise, and Spirit, I com­mend you, for your Assistance, En­couragement, and Reward.

To the Father, Son, and Holy Spirit, be Everlasting Glory. Amen.