A sermon preach'd before the Societies for Reformation of Manners in London and Middlesex, upon Monday, Febr. 20, 1698/9 by Edmund Calamy.

A SERMON Preach'd before the SOCIETIES FOR Reformation of Manners . GENESIS IV . 9.

And the Lord said unto Cain , where is Abel thy Brother ? And he said , I know not : am I my Brother's Keeper ?

REGULAR Attempts to Reform a Vicious Age , have such a tendency to a Publick Good , that they can't want Encouragement from those who have either a sense of Duty , or of their truest Interest : nor be discountenanc'd by any , who regard the Divine Favour , or value the Welfare of the Community they belong to .

There is indeed a sort of Men who are so Degenerate , that if they can make but the poorest Shift to support themselves , care not what becomes of the rest of the World ; so they can but live at their Ease , and have their Humour , they matter not how it fares with others : For themselves they apprehend they were born , to themselves they live , and in themselves are they swallow'd up , freely giving way to a general unconcernedness , as to what falls not within their own Vortex . If this Temper be spreading and prevalent , 't is no wonder if a design'd Reformation is found clogg'd with Difficulties .

There are others , who tho' they have a little more Consideration and Generosity than to be so grosly Selsish , are yet too easily daunted by those Popular Insinuations , whereby a vigorous Activity in Suppressing reigning Vices is represented as a needless meddling ; and those who appear concernid at the the Immoralities of their Neighbours , are branded for Busie Bodies , and disturbers of the common Peace : The Fear whereof , where it once takes place , will by degrees cool the most Zealous , and sensibly abate the most promising Fervours .

Could I suggest any thing that might contribute to the Amendment of the former , or the Confirmation of the latter , I should think my Pains well bestowed , and should have no cause to Repent of my publick Appearance upon this Occasion . I am not insensible of my own Disadvantages ; but however , having look'd upwards for Assistance I 'll make an Essay , and leave my Success to the Blessing of the Almighty .

Were all Men of the Temper of Cursed Cain , the World would become a Desart ; Who could desire , nay , who could bear to live in it ? For Love , Trust , and Converse would be universally banish'd . Were the few that are otherwise minded , either sway'd by the Multitude who tread in his Steps , or cow'd by their Reproaches , how soon must we be forc'd to bid adieu to all Order , Regularity and Sobriety ! In no Age hath this Wicked one been without a Progeny ; tho' it may be question'd , whether it was ever more numerous than in the days we live in : And it not a little adds to our Unhappiness , that those who are of another Stock and Lineage , are in many Instances too apt , either to resemble his Degenerate Off-spring , being infected and influenc'd by their Examples ; or to be affrighted by their Taunts and Obloquy .

My Text well consider'd might be a Guard both ways . For tho' in its Prime Aspect it presents us with an unparallell'd Instance of the Arrogant Sullenness of a Saucy Creature towards the Blessed God , under which Notion it no way suits our present Purpose ; yet doth it Secondarily set before us an affecting Instance of Monstrous Selfishness , our Reflecting whereon may be very seasonable . For we have Cain here Stigmatiz'd for his Impiety and Inhumanity in his Carriage to his Brother , to the Terrour of all Posterity ; and his wretched Disposition in this respect expos'd to common View , with a design it should be a Warning to all After-Generations , to take heed of an Imitation : And we need not pursue a long Train of Consequences , to be able to discern , that such Malignity as is here remarkable , naturally vents it self in Calumniating , and ( all ways possible ) obstructing , those who aim at a general Good ; which yet on their Part may easily be disregarded , whilst they observe the Principle from whence it Springs .

The Words thus consider'd , afford us Three Observations , that are very suitable to the present Occasion .

First , Take Notice , that we are Accountable to God for our Carriage towards our Brethren . We find Cain here enquir'd of about his Brother ; where he was ? and what he had done to him ? how he stood affected towards him ? and had demean'd himself under late Emergencies , which had excited his Resentment . And if we 'll allow for a Parity of Reason , this will come home and close . For why should he be Responsible for his Brother , did not his Relation oblige him to a constant Inspection , watchful Care , endearing Love , and hearty Concern ? Did his Obligation hereto arise meerly from Consanguinity ? That without doubt was a strengthning Consideration ; but it presupposed higher Motives , of a more general Nature , and more extensive , which therefore must have a place allow'd them , wheresoever Persons stand in the Relation of Brethren , notwithstanding there be no such immediate nearness of Blood . Again , 't was his Carriage towards his Brother , with regard to his Temporal Welfare , of which Cain was here call'd to give an Account : But is there not greater Reason why Persons should be mindful of those to whom they stand related as Brethren , as to the Concernments of their Souls , than those of their Bodies ? As to Spiritual Matters which are unspeakably more weighty , than as to those that are common and but temporary , relating to their Life or Goods , Name or Liberty ? If there be , there is plain Evidence of Duty ; and a Responsibleness concerning it results by Consequence . Well therefore may we look upon our selves as Accountable to the Great Governour of the World , for our Demeanour towards all our Brethren , whose Good ( especially in Spiritual respects ) we are any way capable of promoting . Well may we conclude that he who ask'd Cain for his Brother Abel , will one Day demand of us , where those are , and what are become of the Persons , whom we might have kept from Sin , and Snares , and Fatal Dangers , had we duly discharg'd our Duty . And I think it 's well worth our while beforehand to consider , what Reply we shall be able to make to such a Question , if we now are Careless and Negligent .

Secondly , View my Text , and take a little Notice , How soon a close , unnatural , and selfish Temper discover'd it self among the Children of Men . The Earth was just Form'd , and as yet empty of Inhabitants ; We know not by our our Sacred Records , but Cain might be the first Man born into the World ; to be sure he could not have many to justle with him ; the whole Race made up but a small handful ; One would have thôt they should then have had all one Soul , embrac'd each other with the greatest Tenderness , and regarded one another as so many Parts of themselves ; that there could have been no such thing as Envy and Ill Will , no Grudgings , no Backwardness to any Instance of Love or Service to have been found amongst them : But behold and wonder ; even then do we find one setting up for himself , in Opposition to all others , and openly proclaiming his Disregard to his Brethren , in the pursuit of his own Way , and Will , and Humour . Tell not me of my Brother , crys he , for I 'll stand alone . Were I continually to look after him , and see what becomes of him , I should have enough to do ; my Fatigue would be endless . I 'll therefore mind my self , and take my own Way , come of him what will . Make but a Pause in considering this early Instance of sullen Selfishness ; and can you wonder to see any thing of the like Nature in After-Ages ? If honest Abel's mildness , in an Age of so much Simplicity , could not screen him from the Malice of his churlish Brother , need it seem strange that in an Age of refined Wickedness , there should be a considerable number of Selfish Persons to be met with , who partly discountenance , and partly oppose and traduce , Generous Designs of an extensive Good ?

Thirdly , Note further , How apt Men are to excuse their Fault , and shift off their Duty . Notwithstanding the palpable Evidence of the Obligation , Cain had so perversly argu'd himself into stoutness , and so steel'd himself with Resolution , that he had left no room for Conviction . He was altogether unconcern'd , though deeply Guilty ; and seems to think to come off by the prevalence of his foolish Plea , Am I my Brother's Keeper ? Every Man ( says he ) must stand upon his own Bottom . I must look at Home , and let my Brother do the like . Let every Man keep one , and then all will be safe . 't is eno ' for me to mind my own Concerns . The Affairs of others belong not to me ; how then can I be blam'd for my Backwardness to be Troublesome ? Thus he seeks to palliate his Fault , and extinguish the fense of his Duty ; in which I am sure he doth not stand alone .

My Way being thus clear'd , I reduce my Discourse to the following Heads .

I. I 'll give you some Account of this Cainish Temper , and make some Remarks upon it , which may help to lay open its Malignity . II . I 'll shew you upon what Grounds we are oblig'd to contribute our utmost to the true Welfare of our Brethren ; and how Extensive that Care ought to be . III . I 'll set before you the Encouragement we have herein to discharge our Duty , whatever Difficulties we may meet with . And then in the Close will add a few Reflections , suiting the special Design of this Exercise .

I. I begin with the Consideration of that Unnatural and Selfish Temper which my Text Exemplifies ; which is by many made light of , as if of no great Moment ; whenas in reality 't is to be detested as a Fatal Infection . How many are there who might usefully be employ'd in pursuit of a Publick Good , to the Benefit of many , who give way to a listless Indifference ; they are not for meddling ; others may take their Course for them ; for they are for sleeping in a whole Skin ; and if this be a Fault , it is so natural , and so common , and so small , that they can't apprehend it deserves any great blame . Put them upon stirring in their respective Places , to Prosecute Vice , inform against open Offenders , execute the Law upon them , and bring them to Condign Punishment , or to assist by their Contributions those who are vigorously Active in so good a Work , and are more capable of it than they are , and have more leisure for it than they can command ; they presently put in Cain's Caveat , Are we the Keepers of our Brethren ? Wherein ( say they ) are we concern'd ? A Question methinks that much better fits the Mouth of an Hobbist , than of a Sober Christian . Hobbs indeed supposes all Men in a State of Nature , De Cive . to be Free and at Liberty to do what they please ; to be under no other Engagement than to mind their own Interest ; to be at Enmity , and in a War with each other ; to have no Rule of Duty , no Obligation to their Brethren ; and to have nothing to do , but to secure their own Satisfaction and Repose ; having no Reason to be concern'd , who is overlook'd and disregarded , or oppos'd and prejudic'd , so that be but compass'd . Which is a sort of Philosophy , that is directly Calculated to the Meridian of Cain and his Descendants . That which he calls the State of Nature , is to them generally so agreeable , that by their Good Will they 'd never get out of it . No Ties or Bonds which he Attempts afterwards to superinduce , can work any such Change upon them , as that their own Personal Interest should not still remain the Governing Principle , and the Spring all their Motions . And this is easily accounted for . But for any that make a Profession of the Christian Religion , and pretend to be concern'd for the Credit of it , to talk at such a Rate as this , is strange and monstrous . For the Temper which such Language bespeaks , would if given way to , at once extinguish Humanity , Piety , and Civil Society . This will be sufficiently clear'd by the Considerations following .

1. This Temper is highly Dishonourable to the Blessed God . He hath made us for Society , and furnish'd us with Ability to be helpful to our Brethren . He hath entrusted us with a Variety of Talents , designing they should be a Common Stock . He so fixes every ones Circumstances , that he hath many round him that need his Help . None can complain that he wants a Capacity of being some way serviceable to others , for Body and Soul . Now for any Man to Engross all that he can lay hands on , as purely his own , to look only at Home , making Self his Center , with the neglect of those whom it was in his Power to Succour , is a robbing God of the Honour of his Blessings , which lies in their Spreading and Diffusiveness . 't is withal , a representing him as unfit to be a Pattern and Example to us . He is Liberal and Open-handed ; and tender in his Regard to all his Creatures , though he needeth none of them . No Perfection of his is more resplendent , than his Communicativeness , and Universal Concern . He makes his Sun to shine on all , on the Just and Unjust ; and both in Nature and Grace discovers himself more delighted with nothing , than with promoting the Welfare of those that come within the reach of his Compassions . For any then to shut up their Bowels towards their Brethren , when either their Bodies or Souls are in Danger , and they could relieve them ; to confine their Care to themselves , when it might and should be extensive , is to ridicule his overflowing Benignity as a Weakness , and therefore unworthy their Imitation : Than which , a greater Dishonour could not easily be done him . Nay further , so great and tender is God's Regard to the Good of his Creatures , that he 'll rather be the loser , than they shall be depriv'd of the Benefit which might be accruing to them : He 'll rather dispense with the Duties owing to himself immediately , than they shall be neglected : He is better pleased with Acts of Charity ( especially Spiritual , belonging to the rescuing and saving of Souls ) than with the strictest Performance of the Solemnities of his Worship . For he will have Mercy , and not Sacrifice , Matth . 9.13 . As for those then who reckon it more ado than needs , to be in their Sphere the Keepers of their Brethren ; who stick at a little Pains , Charge or Trouble , for their manifest Benefit , and the Furtherance of a Common Good ; they do as it were Counterstrive the great Governor of the World , and what in them lies undermine the great Design , whereon he appears most earnestly intent , to his manifest Dishonour and Reproach . And the nearer the Relation is which Persons stand in to him , the greater their Pretensions are to an Interest in him , the greater is the Dishonour hereby done him .

2. This Temper is also directly contrary to the great Law of Love . As small a matter as it may seem for any , Forbearing all Injuries , but to neglect their Brethren by suffering Sin upon them , it is interpretatively real Hatred . Therefore was that solemn Charge given of old ; Thou shalt not hate thy Brother in thine Heart , thou shalt in any wise Rebuke thy Neighbour , and not suffer Sin upon him , Lev . 19.17 . And is it not Hatred in effect , whatever be intended , to suffer Persons to run headlong into the greatest Dangers , either without any Concern at all , or without any such concern as Prompts to endeavours by way of Prevention , where there is room and scope for them ? Is it consistent with that hearty Affection which is every Man's Due , to see another attempting to be his own Executioner , without stepping in to his Relief ? Would it not be unnatural Cruelty for any Man in such a Case to stand off , and say , Let him een shift for himself for me ; for I must look at Home , and don't love to be meddling , least I be thought impertinent ? And is the Case alter'd , where the Hazard which another is observ'd to run , is unspeakably greater , by Reason of Soul Destroying Immoralities ? Where 's the Love to their Neighbours , where 's the Humanity , of those who know what will be the Consequences , and yet are unconcern'd , and won't interpose ? Is this Loving our Neighbours as our selves , according to the Royal Law of Scripture ? James 2.8 .

3. This is a Temper that is also very Pernicious to those who give way to it : And that , not only by depriving them of the Comfort and Pleasure , wherewith an Activity in doing Good to others is wont to be attended , and the Benefits to themselves which would be thence accruing ; which ( if the Report of such as have had Experience be to be credited ) are very great ; but also by contracting and narrowing their Minds , and at the same time robbing them of the Advantage of help from others when there might be occasion ; and on both Accounts disturbing their Repose ; and being a constant Spring of Uneasiness . Selfishness is really its own Torment . A Generous Spirit which is bent for the Good of others , as there is Capacity and Oportunity , is widen'd and enlarg'd ; Shares with others in their Happiness and Welfare , bearing a Part therein by a sort of natural Sympathy ; and its Enjoyments are as far extended as Good is known to be diffus'd : Whereas a Selfish Mind is enwrapp'd within its own Folds , and shrivel'd up as 't were to nothing . When it dwells at Home , it wretchedly Pines , under constant porings on its own Sraitness , which minister Occasion of perpetual Dissatisfaction . When it roves Abroad , it is fretted and gall'd with Envy and Discontent , grudging at the Welfare of others , which it naturally reputes a Loss and Damage to it self , because it is not able to grasp and engross it . It is incapable of being easie and satisfy'd . Withal , the Open Hearted and Publick Spirited have a General Benevolence from others : If manifold Obligations can engage it , they to be sure can't want it . If some are so ill natur'd as to detract from their Desert , and seek to deprive them of their due Reward ; yet generally there are others of whose good Will and Assistance they may be secure , when need requires . Whereas they whose Care and Concern reaches not beyond themselves , are left to stand alone ; they have none to assist them , nothing to expect but Universal Disregard and Contempt . So that they who neglect their Brethren , do at the same time neglect themselves ; and undermine their own Comfort , Peace and Safety .

4. This Temper is further Destructive to the Publick Welfare . Were all for themselves , in Defiance of others , Societies were Dissolv'd , and there would be nothing left but the Notion of a Common Good . Magistrates and Officers , who are in their Places the Guardians of the Publick Safety , can do nothing to secure it , unless Private Persons in their several Places give them Assistance . A Selfish Spirit makes both of them useless Cyphers in a Commonwealth , where every one might be Significant and Serviceable , that would but Discharge his Duty . He that looks upon himself as born for others , and that can deny himself in pursuit of the Common Interest , is a General Blessing . Whereas he that minds only his own Concerns , is an unprofitable Member of a Community . How can his Country be the better for him ? He 'll let a Fatal Contagion spread , and do nothing towards the checking it . He 'll see Flagitious Enormities laying a Foundation for Desolating Calamities , and yet keep close in his own Hive , as no way touch'd : And is he not then chargeable with the Ruin that may ensue ? Were all others like him , ( and by his Example he doth what he can to make them so ) that Ruin would be inevitable . The Spreading of this Temper , ( to which every one contributes , who himself gives way to it ) were enô to overthrow the most Flourishing Cities , States and Kingdoms . How can that Ship be sav'd that is full of Leaks , which let in the Water on all sides , while those who should be at Work to empty and repair it , lie asleep every Man in his own Cabin , as if no way concern'd ? And how can that Nation avoid Ruin , that is overrun with Flagitious Impieties , which Naturally as well as Judicially threaten Destruction , when those who should be at work to Suppress them , are afraid of being over Officious , and unwilling to have their Repose disturb'd by their Keeping of others , who they had rather should take their own Course , than that they should be any way troublesome to them ? A more Fatal Symptom of approaching Confusion can't well be pitch'd upon . And then ,

5. Lastly , This is a Temper , which , if pursu'd and given way to , would naturally lead to the greatest Extravagancies . He that thinks he was born for himself , and is no farther oblig'd to regard his Brethren , than is consistent with his own Conveniency , bids fair for injuring , opposing , and underming all that come near him , when he by that means apprehends he might best serve his Interest . This is visible in Cursed Cain . He disdain'd being the Keeper of his Brother ; and thôt it enô to take care of himself : And therefore stuck not to Assault and Kill him , when he found he out-shin'd and over-topp'd him . 't is true , there are a great many Neglects of others , which never have any such Tragical Issues : But that is either owing to the Grace of God , or surrounding Restraints . Let the natural Tendency of things be consider'd , and 't will appear , That there is no sort of Extravagance to another's Prejudice , which a Cainish Selfishness , if let loose , would not lead to . The very same Principle that would induce me , out of a pretence of minding my self , and securing my own Repose , to Neglect another , whose Welfare I were capable of promoting ; would also be very apt to influence me , to Acts of Injustice or Violence towards him , if he stood in my way , cross't my Interest , and hinder'd my Advancement : And I could see no Reason why the Latter might not be as warrantable as the Former . And thus would this Temper , should it prevail , tend to make Men as Savage as Wolves , and Bears , and Tygers to each other ; nay , more so , than they are to those of their own kind .

I am not sensible that I have in these Reflections at all exaggerated . If they won't suffice to produce an Abhorrence of the Temper mention'd , 't is a sign that our Sense of Good and Evil is very Faint and Languid , and in a fair way to being defac'd and obliterated . I now proceed ,

II . To lay down the Grounds of our Obligation , to contribute our utmost to the true Welfare of our Brethren , and to show how Extensive that Care ought to be . But I can only give Hints , lest I prove tedious and burdensome .

The Ties we are under to be Keepers of our Brethren , are both Natural , Moral , and Political .

Our Natural Engagements hereto , are Relative , or Real .

We have a Relative Tie to all of the Humane Race ; who had all the same Rise and Original with us , are all of the same Blood , Children of the same Common Father , of the same Make and Frame , and under the Care of the same Providence . This is observ'd by St. Paul in his Discourse to the Athenians , Acts 17.26 . God ( saith he ) hath made of one Blood , all Nations of Men . And by that Natural Relation and Alliance which he thus hath fixt among the Children of Men , he hath taught them all , Charity and Compassion towards one Another . Which hath been observ'd by Sundry , even of the Sober Heathens .

Vide Marc. Antonin . Lib . 2. Cum Notis Gatakeri .

Lactantius Lib . 5. cap . 8. Hoc dictum recitat ex Cicerone de Legib . Lib . 1. Sicut unâ eademque naturâ mundus omnibus partibus inter se congruentibus cohaeret ac Nititur : Sic omnes Homines inter se naturâ confusi , pravitate dissentiunt ; nec intelligunt se esse Consanguineos , & subjectos omnes sub unam eandemque tutelam ; quod si teneretur , Deorum profectò vitam Homines viverent . Seneca Ep. 95. Natura nos Cognatos edidit , cum ex iisdem , & in eadem gigneret . Haec nobis Amorem indidit mutuum , & sociabiles fecit : illa aequum justumque Composuit .

We are also naturally under Real , as well as Relative , Bonds to our Brethren . For we all stand in great need of one another . The All-Wise God hath plac'd Men in that Posture towards each other , that no one is or can be Self-sufficient ; and therefore we must live by mutual Kindness , and an Exchange of suitable Offices . Every Man's Necessities oblige him to a regard of others . For suppose any particular Persons Stock to be ever so large , should he cast off others , he 'd be unavoidably Distress'd and Miserable , for want of Supplies and Assistance from them whom he rejected and slighted , in a Thousand Instances , wherein he could not afford himself any Relief . That Man that would mind none but himself , could reasonably expect no other than to be cast off by all , who have as much right to demand from him , as he from them . He 'd have all the World against him , be always insecure and uneasie , eaten up with Jealousies and Suspicions , Troublesome to himself , and to all about him , and be incapable of ever being Safe or Happy . The sense of this was the Natural Foundation of Societies ; the Bands whereof are broken by an indulged Selfishness .

But to rise higher ; we are also under Moral Bonds to be the Keepers of our Brethren : As being under the Government of the same Law , and in Subjection to the same Sovereign ; and so oblig'd to adhere to the same Interest : and that whether we are consider'd , A● Men , or As Christians .

As Men ; we are bound to Honour the Rational Nature where-ever we see it ; and that because it is the Image of our Common Lord . Whatsoever tends to blur and deface it ( as all Vices do most certainly , whether they be Bruitish or Devilish ) should draw forth our Compassion , and Abhorrence . Withal , As Men , we are oblig'd to follow Reason as a Law : And this evidently Dictates to every one who is at leisure to listen to it , the necessity of his Contributing as far as he is able , his serious Endeavours to procure the good of all who come within his reach , in order to the securing the Honour of the Supreme and Universal Governour , reaching the Ends of Society , and promoting his own Happiness . The which being minded or neglected , produces those Excusing or Accusing Tho'ts of Conscience , which the Apostle mentions , Rom. 2.15 .

As Christians ; we are further oblig'd to a peculiar Tenderness of our Brethren . For we are represented as Members one of another , Eph. 4.24 . and therefore are to have the same Care of each other , as of our Respective Bodily Members . Christianity , both by Example and Precept , straitly requires of us all possible Concern for our Brethrens Welfare . Our Blessed Saviour was herein our great Example . How ardent was his Zeal for the Good of Mankind ? How much did he endure to further it ? What did he ever stick at , that might promote it ? 't is his Native Character , that he went about doing Good , Acts 10.38 . Good to the Souls and Bodies of all that came near him . This hath an obliging Force on all his Followers . And his Example is backt by his Precept . This is my Commandment ( says he ) that ye love one another , John 15.12 . which was often also repeated by the Apostles . And in reality , nothing is more opposite to genuine Christianity , than a Selfish Spirit , an Unconcernedness about our Neighbours Welfare , or Backwardness to promote it .

Finally , We are also Politically oblig'd to be concern'd for our Brethren , consider'd as Members of the same Civil Societies . The Community is concern'd in the Conduct of every Member . It Flourishes , if each keeps his Place , and seeks the Good of the whole ; it is undermin'd by any ones Licentiousness : Which calls upon all to further his being brôt to Condign Punishment , in Defence of the Publick Safety , lest he spread his Contagion to others . But the Common Peace and Safety is Establish'd and Secur'd , by the hearty Furtherance of each others Weal , in Conjunction with , and Subordination to , the Good of the Body Politick .

These , in short , are our Common Obligations ; often strengthen'd by a great many Special Considerations , which could not well be toucht upon , without too far Expatiating . By all these Bonds are we engag'd to be the Keepers of our Brethren . And as to the Extent of our Care of them , it should be proportion'd to their Necessities , and those of the Publick , and our own , Capacities Calls , and Opportunities : Wherein we may be not a little assisted , by making these our General Measures :

That the greater Hazard our Brethren or the Publick would run by our Negligence ; the more important the Matters are wherein our Help is Call'd for ; the more General the Evils are which we are in a Capacity of checking ; and the greater , more Extensive and Lasting the Good is , which we may contribute to the promoting : The more Assistance is necessary in order to the compassing of that Good End ; and the more prevalent Remisness is grown , among those who might have bin expected to have given an Helping Hand ; the Greater should our Concern and Activity be , in order to our Approving our selves either to God or Man .

These Measures are I think , just and solid , and will bear the Test : And if so , our Concurrence in our several Spheres , to Prosecute the Laws of the Land against Debauchery and Immorality , cannot be question'd by any of us to be our Duty . To hearten in which Engagement I now proceed ;

III . Thirdly , To lay before you the Encouragement we have herein to Discharge our Duty , whatsoever Difficulties we may meet with . The strict Rules of Method would have requir'd that my Discourse , both under this and the fore-going Heads , should have run more upon Generals , before I descended to Particulars ; but I am rather for Usefulness than Niceness and Exactness : and therefore not being able to grasp all , shan't stick to confine my self to that particular Instance of Keeping our Brethren , which lies in promoting a National Reformation , as to growing Flagitiousness .

Setting our selves hereto in our several Places ; some by Contributing to the Expence and Charge of it , and others of us by Acting in it as we are able , with sincere Minds and honest Hearts ; We shall glorifie God , that God to whom we owe our All : We shall shew our concern for his Honour , which is so prophan'd and trampled on by so many daring Criminals ; We shall rightly and acceptably improve the Talents wherewith He hath entrusted us ; openly declare our Adherence to the Kingdom of Christ , in opposition to the Devil and his Interest ; and approve our selves Publick Spirited , in a wretchedly selfish Age .

Withal , We shall discharge our Consciences towards our Brethren , whose impending Ruin calls for help . They indeed defie Heaven , and disdain to be amended ; and while they persist in the grossest Wickedness , are little aware whither 't is they are Posting : But if we Fear God our selves , we are sufficiently sensible in what their Impenitence and Irreclaimableness will issue : By joining in therefore with Endeavours to check and stop them , we take the best course to show our Love to them , that their Circumstances will allow of .

Further , We shall approve our selves useful Members of the Body Politick ; by contributing hereby to the Fencing against the greatest Dangers whereto our Nation is liable , which arise from abounding Immoralities ; which naturally tend to Dispirit , Effeminate , and Debase us , and judicially provoke the offended Majesty of Heaven , to pursue us with the Efforts of his Indignation . We shall show our selves Lovers of our King and Country , by helping forward the Execution of those good Laws which are in force among us , against Prophaneness and Debauchery ; the general , common , and un-opposed Breach whereof , would open a wide Gap for the most desolating Calamities to enter and over-flow us .

Again ; We shall hereby enter our Protest against Publick Disorders , and testifie our Abhorrence of those prodigious Enormities whereinto so many are hurried by their Lusts . We shall show that we look upon Sin as our Reproach , and Prosligate Persons as Publick Pests , diffusing an infecting Contagion whereever they come . We shall bid fair for freeing our selves from a share in the common Guilt ; and join with Him whom we profess to have in Supreme Veneration , in proclaiming our utter dislike of those ways and courses which are ruinous and destructive .

We have moreover , A fair probability of doing more Good hereby than we can easily be aware of . We may contribute to the Reclaiming of some Offenders . What tho' far the most are incurably Stiff and Obstinate , if but a few are gain'd and recover'd , it s well worth all the Pains or Charge we could be at in order to it . A Foundation may be hereby laid for Thanksgivings to God , thro all the Ages of Eternity . Others may also be stirr'd up by Your Means , who now are Active ; the Generations to come may rise up and call you Blessed ; and being Excited by your Example , may set themselves vigorously to the rooting up of Vice , with a much greater Success , when present Obstacles are remov'd . Iniquity may be Sham'd , and put out of Countenance , and driven into Corners , and forc'd to Hide and Sculk , instead of meeting us in every Street : And this is no small Advantage . Notorious Offenders may be Branded , that they may be distinguish'd and shun'd , and their Infection avoided ; and the Corruption of the rising Generation may be in great part prevented , and many other Ways may much Good be done , by an Hearty Conjunction of many in such a Work .

Finally , We shall avoid a Curse , and secure to our selves a Blessing . We shall hereby take as good a Course to escape in Temporal Calamities , and deliver our selves and our Families in a Time of Common Danger , as we could be able to pitch upon : And may be satisfy'd , that if we approve our selves to God as upright in our Intentions and Endeavours , we shall not be without his Favour , and an ample Reward , either in this Life , or in that to come , or both . While , in the mean time , those on the other side , who were either by their Enormities inflaming the Nations Reckoning , or by their Negligence or Opposition discouraging a Reformation , must expect to be smartly Animadverted on by a Jealous God , who is never at a loss for a Suitable and Proportionable Punishment to any one's Desert .

If all these Considerations afford not sufficient Encouragement to join in so good a Work , it would methinks be very strange . I am sure we rarely enter upon any Engagement with so fair a Prospect ; and are many times forward enô , where we have not half so many Rational Inducements to excite us . And yet there are a great many Pleas and Excuses , which are urg'd on their own Behalf , by those who stand out : But 't is so easie to see thro' them , that I am unwilling to enlarge in considering them . Love will answer a Thousand of them : For whatever is apprehended , they have their Rise in Enmity to God and Men ; the Remains whereof influence the Best , while they are Neglectful of , or Heartless in , so great and good a Work as this .

However , there are Two Discouragements which must not be overlookt ; because at the same time that they keep off some , they may dishearten others who have engag'd , and tempt them to draw back . They are these ; Great Opposition , and Want of Success .

I. First , For Opposition . Is it not to be expected ? Was there ever any thing Remarkable for the Honour of God , and a Publick Good , done in the World without it ? Is it not weak to suppose , that Men should be disturb'd in the Prosecution of their Lusts , without Exclaiming ? That their Iniquities should be Sham'd , and they be Silent ? That they should be cross'd where they are most Tender , and not endeavour to Asperse and Vilify the Assailants ? Can it be imagin'd , that the Devil's Interest in the World should be Assaulted , and Undermin'd , and he not stir up his Agents and Emissaries to make Resistance ? Is it likely that he or his would tamely submit ? Is it to be wonder'd that Engines that were unthôt off should be set on Work , to baffle a Design , whereby he and his would be so great Sufferers ? But on the other Hand , Is not He Stronger who is for you , than he who is against you ? Are not they who set themselves in their several Stations to suppress Vice , pleading the Cause of God ? And is not He able to bear them out ? Remember Luther's Saying ; The more the Devil Rages , the more vehemently will I in the Strength of God oppose him . Consider Times past ; Consult the Sacred Records you have in your Hands : See if those who appear'd for God against the Wicked of the World , did not always meet with United and Vigorous Opposition ; have not had the Malitious Tongues of those whom they confronted , bent against them , to Reproach and Vilify them ; and found their Busie Hands eagerly Employ'd in Blocking up their Way , and Embarrassing them with Difficulties , that they might not know how to proceed . It matters not in such a Case , from what Quarter the Difficulties arise . Whoever appears openly , the Enemy of all Good is at the Bottom ; and the more he Rages , the more Good may you hope to do , persisting vigorously to batter his Interest . And then ,

II . Secondly , As for Want of Suceess ; That I must confess is very apt to be Disheartning , but it should not cause Despair . Courage , Vigour and Diligence have e'er now carry'd thro' abundance of Difficulties ; and the wisht for Success in time hath follow'd . But I 'll suppose it should not in the Event be answerable , to what according to general Apprehension might reasonably have bin expected ; yet still you have sufficient Encouragement to discharge your Duty , and persist therein : For the God you serve will judge of you , by your Intentions and Endeavours , and not by the Issues , which are not at all at your disposal ; neither therefore are you Responsible for them . Remember and take the Prophet's Comfort , Isai . 49.4 . Then I said , I have labour'd in vain , I have spent my Strength for nought , and in vain : yet surely my Judgment is with the Lord , and my Work ( or Reward ) with my God . Should you see no Fruit of your Labour , among a perverse and and incorrigible Generation , and meet with nothing but Contempt , and Reproach , and ill Usage from them ; yet God sees and Regards your Fidelity and Diligence in his Work , and will give Judgment for you ; and you may assure your selves your Reward is laid up with him , and by him , which he will give you in due time . It is sometimes possible for a Nation to arrive at such a pitch of Obstinacy , that it will not be heal'd : I won't say this is our Character ; tho' there may be ground enô for Fear : But still , doing what we can to Keep our Brethren , we shall Keep our selves , we shall Keep in God's Way ; and could not answer for our Neglects , which are not to be excus'd by our Fears about the Issue . We are to follow our Rule , and do what we can , to Honour God , and Promote a Publick Good , leaving the Event to Providence : Doing which , whatever is the Upshot , we may have Peace ; which we should have no Reason in the World to expect , should we with-hold or flag in our Endeavours .

Waving all Inferences from the Discourse foregoing , I 'll subjoin a few Special Reflections on that Reforming Work , the Encouragement whereof is the Great Design of this Exercise .

Blessed be God , that while we have a numerous Generation , who like Gallio , care for none of these Things , there are any that are Right Spirited , Zealous for God , and the Publick Good . It is matter of great Joy , to behold and hear of your Hopeful Societies in and about this City , for the Suppressing Vice ; which are bottom'd on so good a Foundation , manag'd with so much Discretion , animated with so much Vigour , and promoted by so many Contributions . This City , which is the Metropolis of the Nation , is the Place most in View : It is continually receiving from , and sending to , all Parts and Quarters of the Land . Any thing of this nature therefore here set on foot , soon affects the whole Nation . This City is also generally very influential , either for Good or Ill , by its very Example . Your Example here in Attempting a Reformation of Manners among us , hath not been without some good Effects in some Parts of the Country already ; which in all probability might be more General , if there were a Compliance with their Common ( and I think Reasonable ) Desire , that a Particular Narrative might be Publisht to the World , of the Grounds of your Undertaking , and the Rules and Methods of your Proceedings , which would at once both Excite and Direct them . And give me leave to tell you , That this having bin long talkt off , is to my Knowledge earnestly expected by many , whose Hearts are with you ; to whom it would be a Matter of Grief , to find that Little , Private , and Particular Considerations should herein be an Hindrance , where the Publick Interest is so much concern'd .

The whole Land hath great Reason to be Thankful to God for your Courage and Conduct ; and to Rejoice , that there are any who will stand up for Him , and appear on his side against the Sons of Belial . That tho' our unreasonable Heats and Distances , on the Account of our Disagreement in the smaller Matters of Religion , are not yet at an end , nor our Divisions healed , or indeed abated , by those mutual Concessions and Compliances that might have been expected for the sake of Peace ; after such full Convictions , and open Confessions of the Folly and Danger of them , and so wonderful a Deliverance as the Great God hath afforded us ; there yet should be such a Common Concern for the Honour of God , and Zeal against Profaneness and Debauchery among us , as that both Parties , without regarding the old Mark of Distinction of Conformists , or Non-Conformists , should so heartily Join and Concurr in such a Work as you have engag'd in . And would it do any thing towards the Paving a Way to a further Coalition , it might lay a Foundation of our Lasting Happiness .

You also your selves have a great Reason to be Thankful , that God hath in any measure own'd you , that you have got over so many Difficulties , that your Endeavours have succeeded to the Reclaiming of any , and to the bringing such Multitudes to deserved Punishment , to the Discouraging of others : And also , ( which is not to be forgotten ) that you have bin preserv'd from the many Dangers which some of you have bin expos'd to . That tho' sundry of your Members have bin rudely Treated , and Encompass'd by the Sons of Violence , and often expos'd to their Malice and Fury , yet none of you have lost either Life or Limb : Which hath bin a Manifest Appearance of Providence for you .

What need have you then , ( my Friends ) to matter it , that some Reproach you , others Misinterpret your good Intentions , and others seek to throw Rubbs in your way . Be not disheartned : For you have God on your side ; and good Men on your side also : They heartily Pray for you , and Bless you in the Name of the Lord . And you have also the Laws of the Land on your side , and on them is your Undertaking bottom'd . Whatever some may Whisper , you are but pursuing the Acts of our Wise Legislators , and in your several Places and Stations , helping forward their Execution .

The Vices I observe , which in Prosecution of the Laws you principally set your selves to oppose , are these Four ; Swearing and Cursing , Drunkenness , Uncleanness , and the Prophanation of the Lord's-Day ; all which have taken but too deep Rooting among us .

In the Case of Fraud and Injustice , Theft or Murther , or any Instance of Open Violence , Self is so nearly concern'd , that every Man presently stirs , and calls in the help of the Laws , and the Officers of Justice ; and few need to be put upon pursuing such Criminals , till they receive their deserv'd Punishment : But as to the Vices mention'd , where Self is not for the most part so nearly touch'd , but the Consideration of the Honour of God , and a Publick Good , must be the prevailing Inducements to a Prosecution , there needs a Combination of well-dispos'd Active Persons , to hinder the Laws made against them , from being Fruitless and Ineffectual .

The Swearer openly affronts the Great Majesty of Heaven , and defies him with a Vehemence to be detested by all that have him in Reverence : And yet would be likely generally to pass unpunish'd , did none make it their Business to Inform against him .

The Drunkard Unmans and Sots himself , wastes his Time , weakens his Understanding , impairs his Estate , ruins his Health , unfits himself for the minding either of his Family or the Publick ; is boisterous and quarrelsom , often doing Mischief , lying open to all Temptations , and continually enticing others to the like Courses , the prevalence whereof would Ruin the Nation ; and yet would generally pass unanimadverted on , without such a Combination , because few would think it necessary for them to Inform against him .

The Unclean Person , Brutifies himself , and Defiles the Land , and yet too often escapes in a Croud . The Punishments which our Law hath provided for Criminals of this Kind , are very small , compar'd with those of many other Nations . There was a Law among the Romans , That whosoever attack'd another's Chastity , or prostituted their own , should be Fin'd Two Hundred and Fifty Crowns . Rosini Antiq . Rom. Lib . 8. cap . 24.10 . Millia Mummûm . A Much greater Mulct than our Laws exact . Adultery , ( which our Law only Chastises ) was among the Jews , by God's own Order , punish'd with Death . Levit . xx . 10. Among the Egyptians , if a Man perswaded a Woman to commit Adultery he had a Thousand Stripes , and she lost her Nose : But if he forc'd a Freewoman , he was punish'd by such a Mutilation as utterly incapacitated him ever to repeat the Crime . Diod . Sic . Lib . 1. {αβγδ} . Among the Romans 't was also punish'd with a Mutilation , especially of the Ears and Nose ; Adrian . Turneb . Advers . Lib . 28. cap . 46. that the Bodily Deformity of the Criminals , might proclaim the Atrocity of the Wickedness committed . The Muscovites are wont to cut Adulterers in pieces ; Sigismundus Baro in Herberstain . Rerum Moscovit . Comment . pag . 26 , 109. and sometimes terribly to tear and mangle them : And it hath bin the Custom of some Nations , to tie Stones , with Iron Chains to the Necks of this sort of Criminals , Cornel . Scribonii Graph . Epitom . Lib . 6. c . 12. that they might become the Derision of all that beheld them . Opilius Macrinus , the Roman Emperour , was always wont to have those who were guilty of this Crime , ty'd together , and burnt alive ; Julius Capitolinus in Vitâ suâ . and many other terrible Punishments were inflicted on them in Former Times . Vide Seldeni Uxor . Hebraic . Lib . 3. c . 2. & sequ . And can the Prosecution of our Laws , which are comparatively so very mild , with any Reason then be complain'd of by any as Cruel , and Severe ?

There is one Instance of Bestiality , which formerly brôt down Fire from Heaven , on sundry flourishing Cities in the Out Parts of the Land of Canaan , which hath hardly bin heard of among us till of late , which methinks deserves to be seriously enquir'd after among your Searches , lest by its spreading among us , it bring upon us a like or as Dreadful a Vengeance . Is it not possible to find out some Haunts of those who are addicted to this abominable Vice ? and to Trace and Suppress it before it becomes bare-fac'd ? If Diligence and Care will do it , I hope you 'll not be wanting .

As to the Profanation of the Lord's Day , I hope you won't be backward herein to do your utmost . I know none that desire you should attempt a Revival of the Jewish Strictness : For God will have Mercy , and not Sacrifice . But it is methinks sad to see how the Fields and Publick Houses are still crouded in many Out Parts , on this Day , which ought to be devoted to higher Purposes . There was an Abatement herein for a while , when you first set out : But it is complain'd it don't hold ; there 's too General a Return to the wonted Custom . What! can't we spare one Day out of Seven from our Secular Cares and Divertisements , for the minding the Concerns of an Approaching Eternity ? At least , is it not fit that those who won't , should be curb'd as to what falls within publick View , lest their Examples be Infectious ? Lay out your selves , I beseech you ( my Friends , and Brethren ) in endeavouring herein to revive the Glory of our Nation .

What Wise or Thinking Man can be Aggriev'd at these your Proceedings ? Are they not highly Just ? He that supposes otherwise , highly Asperses the Laws , and their Enactours . Are they not Honourable ? highly becoming Men and Christians ? to set your selves to Keep your Brethren , from that which would Ruin them , and make the Land mourn ? Are they not Safe ? Can any thing of such a Nature be suppos'd less liable to Danger ? I have , I must confess , in this Respect heard of an Objection ; but cannot but apprehend that it Reflects more on those who lay a Stress upon it , than on you whom it is brought against . 't is this ; That your way of Procedure opens a Door for Malicious Informations , and tends to encourage them . But is there any thing so Perfect as to be incapable of being Abus'd ? Is it not easie for the Magistrate , who hath the Cognizance of Informations , by weighing Circumstances , to make a Difference ? Are not such things which it must be own'd are possible , capable of being some how or other detected ? And would not their Detection , for ever Ruin the Reputation of the Guilty ? Is not this as good Security as we have of our Safety in many other Cases , where yet we are not apt to be concerned ? For Instance ; who that Travels the Road , or Walks the Streets , can be secure that another shan't Swear against him that he Robb'd and Rifled him ? Often hath this bin done , to the Damage of the Innocent ; and yet this is not reckon'd a sufficient Reason to invalidate the Oath of the Plaintiff against his Aggressour . Nor is any Man who is satisfy'd of his Innocence , here apt to be fearful . And why there should be Ground of greater Fear from your Societies , I can't imagine .

However , since you have so many Eyes upon you , and so many are apt to be Jealous of you , and would rejoice to catch you tripping , you have the more need to be Watchful . Take heed to your Feet , and be often looking upwards for Conduct . Be careful to Keep your Selves , while you set up for Keepers of Others : And having put your Hands to the Plough , don't draw back , whatever are your Difficulties . Persevere in Well-doing ; and you shall reap in due time if you faint not .

Now the Good Lord Guide , Assist , and Strengthen you ; enable you to hold on , and more and more Encourage you ; Prosper your Endeavours ; and Crown them with Success ; and amply Reward them both in This and a Better Life . Amen . FINIS .