A DISCOURSE CONCERNING ZEAL, AGAINST Immorality and Profaneness Delivered in Two SERMONS IN St. Michael's Church DUBLIN, October 29, and November 26. 1699.  
DUBLIN, Printed by Joseph Ray in Skinner-Row, for Jacob Milner Bookseller in Essex-Street, 1700.   

TO THE SOCIETIES FOR REFORMATION of MANNERS.  
I Consented the more readily to Publish the following Discourse, lest I might be suspected as wanting that Zeal myself, which I Recommended to others, and as Afraid of those Censures, which I Exhorted you to Despise. Since therefore you think the Publication of it, may do some Service to Religion, and Promote that Excellent Undertaking, wherein you have engaged yourselves; I do willingly put it into your Hands, without making any Apology for those Defects, which may render it liable to Exceptions: For True Zeal Studies to do Good, rather than to Please; To Improve Men in Piety, not to Gratify a Vain Curiosity. Plain Dealing is a Part of its Character, and it boldly tells Men necessary (though often disobliging) Truths, being more concerned that the Food it gives, be Wholesome and Nourishing, than Dressed up with great Nicety and Art.  
That GOD would Strengthen and Improve your Zeal, and add to your Numbers many more Zealously Affected in all good things: That he would Bless your Endeavours, against Vice and Profaneness with Success, and make You happy Instruments of Advancing and Establishing a General Reformation of Manners, and at last Reward your Piety and Zeal, with the Glories and Happiness of Heaven: Is with great Sincerity Prayed for, by  
Your Faithful and Affectionate Servant William Hamilton.   
Gal. IU. xviii. 
It is good to be zealously affected always in a good thing.  
THE Two great Extremes in Religion opposite to the genuine Spirit of Christianity and equally destructive of it, are a Cold Indifference on the one hand; on the other, an Intemperate Zeal. This Transports a Man beyond all bounds of Sobriety and Prudence; and where the other prevails that Life and Fervour must be wanting, without which we can neither be good Christians ourselves, nor successful Instruments in making others so.  
So that it is in the Moral as in the Natural World, wherein there are violent Degrees both of Heat and Cold, there are Regions continually exposed to the Sun's hottest Rays, there are others under the constant power of Ice and Snow; in the one you Frieze, you are Scorched in the other.  
But still betwixt these Extremes, lie Temperate Climates, where Cold and Heat are regularly divided, where there's enough of each to answer the Necessities of Nature, and Ends of Creation. Thus it is, thus it ought to be in Religion, we are to choose a middle way betwixt the Lethargy of the Careless, and Violence of the Zealot. A Religious warmth should actuate our Spirits, but no Wildfire should inflame them. We should have a hearty concern for the Honour of GOD, and the Promotion of Piety, and an equal abhorrence of Profaneness and Vice, but then Modesty and Humility, Sincerity and Prudence, should still accompany our Zeal. It should be Peaceable and Impartial; its End manifestly good, its manner of Acting Regular and Legal: And then it would be such Zeal as St. Paul recommends to us, It is good to be Zealously Affected always in a good thing.  
Zeal in the general acceptation of the World, signifies such a fervent emotion of our Spirits, such an inflammation of our Passions and Affections, as makes us pressing and earnest, in the pursuit of any undertaking, together with some degree of Trouble and Impatience, at our being opposed in our Designs, and obstructed in the attainment of them. Whatever we vigorously contend for, and prosecute with a strong endeavour, for that thing we may be said to be Zealous.  
Zeal then resides in the Affections, and has its sway over them; and indeed whenever we are Zealously Affected, all our Passions and Affections have new Heat and Vigour infused into them, and they become more strong and lively than before.  
Our Love fixes on the Object of our Zeal, and we grasp it with a powerful bent of desire, and Zeal excites our passion of Hatred, against whatever is contrary to the thing we Love. Zeal enlivens our hopes with the flattering expectations of success, but sometimes dejects our Spirits, with the apprehensions of disappointment. Great Joy attends a Prosperous Zeal, and 'tis hard not to be grieved, when we are Zealous in vain.  
So that Zeal is strictly nothing else, but a very strong and active warmth of the two prevailing Passions of Love and Hatred: of Love towards what appears Good and Excellent: Of Hatred against what we judge Evil and Dangerous; all our other Passions and Affections; Fears and Hopes; Joy and Grief being consequent upon these.  
Thus for Example. Do we passionately Love GOD, and Burn with some degree of Angel's Fire? Does he possess the Chief Empire of our Hearts and Minds; and do we suffer nothing to outrival him in our Affections? The consequence of this must be, that with great industry and application we propagate his Service, and earnestly contend for his Glory; That we make it the constant matter of our Study and Prayers, to engage others to Love his Name and Obey his Laws. That our most sensible Grief shall be the effect of seeing him Dishonoured, our greatest Joy, of seeing Religion Prosper. And thus we may be said to be Zealously Affected towards GOD.  
Again, do we hate and abhor Sin with the same degree of Passion, wherewith we love GOD? Do we see something in it contrary to the Divine Nature; to Infinite Purity, Justice and Goodness, as also to our own reason and Happiness? Then we must needs labour to destroy it as a common Enemy; and cannot but mightily Rejoice, when we do it with any Success. And so we are Zealously Affected against Sin.  
I own the Word Zeal is frequently in Scripture taken in a bad sense; Emulations [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are by St. Paul reckoned among the works of the Flesh, Gal. 5.20. And St. James cautions us against [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Bitter Envying, or Zeal. Ja. 3.14. And indeed it is the Object of our Zeal together with its manner of acting, that renders it either Virtuous or Unlawful, a Duty or a Sin.  
If we envy our Neighbour's Happiness, are uneasy at his Prosperity, and pleased with his Misfortunes: Then is our Zeal highly Wicked, it is the prevailing Quality, the very Essence of the Devil. But if our Zeal fixes upon a right Object, proposes as its end something morally good; and prosecutes that end by fair justifiable Methods: Then is it a Commendable and Christian Zeal.  
But now to render our Zeal truly such, these two Qualifications are necessary: That it be constant and lasting; and that it be employed in a good thing.  
I. Our Zeal must be constant and lasting. It is good to be Zealously Affected always. True Zeal is no sudden Heat, no violent Transport, nor gust of Passion, which is vehement for a while but soon blows over; but is a constant Religious frame of Mind. 'Tis true it is not always upon the stretch, nor acts to the utmost of its force, yet is it habitually disposed to it. Like Fire it is ever moving, yet burns not still alike, but is sometimes blown up into a Flame.  
But that which in the Second place Consecrates our Zeal, and renders it such as St. Paul's was, and such as he proposes to us as excellent and necessary, is the goodness of its Object. It is good to be Zealously Affected always, provided it be in a good thing. For the more intense our Zeal is, the greater mischief it does, if we mistake in the Object of it: As the sharper the Weapon, and the more violent the Blow, the deeper, the more dangerous must be the Wound. And both Sacred and Profane History afford us many melancholy instances of the dismal effects of a Misguided Zeal, which being mistaken in its Object, and over violent in its degree, has proved fatal to Religion, and set the World on Fire.  
But now since the case is so, since Zeal which is not determined to a right Object is generally hurtful and always vain; the great Question is, what is the proper Object of Religious Zeal, and what is that good thing wherein it is good to be always Zealously Affected?  
This is on all hands allowed to be that (what ever that particularly may be) whereby the Glory of God is Promoted, Religion Strengthened, the good of others and our own Salvation Advanced and Secured.  
So far there is no Controversy, and all persuasions agree. But the misery is, when Men come to enter upon Particulars, their Zeal is for the most part confined to the interest and opinions of a Party, to things of smaller Concernment and Importance, to the externals of Religion, and modes Worship, things wherein Men never did, nor ever will agree. And while they nicely dispute and eagerly contend about these, they too often overlook The weightier Matters of the Law, Judgement, Mercy, and Faith. The Life of Religion, Piety and Virtue.  
It is very true, that nothing in Religion should be esteemed little or inconsiderable; if it belongs to Religion at all it must be of moment and challenges our regard. Yet it will be easily acknowledged, that some things of greater necessity than others, and though nothing is small enough to fall below our notice, yet what is of greatest Weight deserves our first and greatest Zeal; and as our Saviour speaks in a Parallel case, the one we should be sure to do, yet so as not to leave the other undone. Mat. 23.23.  
Those things therefore which the Natural Reason of Mankind approves, & all the differing Parties of Christians agree in as good and excellent, those are undoubtedly the fittest Objects of a Christian's Zeal, and the good things wherein we ought to be most Zealously Affected. Such are the great and substantial Parts of our Duty to GOD and our Neighbour, the constant exercise of Piety and Devotion towards the one, of Justice, and Charity towards the other: The attainment of the particular Virtues of the Christian Life; such as Humility, Meekness, Patience, Self-denial, and the like; and promoting as effectually as we can the Practice of them in others. And such likewise in a particular manner are, suppressing public and scandalous Immoralities, and restraining the progress of Vice, by a just Execution of our Laws against it, stemming the Torrent of Impiety and Profaneness, and correcting Lewd and Disorderly Practices. Zeal that is employed in such things as these is truly Glorious, and it is good to be Zealously Affected always in them: It is good to be active and industrious, constant and indefatigable, in so Divine a Service; a Service that has all the Encouragements of Earth and Heaven, to invite us to it; entitles us here to GOD's particular Grace and Favour, and to extraordinary degrees of Glory hereafter.  
This my Brethren is the good thing wherein you have been, and I hope still are so Zealously Affected. You have stood in the Gap, and opposed that Flood of Wickedness, which not long since, had almost overwhelmed us. You have in some measure checked those Crimes, which heretofore were publicly committed, with Impunity, and without shame. Your Endeavours and Examples have gained many Proselytes to Piety, which after long languishing, gins to recover both Strength and Courage; and to shine forth like that Great Light which rules and makes the Day; though like the same Sun, its Brightness is sometimes obscured by Clouds: Its Branches are adorned with very fair Blossoms, which promise a plentiful Stock of excellent Fruit. You have engaged in a Service acceptable to good Men, and (what is infinitely more valuable) pleasing to GOD himself, and you may be assured, you shall never want their Prayers, nor his Blessing. A Service so Heavenly, that it renders the meanest concerned in it truly Honourable, and adds more than a Title, an Estate or even a Crown, to the lustre and dignity of the Greatest. A Service which we are all obliged to encourage and promote, according to our different Capacities and Conditions; if we are Ministers, by earnest Exhortations and good Example: If Magistrates, by a just and impartial exercise of our Authority: And if we are but Christians, we may be useful to it, by the sincerity and constancy of our Prayers.  
Now the First of these is, what at present my Office and your Desires oblige me to Perform. I shall therefore testify my own Zeal, to the great Work you have taken in hand, by offering the best Motives I am able to Excite and Confirm yours: That so your Zeal may never languish, nor your Affections to your Master's service abate and cool: But that this Heavenly Flame of True Zeal may Burn Brighter and Stronger in your Souls to the last; may in the Evening of Life maintain its Noonday Vigour, until with the Spirits wherein it dwelled, it be Translated to the other World, and from the Zeal of Men, be refined to that of Angels: That so likewise, unreasonable Calumnies and Censures may never divert you from your Noble Resolutions, but that you may become more Fixed, Courageous, and Undaunted, in advancing Piety and suppressing Vice; more earnest in your Prayers to GOD, to keep you steadfast and firm to your good purposes, and to bless your Endeavours with success.  
And though I can say little upon this Argument but what you have already heard, and know; yet I hope to be at least your Remembrancer, if not your Instructor, to put you in remembrance of these things, though you know them, and be established in the present Truth. 2 Pet. 1.12.  
In order to which I purpose to do Four Things.  
First, To inquire what those particular Sins are, in suppressing of which we ought to be most Zealously Affected.  
Secondly, To consider who are principally obliged, and concerned to be Zealously Affected, against those dangerous Sins.  
Thirdly, To point out some of those ways, wherein we may most usefully employ and show our Zeal, so as to attain its excellent End. And  
Fourthly, To offer such Motives, as may best excite and confirm our Zeal, that so we may be Zealously Affected always in that good thing about which we ought to be engaged.  
I. I am to inquire what those particular Sins are in suppressing of which we ought to be most Zealously Affected.  
It has already been observed in general, that promoting our known Duty, undisputed Piety and Virtue, is the best thing wherein we can be Zealously Affected. For these are the Essentials of Religion, without which no other priviliges we can enjoy or boast of, will be of any advantage to us. Now this will be most happily effected, by suppressing those Vices and Impieties, which more directly dishonour GOD, and weaken Religion; and such undoubtedly are Blasphemous Oaths and Curses, Profaning the Lord's Day, either by our Ordinary Labours, or Scandalous Diversions; together with the Brutal Vices of Intemperance and Lewdness.  
Now we ought to be more Zealously Affected against these, than other Sins, because they are more destructive Enemies to Piety; there's more of Leprosy and Infection in them, and they are attended with more Fatal Consequences: Other Sins, I say, which being more private and unobserved, draw not such a Train of Mischiefs after them.  
The first Sin then, against which it is a good thing to be Zealously Affected, is Profane Cursing and Swearing.  
That horrid Sin, which Dares Omnipotence, and Mocks avenging Justice, which affronts GOD out of Diversion, and Plays with his Thunder and Lightning. That Sin, which strikes at the Foundations of Religion, by involving Men in frequent Perjuries, and taking off all Reverence for an Oath. That Sin, which hurries daily many Souls to Hell, and is the fearful of Language of that place of Impiety, as well as Torment; and where the Damned at once Gnaw their Tongues for Pain, and Blaspheam the GOD of Heaven. That Sin I say, should surely stir up the Indignation and Zeal of all those who have any Honour, any Love for GOD or Religion to punish, to destroy it; so effectually to suppress it, that it never may again Triumph in our Streets.  
The misplaced Devotion of the Athenians, inflamed St. Paul's Zeal: He was filled with various Passions of Anger, of Pity, and of Grief, to see the City wholly given to Idolatry; He Argued, he Contended with their greatest Philosophers, and even hazarded his Life to Convert them.  
And should not our Spirits be moved within us, to hear the Venerable Name of the True GOD, Impiously Profaned, and Ridiculously Invoked; and that not by Ignorant Heathens, but Pretended Christians? by those who while they usurp that Sacred Title. Are not only far from GOD in their Hearts, but with their very Lips Dishonour him?  
It must needs therefore be a good thing to be Zealously Affected, against this prevailing Sin; to Vindicate GOD's Honour, and bring those who Profane his Name to Punishment.  
A Second Sin against which, it is a good thing to be Zealously Affected, is the Violation of the Lordsday, that Day which is Dedicated to the Worship and Service of GOD.  
The Profanation of the Lordsday, has so fatal an influence on Religion, and tends so naturally to deface it, that they who are Zealously Affected for the one, must have a tender regard for the other. For the concerns of this World, do so steal upon men's Minds, so charm and bewitch them, that did not the constant returns of the Lordsday relax their Thoughts, and call them off from Business and Diversion, to Religion and Devotion; not only the Power but form of Godliness would be lost, not only the thing itself, but very Name of Religion would be Banished the World.  
Whereas the Religious Observation of the Lordsday, does often awaken those good thoughts, which all the Week have lain Buried under Cares and Pleasures. And many who at first go to Church out of Decency and Custom, will at length go out of Religion and Devotion. And indeed our joining in Devout Prayers, and Heavenly Praises, hearing the Holy Scriptures Read, and our Duty affectionately recommended; all these preserve Spiritual Life, keep Conscience sensible and tender.  
And the more strictly the Lordsday is kept, the better will it answer the end of its Institution, the more effectually promote Piety, and secure Religion, whereas if only a part of it be allowed to the Worship of GOD, and the rest taken up in Sports and Diversions, it is to be feared, that our Morning Thoughts will soon pass away; and that the Evening Pastimes will deface all the good Impressions of the Day.  
Now shall we not do excellent Service to Religion, by rescuing the Lordsday from Scandalous Abuses, and hindering those Practices which must if not prevented, destroy it? The Honour of GOD is inseparably united to that of his Day. And Religion must languish and decay, when that Day is Neglected or Profaned: Public Worship must be disused, and Private fall of Consequence. Of this our Governors are sensible, and therefore good Laws have been Enacted to hinder it; which are but a dead letter unless vigorously Executed. This surely then deserves and calls for our most active Zeal, to put the Laws in Execution against the Prophaners of the Lordsday, since the preservation or ruin of Religion, does in a great measure depend upon it.  
Thirdly, They who are Zealously Affected against Sin, must labour to suppress Lewdness and Uncleaness, and make those Wretched Creatures feel the just Severity of the Laws, who set up Factories for Wickedness, and make Prostitution their Trade.  
Christianity is an Undefiled Religion, 
Ja. 1.26.3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the Wisdom from above is pure or chaste; it prohibits all Lascivious Practices, and lays restraints on our Thoughts. And is it possible there should be any Country where this Holy Religion is Publicly Professed, and Divine Laws enforced by Temporal Punishments; where there are Christian Ministers to persuade, and Christian Mgistrates to correct Offenders: In which notwithstanding Lewdness and Debauchery should be so much, so long winked at, as almost to plead Prescription, and Toleration? That there should be Seminaries for Uncleaness, and yet unpunished, unregarded?  
Thus it has been heretofore among us, and these Vices are still not only too commonly committed, but gloried in, to the great Dishonour of GOD, and Reproach of Religion. That then must be an excellent Zeal which dares check and oppose these abominable Sins; which inspires us with Courage to Rescue our Christianity from Contempt, by bringing the Scandals of it to just Punishment and Shame, without being moved at their Insolence, or afraid of their Revenge.  
There are many other very common, very dangerous Sins, against which it is a good thing to be Zealously Aflected, particularly Common Drunkenness, and Excessive Gaming. For these are not only great Sins in themselves, but often the unhappy causes of those I have already named. Gaming inflames the Passions, fills the Mouth with Curses, and the whole Man with Rage. Drunkenness divests Men of their Reason, and puts every irregular desire into a Ferment; and then no wonder if Blasphemies be their Language, and Fleshly Lusts prevail against them. And very often Religion is neglected on the Lordsday, for the sake of Drinking or Gaming, and wasted away in those mean, unprofitable Entertainments.  
But since our Laws more directly take Cognizance of those other Sins, I would to GOD that our Zeal were successful in entirely suppressing them. For they are the most pernicious Scandals to Religion, and should therefore be the more immediate Objects of our Zeal And were no Swearing heard among us, were the Lordsday employed in Exercises of Religion and Devotion, and were all known Traders in in Lewdness driven away; what a Holy, what a Happy People would we soon become? How Glorious would Piety appear with all its Beauteous Charms? How would Religion Prosper and Flourish? How would Wickedness Blush and Tremble, and Fly away?  
And this might soon be effected, did all hearty join in it, who are under particular Obligations so to do; which brings me in the Second place to consider who are principally obliged and concerned to be Zealously Affected against those dangerous Sins.  
'Tis certainly reason sufficient why we should be zealously affected against public Vices that we are Christians: Professors of that Religion which exacts the highest degrees of Holiness from ourselves, and requires us to be Zealous and Industrious in reclaiming others from their evil ways, and in promoting Religion and Reformation of Manners in the World.  
But sometimes particular Obligations arising from our Stations and Circumstances here, are superadded to those which Christianity lays upon us, which must be various as our Capacities and Conditions are. I shall therefore mention several ranks of Men, who are principally concerned in this Great Work, and are bound with more than ordinary Diligence and Zeal to apply themselves to it.  
The First I shall name are the Ministers of Religion, those who are Dedicated to the immediate Service of GOD, to Preach his Word, Administer his Sacraments, and attend at his Altar.  
And certainly we who are Ambassadors from Christ for this very end and purpose, to beseech Sinners to be reconciled to GOD, to whose Service we are solemnly set apart by the imposition of Hands and Prayer; we who are Messengers, Watchmen, and Stewards of the LORD, Titles of great Dignity and Honour, and expressive of constant Diligence and Labour; we I say, should oppose Vice, with a very active Zeal, and with unwearied application; should encourage all proposals for Reformation of Manners, and lead the way to others, in putting them in Execution. Should like GOD's Ministers in Heaven be a Flame of Fire burning with Zeal so refined and pure, that like theirs it may never fail; so strong and vigorous, as may spare indeed the Sinners, but entirely destroy their Vices.  
The Reformation of men's Manners, in order to the Salvation of their Souls, is the end of our Preaching, and all our Labours; and should we not animate those good Men who have avow'dly entered the Lists against Wickedness, since we have reason to hope that thereby our Work will become more easy and delightful, and that more encouraging successes will attend our Ministry, the most difficult obstructions (such public Vices are) being happily removed? Nay should we not bless GOD for exciting a Spirit of Piety and Religious Zeal amongst us; that there are any in this degenerate World, who have a true concern for Religion and Virtue? And done't all such deserve our Countenance and Encouragement, our greatest esteem and tenderest affection? And should we not cheerfully partake in all their Difficulties and Dangers, as we hope to share in their Rewards and Glory?  
'Tis usual to complain of the Corruptions of the Age, but complaints hardly ever work a Cure. Our discourses may be passionate against prevailing Sins, and yet those Sins continue to prevail, the most Guilty being seldom our Hearers, and when they are, not regarding what we say. It is fit then, it is necessary, that we use Arguments of another Nature, and punish those who are proof against all Persuasions, that with Stripes and Blows we make those Deaf Adders move, who stop their Ears against the Voice of the wisest Charmer; make those feel the coercive power of Humane Laws, who impiously violate the Laws of GOD.  
We call ourselves Successors of the Apostles and Prophets, and such undoubtedly all Lawful Ministers are: And should not that one consideration inspire us with their Diligence, their Courage and their Zeal? That so we may oppose Profaneness as Elijah did Idolatry, and with the resolution of St. Paul Reason of Righteousness, Temperance and Judgement to come?  
But should there be any so Complaisant for Wickedness, so Cowardly and Mean, as to be afraid or ashamed to disturb it in its ancient Possessions; must they not Blush when Surrounded with a Cloud of Witnesses of their own Order, of Apostles, and Bishops, and Pastors, who were not only Preachers of Righteousness, but Reformers of Manners? Who did not think they had discharged their Duty, by saying some handsome things against Vice; bu● being acted by a Holy Zeal, were particular and warm in Advices, vehement in their Expostulations, and bold in their Reproofs? While Men were wicked they pitied them, they prayed for them, but never made them their Intimates and Companions▪ They treated them as their Patients, whose recovery they hearty endeavoured, but never by Flattery and Compliance increased their Distemper.  
I hope in GOD there are few or none among us guilty of these Faults, so disagreeable to their Character, and prejudicial to Religion; the contrary I think is apparent, that those who are most remarkable for their Piety, and eminent for their Stations in the Church, do further and encourage all prudent designs for suppressing Vice, and restoring Piety to its just Glory. But if there should be any who have so far degenerated from the Zeal of their Primitive Predecessors, as to be negligent and remiss in this important Concern (and if some should be so, among so many, 'tis not at all to be wondered at, nor any reasonable Objection against our Church) for such this Address is intended, and that sufficiently justifies the plainess of it, since sure I am they need it.  
Secondly, Next to the Ministers of Religion, the greatest Obligations of being Zealously Affected against public reigning Vices lie upon Magistrates, upon those who are invested with Authority and Power.  
And that it is the Duty of Magistrates with great Courage and Impartiality, to suppress and punish all Wicked Practices. is plain from several Intimations of it in Holy Scripture. As that Rulers are not a Terror to Good Works but to the Evil. And if we do that which is Good, we need not be afraid of the Power, but shall have praise of the same: That he is the Minister of GOD for good, and beareth not the Sword in vain, and is a Revenger to execute Wrath upon him that doth Evil. Rom. 13.3, 4. Again, we are commanded to be subject to Governors who are appointed for the punishment of Evil Doers, and the praise of them that do well. 1 Pet. 2.14.  
From all which it appears what sort of Persons Magistrates should be; to evil works they should be still a Terror, and the Sword of Justice they should never bear in vain. Upon them that do Evil 'tis their Duty to execute Wrath; but good Works they are to Encourage, good Men they are to Support and Praise. 'Tis for this end that they have Power given them over others, by him from whom they originally derive their Commissions, all Power being Ordained by him, for by him Kings Reign, and Princes decree Justice, and therefore his Service they should constantly perform, and study the Vindication and Promotion of his Honour.  
Besides, the Suppression of Wickedness and Vice is one great End of all Magistracy and Government, because thereby that which is its sole end the public Peace and Safety, is effectually attained and secured. For it is inconsistent with the Public Safety, to suffer Wickedness to go on unrestrained, Wickedness, I say, which has a natural tendency to Confusion and Disorder, endangers the Peace, and destroys the happiness of Society. For the Natural Consequence of this must be, the entire Ruin of Religion; and when that is gone, and Men are under no Ties of Conscience, have no regard for GOD, believe not his Providence, and are under no apprehensions of his just Indignation, what Villainies then must be every where committed? What Feuds must continually arise betwixt Governors and Subjects, the one being Tyrannical, and the other Rebellious? What security can Men have for their Lives or Fortunes, when Perjury shall be no longer dreaded as a Crime? What an Emblem of Hell must this World become, Criminals being too numerous, too big to be Corrected? when those who by their office are suppossed to be Guardians of Virtue, by their Practice, will appear Patrons of Impiety. Nay the resemblance will hold, not only in the World's Wickedness and Confusion, but Misery too; since Vice Countenanced by the neglect of Magistrates, must needs exasperate the Wrath of Heaven, and bring down heavy Judgements on those Nations, where it is allowed to thrive, where warmed and nourished by Connivance.  
But surely Magistrates cannot neglect the Execution of the Laws against Immorality and Profaneness, upon such easy Terms, as some of them (if we may judge by their Practice) imagine; since when they enter upon their Office, they are Sworn to Execute and Maintain those Laws after their Wit and Power, with equal respect to Poor and Rich; and therefore every wilful Omission of their Duty, is a Violation of a Solemn Oath, and adds a new Perjury to all their other Crimes. And what a sad account shall such Men have to make at the Day of Judgement? Must they not be ranked with Judas, and such other Wretches, having betrayed that Religion, they were obliged to defend, and protected those Vices, they were commanded, they were sworn to Suppress?  
And how happy would it be both for them and us, did all our Magistrates consider and act agreeably to the great Trust reposed in them? Did they with united Counsels and Endeavours put a stop to Vice, and not commit those Crimes themselves, they were commanded to punish in others? How would all the Blessings of Heaven and Earth flow down upon us? And what a happy change would their Zeal and Courage soon produce? Vice would sneak and not dare to show its Deformed Face; Men would be ashamed of their Wickedness, and tremble for fear of a Discovery, but never dare to Glory in it; and all their deeds of Darkness, would retire and shun the Light.  
And certainly a Faithful Magistrate is a Public Blessing: He's the most useful Member of the Commonwealth, the best Patriot of his Country, and to his Prince a most Valuable Subject. He deserves all the Honour the present Age can give, and while the Name of some shall Rot, Generations to come shall call him Blessed.  
And Praised be GOD's Holy Name, such Magistrates are not wholly wanting among us, there are some even in this City, who upon all proper Occasions, express a generous Zeal against Lewdness, Immorality and Profaneness; and have been glorious Instruments in restraining those Crimes, which were usually committed with a daring Impudence: Magistrates, who are Zealous for their Master's Honour, and protect and encourage those who are active and forward in his Service, whose actions are agreeable to the end for which they were appointed, the Punishment of Evil-doers, and Praise of them that do well. The Merit of such Excellent Men, challenges the most public and grateful acknowledgements which the Friends of Piety can pay; and next to the great GOD of Heaven, we should be loudest in the Praises of these Ornaments of Magistracy, Supports of Virtue, and Zealous Promoters of Reformation. And I'm very confident they shall never want a more valuable benefit than Commendations, the sincere and constant Prayers of all good Men, for their temporal and eteranal Happiness. And I trust that the same GOD, who has begun a good work in them, will continue, will improve, and bring it to perfection. That he will so animate and assist them, that they shall never grow weary in well-doing, nor think any thing a trouble wherein GOD and Religion are concerned. And others will I hope be influenced by these Examples, to walk in their Steps, and imitate their Zeal: That so all our Magistrates may enjoy the invaluable satisfaction which doing good to the World does here afford; all may be entitled to a Glorious Reward in Heaven.  
Whatever particular Obligations lie upon Magistrates, to be Zealously Affected against Profaneness and Vice, do likewise respect the Nobility and Gentry. 'Tis true, they are not all Sworn to Execute the Laws, yet Honours and Estates are conferred upon them, by the Sovereign Proprietor of all things, that they may be qualified thereby to be the more serviceable to the interests of Piety and Religion. These Gifts of Heaven are Talents for which they must render an account to the Great Donor of them: And if they improve them to his Glory, and the good of Mankind; If they will not decline expense nor trouble, to destroy Vice, and make Religion prosper; then they answer the intention of Providence, and shall be able to give an account of their Stewardship with Joy. They shall entail lasting Blessings upon their Families, and secure endless Glory to themselves. Nay they will silence the Clamours of Malice and Envy, since few won't rejoice at the greatness of those who make all their privileges subservient to Piety and Virtue.  
A Third sort of Persons who are concerned to be Zealously Affected against those dangerous Sins are Penitents: Those who having heretofore been engaged in sinful Courses, are by the Grace of GOD delivered from their Bondage, and restored to a better Mind.  
'Tis a common observation, that Penitents are more Zealous, than any others against Sin: And indeed there's a Natural Reason why it should be so; for the more Men know of Vice, when once throughly awakened from its Charms, they more they will abhor and detest it. Besides, 'tis what they are strictly obliged to in Conscience: For having heretofore dishonoured GOD, obstructed Religion, and made Men Enemies to Virtue: They are bound (if I may so speak) to make what Restitution they can to all those, for the Injuries they have done them.  
Have they heretofore Profaned GOD's Name, or his Word, or his Day? Then surely if their Repentance be sincere, they will not only in the highest manner honour these themselves, but be very assiduous to procure them all possible Reverence from others. Have they enticed others to Sin, and been but too unhappily successful in it? Should not then their Zeal be constant and active as the Sun and Light, and bring Men to a sense of their Duty, that so they may be Instruments of saving more, than they have been the Fatal Means of destroying? Have they injured Religion by their Evil Examples? Then surely their Lives for the future, should be bright and unspotted; their Actions Eminently Holy, and a most engaging Pattern of Piety, they should set to the World. Had they almost miscarried and been ruined for ever by their Wickedness, had not the Goodness of GOD miraculously interposed for their Deliverance? Then 'tis certainly their Duty to caution others of those Rocks, whereon they had well nigh been Shipracked.  
Such was the Practice of those great Examples of sincere Repentance, Holy David, and St. Paul. After the former had in very passionate terms bewailed his Sins, and implored the Pardon of GOD for them, as the natural consequence of his Repentance, he declares his Pious Resolution, I will teach thy ways to the Wicked, and Sinners shall be converted unto thee. Psal. 51.13. And thus it was with St. Paul after his Conversion. Did he once make Havoc of the Church? He afterwards laboured more abundantly than all the Apostles to enlarge and strengthen it. Was he once a bitter Enemy to Christianity, a Blasphemer and Reviler of the Son of GOD? He afterwards proved a most Zealous Advocate for the one, a most Successful Preacher of the other. Did he hale the Saints to Prison, was he consenting to their Death? To the same Religion, they professed, he adhered faithfully unto Death, and for it was Crowned with Martyrdom himself.  
And thus should all true Penitents behave themselves; whatever tends to the Advancement of Religion, with all the powers of their Souls they should pursue themselves, and recommend to others, with a most Industrious Zeal. Then would their Repentance be not only sincere, but complete; available to their Pardon, and cause Joy in the presence of the Angels.  
Fourthly and Lastly, They who have entered into Societies for Reformation of Manners, and thereby avow'dly engaged in the service of Piety and Religion, are particularly obliged to be Zealously Affected against those forementioned Dangerous Sins.  
My Argument does not require that I should undertake a just Vindication of such Societies, and prove the usefulness of them; this has been fully done by others, and the great service they daily do Religion, sufficiently proclaims it.  
Yet we may in general observe, that Vice is too potent an Enemy to be defeated by any single endeavours; Vice, which too often baffles the united Labours of the best Men in the World, and is supported by a confederacy of all the Powers of Darkness. Besides, we cannot but be sensible, that good Men have need of Companions, to animate them to a work of Difficulty and Danger. We are afraid to appear Champions for Religion, are afflicted with an evil shame, and easily discouraged; when alone. But a competent number when joined in a Society advise, support, and excite one another. The Prudent Calmness of some, restrains the Irregular Warmth of others; whose Vigorous Zeal on the other hand, like Fire, communicates Heat, and Life, and Spirit to the Negligent, and Indifferent; gives flame to their Affections, and enlivens their Souls. Again 'tis reasonable to believe that what the United Councils of many resolve upon, and what is Prosecuted by their joint Endeavours, will be more wisely undertaken, and more successfully accomplished, than if there were no such Union either in Council, or in Action. So that a great many good Men, who would otherwise be of little use to Religion, do very much advance and promote it, by thus joining together their Hearts and Hands for that purpose; as those many little Stars which make up what we call the Milky way in the Heavens, would if separated wholly disappear, but by their Conjunction afford, a very useful Light to the World.  
We are all sufficiently convinced, of the necessity of Societies in many other cases, for carrying on any design of Importance. If a Prince is become too Potent for one Neighbour, whom he is likely to Devour, than many become Confederates to humble him. Is any great Trade to be undertaken, which is too difficult and expensive for any Private Fortune and Contrivance? Then is it usually accomplished by a Society or Company. Our Common Safety shows us the necessity of Parliaments, which are but great Societies for Reforming the Common Wealth, by redressing Grievances, and making Useful Laws. And is Religion the only that either does not need, or does not deserve a Society to promote and secure it? Is not suppressing Public Impiety, Lewdness and Profaneness; bringing those who are openly Wicked and Proud of being so esteemed, to Punishment; and removing from others the Pestilence of Evil Examples; are not all these Matters of great Weight and Moment; and which deserve the most serious Thoughts of the Prudent, as well as the Religious? And if these things can be better effected by Societies than any other way, does not that fully evince the Usefulness, or rather great Necessity, of them? If Reformation of Manners can be accomplished more successfully by other Methods, than these of Societies, it would do great service to Religion, to discover them to the World, but since that has not yet been done, 'tis very reasonable that Persons of Piety and Zeal, should go on in the way they know, till they be made acquainted with a better.  
I own did every Man among us Conscientiously discharge his Duty in his Station, and according to his Capacity; were there no Negligent Ministers, nor any Unfaithful Magistrates, and did every other Person in his Private Capacity, do what in strictness he ought to do, than the whole Church would be one great Religious Society, and that would supersede the necessity of any other. But seeing that never was in any Age of the Church, not in the most Primitive and Purest times: Seeing that Ecclesiastical Discipline is fallen so very low, that Church Censures are lost upon the greater part of Mankind: And seeing we have no prospect of any public alteration for the better, but have cause to fear that every thing will become worse, unless the impending Mischief be in time prevented; seeing the case is so, I think it plainly follows, that those Men of Eminent Integrity and Virtue (how low soever some of their Fortunes may be) who without any prospect of Worldly Advantage (nay to their manifest loss) have resolved to encounter Difficulties and Dangers; and undergo Calumnies and Slanders; rather than Wickedness shall continue barefaced, and Vice spread every where without opposition, any more: Those Men I say, deserve all Encouragement to themselves, and their design: The countenance and protection of our Governors, and all who wish well to Religion.  
'Tis true, they have had no small share in Censures and Objections; But what Person so innocent, what Design to laudable as to escape them? If Christianity the best Religion, If the Blessed Jesus the Holiest Person that ever was, have been, and daily are Blasphemed, Reviled, and Slandered: What are you, my Brethren, that you should hope to be Exempted from the Common Fate of the best Men in the World? Has Satan entirely changed his Nature, and laid aside his Malice? Is he not only transformed into the likeness of an Angel of Light but become really one? Will he no more oppose Religion, no more obstruct Reformation of Manners? Or has the Old Serpent lost at once his Cunning and his Poison? Has he so often misrepresented Religion with great success, and exposed it to public Hatred, by Painting it as some frightful Monster? And won't he still prosecute the same Methods, which have hardly ever failed him, and endeavour to defeat the good Designs of some Men, by raising unaccountable Jealousies and Fears in others; and labour to undermine by secret Calumnies and Slanders, what he wants Power directly to oppose?  
But yet if Two or Three sorts of Persons were silent, very few Mouths would be opened against Societies for Reformation. Those who take things upon Trust, and Condemn without knowing the Merits of the Cause, who have been imposed upon for want of due enquiry, by false Representations both of the Design and Persons concerned in it. Or those who being not truly Zealous themselves, are angry that any should go beyond them, and thereby tacitly reproach their want of Zeal; or they lastly, who are enraged that their unlawful Liberties should be checked and restrained, that any should presume to Curb their Lewdness and Profaneness. But the Clamours of these kinds of Men are ill grounded and unjust; such as can be no surprise to any who are acquainted with the Corruptions of Humane Nature, and consider the active indefatigable Malice of the Devil; and therefore can never shake a prudent well established Zeal.  
And such I trust in GOD your Zeal will always be, and that you will still find that Encouragement and Protection to which you are justly entitled, by the Excellency of your Undertaking, and Prudence of your Behaviour. I am persuaded you did not enter into these Societies rashly and unadvisedly; but weighed all the hardships and inconveniences you might reasonably expect on the one hand, and considered the motives which excited your Zeal on the other; and after mature deliberation chose the good part, and resolved with great Constancy to adhere to it; cheerfully to bear Opposition, Contempt and Reproach, provided you might be able to put a stop to any one prevailing Sin.  
But the same Christian Zeal which first moved you to Asscociate against Vice, will oblige you to continue and persevere, to become more Active and Zealous in suppressing it: To this, your Obligations are great, as Members of the Christian Church, into which when you were admitted, you vowed to continue Christ's Faithful Servants and Soldiers to your Lives end: But your belonging to a Society whose sole end is Reformation of Manners, has much increased them. A Design the best and noblest in the World, but which ought to be Prosecuted with a very constant, prudent Zeal; that the Enemies of Piety may not be able to insult, may have no occasion to upbraid any of you, either with Negligence or Imprudence. And then will you more successfully promote your Great, and Excellent End; and in due time stop the Mouths of Gain-sayers.  
These are the several orders of Men who are particularly obliged to be Zealously Affected in suppressing Profaneness and Vice; not that any are exempted from it; it is the Business and Duty, and aught to be the Study and Practice of every Christian. Here all are Commanded, and may without a Crime, put forth their Hands to support the Ark. 'Tis true they cannot, they must not all attempt to do it the same way; what is the Indispensible Duty of one, may be a Great Sin in another to pretend to: And though all aught to show their Zeal for Religion and Reformation, yet they must take different ways of showing it; which leads me to the  
Third Particular I proposed to speak to, which was to point out those ways wherein we may best employ and show our Zeal, so as to attain the Excellent Ends it aims at.  
Something of this I have hinted at already, for by mentioning those several sorts of Men, who are obliged to higher degrees of Zeal against Vice than others, I did in effect show how their Zeal is to express itself.  
Thus for Example: Are we Zealous Ministers of Religion? Then must our Zeal appear both to GOD and Man in our Public Preaching and Exemplary Life; and in our Private Labours and Endeavours to infuse Piety and Zeal into others. We must show our Zeal by leading the way to others in the best manner, Prudence directs, and so far as our Duty requires. And lastly our Zeal must express itself in Constant and Fervent Prayers to GOD, for his Blessing and Assistance.  
Again, are we Zealously Magistrates? Then are we to employ our Zeal in Vigorously Executing the Laws against Immorality and Profaneness. We are to Countenance and Encourage all who are engaged in the Service of Religion and Reformation, and secure them from the rude insults of those who have made themselves their Enemies: And to influence others to Honour Religion by the Brightness of our own Examples.  
As for those of Inferior Degree, whose Station is Private, and whose Condition is Obscure, even they may many ways testify the sincerity of their Zeal, and make it very serviceable to Piety and Virtue. The meanest Man among us has a Family to take care of, and that he may preserve from the Infection of Reigning Sins: He can Admonish, can Reprove, and Correct his Child or his Servant, with Authority and good Effect. He may also Exhort, and Advise his Neighbour of his own Rank, nay he may Reprove him too, upon a Just Occasion, and in a Prudent Manner; and thereby contribute much to reclaim him. Such a Man may especially be very useful to Religion, by bringing the open Enemies of it, to deserved Punishment. He will unavoidably be often a Witness of Public Sins. He will frequently see the Lordsday Profaned, and hear GOD's Holy Name Dishonoured and Blasphemed; and that by those who are too Great to be Reproved by him, and who would answer all his Grave Advices with Scorn and Rage. But then that Man ought, if he has any Zeal for the Honour of GOD, to Inform the Magistrates of what he has Seen and Herd, and show his own Zeal, by giving them an opportunity of exercising theirs. He ought without any by-regards to Interest or Friendship, to acquaint those who bear the Sword, with the Crimes that have been committed before him, that the Guilty may feel, how they bear it not in vain.  
This is what many among us have of late done with very great success, and therefore what I cannot but recommend to all, as the most effectual means of entirely rooting out all gross Immoralities and public Vices, especially those more heinous ones I have so often named. And since it has pleased GOD, to give us some good Magistrates, who want neither Zeal nor Courage to put the Laws in Execution, what remains to accomplish a through Reformation of Manners, but that we contribute our Endeavours to it, by giving constant and Impartial Informations against Offenders.  
It is true, an Informer has been generally esteemed a Name of Imfamy and Reproach, and in many cases not without reason. It is an Employment has been sometimes taken up by Men of Blasted Reputations, upon the basest motives, and managed in the most disingenuous manner. When we saw a Man accuse others of a Crime whereof he was himself more Guilty, and that not out of remorse of Conscience or Zeal to have Criminals Punished, but in hopes of Favour and Money from those in Power. When we saw Informing made a Trade, and Men getting Bread by Perjury, mixing much Falsehood, with a little Truth. When we saw all the Laws of Hospitality and Friendship violated, and things spoken with Freedom and without Design, told with Aggravations to a jealous Government. When I say, Informing was such an Employment as this, no wonder, if it was Scandalous to be concerned in it.  
But the Informing I am recommending is of another nature, it is not to catch at an unwary expression which Malice may wrest to an ill meaning, or when spoken under the Seal of Friendship. But it is, acquainting our Governors and Magistrates with those Blasphemies, and Oaths, which are often vented in Public, and those other Instances of Lewdness and Immorality, which are overtacts of Treason and Rebellion, against GOD. In such cases it is our Duty, and we should reckon it our Glory to be Informers, since GOD himself at the Last Day will increase our Honour, for being thus Instrumental in Vindicating His.  
'Tis true, the Enemies of Religion have been, and still are very loud in their Clamours against this Practice, and do with great Industry throw an Odium on those who make Conscience of Informing against them. But they have especially raised a mighty cry of Injustice, against that manner of Informing, which is found necessary to restrain Profane Cursing and Swearing, that is, when the Guilty Person knows not his Accuser. I shall therefore at present endeavour to Vindicate both these, and show that to Inform against Vice is every Man's Duty, and that Private Informations are not only Just and Reasonable, but of absolute Necessity. And this I hope will be judged no digression, since it tends to confirm us in one of the most useful, and necessary Expressions of our Zeal.  
I begin with the First of these, which is to show that we are strictly obliged in point of Duty, to Inform against Profaneness and Vice.  
This will appear if we consider  
First, The Commands and Examples which in Holy Scripture require it.  
Secondly, If we consider the reasonableness and necessity of the thing.  
First, Let us consider the Commands and Examples which in Holy Scripture require it.  
And can any Command be more positive, express and clear, that what we find in the 13 th' of Deut. from the 6 th' to the 12 th' verse?  
If thy Brother, the Son of thy Mother, or thy Son or thy Daughter, or the Wife of thy Bosom, or thy Friend, which is even as thy own Soul, entice thee secretly saying, let us go and serve others gods, (which thou hast not known, thou nor thy Father.)  
Thou shalt not consent unto him, nor hearken unto him, neither shall thine Eye pity him, neither shalt thou spare him, neither shalt thou conceal him.  
But thou shalt surely kill him, thine Hand shall be first upon him, to put him to Death, and afterwards the Hands of all the People.  
And all Israel shall hear and fear, and shall do no more any such Wickedness as this is among you.  
From which words it is plain, that to Inform against dangerous Infectious Sins, such as have a tendency to destroy Religion, and the Worship of GOD, is so in dispensable a Duty, that no consideration of Blood or Friendship can excuse us from it:. Our Duty to GOD Cancels all Obligations to Men; and nothing must be allowed any compitition in his Love. Those who lie nearest our Hearts, our Brothers, and Wives, and Children, and our best Friends must be torn thence, when GOD and our Duty call; when His Service requires it, who is our most Indulgent Father, our Truest Friend, and our most Generous Benefactor.  
But Idolatry was not the only Sin the Israelites thought themselves obliged to suppress by Informing against it? Cursing and Blasphemy, were to undergo the same just severity. As appears from the instance of the Israelitish Woman's Son, Leu. 24.11, 12, 14. Who Blasphemed GOD and Cursed. Those who heard him, were not troubled with that nice Honour, some now a days pretend to, and thought it no reflection upon them, to acquaint Moses and Aaron with his Crime, though nothing less than his Death was the consequence of their Information. The Witnesses were Commanded to lay their Hands upon his Head, and all the Congregation to Stone him with Stones till he Died. And yet though the Forfeiture of a small Sum of Money, be all the Penalty inflicted among us, for the Profanest Oaths and Curses, how few are there who have Zeal and Courage to exact even that! who do not let that Sin be often committed in their presence, and yet are afraid or ashamed, so much as to reprove it!  
Nor was the Sabbath-Breaker treated more gently than the Blasphemer, by the People of Israel. They who found the Man gathering Sticks upon the Sabbath-Day, immediately brought him to Moses and Aaron, and all the Congregation, and he was Stoned with Stones till he Died. Numb. 15.32. Had these Men lived among us, how would they have been Hated and Derided as Officious Informers, who meddled in things, that did not at all belong to them! But they were convinced that no Man ought to stand Neuter when the Laws of GOD are publicly Violated; and that the cause of Religion every own should esteem his own, and espouse and promote it with the same Warmth and Resentment.  
But that it is our Duty to Inform against Profaneness and Vice, will farther appear if we consider  
Secondly, The reasonableness and necessity of the thing.  
For is it not reasonable that Wickedness should be Suppressed, and that Open Impieties should be Punished and Corrected? But this cannot be done, if it be Infamous to Inform against them; if the thing itself be necessary, the means that lead to it, must be necessary too; and the most effectual are, Constant Informations to the Magistrate. Without this our Laws against Vice have been made to little purpose; and our Magistrates can but lamely Execute that part of their Charge, of being a Terror to Evil-Doers. Therefore to make these Informations Dishonourable, and to throw Contempt upon those who are most active in them, is one of the Devils Arts to obstruct Piety, and Reformation of Manners, and whereby he supplants Religion; which as matters now stand, cannot be well secured without them.  
But the reasonableness and necessity of this Duty will be more evident, if we consider that all Men allow it in other Cases, and that the two great Fundamental Virtues of Religion, Justice and Charity require it.  
I. All Men allow it in other Cases.  
Those Offences which are more directly committed against, Men, 'tis allowable, 'tis Honourable to discover: If we know a Man Guilty of Murder, or Robbery, or Treason, none ever thought it severe to Inform against him; nay, should we conceal him, we might justly be esteemed Parties in his Crime. And is not the Case and Duty the same, and should not the Honour be so too, with respect to those Sins which are immediately levelled against GOD? It is commendable to Inform against a Thief, 'tis strange it should be otherwise to bring a Blasphemer or a Prostitute to Punishment; unless it be a much smaller Crime to affront GOD to his Face, without the least Motive or Temptation, than to meddle with our Neighbour's Goods.  
How differently are Men Affected, when sensibly touched in point of Worldly Interest, and when only influenced by the considerations of their Duty to GOD! When wronged in their Fortunes, they allow no limits to their Passions, but are all Indignation and Resentment. Not all their Wit and Malice, can find out Words sufficiently expressive of their Anger, their Hatred, and their Grief. Each Circumstance they aggravate, yet pretend that the Injury is greater than they can represent it, they are big with Fury, and travel with Revenge.  
And yet often the very same Persons can be unconcerned Spectators, of the most Heinous Sins against GOD. Can hear his Being Denied and every Attribute Contemned, without any sensible Emotions within, or any Attempts to Vindicate their Maker.  
This is but too evident even in our Public Laws, the Penalties of Crimes being not at all proportioned to their being more or less hateful to GOD, but the Mischiefs we imagine they occasion to Men. Thus to Steal is an Odious Sin, and the Wretch that is Guilty of it, must Die. When Blaspemy and Perjury shall escape. And he who discovers a Thief shall be as sure of Glory, as he who Informs against a Blasphemer shall be of Contempt and Hatred.  
But even in this particular, Men are generally mistaken, those Sins being always in the end most destructive to their Worldly Interests, which are most Odious to GOD: This none can question who believe a particular Providence, and that GOD is concerned in the Government of the World: But will be more apparent when we consider  
Secondly, That the Two great Duties of Justice and Charity require this Practice of Informing against Profaneness and Vice.  
I. Justice requires it. Justice to out Country, and to the Commonwealth whereof we are Members, we are obliged to it by the Laws of Society.  
All allow that we are unjust to our Country, if we do not oppose whatever may bring Calamities upon it, don't promote its Interest, and labour to prevent its Ruin. Now this cannot be better done than by Informing against Vice and Profaneness, and all Public Wickedness, and thereby putting a stop to those Courses, which if unrestrained, will make GOD our Enemy, and bring down General Judgements upon us.  
'Tis true, when GOD Visits a Nation with Sword, with Pestilence, or Famine, he regards no doubt Private, as well as Public Sins, and our most Secret Crimes add Fuel to the Common Flame: But yet General National Judgements, are certainly the Effects of General National Sins, of Public uncontrolled Wickedness. And when Societies or Nations are Punished, it is for those Sins which Societies or Nations (considered as such) have committed. Particular Private Sins committed under the Shades of Night and Security of Retirement, 'tis reasonable to believe shall only prove Fatal to the Offenders themselves, but occasion no Public Judgement, draw down no Calamity upon the Society in general; and the reason is, because no Nation, no Society can prevent these Secret Sins. They are beyond the reach of the severest Laws, and exactest Justice; no Eye sees them but that of Heaven, and therefore the Society is not accountable for them. But then a National Judgement may be justly feared, when Vice grows Bold and Public; when it invades the Seats of Authority and Command; and the Laws, against it are laid asleep. When like Serpents, Warmed by the Influence of the Sun above them, it leaves its dark retreats and creeps abroad, filling every place with confused Hisses, and scattering its Poison round about. Then is GOD's Honour concerned to Punish such wicked Nations, they are Ripe for Ruin, and Storms and Thunder are hover about their Heads.  
But if we are just to our Country, and true to its Interest, we will not share in the Gild of Public Wickedness, by neglecting it; but do our part to have it checked in time, before it has gathered great Strength, and lost all Modesty; is become too Impudent to be ashamed, too Strong to be resisted. Magistrates alone are not able to do all this, the most Zealous among them, can of themselves take Cognizance but of few Crimes; few daring to be Profane before them, unless encouraged by their Connivance or invited by their Example. And therefore if we would effectually discharge our Duty to our Country, me must make Conscience of Informing against Vice, now especially when we have Magistrates, who make Conscience of punishing it; Then we, might hope to see our Country Prosper, and the Sun daily Shining and Smiling upon us. And though some might be still secretly Wicked, yet they durst not be openly so, in defiance of Religion and the Laws. To be Lewd and Profane, would no more be Gentile Accomplishments; Impiety would no longer dare to appear at Noonday, but like a Ghost, would Fly the Light, and retire to its Native Darkness.  
But to Inform against Profaneness and Vice, is Secondly a Duty of Charity as well as of Justice.  
First, It is great Charity to the Poor, who are thereby considerably relieved; and this is Charity and Prudence both, making men's Vices do that, which out of Conscience they never did, Contribute towards the Maintenance of the Needy. This is to extract the greatest Good, out of the greatest Evil; an Antidote from Poison.  
Again 'tis Charity even to those who are Punished. For Admonitions and Advices, are commonly lost upon a hardened Swearer; they inflame his Passions, and make him renew his Sin; But when he finds that his Oaths begin to be Expensive to him, without any Compensation of Pleasure or Profit, by that he will probably be awakened to see the folly of them, and totally at last forbear them. When a Man has suffered pretty often for Profaning the Lordsday, he will at last leave it off, and contract an Habitual Reverence for It. Now 'tis Charity to break a Man of those Practices, which if, persevered in, will ruin him for ever, let the Methods of doing it be never so disobliging. 'Tis Charity to Cure a Madman of his Frenzy, even by Chains and Scourges, though in the mean time he hates nothing so much as his Physician.  
Lastly, 'Tis great Charity to the Youth of this present Age, and to the succeeding Generations also. To the Youth of this present Age, whose Minds are yet tender and uncorrupted, 'tis great Charity to remove from them the Contagious Poison of Vice and Profaneness. For it is the Wickedness of the Aged that corrupts our Youth, and the Example of the one, has a Fatal Influence upon the other. But we would need little pains to make those who are Young Honour GOD's Name, if we could so effectually suppress Swearing, that those who are Old durst not be their Patterns in that Sin. And our Youth would of themselves Reverence the Lordsday, were the Laws so well Executed that others durst not Profane it. But this never can be done, unless we all think it our Duty to Inform against the Profane and Vicious; and unless Magistrates Encourage such Informations.  
Then for the Succeeding Generations, it is Charity to them to put a stop to Wickedness, and hinder it from descending upon them; for would it not be better for them never to be Born, than to come into a World to Corrupted, that it would be miraculous to escape Infection; than to be Born to Sin here, and Misery hereafter. But if we have any Charity for those who are to succeed us, we will be very Zealous in suppressing all sorts of Wickedness now, and give continual Informations against those who dare be publicly Guilty of it, and so we shall entail upon our Posperity, with our Fortunes, a more valuable Inheritance, Piety and Virtue, and all the Blessings of Heaven.  
Upon the whole. To Inform against Profaneness and Vice; is what GOD's Law does positively enjoin and require. And it is recommended to us by some Excellent Examples recorded in Scripture. It is highly reasonable and necessary, all Men esteem it so in other Parallel Cases: Our Duty to our Country, Charity to the Poor, and to the Offenders themselves; to the Youth of this present Age, and to the Generations which are yet for to come, do all oblige us to it. And surely these considerations are sufficient to Vindicate this Practice, and recommend it too to Christians, those especially who are Zealously Aflected in good things, let those who want Zeal or Courage to undertake it, or who have been corrected by it, revile and censure it as they please.  
I therefore hope that you will go on in the way wherein you have hitherto walked, and persevere in a Duty so pleasing to GOD, so reasonable and necessary, and which Justice and Charity both require. And will not be Frighted by the loudest Clamours, the unjustest Reflections, or most Malicious Accusations of your Enemies. For if your Informations be disinteressed and impartial, without respect of Persons, or regard to temporal Advantage. If they gratify no Passion, but Religious Zeal, (and such I believe yours have been, and such I hope they will always be) then sure I am, good Men will Love and Praise, GOD will Reward you for them.  
I now proceed in the Second place, To justify Private Informations, which are found absolutely necessary to restrain Common Swearing, so that they who are Punished shall not know who Informed against them.  
Were we to pass Judgement upon this Practice only by the violent Out-cries of many against it, we could not but condemn it as the greatest Injustice and Cruelty in the World. The Multitude of the Jews did not cry more loudly against our Saviour, Crucify him, Crucify him. And it is to be feared that some among us, like Pilate, are born down by Tumult and popular Noise, to pass Sentence contrary to the Dictates of their own Minds: To Condemn the Innocent, and Release the Guilty. But Innocence is what all pretend to, and the most Profane will seldom plead Guilty. It is these Private Informers, say they, who have a load of Gild to answer for; their Informations being justly charged with Malice and Falsehood, and the Magistrates who countenance them with Avarice and Oppression. And must we not allow it to be wondrous hard, that any restraints should be laid upon a Blaspheming Tongue! That Men cannot use at pleasure, the privilege of Speech, which Nature has given them! Cannot publicly Affront GOD, and imprecate Damnation to all about them, so many Saucy Informers lurking every where! Is it not harder still that they should not know who these Invaders of their Unchrististian Liberty are; who by being thus concealed from their knowledge, are secured from their Revenge, and so they cannot make them feel the Effects of their Indignation and Resentment!  
But our Magistrates it seems are of another Mind, and see no unreasonable Severity in this method of proceeding. And indeed the Sin of Common Swearing must be so hateful to all good Men, that to suppress it they cannot judge any thing severe, if but agreeable even to Rigorous Justice. But Private Informations against Swearers, are very just, and highly expedient and necessary: they very much promote the end of the Law, yet are Injurious to none; nay even they who are most frequently punished by them, have no good reason to desire that the practice should be otherwise. All which I shall now endeavour to prove.  
First, I am to show that Private Informations against Common Swearers are just.  
Now that Practice is just, whereby the end of an Excellent Law is very much promoted, yet none at all injured nor wronged. And such is the Practice of Private Informations. For is the Person against whom the Information is given, Guilty of the Crime, with which he is charged? Then where is the wrong, if he be Discovered and Punished for it? Justice requires that he should not escape, and whither the Information be Public or Private, provided it be true, he has no hardship to complain of: He has Committed a very Heinous Sin; and is he wronged, because he suffers the Penalty of the Law? And indeed it is notorious that they who are loudest in their Complaints against Private Informations, are the most Criminal, they who are oftenest and always justly punished. The true cause of their Anger, is the Penalty they suffer, the manner of the Information only a pretence. Let them Swear on and take no notice of their Oaths, and they will be very modest in their Censures, of Private Informations.  
I suppose than it will be granted that Private Informations are just, if they are true. That which makes an Information unjust, is the falsehood of it. And whither Informations should be Public or Private, is rather a Consideration of Expediency than Justice. There are some Cases in which Private Informations ought not to be allowed, there are others in which they are highly necessary. The reason why in most Cases Informations ought to be Public, is to prevent and discourage Perjury and Revenge. For if all Informations were to be Private, and the Informers never known nor punished (when they deserved it) than no Man could be secure either of his Fortune or his Life. But if none of these ill Consequences can attend Private Informations against Swearing, if they are no Encouragement to Wilful Perjury, and at the same time are highly necessary to suppress that Sin, which is the Original Cause of most Perjuries, taking off all Reverence for GOD, and an Oath; if the Case be so, than I think such Private Informations are very free from Injustice.  
Now to be Convinced of this, I would have you consider, that whoever knowingly Perjures himself to Injure another, must be supposed to do it, either to procure some Temporal Advantage, or to prevent some great Evil, or to gratify his Passion of Revenge. It argues the most Uncharitable Savage Temper; to believe that any Man will go deliberately about the Sin of Perjury, without any Motive, Inducement, or Temptation. That he will at the same time dishonour GOD, wrong his Neighbour, and contract the Gild of a very Heinous Sin himself, and yet gratify no Passion by it, neither excite any hope of Reward, nor remove any fear of Punishment, nor calm any Violent Resentment. And yet this is really the case, with respect to Private Informations against Swearing. The Informers are to have no share, in what the Swearers are forced to pay. Nor are the Magistrates further concerned, than to Execute the Law. The Money is wholly for the use of the Poor. Nor can the Poor be wronged, of what they are thus Entitled to, unless there be a Confederacy of the Informers and Magistrates, of the Ministers, Churchwardens, and Overseers of the Poor to do it. And as none are tempted by Rewards to Perjure themselves, neither are they moved by Fear. They suffer no Penalty if they do not Inform; none will be angry if they forbear, but they will be sure of Hatred if they do. 'Tis true, there is one sort of Fear has some influence upon them. And that is the Fear of the Great GOD of Heaven. They are under too great an Awe of that Infinite Being, not to bring those to Punishment who dare Profane his Name. Then as to Revenge that can never be a motive with our Informers, to be Guilty of Perjury; having no Personal acquaintance with most of those, against whom they do Inform, and having never received the least Injury from them.  
Some I know will be apt to say, that many even True Informations proceed from Malice and Resentment, from Quarrels and a Revengeful Spirit. And certainly of all Men, Common Swearers have most reason to believe, that they will meet with the Effects of other men's Displeasure, since they must be Conscious to themselves, that by their Rage and Passion they have often not only affronted GOD, but provoked their Neighbour: And no Man will pity them, if this be sometimes their own case; nor can that be Condemned as Revenge, which goes no farther than the Execution of a just and reasonable Law. But there is no great ground among us, for this Uncharitable Observation, the most Diligent Informers being freest from Revenge, and who wish the Guilty Persons no greater harm, than Repentance and Reformation. Yet suppose it should be so, that Malice or Revenge were at the Bottom of some Informations; of such every good Man will say (with St. Paul in another case) so Swearing be suppressed whither it be done out of Strife or good Will, I do rejoice, yea and will rejoice. Phi. 1.15.  
'Tis true, when a Man's Life or Estate is at Stake. it is reasonable he should be Publicly Tried and Confronted, with his Accusers, and it is a great Excellency in our Law, that it requires such Public Trials, so that no Man shall be Condemned without being allowed to make his Defence. But when a Pecuniary Mulct is all the Punishment to be inflicted on a Swearer, for a Sin hateful to GOD and Man, he is entitled to no such Favour. The Laws against Swearing are just, which in other Cases would seem severe. That Sin has no Temptation to Extenuate its Gild, and therefore the utmost Rigour of the Law, is but too gentle a Punishment for it. And indeed it is very plain that our Lawmakers' design was, that Swearers should be treated after another manner than most other Criminals; because by the Statute against Swearing, the Oath of one Person is sufficient to make them liable, to the Penalty of it. And that it was their intention that the Informers should in many cases be kept secret; at least that a discretionary power should be lodged in the Magistrate to conceal them, when he saw a reasonable cause of so doing, we have reason to believe from hence, because they could not but foresee, that the constant discovery of the Informers, must needs discourage many from Informing, and prove a great Obstruction to the due Execution of the Law, if not render it entirely useless. Besides, Private Informations, are much more allowable against Swearing, than in any other Case that can happen. For he who Informs against a Swearer, proceeds upon very different motives, from those who Inform against Felons or Traitors, or are Witnesses in Disputes betwixt particular Men. In cases of Felony, those who are injured, Prosecute the Felon, and spare neither Expense nor Trouble, to find out the Truth. They will invite Men to a Discovery, by Proposals of Reward, and can compel those (who may be otherwise unwilling) to declare upon Oath what they know. And the same Methods are taken in all Disputes at Law. In Cases of Treason, Honours, Preferments and Estates are promised, and liberally bestowed to Encourage Informations. And 'tis necessary it should be so, the public safety being so nearly concerned. But they who Inform against Swearers, have no Rewards to Tempt them, nor are they compelled by any Fears. From Men they suffer nothing if they do not Inform, they gain nothing if they do. And are acted only by a Generous Zeal, for the Honour and Servi●e of GOD.  
'Tis hard, I confess, if not impossible, for Laws to be so contrived, but some way or other they may be perverted and abused, but in the Case now before us, I think the Question is not, whither ever an Innocent Person was mistaken and accused as Guilty: But which sort of Informations, Public or Private, is attended with the worst Consequences, and clogged with the most Inconveniencies? Wither it be not better and more Expedient, to have Swearing suppressed by Private Informations, though it should happen through Inadvertency and Error, that once in an Age, one who was not Guilty of that Sin, should be Accused and Punished, as if he had been Guilty: Or an Informer should be acted by unwarrantable Principles, or some base Passion? Than by obliging Magistrates always to discover the Informers, to have the main end of so good a Law, against a Sin so Heinous, and yet so prevailing, in a great measure defeated? And this leads me in the  
Second place, To show that Private Informations are not only Just, but highly Expedient and Necessary. And they are so,  
I. Because Private Informations lay greater restraints upon Swearers, than they would otherwise be under. Men will be afraid to Swear in Public, when they do not know but some present may Inform against them, yet they never know who they are. Now the End of Laws is rather to hinder Men from doing Evil, than to Punish them for it. And if this be better answered by Private Informations, than it could be were they still to be Public: If they make Men timorous and reserved, and very cautious how they openly Blaspheme GOD, since they cannot be sure, but some Informers though unknown, are present: Does not all this show the Expediency and Necessity, of such Private Informations? 'Tis true, the presence of GOD should have a stronger Influence upon us, than of the whole World, and his Judgements should be dreaded more, than all that Man can do. But since we find it otherwise, our Laws must be accordingly contrived and executed, that they who are so Impious, as not to be afraid of Heaven, may yet be kept under all possible restraints by Men.  
Secondly, Private Informations are necessary, because they secure the Informers, from the Rage and Insults, of Malicious and Revengeful Men. For what reason can Swearers have, with so much Eagerness and Passion, to desire to know who Informed against them? Can it be any other, than that they may Study how to be Revenged of them, for what they judge a great Injury, though in reality a great Favour. Now that which makes Swearers so Inquisitive after Informers, should make Magistrates conceal them. The Prudence and Zeal of the one, should be a security against the Malice of the other. And surely all Laws should be so contrived, that they who are Zealous for the Execution of them, may not suffer by it. And since they who Inform against Swearing, reap no Temporal Advantage thereby, can it be reasonable to expose them to Infamy, and Shame, and Ruin. Which would be unavoidable, if they were commonly known.  
And that it would be so, will appear very evident if we consider what is notorious to all, that they who are most Zealous in pressing Swearing by constant Informations, are of the lower Rank of Mankind, who support their Families, by Industry and constant Labour: But that they who are most Guilty, and most commonly Punished, are considerable for their Stations and Fortunes, or formidable for their United Numbers: As Officers of the Army and Soldiers; many Gentlemen of Quality and Estates, with their Servants and Dependants. Now can it be reasonable to expose Poor Men to the Hatred and Revenge of those, who are too Wicked to consider the good Design of those who Informed against them; and too powerful not to be able, to do them Mischief, to Blacken their Reputations, and to Ruin their Fortunes, and it is well if they spare their Lives? So that to discover all who Inform against Swearing, would be a Cruelty equal to that of the Primitive Persecutors, who covered the unhappy Christians, with the Skins of Wild Beasts, and then turned Dogs and Lions lose upon them. And is it not a Melancholy thing to consider, that if Private Informations be laid aside, a good Man must either neglect a necessary Duty, let Wickedness go o●● and enlarge its Conquests; or if it does oppose it, must run the hazard of being undone with his Family.  
' Ti●●rue, every Man ought to discharge his Duty, what ever may be the Consequences of his doing so. But we know, and aught to consider, that many good Men are Timorous in their Natures, or Low in their Fortunes. Men may be good Christians though not qualified to be Martyrs for Religion. They may have great Zeal against Vice, yet be unwilling openly to encounter it, when besides Pains and Trouble, they must in all likelihood suffer Poverty and Disgrace. And therefore we may reasonably hope, that our Magistrates will have such a regard for Humane Nature, as to consider men's Practice, as well as their Duty: What it is probably they will do, as well as what in strictness they ought to do: And that the Insolent Clamours of those who are Angry, that they may not still Swear, as formerly without control, will not hinder them from so managing Informations, that none may be discouraged nor afraid to give them; which is hardly possible, unless the Informers be Concealed.  
But Private Informations are so far from being Unjust or Unreasonable, that in the Third and Last place, they who suffer most by them, have no reason to desire that the Practice should be otherwise. And that for these Two Reasons.  
First, Because Private Informations secure the Swearer who i● Punished, from the Temptation of adding Revenge to Profaneness, and aggravating one Heinous Sin, by the addition of another. A good Man is glad to be Ignorant of those who have done him 〈◊〉 Wrongs, that so the Charitable Temper of his Mind, and Peace of his Soul, may not be altered nor disturbed. And what ever the Swearer may think, in the present violence of his Passion, yet it is a real Kindness in the Magistrate to keep him in the Dark, and he himself will be effectually convinced of this in the End. He will find in his Oaths alone, sufficient matter for a bitter Repentance, without the additional Gild of Revenge; or if he Dies without Repentance, his Curses will of themselves, Entitle him to that Damnation he has so often Imprecated himself; and his Torments will be great enough, without the load of another Sin, to increase them.  
Secondly, Because Private Informations (as was said before) do better restrain Men from Swearing, than can be done any other Practicable way. And can it be a valuable Advantage to Men of Reason, that they may Swear as without any reverence for GOD, so without any fear of Punishment from Men? Can they be fond of the Nauseous Liberty of being as Profane as they please? Have not many Men reason to Bless GOD, that they were afraid, or ashamed to do many things, to which they were violently prompted by the Fury of their Passions? And can any Man in his cool Thoughts be Angry, that there are Laws made to hinder him from being a Blasphemer himself, and Infecting others with his Crimes? So Madmen think themselves Wise, and are enraged at their Confinement. But when restored to their Reason, they Bless the Hands that Bound them and prevented the Violent Effects of their Distemper. And so will it be with Swearers, when they are so happy as to be reclaimed they 〈◊〉 change their Oaths and Curses, into Prayers and Prai●●● Nay the most hardened of them all, will on their Deathbeds alter their Language, and wish with all the Horrors of Despairing Wretches, that the Laws against Swearing had been more Severe, and Executed with greater Rigour, and that some of his Blood rather than his Money, had been the Penalty of every Oath.  
In short then, Private Informations against Swearing are Just, so long as they are True, and I never heard of any that were otherwise, of any that were Falsely Maliciously and Accused. And it is hardly possible they should; no Man being under the least Temptation, to be Guilty of such a Horrid Sin. Private Informations are expedient and necessary, because by them the end of the Law is best answered and promoted; without them many would be Guilty of Swearing, who by fear are restrained from it, and many who are Guilty, would escape Punishment. Good Men would be laid open to the Hatred of many, and Contempt of more: And they who are punished for Swearing, suffer nothing by the Privacy of the Informations, but that they cannot gratify their Revenge.  
Having thus I hope shown the Duty of Informing against Vice and Profaneness, and Vindicated the Practice of Private Informations against Swearing, I now at length proceed to my  
Fourth and Last Particular, which is to offer such Motives, as are proper to excite and confirm our Zeal, that so we may be Zealously Affected always in the good thing, about which we ought to be engaged.  
And certainly if all the Arguments of both Worlds can convince us, if our most valuable Interests can awaken our Affections, or the best Examples can inflame our Zeal: If the most Honourable Employment can work on our Ambition, or the greatest Dangers quicken our Fears If we have any concern for the happiness of the Church, and would remove those differences, which have broken its Unity, and disturbed its Peace. If we would enjoy the truest Delights which are to be had below, and be entitled to extraordinary degrees of Glory above: If these are desirable things, and can make any Impressions on 〈◊〉 they all combine to excite and confirm our Zeal, in suppressi●● Vice and Profaneness, and promoting a through Reformation of Manners in every Rank among us.  
But the better to excite and confirm both your Zeal and my own, I shall insist particularly on these things, and therefore entreat you with me to consider.  
First, That it is impossible we should Love GOD, and be sincere in the Practice of Religion, without being Zealously Affected against Vice and Profaneness, and vigorously bend on the extirpation of it. For without this Zeal nothing else we can perform, will be a sufficient Proof of the sincerity of our Love to GOD. Being just in our Deal, and bountiful to the Poor, Temperate and Sober, constant Hearers of GOD's Word, and constant Guests at his Table, none of those are not only because these Duties may be performed, and yet the Love of GOD be the motive of none of them; but chief because the like actions will not be accepted in any Parallel Case.  
Thus for Example, Do I profess Friendship for another Man? To convince him of its truth and reality it is not enough that I show him all outward Marks of Honour and Esteem; that I treat him with the most endearing Caresses, and always express myself to his Advantage. For if notwithstanding all this, I can hear him Slandered without showing some Resentment, and that by those who know I profess to be his Friend: If I can silently listen to Malicious Aspersions on his Credit, yet make no attempts to Vindicate his Fame: If I am privy to a Design whereby his Life or Fortune may be endangered, or his Reputation blasted; and yet never discover it to him, use no endeavours to prevent it: If all this I can do, and yet assume the sacred Name of Friend, my Pretensions are false and disguised, and Hypocrite is my truest Title.  
Are these the Rules and Measures of our Friendship to Men, and will GOD accept our Love on any lower Terms? Dare we say we Love GOD, and yet can patiently hear his Being and Providence Disowned, His Word Ridiculed, and His Glorious Name Profaned? No 'tis plain there must be a want of true Love to GOD in the Soul, when little or none appears on the most necessary occasions, then when his Honour and Service call for the most public expressions of It: Let me see any Man near so much moved when GOD is Dishonoured in his presence, as he would be, should any presume to Reflect on the Memory of his Dead Father, and then I will not suspect sincerity of his Love.  
Besides, whatever Religious Actions we may ourselves perform, can never without this Christian Zeal against Profaneness and Vice, proceed from Right Principles; from worthy Apprehensions of the Nature and Perfections of GOD, His Infinite Wisdom, Power and Goodness. For these Principles do equally incline us to suppress Wickedness in others, as to be Pious and Virtuous ourselves. Thus do I, for Example, Love GOD because of his Goodness? That must needs move me very powerfully to Hate Sin, which is the greatest Contradiction to that Goodness; and what I passionately Hate I will labour to destroy. Do I with the Humility becoming a Creature, Reverence GOD's Word, and Adore his N●me? Then I cannot hear both these Impiously Profaned, but strong Resentments will arise in my Mind. And therefore if it ●e otherwise with us, we have cause to suspect ourselves, and may justly fear, that all our other Acts of Service, how exact so ever we may be in the performance of them, will be rejected of GOD as mere pretence and show, as so many Instances of Religious Deceit.  
But farther, we know that true Piety is ever attended with great Charity and Compassion for the Souls of them. And indeed it cannot possibly be otherwise. For the more we Love GOD, (that is, the more truly Pious we are) the more shall we be like Him, the nearer approaches shall we make to his Nature. But now Love to Mankind, is the most Glorious Attribute of the Deity, and doing us Good, is his most Delightful Work: For Happiness he Created us, and sent his Son to put us into a Capacity of Bliss and Glory. Surely then if we Love GOD in sincerity, those who are the declared Objects of his Love, must be so of Ours. Their Happiness we will consult, and spare no pains to deliver them from Destruction. He who Loves GOD sincerely, and serves him faithfully, must needs be sensibly touched to see a Creature endued with a rational Nature, and a Soul that is Immortal, that yet does neither. A Wicked Man he pities most, and with great reason esteems him the most Unhappy of Mankind; not an unfortunate Wretch broken upon the Wheel is so miserable, since the most exquisite Temporal Torments, bear no proportion to Everlasting Burn.  
Christianity is a Generous Institution, and inspires us with a Charitable Concern for the Happiness of others; as the great end of it is to qualify us for the Society of Angels hereafter, so where it is allowed to exert its Power, it gives us somewhat of their Divine Temper here, makes us endeavour after the Conversion of Sinners, and raises strong and lasting Joy in our Souls, whenever it is effected. And can that Man be esteemed a sincere Christian, who has no regard for his Brother's Eternal Happiness? Who will not labour to stop the progress of a Contagious Vice, and thereby prevent the Ruin of many Souls? Let him pretend what he will to prove that he Loves GOD, it is all Hypocrisy and Disguise; for it is a Truth Written in Heaven, as well as Recorded in Scripture, That he who Lo●es not his Brother whom he has seen, can never Love GOD whom he has not seen.  
And what a Melancholy Surprise will it be to many, when at the Last Day the Great Judge of the World, shall bid them departed from him, notwithstanding all their Pompous Devotions, and Gaudy appearances of Religion? And that because they were not Zealously Affected against Vice, and did not Industriously promote Reformation of Manners? Because they laboured not to retrieve the decayed Spirit of Christianity, and were Negligent and Indifferent when the Cause of Religion was at Stake? And what various Passions of Indignation, of Grief and Shame must distract such unhappy Souls, when the Son of GOD shall thus Expostulate with them? Can ye hope to dwell with me, for whom you never had any true Honour, whose Cause you did not Plead, whose Interest you did not Espouse? Can you say you sincerely Loved me, when you declined my most Necessary Service, the Punishment of Vice, and Advancement of Piety? What though you did not Profane my Name yourselves, yet others you could hear do it with a Smile: And did rather Encourage than Suppress that Sin? And since through your want of Zeal, many escape that Punishment, which their Lewdness deserved, is it not reasonable that you should share in their Torments, as you contributed towards their Gild? Therefore you must have no Honour from me, whom you did never Honour: And seeing you in effect Denied me upon Earth, by neglecting my Service, Justice requires that you should be disowned by me for ever.  
And what Reply shall such unhappy Sinners be able to make to Infinite Justice, when thus Arraigned before Angels and Men! Must they not be struck with silent Horrors at the Charge, and Agonies of Soul too big to be uttered? But if they presume to speak at all, their Language must be made up of Guilty Acknowledgements: They must own the Justice, even when they begin to feel the severity of their Sentence.  
Secondly, Another Motive to excite and confirm our Zeal in the good things about which it ought to be engaged, suppressing Public Vice, and promoting Reformation of Manners; is the consideration of its being the most Honourable Service wherein we can be employed. A Service of the greatest Dignity and Glory.  
In other Cases the Worth and Greatness of the Person, to whom the Service is paid, renders it Honourable. Thus to be entrusted with the most Weighty Affairs of our Prince and Country, to Execute the Laws, and Encounter the Enemies of both, is what Ambitious Men are still aspiring after, and wherein they place their Glory and their Happiness: But now in this respect, no Service so Honourable as Opposing and Suppressing Immorality and Profaneness. It is the immediate Service of GOD himself, of the Supreme King and Governor of the World, before whom all Earthly Princes are as nothing. Whose Transcendent Nature nothing can comprehend, and who dazzles all the Angels with the Brightness of his Glory.  
Again, does the Excellency of those who are employed in any Service render it Honourable? Then none so Honourable as this. It is at once the work and delight of Angels, and the Heavenly Host esteem it their Privilege and Glory. For wherein consists the employment of the Ministering Spirits of Heaven? But in their being the Instruments of GOD's Justice in Punishing his Enemies, the Instruments of his Mercy in Rewarding his Servants? In their restraining us from Sin by their powerful Influence, and awakening us to Repentance by unseen ways? Those happy Being's that are above, whither Angels, or the Spirits of Just Men made perfect, are all Zealous of our Reformation: They Pray for our Repentance, they Rejoice at our Conversion, and long for our Society. And every Pious Soul that arrives safely among them, increases their Raptures, and adds new strength and fervour to their Praises. And is not that a Glorious Service, whereby we Cooperate with the Holy Angels. And must not our being thus employed in the Work of Angels, be an excellent Preparative for their Conversation?  
Lastly, The more useful any Service is, the more Honourable it should be esteemed? Thus they who have been Authors of any great Good to the World, have been highly Honoured while Alive, and when dead have been Adored. But what Service so useful as this? What way can we do so much good to Mankind, as by bringing Obstinate Offenders to Punishment, and removing Infectious Examples? As by extirpating Vice, and promoting Piety and Virtue? As by averting the Wrath of GOD, and smoothing the way to Heaven?  
Let us not then be ashamed of our Great Master's Service, but Praise him for the Honour it confers upon us; and while others Glory in their Wisdom, their Riches or their Might, which are all Imperfect, Transient and Vain, if we Glory at all, let it be in this, that we are allowed the privilege, and inspired with Grace, to be employed in our Heavenly Father's Business.  
Thirdly, Another Motive to excite and confirm our Zeal against Profaneness and Vice, is the consideration of those many and Excellent Examples which recommend it. And indeed we find none in the Holy Scriptures Eminent, for their Piety and Virtue, who were not equally remarkable for their Zealous Endeavours against Impiety and all sorts of Wickedness.  
Noah was not only a Worker but Preacher of Righteousness; 
2 Pet. 2.5. verse 7.8.  and of Lot it is said, that his Righteous Soul was vexed with the Sodomites filthy Conversation. How was Moses Transported at the Israelites Idolatry? 
Exod. 32.19.  His usual Meekness seemed to have forsaken him, his Anger waxed hot, and he cast the Tables out of his Hands, and broke them beneath the Mount. 
Numb. 25.11, 12, 13.  Phineas' Zeal is Recorded to his Honour, it stopped the Raging Pestilence, and Calmed the Anger of an Incensed GOD. 
Psal. 106.30.  Holy David expressed his Zeal, in great Variety of Passions, it appeared in his Hatred, his Joy, and in his Grief. In his Hatred: 
Psal. 26.5.  I have Hated the Congregation of the Wicked, and will not sit among the Ungodly. In his Joy: 
Psal. 122.1.  I was glad, says he, when they said unto me, we will go into the House of the LORD. He was glad to see Piety prevailing among others, and that the Motion of going to the House of the LORD should come from any besides himself. But the greatness of his Zeal chief showed itself in his Grief, a truly Zealous Man meeting with many more occasions of Sorrow, than Joy from others: And therefore the Psalmists Language is sometimes very Mournful; 
Psal. 119.136.  Rivers of Waters run down mine Eyes, because they keep not thy Law. And again. 
vers. 158.  I beheld the Transgressor's and was grieved, because they kept not thy Word. 
1 King. 18.  How Zealous was Elijah against Idolatry? He boldly Reproved the King of Israel, and destroyed the Priests of Baal, though he was no Stranger to Jezabels' Revengeful Spirit. Nay he appealed to GOD himself that he had been very Zealous for the LORD GOD of Hosts. 
Neh. 13.15.21.  Nehemiah is a Noble Example of Zeal and Courage, fit for all Christians, but chief Magistrates to follow; He Contended with the Great Men of Judah, for Profaning the Sabbath. He did not modestly pass by their Faults, out of respect to their Quality, nor gently touch, as if afraid to hurt them; but opposed all abuses of the Sabbath, with great Zeal and Resolution, and at last effectually suppressed them, though very general and prevailing.  
The Time would fail me to mention all the Prophets, & Apostles; the Primitive Saints, Confessors, and Martyrs, who have been Eminent Examples of a fervent Zeal, who valued not Ease, nor Fame, nor Life, so they might propagate the True Religion, and effectually discourage Impiety and Vice. A Zeal which Conquered the World, and all the Powers of Darkness, to which nothing was too difficult to be done, nor too grievous to be suffered, in so Glorious a Cause. If we observe but the single instance of St. Paul, we cannot without amazement Reflect upon the many Persecutions, Calamities and Afflictions; the many Perils by Land and Sea, from his own Countrymen and Strangers, from open Enemies, pretended Friends, and false Brethren, which his Zeal embolded him to meet, and enabled him to bear.  
But behold we have a greater Example of Holy Zeal than he, and that is the Son of GOD, and Saviour of the World. It was Zeal for the Reformation and Happiness of the World, brought him down from Heaven, and exposed him to Poverty and Misery, and Disgrace, here below: The same Holy Zeal made him boldly Reprove the Greatest among Men, whilst he familiarly Conversed with the Meanest; made him Toil and Labour and go about doing Good, even to those who made him the returns of Hatred, for his goodwill. Out of Zeal for the True Religion he Unmasked the Pharisees, and laid open their Hypocrisy, and brought upon himself the Hatred and Revenge, of that Malicious Dissembling Sect. Nay his Zeal made him once lay aside the Lamb, and with the Resentment as well as Authority of an Offended Judge, Vindicate the Honour of GOD, by Scourging the Buyers and Sellers out of the Temple. So that with great Justice, does the Evangelist apply that Expression of the Psalmist to our LORD, the Zeal of thy House, 
Jo. 2.15.17.  hath Eaten me up.  
But the most Stupendous Instance of Divine Zeal, is the Blessed Jesus, Dying to promote the Glory of GOD, and happiness of Mankind. We Honour the Zeal of those who are willing to undergo Trouble, and run a few Hazards for Religion What then shall we say of the Zeal of our Blessed Saviour? Zeal, which Nailed him to the Cross, and Shed his Blood, and made him yield up the Ghost? Zeal which made his Soul all Gloominess and Horror, deprived him of the usual Manifestations of his Father's Love, forced him to cry out that his GOD had forsaken him, and in the bitterest Agonies of Soul and Body to expire. This was wonderful Zeal indeed, nay Zeal that wants a Name, being beyond our Expressions, and even too narrow Thoughts: Yet such as should strongly engage us to the exactest Imitation we are capable of, and turn our whole Soul into Flames of Zeal and Love for him, to whom we own whatever we enjoy or hope for, who even laid down his Life for us, to Rescue us from Misery, and Entitle us to Eternal Glory.  
Such Examples of Zeal does the Word of GOD set before us, the best & greatest we can have, even Patriarches & Kings, Prophets and Apostles, and above all the Great Captain of our Salvation, the Holy Jesus. And while we have these in view, can any of us be cold and indifferent in that Service, which is most acceptable to GOD, the Promotion of Religion, and Reformation of Manners? In other Cases Examples raise a Generous Emulation, they give us Courage to attempt the most difficult Undertake, and Constancy to endure the greatest Trials: And shall this be the single Instance, in which we are not ashamed to be outdone by all? Let us then blush and hang down our Heads, when we compare our own Slothfulness with the unwearyed Labours of others, and find ourselves backward to meet with Difficulties and Dangers, in a Service wherein so many have cheerfully Sacrificed their Lives.  
But to these Primitive Examples, give me leave to add one of this present Age, of a Person Eminent for the Greatness of her Station, much more for Piety and Goodness, whose Memory we all Honour, and whose Untimely Death we yet bewail, I mean our late Excellent QUEEN, whose Zeal for Piety and Religion, seemed to our-shine Her other Excellent Qualities. She was not Diverted by the Solicitudes of a Crown, from neglecting any Religious Duty Herself: Her Example Recommended Piety to the World, with all its Native Charms: And in Her appeared all the Majesty of a Queen, with the Unaffected Humility of the Devoutest Christian. Nothing went nearer Her Heart, than that Immorality and Profaneness, She perceived every where prevailing, and nothing with so much Joy did She Encourage, as what had a tendency towards Reformation of Manners. Of which I need give but one Instance, the Countenance She gave the Societies for Reformation in England. For (as we learn from a very Pious and Useful Book Entitled, 
Pag. 8.9.  An Account of the Societies for Reformation of Manners, etc.) having this Affair laid before her, in the absence of the King, by a Prelate of Great Learning and Fame, (the late Lord Bishop of Worcester) she had just Sentiments of it, and therefore thought it became her to give it Countenance: She Graciously condescended to Thank those who were concerned in it, and readily promised them her Assistance; and afterwards upon Application made to her Majesty, she was pleased to send her Letter to the Justices of Middlesex, Commanding them to put the Laws against Profaneness and Vice in Execution, with all Fidelity and Impartiality: And to this end, that they should be careful and diligent in Encouraging all Persons to do their Part, in giving Informmations against Offenders, as they were obliged by their Oath, as Magistrates to do: And when there was further occasion, she showed she was in Earnest to promote this Design, by taking other more Effectual Methods for that purpose. And she took particular satisfaction, 
Page 16.  in those other Societies of Religious Persons, who meet to Pray, Sing Psalms, and Read the Holy Scriptures together; and to Reprove, Exhort and Edify one another, by their Religious Conferences; she enquired often and much about them, and was glad they went on and prevailed.  
Such was the Hearty and Affectionate Concern, such were the Zealous Endeavours, of that Excellent Woman, to promote this great Work of Reforming a Wicked Age: Of her, who was the Glory and Ornament of her Sex and Crown; who now enjoys the Reward of her Piety and Zeal, a Crown incorruptible and that fadeth not away. She esteemed the Persons who were principally concerned in it, and approved of the Methods proposed to accomplish it; and is not her Approbation alone, a sufficient Answer, to all the Objections that have been raised against it? Hers, I say, whose Judgement and Prudence, were equal to Her Piety and High Condition? And should not so Great, so Good an Example, engage Persons of all Ranks and Qualities, to join Vigorously in Prosecuting the same Design? Should it not especially Inflame the Zeal of Her own Sex, and Influence them to do all that in them lies, to Check and Restrain Vice, to Encourage and Promote Piety and Virtue?  
They Boasted of Her (and very justly) while She Lived, they profess a Veneration for Her very Name, now that She is gone; let them show it by Contributing what they can, to that Noble Undertaking, wherein She expressed so much Satisfaction. And if they have but Zeal, they cannot want ways of expressing it to their own great Honour, and the benefit of the World. They may serve it by their Prayers, (in the constancy and fervency whereof, we must own they usually exceed us,) and draw down upon it the Blessings of Heaven. They can often with great Advantage Recommend it to others, and Engage Persons of Power and Authority to Encourage it. And Lastly, they may do much towards Reforming the World, by a Prudent Management of their Families, by instilling good Principles into their Children betimes, and making them in Love with GOD and Religion; as also by a strict and constant Inspection, into the Lives and Manners of their Servants.  
And if there needed any other Motive to excite their Zeal, after mentioning the Example of our Excellent QUEEN. I would desire them to consider, that one main Branch of that Public Reformation of our Manners, which is attempted at this time, does directly tend to Vindicate the Credit of their Sex. They must be sensible, that it suffers by those Wretched Creatures who are lost to Shame, as well as Virtue: They know too well, that there have been some such Instances, even among those of more considerable Rank, and that Honour and Wealth have been the Rewards of a Scandalous Prostitution; and they cannot be Ignorant what uncharitable Censures from the Observation of the Bad, have been passed upon the Good and Virtuous. And must not such Rejoice, when they see those Wretches Punished, who Dishonour their Sex, as well as their Religion? They must, they will express their Abhorrence of a Strumpet, let her Quality be never so High, and will leave nothing unattempted, to Banish such from the Society of those, who have any regard for Modesty and Virtue. So will they be Glorious Instruments in Promoting Reformation of Manners, and share with us, in the Honour and Advantage of so useful a Design in this World, and share with Her in Glory, whose Example I have been Recommending to them.  
Fourthly, Another Motive to excite and confirm our Zeal against Profaneness and Vice is this, That the Endeavours of Good Men in this Kingdom to Promote Reformation o● Manners, have been highly applauded in England. Gre●●● 〈…〉 ●aid of them there, and greater expected from them. This we Learn from several Hands, particularly the Book I already Quoted, in these words. 
Page 23.24. — The Endeavours of these Gentlemen have not been confined to this City and Kingdom, but have extended as far as Ireland, where they have had an Influence, very little, I think to the Honour of that Kingdom, from whence it had its First Rise, of which since a more particular account may be expected; I may satisfy myself at present, with saying in general of my own Knowledge, that the Transactions, of Reformation here, having been, near Two Years since, laid before some few Persons in Ireland, and most of those (I must again observe) Private Persons, and of the Lower Rank of Men, with proper considerations to move 'em to unite in the same Design, and Methods to pursue it with Advantage, it determined them to engage hearty in it; and they have Prosecuted it with so much Vigour, that there are now several Societies for Reformation, in the City of Dublin; which I am assured by divers Accounts, that I have in my Hands from thence, are spreading into several Parts of the Kingdom, and are Encouraged by His Excellency the Earl of Galway, one of the Lords Justices of Ireland, The Right Reverend the Archbishop of Dublin, many of the Clergy, and the Best of the Magistrates and Gentlemen of that City: In one of which Societies, most of the Parish-Ministers of Dublin, several of the Pious Bishops, particularly, the Celebrated Archbishop, and divers other Persons of Quality are Members; some of which have shown a Zeal, which if it prevailed the Three Kingdoms over, might soon produce a Glorious Reverse of the State they are now in, and which in less than Two Years space hath succeeded, (though not without such various Oppositions, as might be expected from Combinations of Bad Men) to that degree in Dublin, that the Profanation of the Lordsday, by Tippling in Public Houses, by Exercising of Trade, and Exposing of Goods to Sale, is almost suppressed; that Lewd Women are so strictly enquired after, and severely Punished, that they have Transported themselves, as in England, to our Plantations; and that Swearing is so run down, that an Oath is rarely heard in their Streets; so that Public Disorders are remarkably Cured; and in short, Vice is afraid and ashamed to show its Head, where within a few Years past, it was Daring and Triumphant.  
This Account, Blessed be GOD, is in the main true, and my Design in mentioning it to you, is not to Please or Flatter you, by telling what you have done, but to excite and spur you on to double your diligence, and make it more apparent to the World, how answerable your Zeal is, to the Character that has been publicly given of it. Commendations do generally improve, and nourish Virtue; and will it not be base and dishonourable, should we hereafter fall short of what is published to the World concerning us? Are our Magistrates and Clergy Commended, for discharging their Duty with so much Zeal? And should not those among us Blush who are conscious to themselves, that they are Entitled to none of these Praises? Let us then resolve not to lose the Reputation we have already gained; lest it be hereafter as publicly declared of us, that for a while indeed we seemed warm, and in earnest against Vice, but that our First Fervours are gone, and we are unhappily reconciled to our Old Sins; and are liable to the Character of the Foolish Builders who began a good Work indeed, but could not bring it to an end.  
'Tis true, we ought no more to do a Good Action to be Praised of Men, than we should do an Evil one, to avoid their Censures: And I trust in GOD that your Zeal will never be Infected with the least mixture of Vain Glory. Yet just Praises are the Rewards of Virtue, and should be so esteemed. And it is our Duty not only to be sincerely Religious, but open Advocates for Piety; to stir up others by our Zeal, and so to let our Light shine before Men, that they may see our good Works, and Glorify our Father which is in Heaven.  
I might mention, as another Motive, to excite and confirm your Zeal against Profaneness and Vice, the necessity of it, to avert the just Wrath and heavy Judgements of GOD, and the reason we have to expect and dread them if Iniquity still prevail: And that we can hope to escape them on no other Terms, than our Endeavouring with great Industry and Sincerity, to suppress all kinds of Wickedness.  
The truth of this might be easily demonstrated from the Word of GOD, and from the End and Reason of this Judgements; this is most apparent from his Method of dealing with other Nations, of this we may be convinced from his deal with ourselves: But this has been so fully insisted on, and largely proved by others, that I shall do no more than name it; And pass on to a  
Fifth Motive, to excite and confirm our Zeal for Reformation of Manners, and against all Profane and Immoral Practices, namely, that we have reason to hope, that it may prove hereafter an excellent means of Uniting the Established Church, and the Dissenters; and of Propagating the Reformed Religion, among those who are Strangers to it, and prejudiced against it.  
It will not be here needful to inquire into the Immediate Causes of our unhappy Divisions, nor shall I take up your time in Lamenting the Miseries which have been, and still are the consequences of them. It concerns us much more to learn, how our Breaches may be Healed, and those Wounds Cured, which have often reduced our Religion to a very Languishing Condition.  
And they who have most seriously considered this matter, have with great reason observed, that nothing will more allay our Heats and Animosities; nothing lay a better Foundation for a firm and lasting Union among Protestants, than our becoming Zealous and Active against Vice and Profaneness.  
For First, our jointly endeavouring to beat down Public Wickedness, must needs Unite the Affections of all those who are concerned, in that Excellent Undertaking. We cannot but Love and Value all who have an Active Zeal for GOD and Religion, though in some things, their Judgements may be different from ours. There are Charms in Piety, which none can resist, and if we Love GOD ourselves, we must Love those also who serve him in Humility and Sincerity of Heart, though we may judge them mistaken in things of lesser Moment. But now Unity of Affection is a necessary Preparative for Unity of Judgement; and true Holy Zeal Unites the Minds, as well as Hearts of all those in whom it dwells. And if we go on to assist one another in Suppressing Lewdness, Immorality and Profaneness, we will soon be convinced that differences of Opinion, about the circumstances of Religion, when we agree in all the Essentials of it, should never make us Hate and Calumniate one another. But that whatever our Sentiments, as to some particulars may be, we are Brethren and Fellow Christians, Servants of the same Lord, Partakers of the same Blessed Hope, and Heirs of the same Eternal Kingdom: That though we differ in a little in the Roads we take, yet we both direct our Course, towards the same Heaven, whither they who are truly Pious, Humble and Sincere of both Parties, may hope to arrive at last, and where without Controversy or Dispute, they shall for ever dwell together, in the profoundest Peace, and most charitable Agreement.  
But as our being truly Zealous against Profaneness and Vice, has a natural tendency to Unite our Affections, so in the Second place, it will convince us of the necessity of Uniting together, in Worship, and Sacraments, and every other way. For the more Zealous we are against Vice, the more clearly will we see, the great Mischiefs which are caused by our Divisions, the more fully will we be convinced, that they are the great Hindrances of a General Reformation of Manners; that the most prevailing Vices and Impieties are owing to them, and that till they be removed, Reformation may be wished for, but can never be happily Effected.  
For this is the great Popular Objection, against our Religion, insisted on so much by the Enemies of Piety, that there are so many Parties among us, that they know not whom to close with, and therefore will treat them all with equal Neglect and Scorn. This is what some pretend to justify their Impiety, and is the real cause, why others are Profane; and cannot be but a Stumbling Block to many weak Minds. Besides, Dissensions in Religion, destroy Ecclesiastical Discipline, and deprive Church Censures of their Force. They enfeeble the Civil Power, and compel Magistrates to Wink at great Irregularities. They distract Private Families, and separate the nearest Relations. Where they prevail, the State is seldom free from Tumultuous Disorders, not the Church from numerous Heresies and Schisms without end. And in short, they naturally lead to the Subversion of all sober Religion, all Peace and Order. Nay our Divisions, not only cause most of our Distempers, but hinder our Cure, they weaken the Hands, and obstruct the Endeavours of those, who are Zealous for Suppressing Public Vices. For he must be a Stranger to Humane Nature who does not know, that so long as there are separate Parties, there will be separate Interests, and that many will Prosecute their particular Designs, to the prejudice of the common cause of Religion. One Party will be sometimes for Acting alone, and that will raise Jealousies in the other; at least there's cause to fear that they will not always Act with that Confidence in each other, upon which in a great measure their Success depends. These things I confess ought not to be so, and all that can be said for them is, with Humility to own, that even good Men are Frail, and not above the Passions and Weaknesses incident to our Nature. But now they who are truly Zealous against Profaneness and Vice, must needs be sensible how Fatal our particular Controversies are to Christianity in general, to Piety & Virtue. And therefore they cannot but pray for Unity, with all the Fervour of their Souls, and will spare no Pains to procure so inestimable a Blessing. All prudent Attempts for Peace, they will Encourage and Promote, and submit to many Inconveniences, rather than want it. And if all Parties among us, were thus Zealously Affected, if every one laid to Heart our Crying Sins, and considered our Divisions as (and such sure I am, they have been and are) one Principle Cause of them: How soon might we hope to see a happy Change! How fast would all our Disputes and Controversies Fall and Dye! Then we should soon behold what David pronounces so Good, and Pleasant, Brethren Dwelling and Worshipping GOD together in Unity and Peace: And our Church below, would in all respects be a lively Emblem of the Church Triumphant in Heaven.  
But farther Thirdly, Our being Zealously Affected against Profaneness and Vice, will if we continue and persevere in our Zeal, lay a firm Foundation for a lasting Union among us, because it will turn our Zeal into its true Channel, and fix it upon its right Object, and that is the Suppressing of known Sins, and the Promoting of Piety and Virtue, and Reformation of Manners.  
It is very certain, and much to be lamented, that many, both Members of the Established Church and Dissenters also, are more Zealous for their particular Opinions wherein they differ, than the great things of Religion wherein they agree. This is manifest from the Practice of both. Thus we find that those who seem warm for the Established Constitutions, shall be esteemed and valued by others of the same Principles, though Guilty of many Irregularities in their Lives. And the Case is the very same among the Dissenters. Those who are hearty for their Interests and firm to their Party, shall be Caressed and Celebrated for their Zeal, though in many things their Practices are Immoral. Now of this I can assign no other Reason, but that the Zeal of both Parties, has been unhappily Diverted from things of the greatest, to those of little importance, in comparison of the other. And not only so, but mightily inflamed by the Artifices of our Common Enemies. It has been the constant Endeavour of those who studied our Ruin, strongly to engage us in Contentions, about the Outside of Religion, and our minds were kept in such a constant ferment and hurry by these Differences, that we could not observe, at least did not, sufficiently consider it, how Atheism and Infidelity, Irreligion and Vice, were entering in at our Breaches. We were like the Unfortunate Inhabitants of Jerusalem during the last Dreadful Siege, who were more Violent against one another, than the Romans, the avowed Enemies of them all.  
But now were our Zeal once Vigorously Employed, in beating down Vice and Profaneness, were our Warmth and Industry in that great Affair, answerable to the moment of it; then our Passions against our Brethren would cool of themselves, and our Resentments gradually abate, and at last be quite extinguished. Our Wounds would no more Fester, but Close and Heal. And we would Love and Value Men, not according to their Engagements to a Party, but their Zeal and Concern for Virtue and Holiness and all our Endeavours we would Unite against the Enemies of Religion in general, the Vicious and Profane.  
And that our Zeal against Vice, were it strong and Active, as it ought to be, would be attended with these happy Consequences, is what we will easily be convinced of, if we consider that our Faculties are so imperfect, that they cannot with any degree of Intenseness, be exercised at once upon different Objects; and that as any one of our Passions, whither Love, Hatred, or Anger, increases towards one Object, it must abate with respect to all others. If our Passion is divided upon several Objects, it must act weakly upon them all, if confined to one, it is Strong and Violent. As Rivers whatever they gain upon the Land of one side, lose proportionably of the other; and if their Waters run in one Channel, they are impetuous, and with a mighty Torrent, force their way, but when separated into many Streams, they glide insensibly along. Now 'tis easy to apply all this, to the Case before us. So long as we were warmly engaged in Disputes, about Modes and Ceremonies, Postures and Garments, used in Religious Worship, it was not in our Power to be so Zealous against Profaneness and Vice, as we ought to have been, our Zeal was so exhausted by the one, that we had too little to spare for the other. But now that our Zeal gins to be better employed, to turn into another, and better Channel, our heat about other things will by degrees wear off, and a Holy Zeal against Impiety, and Public Wickedness, succeed in its room. And when ever, by the Blessing of GOD this is happily Effected, will we not be apt to look back with Wonder, upon our former Disputes and Quarrels, and be surprised that we should be Angry with one another, when so many Public Sins needed all our Zeal and Indignation, and Endeavours to Suppress them? Nay I am inclinable to hope, that we shall resemble the Happy Lovers in Heaven, that all our Peevish Mistakes shall be changed into Inviolable Love and Friendship, into the highest degrees of Endearment and Affection. And this we have no reason to despair of, if we consider in the  
Fourth and Last place, that our being Zealously Affected against Profaneness and Vice will Entitle us to the Blessing of GOD, without which no Concord, no Unity, can be attained.  
Many have wondered, considering the favourable Opportunities we have often had, which Invited the Established Church and Dissenters to an Union, considering especially, how much our Interest and Common Safety called for it, that it has not yet been Effected. I will not pretend to judge where the fault lay, or whence it came to pass, that all endeavours hitherto used to Unite us have miscarried. Only it may be in general observed, that our want of true Zeal for GOD and Religion; our great Ingratitude for the many Mercies of Heaven, and that Corruption of Manners which almost universally prevailed every where; all these I say, deprived us of the concurring Influence of Divine Providence, without which all Humane means are contrived and applied in vain; we wanted that, because we did not deserve it; Unity and Concord were too great Blessings for a People, who had made such ill returns to GOD, for all his other Favours.  
But let us at last become truly Zealous for Virtue and Religion, and decline no Pains to Curb those Vices, which have so long Triumphed over both; let it be our constant Study so to Execute the Laws against Impiety, that whoever dares be Wicked, may yet be afraid of a Discovery. Then may we look up to GOD; and expect his Blessing upon our Endeavours & Prayers for Union, as well as Reformation: Let us but qualify ourselves for it, and with great boldness we may say, LORD speak the Word, and thy Servants shall be Healed.  
And should the goodness of GOD so far bless our Zeal, as at once to make it the means of Suppressing our Vices, and Curing our Divisions, what reason would we have, with all the Ardours of the Heavenly Host, to Praise and Adore the Divine Clemency and Mercy! Love and Peace as among them, prevailing every where! Piety and Religion gaining Proselytes every Day! and none daring to be openly Vicious or Profane! These are I own, too great Blessings to be fully expected in this World, yet we should not distrust GOD's Power, nor question his Goodness. Great things have succeeded very slender and discouraging Beginnings: And it is agreeable to the Wisdom of Providence, that it should be so; lest we should vainly ascribe that to ourselves, which is wholly due to GOD.  
But it is not we alone, who shall receive all the Benefit of this Holy Zeal, for it not only Promotes Unity and Peace among ourselves, but will be a means of Propagating our Reformed Religion among those who are Ignorant of it, and prejudiced against it.  
For how comes it to pass, that the Reformation for above an Age, has been almost wholly at a stand, or rather declining? And if it has any where gained Ground, it has in other places lost more; whereas at the Beginning it carried all before it, and nothing could oppose its Conquests? The best reason of this that I can give is, that the Piety and Zeal, the Purity and Steadfastness of our first Reformers, Charmed and Subdued their very Enemies. They were all Eminent for Holiness and Goodness, for Charity and Zeal, for Constancy and Patience. But now there's a fatal reverse of things, we are fallen into many of those Sinful Courses, which heretofore were peculiar to the Church we left. Our Zeal has sensibly decayed, Piety Flourishes not among us, as it did among them, nor is the Reformation of our Lives, answerable to that of our Faith. But yet if the Spirit which acted our Reformers, did again revive in us, it would still produce as considerable Effects.  
'Tis very true, that the Prejudices which those of the Church of Rome, have Sucked in their Education against us, are great and strong, yet Exemplary Holiness, and Prudent Zeal, would in due time perfectly overcome them. These would Command Respect even from our Bitterest Enemies, and effectually convince them of the Excellency of our Religion, did they see so good Fruits of it in our Lives. This is the shortest and surest Method of dealing with them, for after all that can be said, by way of Argument, yet that will always be thought the best Church, which makes the Best and Holiest Christians: And unless our Practices be much better than theirs, they will never believe that our Religion can be so.  
We may boast of the Purity of our Faith and Worship, and upbraid them with the Superstition and Absurdity of theirs; but after all, the prevailing Arguments must be the Innocence of our Lives, a hearty Zeal for the Honour of GOD, expressed in a Vigorous Prosecution of all that's Vicious and Prosphane. These are sensible Arguments, and carry along with them powerful and lasting Convictions; these the most Ignorant can Comprehned; yet the most Learned cannot resist.  
Sixthly and Lastly, The most prevailing Motive of all, and which if duly weighed would not only excite and inflame our Zeal, but preserve it always Vigorous and Strong, is the Consideration of its exceeding great Reward. And that with respect to both Worlds, in this it affords us the truest Satisfactions, and Entitles us to extraordinary degrees of Glory, in the other.  
As to this World, if there be any such thing as Satisfaction in it, any thing exempted from that Vanity and Vexation of Spirit, wherewith the Wiseman has charged the whole Creation. It does, it must consist in the pleasing Reflections of our own Minds, upon the good we have done to Mankind, by Suppressing Profaneness and Vice, and Encouraging Piety and Virtue. This is a Pleasure Rational and Noble, proper for him who is made after the Image of GOD: A Pleasure which stands the Test of Fruition and can never Cloy, but daily gives the Soul a grateful Relish of some new Delight: A Pleasure which abates our Troubles, and qualifies our Pains, which blunts the Edge of Sorrow, and calms the Disorders of the Soul, which inspires us with Courage at the Hour of Death, takes away its Sting, and deprives it of its Terrors.  
And with what a generous bravery may we expect our end, if we have been Instrumental in Advancing Religion among Men! If we have lived to so good purpose, that any one Vice has been lessened by our Endeavours and Zeal! That one Thought will refresh us more, when in a Languishing Condition, or on a Dying Bed, than the Grandeur of Princes, or Riches of the World.  
What a Satisfaction must it be to a good Magistrate, when about to render an Account of his Office, to the Great King of Heaven, to consider that he has been Faithful to him that appointed him, has Justly and Impartially Executed the Laws against all sorts of Wickedness! To a good Minister! When ready to appear before the Great Bishop of Souls, that he can Reflect upon his Sincerity and Zeal; and Courage in the discharge of his Duty! That Vice he still opposed! And considered neither Interest, nor Reputation, nor Safety, when his Master's Service called for him! To a Sincere Penitent, when he looks back upon his Life, since his happy Conversion! That he made all possible Atonement, for his former Injuries to Religion, by bringing more to Repentance than he had formerly led astray! To all those who make Religion their Business, and Reformation of Manners their constant Study! To remember how Active, how Constant was their Zeal, what Labours and Troubles they underwent, what Slanders and Calumnies they bore, to Punish and Restrain Wickedness and Vice, to Maintain and promote Piety and Virtue! Such Thoughts as these will wonderfully Support Good Men, when they have a near view of Eternity; will Relieve their Languishing Spirits, and Raise their Dejected Heads, and Comfort their Departing Souls.  
But neither the Joys nor Sufferings of this present World, are worthy to be compared with the Glory that shall hereafter be Revealed. There are Glories reserved for good Men, beyond any thing we can conceive or know: And of these extraordinary degrees belong to those who are Zealously Affected always in good things: To those who with great Industry and Application, Promote Reformation of Manners. For since that is a Service particularly pleasing to GOD, the Reward that attends it, shall be proportionably great; And GOD will Honour above others at the Last Day, those who are Zealous for his Honour here.  
He that Converteth a Sinner (saith St. James) from the error of his way, shall save a Soul from Death, 
Ja. 5.20.  and shall hid a multitude of Sins. Now if he who gives a Cup of Cold Water to a Disciple, shall not lose his Reward, what shall his Happiness and Glory be, who rescues Souls from endless Destruction, secures them from Misery and Unquenchable Fire, and so effectually covers Sins, that Infinite Justice shall never find them out? And they who turn many to Righteousness, 
Dan. 12.3.  (as the Prophet tells us) whether it be by Advice or Correctition, or Example, shall Shine as the Stars for ever and ever, with a peculiar, distinguishing, and Eternal Brightness.  
And should not the hopes of this Infinite Reward, inspire us with Holy Zeal, Undaunted Resolution, and Invincible Patience? Make us despise both the Smiles and Frowns of Fortune and of Men, the Uncharitable Censures of some, and Profane Scoffs of others? Make us constant in our Endeavours against Vice, as those Stars are in their Motions, which we hope hereafter in Glory to Outshine?  
And what a Joyful Surprise will it be, to those Happy Souls, who here have ever burned with Zeal and Love, to find in the other World, their Glories equal to their Wishes, and infinitely beyond their too narrow hopes! When Mansions of Peace, shall be their Habitations, Angels their Friends, and perfect Spirits their Companions! When Praise shall be their Employment, and GOD himself their exceeding Great Reward!  
And if Souls in the other World retain any knowledge, of those who here have been their most Intimate Friends (as I hope and believe they shall) than what Transports of Love and Divine Friendship, what Endearments and Gratulations, shall be among those happy Spirits, who have in this World been Fellow-Labourers in Advancing Reformation, and Fellow-Sufferers for their Zeal against Vice?  
How will it add to their Raptures (though almost Infinite before) to relate over to one another, the Difficulties they here Surmounted, with all the Troubles and Calamities they suffered! How sometimes they were Encouraged and Supported, and the good Improvement they made of it! How again they were opposed in their good Purposes and Designs, yet were not diverted from them by any Opposition! How they were often exposed to Public Disgrace and Scorn, their best Actions being foully misrepresented, yet GOD supported them under these Trials, inspired them with a Generous Contempt of all Unjust Reflections, raised them up unexpected Friends, and blessed their poor Labours, with surprising Successes! How they were exhorted by the Ministers of Religion cheerfully to go on in their Masters, Service, and to depend on his Word, for a Glorious Reward, they believed and they obeyed; they recruited their Lamps with fresh Oil, and their Zeal continued Flaming, Bright, and Strong to the last, so that nothing could obscure or weaken, or even resist it! But that now at last, they find all the Promises of GOD Graciously fulfilled, and therefore have cause to Praise him for all their Sufferings, since their light Afflictions, which were but for a Moment, have wrought for them, a far more Exceeding and Eternal Weight of Glory!  
Methinks like Moses from Pisgah, we may now take a Prospect of the Land of Bliss, and see those who here used to meet together, for Religion and Devotion, for Suppressing Vice and Promoting Reformation, welcoming one another into the Heavenly Regions, with Joy in their Looks, and Glory about their Heads, and nothing to be heard but Anthems and Hallelujahs!  
Thus my Brethren, I trust in GOD it will be with you another day, but seeing we are as yet in the Wilderness, Let us have our Faces always directed towards the Promised Land: Our Journey can't be long; let us not be Frightened at the Dangers or Difficulties of the way, but go on Courageously in it, and Endless Peace and Joy, shall soon succeed our Toil and Labour.   

ERRATA.  
Page 4 line 30. read are of greater necessity. p. 12. l. 27. r. Warm in their Advices. p. 16. last l. r. the more they will. p. 22. l. 27. r. Zealous Magistrates. p. 25. l. 24. r. indispensable. p. 39 l. 25. r. of their Blood, rather than their Money. p. 43. l. 24. r. escaped p. 59 l. 33. leave out— yet. p. 60. l. 7. r. comprehend. There are several Erratas in the Pointings.