A SERMON preached before the SOCIETIES FOR Reformation of MANNERS, IN London and Middlesex, Upon Monday, Febr. 20. 1698/ 9.  
published at their Request.  
By EDMUND CALAMY.  
LONDON: Printed for John laurence, at the Angel in the Poultry. MDCXCIX.   

To the Worshipful Sir RICHARD LEVETT, Knight and Alderman OF THE City of LONDON.  
SIR,  
THE Design which the Plain Discourse ensuing aims to promote, is so much for the Good of this City and Kingdom, that I am satisfied it needs no Recommendation, to induce you to afford it Countenance and Encouragement. The vigorous Endeavours of a number of sober Persons to detect the Profligate, who break the Laws of God and the Land, and to bring them to deserved Punishment, to the deterring of others, and averting the Displeasure of the Almighty, give so hopeful a Prospect, as cannot but be highly pleasing to such as have Your Concern for the public Welfare.  
If we may believe the wisest of Princes, One Sinner destroyeth much Good. How much Mischief then will Troops of daring Criminals Occasion! Should there be none who had Courage eno' to oppose them, soon would they undermine the Foundations of the best established Community. Those therefore who Regularly set themselves to Countermine them, deserve to be Honoured as COMMON BENEFACTORS.  
The Dissoluteness of our Age, is a matter of frequent and sad Complaint. They who would go about to confine it to any one of the Parties whereinto we are unhappily divided, would but proclaim their own Folly. A General Conflagration calls for every Man's Bucket; And our spreading Immoralities for all Hands to check them. And it is an hopeful prognostic in the present Case, that those who differ in Rituals but with too much Vehemence, should unanimously join together in forming those Societies for Reformation, who aim at the Checking those Vices which threaten to over-run us, which are hearty detested by Good Men of all persuasions.  
It would look very black upon us, should so laudable a Design as this, meet with Discouragement; and those who engage in it be roughly treated by any in Power. Nothing can be more evident, than that this would embolden Wickedness, and make it Triumphant; Subvert our Good Laws, across the End of Magistracy, and open the Sluices to the most Flagitious Villainies. If any in Commission have herein been tardy, I pray God forgive them. I know none concerned in this Affair, but who much rather desire that such might be convinced, than exposed.  
But it is hoped that You ( Worthy Sir) won't easily be induced to lend an Ear to the Whispers of those, who employ their subtlety in finding Subterfuges for Notorious Offenders, or devising specious Calumnies against their Prosecutours. Your Patronizing any who are Litigious, or who pretending to a Zeal for God, only vent their Malice against their Neighbours, is no way desired. But the Continuance of Your kind Regard to them, who( all Circumstances considered) cannot fairly be conceived, to be Acted by any other Principle, in their Opposition to Profaneness and Immorality, but a Concern for the Divine Honour and a General Good; Your Directing them where their Conduct may be hazardous, excusing them in any Innocent Mistakes, teaching them, upon Occasion, the most Regular Methods, and protecting them when their Enemies would overpower or perplex them, is humbly desired by the forementioned Societies, and expected by all that know you.  
Your happiness and Impartiality, in the Administration of public Justice, which hath procured you so Great and General a Respect, naturally promises as much; and is the Reason why they who wish well to a Reformation of Manners among us, do so earnestly long for Your Advancement to the Chair; when it's hoped Your Zeal for Suppressing 'vice will be as Exemplary, as Your Integrity, Generosity, and public Spiritedness, without undue Regard to any Particular Interest, have been hitherto.  
May You become more and more a terror to Evil Doers, and an Encourager of virtue in this City: May you be enabled to Discharge whatsoever Trust either is already reposed in You, or awaits You, to the Glory of God, the Satisfaction of our Sovereign, and the Comfort of his Faithful and Loyal Subjects: May Your Name be transmitted to Posterity with Honour; Your Family be enriched with the best of Blessings, and be Famous both for Piety and Prosperity for Many Generations,  
Thus hearty preys, ( Honoured Sir) Your Much obliged Humble Servant, E. CALAMY.   

A SERMON preached before the SOCIETIES FOR Reformation of Manners.  GENESIS IV. 9. 
And the Lord said unto Cain, where is Abel thy Brother? And he said, I know not: am I my Brother's Keeper?  
REGULAR Attempts to Reform a Vicious Age, have such a tendency to a public Good, that they can't want Encouragement from those who have either a sense of Duty, or of their truest Interest: nor be discountenanced by any, who regard the Divine Favour, or value the Welfare of the Community they belong to.  
There is indeed a sort of Men who are so Degenerate, that if they can make but the poorest Shift to support themselves, care not what becomes of the rest of the World; so they can but live at their Ease, and have their Humour, they matter not how it fares with others: For themselves they apprehended they were born, to themselves they live, and in themselves are they swallowed up, freely giving way to a general unconcernedness, as to what falls not within their own Vortex. If this Temper be spreading and prevalent, 'tis no wonder if a designed Reformation is found clogged with Difficulties.  
There are others, who tho' they have a little more Consideration and Generosity than to be so grossly Selsish, are yet too easily daunted by those Popular Insinuations, whereby a vigorous Activity in Suppressing reigning Vices is represented as a needless meddling; and those who appear concernid at the the Immoralities of their Neighbours, are branded for busy Bodies, and disturbers of the common Peace: The Fear whereof, where it once takes place, will by degrees cool the most Zealous, and sensibly abate the most promising Fervours.  
Could I suggest any thing that might contribute to the Amendment of the former, or the Confirmation of the latter, I should think my Pains well bestowed, and should have no cause to Repent of my public Appearance upon this Occasion. I am not insensible of my own Disadvantages; but however, having looked upwards for Assistance I'll make an Essay, and leave my Success to the Blessing of the Almighty.  
Were all Men of the Temper of Cursed Cain, the World would become a desert; Who could desire, nay, who could bear to live in it? For Love, Trust, and Converse would be universally banished. Were the few that are otherwise minded, either swayed by the Multitude who tread in his Steps, or cowed by their Reproaches, how soon must we be forced to bid adieu to all Order, Regularity and Sobriety! In no Age hath this Wicked one been without a Progeny; tho' it may be questioned, whether it was ever more numerous than in the days we live in: And it not a little adds to our Unhappiness, that those who are of another Stock and Lineage, are in many Instances too apt, either to resemble his Degenerate Off-spring, being infected and influenced by their Examples; or to be affrighted by their Taunts and Obloquy.  
My Text well considered might be a Guard both ways. For tho' in its Prime Aspect it presents us with an unparallelled Instance of the Arrogant Sullenness of a Saucy Creature towards the Blessed God, under which Notion it no way suits our present Purpose; yet doth it Secondarily set before us an affecting Instance of Monstrous Selfishness, our Reflecting whereon may be very seasonable. For we have Cain here stigmatized for his Impiety and Inhumanity in his Carriage to his Brother, to the terror of all Posterity; and his wretched Disposition in this respect exposed to common View, with a design it should be a Warning to all After-Generations, to take heed of an Imitation: And we need not pursue a long Train of Consequences, to be able to discern, that such Malignity as is here remarkable, naturally vents itself in Calumniating, and( all ways possible) obstructing, those who aim at a general Good; which yet on their Part may easily be disregarded, whilst they observe the Principle from whence it Springs.  
The Words thus considered, afford us Three Observations, that are very suitable to the present Occasion.  
First, Take Notice, that we are Accountable to God for our Carriage towards our Brethren. We find Cain here enquired of about his Brother; where he was? and what he had done to him? how he stood affencted towards him? and had demeaned himself under late Emergencies, which had excited his Resentment. And if we'll allow for a Parity of Reason, this will come home and close. For why should he be Responsible for his Brother, did not his Relation oblige him to a constant Inspection, watchful Care, endearing Love, and hearty Concern? Did his Obligation hereto arise merely from Consanguinity? That without doubt was a strengthening Consideration; but it presupposed higher Motives, of a more general Nature, and more extensive, which therefore must have a place allowed them, wheresoever Persons stand in the Relation of Brethren, notwithstanding there be no such immediate nearness of Blood. Again, 'twas his Carriage towards his Brother, with regard to his Temporal Welfare, of which Cain was here called to give an Account: But is there not greater Reason why Persons should be mindful of those to whom they stand related as Brethren, as to the Concernments of their Souls, than those of their Bodies? As to Spiritual Matters which are unspeakably more weighty, than as to those that are common and but temporary, relating to their Life or Goods, Name or Liberty? If there be, there is plain Evidence of Duty; and a Responsibleness concerning it results by Consequence. Well therefore may we look upon ourselves as Accountable to the Great governor of the World, for our Demeanour towards all our Brethren, whose Good( especially in Spiritual respects) we are any way capable of promoting. Well may we conclude that he who asked Cain for his Brother Abel, will one Day demand of us, where those are, and what are become of the Persons, whom we might have kept from Sin, and Snares, and Fatal Dangers, had we duly discharged our Duty. And I think it's well worth our while beforehand to consider, what Reply we shall be able to make to such a Question, if we now are Careless and Negligent.  
Secondly, View my Text, and take a little Notice, How soon a close, unnatural, and selfish Temper discovered itself among the Children of Men. The Earth was just formed, and as yet empty of Inhabitants; We know not by our our Sacred Records, but Cain might be the first Man born into the World; to be sure he could not have many to justle with him; the whole Race made up but a small handful; One would have thôt they should then have had all one Soul, embraced each other with the greatest Tenderness, and regarded one another as so many Parts of themselves; that there could have been no such thing as Envy and Ill Will, no Grudgings, no Backwardness to any Instance of Love or Service to have been found amongst them: But behold and wonder; even then do we find one setting up for himself, in Opposition to all others, and openly proclaiming his Disregard to his Brethren, in the pursuit of his own Way, and Will, and Humour. Tell not me of my Brother, crys he, for I'll stand alone. Were I continually to look after him, and see what becomes of him, I should have enough to do; my Fatigue would be endless. I'll therefore mind myself, and take my own Way, come of him what will. Make but a Pause in considering this early Instance of sullen Selfishness; and can you wonder to see any thing of the like Nature in After-Ages? If honest Abel's mildness, in an Age of so much Simplicity, could not screen him from the Malice of his churlish Brother, need it seem strange that in an Age of refined Wickedness, there should be a considerable number of Selfish Persons to be met with, who partly discountenance, and partly oppose and traduce, Generous Designs of an extensive Good?  
Thirdly, Note further, How apt Men are to excuse their Fault, and shift off their Duty. Notwithstanding the palpable Evidence of the Obligation, Cain had so perversely argued himself into stoutness, and so steeled himself with Resolution, that he had left no room for Conviction. He was altogether unconcerned, though deeply Guilty; and seems to think to come off by the prevalence of his foolish Plea, Am I my Brother's Keeper? Every Man( says he) must stand upon his own Bottom. I must look at Home, and let my Brother do the like. Let every Man keep one, and then all will be safe. 'tis eno' for me to mind my own Concerns. The Affairs of others belong not to me; how then can I be blamed for my Backwardness to be troublesone? Thus he seeks to palliate his Fault, and extinguish the fence of his Duty; in which I am sure he doth not stand alone.  
My Way being thus cleared, I reduce my Discourse to the following Heads.  

I. I'll give you some Account of this Cainish Temper, and make some Remarks upon it, which may help to lay open its Malignity.  
II. I'll show you upon what Grounds we are obliged to contribute our utmost to the true Welfare of our Brethren; and how Extensive that Care ought to be.  
III. I'll set before you the Encouragement we have herein to discharge our Duty, whatever Difficulties we may meet with.  
And then in the Close will add a few Reflections, suiting the special Design of this Exercise.   
I. I begin with the Consideration of that Unnatural and Selfish Temper which my Text Exemplifies; which is by many made light of, as if of no great Moment; whenas in reality 'tis to be detested as a Fatal Infection. How many are there who might usefully be employed in pursuit of a public Good, to the Benefit of many, who give way to a listless Indifference; they are not for meddling; others may take their Course for them; for they are for sleeping in a whole Skin; and if this be a Fault, it is so natural, and so common, and so small, that they can't apprehended it deserves any great blame. Put them upon stirring in their respective Places, to Prosecute 'vice, inform against open Offenders, execute the Law upon them, and bring them to Condign Punishment, or to assist by their Contributions those who are vigorously Active in so good a Work, and are more capable of it than they are, and have more leisure for it than they can command; they presently put in Cain's Caveat, Are we the Keepers of our Brethren? Wherein( say they) are we concerned? A Question methinks that much better fits the Mouth of an Hobbist, than of a Sober Christian. Hobbs indeed supposes all Men in a State of Nature, 
De Cive.  to be Free and at Liberty to do what they please; to be under no other Engagement than to mind their own Interest; to be at Enmity, and in a War with each other; to have no Rule of Duty, no Obligation to their Brethren; and to have nothing to do, but to secure their own Satisfaction and Repose; having no Reason to be concerned, who is overlooked and disregarded, or opposed and prejudiced, so that be but compassed. Which is a sort of Philosophy, that is directly Calculated to the Meridian of Cain and his Descendants. That which he calls the State of Nature, is to them generally so agreeable, that by their Good Will they'd never get out of it. No Ties or Bonds which he Attempts afterwards to superinduce, can work any such Change upon them, as that their own Personal Interest should not still remain the Governing Principle, and the Spring all their Motions. And this is easily accounted for. But for any that make a Profession of the Christian Religion, and pretend to be concerned for the Credit of it, to talk at such a Rate as this, is strange and monstrous. For the Temper which such Language bespeaks, would if given way to, at once extinguish Humanity, Piety, and Civil Society. This will be sufficiently cleared by the Considerations following.  
1. This Temper is highly Dishonourable to the Blessed God. He hath made us for Society, and furnished us with Ability to be helpful to our Brethren. He hath entrusted us with a Variety of Talents, designing they should be a Common Stock. He so fixes every ones Circumstances, that he hath many round him that need his Help. None can complain that he wants a Capacity of being some way serviceable to others, for Body and Soul. Now for any Man to Engross all that he can lay hands on, as purely his own, to look only at Home, making Self his Center, with the neglect of those whom it was in his Power to Succour, is a robbing God of the Honour of his Blessings, which lies in their Spreading and Diffusiveness. 'tis withal, a representing him as unfit to be a Pattern and Example to us. He is Liberal and Open-handed; and tender in his Regard to all his Creatures, though he needeth none of them. No Perfection of his is more resplendent, than his Communicativeness, and Universal Concern. He makes his Sun to shine on all, on the Just and Unjust; and both in Nature and Grace discovers himself more delighted with nothing, than with promoting the Welfare of those that come within the reach of his Compassions. For any then to shut up their Bowels towards their Brethren, when either their Bodies or Souls are in Danger, and they could relieve them; to confine their Care to themselves, when it might and should be extensive, is to ridicule his overflowing Benignity as a Weakness, and therefore unworthy their Imitation: Than which, a greater Dishonour could not easily be done him. Nay further, so great and tender is God's Regard to the Good of his Creatures, that he'll rather be the loser, than they shall be deprived of the Benefit which might be accrueing to them: He'll rather dispense with the Duties owing to himself immediately, than they shall be neglected: He is better pleased with Acts of Charity( especially Spiritual, belonging to the rescuing and saving of Souls) than with the strictest Performance of the Solemnities of his Worship. For he will have Mercy, and not Sacrifice, Matth. 9.13. As for those then who reckon it more ado than needs, to be in their Sphere the Keepers of their Brethren; who stick at a little Pains, Charge or Trouble, for their manifest Benefit, and the Furtherance of a Common Good; they do as it were Counterstrive the great Governor of the World, and what in them lies undermine the great Design, whereon he appears most earnestly intent, to his manifest Dishonour and Reproach. And the nearer the Relation is which Persons stand in to him, the greater their Pretensions are to an Interest in him, the greater is the Dishonour hereby done him.  
2. This Temper is also directly contrary to the great Law of Love. As small a matter as it may seem for any, Forbearing all Injuries, but to neglect their Brethren by suffering Sin upon them, it is interpretatively real Hatred. Therefore was that solemn Charge given of old; Thou shalt not hate thy Brother in thine Heart, thou shalt in any wise rebuk thy Neighbour, and not suffer Sin upon him, Lev. 19.17. And is it not Hatred in effect, whatever be intended, to suffer Persons to run headlong into the greatest Dangers, either without any Concern at all, or without any such concern as Prompts to endeavours by way of Prevention, where there is room and scope for them? Is it consistent with that hearty Affection which is every Man's Due, to see another attempting to be his own Executioner, without stepping in to his Relief? Would it not be unnatural Cruelty for any Man in such a Case to stand off, and say, Let him een shift for himself for me; for I must look at Home, and don't love to be meddling, least I be thought impertinent? And is the Case altered, where the Hazard which another is observed to run, is unspeakably greater, by Reason of Soul Destroying Immoralities? Where's the Love to their Neighbours, where's the Humanity, of those who know what will be the Consequences, and yet are unconcerned, and won't interpose? Is this Loving our Neighbours as ourselves, according to the Royal Law of Scripture? James 2.8.  
3. This is a Temper that is also very Pernicious to those who give way to it: And that, not only by depriving them of the Comfort and Pleasure, wherewith an Activity in doing Good to others is wont to be attended, and the Benefits to themselves which would be thence accrueing; which( if the Report of such as have had Experience be to be credited) are very great; but also by contracting and narrowing their Minds, and at the same time robbing them of the Advantage of help from others when there might be occasion; and on both Accounts disturbing their Repose; and being a constant Spring of Uneasiness. Selfishness is really its own Torment. A Generous Spirit which is bent for the Good of others, as there is Capacity and opportunity, is widen'd and enlarged; Shares with others in their Happiness and Welfare, bearing a Part therein by a sort of natural Sympathy; and its Enjoyments are as far extended as Good is known to be diffused: Whereas a Selfish Mind is enwrapp'd within its own Folds, and shriveled up as 'twere to nothing. When it dwells at Home, it wretchedly Pines, under constant porings on its own Sraitness, which minister Occasion of perpetual Dissatisfaction. When it roves Abroad, it is fretted and galled with Envy and Discontent, grudging at the Welfare of others, which it naturally reputes a Loss and Damage to itself, because it is not able to grasp and engross it. It is incapable of being easy and satisfied. Withal, the Open Hearted and public Spirited have a General Benevolence from others: If manifold Obligations can engage it, they to be sure can't want it. If some are so ill natured as to detract from their Desert, and seek to deprive them of their due Reward; yet generally there are others of whose good Will and Assistance they may be secure, when need requires. Whereas they whose Care and Concern reaches not beyond themselves, are left to stand alone; they have none to assist them, nothing to expect but Universal Disregard and Contempt. So that they who neglect their Brethren, do at the same time neglect themselves; and undermine their own Comfort, Peace and Safety.  
4. This Temper is further Destructive to the public Welfare. Were all for themselves, in Defiance of others, Societies were dissolved, and there would be nothing left but the Notion of a Common Good. Magistrates and Officers, who are in their Places the Guardians of the public Safety, can do nothing to secure it, unless Private Persons in their several Places give them Assistance. A Selfish Spirit makes both of them useless ciphers in a Commonwealth, where every one might be Significant and Serviceable, that would but Discharge his Duty. He that looks upon himself as born for others, and that can deny himself in pursuit of the Common Interest, is a General Blessing. Whereas he that minds only his own Concerns, is an unprofitable Member of a Community. How can his Country be the better for him? He'll let a Fatal Contagion spread, and do nothing towards the checking it. He'll see Flagitious Enormities laying a Foundation for Desolating Calamities, and yet keep close in his own Hive, as no way touched: And is he not then chargeable with the Ruin that may ensue? Were all others like him,( and by his Example he doth what he can to make them so) that Ruin would be inevitable. The Spreading of this Temper,( to which every one contributes, who himself gives way to it) were enô to overthrow the most Flourishing Cities, States and Kingdoms. How can that Ship be saved that is full of Leaks, which let in the Water on all sides, while those who should be at Work to empty and repair it, lye asleep every Man in his own Cabin, as if no way concerned? And how can that Nation avoid Ruin, that is overrun with Flagitious Impieties, which Naturally as well as Judicially threaten Destruction, when those who should be at work to Suppress them, are afraid of being over Officious, and unwilling to have their Repose disturbed by their Keeping of others, who they had rather should take their own Course, than that they should be any way troublesone to them? A more Fatal Symptom of approaching Confusion can't well be pitched upon. And then,  
5. Lastly, This is a Temper, which, if pursued and given way to, would naturally led to the greatest Extravagancies. He that thinks he was born for himself, and is no farther obliged to regard his Brethren, than is consistent with his own Conveniency, bids fair for injuring, opposing, and underming all that come near him, when he by that means apprehends he might best serve his Interest. This is visible in Cursed Cain. He disdained being the Keeper of his Brother; and thôt it enô to take care of himself: And therefore stuck not to Assault and Kill him, when he found he out-shin'd and over-topp'd him. 'tis true, there are a great many Neglects of others, which never have any such Tragical Issues: But that is either owing to the Grace of God, or surrounding Restraints. Let the natural Tendency of things be considered, and 'twill appear, That there is no sort of Extravagance to another's Prejudice, which a Cainish Selfishness, if let loose, would not led to. The very same Principle that would induce me, out of a pretence of minding myself, and securing my own Repose, to Neglect another, whose Welfare I were capable of promoting; would also be very apt to influence me, to Acts of Injustice or Violence towards him, if he stood in my way, cross't my Interest, and hindered my Advancement: And I could see no Reason why the Latter might not be as warrantable as the Former. And thus would this Temper, should it prevail, tend to make Men as Savage as Wolves, and Bears, and tigers to each other; nay, more so, than they are to those of their own kind.  
I am not sensible that I have in these Reflections at all exaggerated. If they won't suffice to produce an Abhorrence of the Temper mentioned, 'tis a sign that our Sense of Good and Evil is very Faint and Languid, and in a fair way to being defaced and obliterated. I now proceed,  
II. To lay down the Grounds of our Obligation, to contribute our utmost to the true Welfare of our Brethren, and to show how Extensive that Care ought to be. But I can only give Hints, lest I prove tedious and burdensome.  
The Ties we are under to be Keepers of our Brethren, are both 

Natural,  
Moral, and  
Political.    
Our Natural Engagements hereto, are 

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

Vide Marc. Antonin. Lib. 2. Cum Notis Gatakeri.  
Lactantius Lib. 5. cap. 8. Hoc dictum recitat ex Cicerone de Legib. Lib. 1. Sicut unâ eadenque naturâ mundus omnibus partibus inter se congruentibus cohaeret ac Nititur: Sic omnes Homines inter se naturâ confusi, pravitate dissentiunt; nec intelligunt se esse Consanguineos,& subjectos omnes sub unam eandemque tutelam; quod si teneretur, Deorum profectò vitam Homines viverent. Seneca Ep. 95. Natura nos Cognatos edidit, cum ex iisdem,& in eadem gigneret. Haec nobis Amorem indidit mutuum,& sociabiles fecit: illa aequum justumque Composuit.    
We are also naturally under Real, as well as Relative, Bonds to our Brethren. For we all stand in great need of one another. The alwise God hath placed Men in that Posture towards each other, that no one is or can be Self-sufficient; and therefore we must live by mutual Kindness, and an Exchange of suitable Offices. Every Man's Necessities oblige him to a regard of others. For suppose any particular Persons Stock to be ever so large, should he cast off others, he'd be unavoidably distressed and Miserable, for want of Supplies and Assistance from them whom he rejected and slighted, in a Thousand Instances, wherein he could not afford himself any Relief. That Man that would mind none but himself, could reasonably expect no other than to be cast off by all, who have as much right to demand from him, as he from them. He'd have all the World against him, be always insecure and uneasy, eaten up with Jealousies and Suspicions, troublesone to himself, and to all about him, and be incapable of ever being Safe or Happy. The sense of this was the Natural Foundation of Societies; the Bands whereof are broken by an indulged Selfishness.  
But to rise higher; we are also under Moral Bonds to be the Keepers of our Brethren: As being under the Government of the same Law, and in Subjection to the same Sovereign; and so obliged to adhere to the same Interest: and that whether we are considered, 

A● Men, or  
As Christians.    
As Men; we are bound to Honour the Rational Nature wherever we see it; and that because it is the Image of our Common Lord. Whatsoever tends to blur and deface it( as all Vices do most certainly, whether they be brutish or Devilish) should draw forth our Compassion, and Abhorrence. Withal, As Men, we are obliged to follow Reason as a Law: And this evidently Dictates to every one who is at leisure to listen to it, the necessity of his Contributing as far as he is able, his serious Endeavours to procure the good of all who come within his reach, in order to the securing the Honour of the Supreme and Universal governor, reaching the Ends of Society, and promoting his own Happiness. The which being minded or neglected, produces those Excusing or Accusing Tho'ts of Conscience, which the Apostle mentions, Rom. 2.15.  
As Christians; we are further obliged to a peculiar Tenderness of our Brethren. For we are represented as Members one of another, Eph. 4.24. and therefore are to have the same Care of each other, as of our Respective Bodily Members. Christianity, both by Example and Precept, straitly requires of us all possible Concern for our Brethrens Welfare. Our Blessed Saviour was herein our great Example. How ardent was his Zeal for the Good of Mankind? How much did he endure to further it? What did he ever stick at, that might promote it? 'tis his Native Character, that he went about doing Good, Acts 10.38. Good to the Souls and Bodies of all that came near him. This hath an obliging Force on all his Followers. And his Example is backed by his Precept. This is my Commandment( says he) that ye love one another, John 15.12. which was often also repeated by the Apostles. And in reality, nothing is more opposite to genuine Christianity, than a Selfish Spirit, an Unconcernedness about our Neighbours Welfare, or Backwardness to promote it.  
Finally, We are also Politically obliged to be concerned for our Brethren, considered as Members of the same Civil Societies. The Community is concerned in the Conduct of every Member. It Flourishes, if each keeps his Place, and seeks the Good of the whole; it is undermined by any ones Licentiousness: Which calls upon all to further his being brôt to Condign Punishment, in Defence of the public Safety, lest he spread his Contagion to others. But the Common Peace and Safety is established and secured, by the hearty Furtherance of each others Weal, in Conjunction with, and Subordination to, the Good of the Body politic.  
These, in short, are our Common Obligations; often strengthened by a great many Special Considerations, which could not well be touched upon, without too far Expatiating. By all these Bonds are we engaged to be the Keepers of our Brethren. And as to the Extent of our Care of them, it should be proportioned to their Necessities, and those of the public, and our own, Capacities Calls, and Opportunities: Wherein we may be not a little assisted, by making these our General Measures:  
That the greater Hazard our Brethren or the public would run by our Negligence; the more important the Matters are wherein our Help is called for; the more General the Evils are which we are in a Capacity of checking; and the greater, more Extensive and Lasting the Good is, which we may contribute to the promoting: The more Assistance is necessary in order to the compassing of that Good End; and the more prevalent remissness is grown, among those who might have been expected to have given an Helping Hand; the Greater should our Concern and Activity be, in order to our Approving ourselves either to God or Man.  
These Measures are I think, just and solid, and will bear the Test: And if so, our Concurrence in our several Spheres, to Prosecute the Laws of the Land against Debauchery and Immorality, cannot be questioned by any of us to be our Duty. To hearten in which Engagement I now proceed;  
III. Thirdly, To lay before you the Encouragement we have herein to Discharge our Duty, whatsoever Difficulties we may meet with. The strict Rules of Method would have required that my Discourse, both under this and the fore-going Heads, should have run more upon Generals, before I descended to Particulars; but I am rather for Usefulness than Niceness and Exactness: and therefore not being able to grasp all, shan't stick to confine myself to that particular Instance of Keeping our Brethren, which lies in promoting a National Reformation, as to growing Flagitiousness.  
Setting ourselves hereto in our several Places; some by Contributing to the expense and Charge of it, and others of us by Acting in it as we are able, with sincere Minds and honest Hearts; We shall glorify God, that God to whom we owe our All: We shall show our concern for his Honour, which is so profaned and trampled on by so many daring Criminals; We shall rightly and acceptably improve the Talents wherewith He hath entrusted us; openly declare our Adherence to the Kingdom of Christ, in opposition to the Devil and his Interest; and approve ourselves public Spirited, in a wretchedly selfish Age.  
Withal, We shall discharge our Consciences towards our Brethren, whose impending Ruin calls for help. They indeed defy Heaven, and disdain to be amended; and while they persist in the grossest Wickedness, are little ware whither 'tis they are Posting: But if we Fear God ourselves, we are sufficiently sensible in what their Impenitence and Irreclaimableness will issue: By joining in therefore with Endeavours to check and stop them, we take the best course to show our Love to them, that their Circumstances will allow of.  
Further, We shall approve ourselves useful Members of the Body politic; by contributing hereby to the Fencing against the greatest Dangers whereto our Nation is liable, which arise from abounding Immoralities; which naturally tend to Dispirit, Effeminate, and Debase us, and judicially provoke the offended Majesty of Heaven, to pursue us with the Efforts of his Indignation. We shall show ourselves Lovers of our King and Country, by helping forward the Execution of those good Laws which are in force among us, against profaneness and Debauchery; the general, common, and un-opposed Breach whereof, would open a wide Gap for the most desolating Calamities to enter and over-flow us.  
Again; We shall hereby enter our Protest against public Disorders, and testify our Abhorrence of those prodigious Enormities whereinto so many are hurried by their Lusts. We shall show that we look upon Sin as our Reproach, and Prosligate Persons as public Pests, diffusing an infecting Contagion wherever they come. We shall bid fair for freeing ourselves from a share in the common Guilt; and join with Him whom we profess to have in Supreme Veneration, in proclaiming our utter dislike of those ways and courses which are ruinous and destructive.  
We have moreover, A fair probability of doing more Good hereby than we can easily be ware of. We may contribute to the Reclaiming of some Offenders. What tho' far the most are incurably Stiff and Obstinate, if but a few are gained and recovered, its well worth all the Pains or Charge we could be at in order to it. A Foundation may be hereby laid for Thanksgivings to God, thro all the Ages of Eternity. Others may also be stirred up by Your Means, who now are Active; the Generations to come may rise up and call you Blessed; and being Excited by your Example, may set themselves vigorously to the rooting up of 'vice, with a much greater Success, when present Obstacles are removed. Iniquity may be shamed, and put out of Countenance, and driven into Corners, and forced to hid and antimonarchical, instead of meeting us in every Street: And this is no small Advantage. Notorious Offenders may be Branded, that they may be distinguished and shunned, and their Infection avoided; and the Corruption of the rising Generation may be in great part prevented, and many other Ways may much Good be done, by an Hearty Conjunction of many in such a Work.  
Finally, We shall avoid a Curse, and secure to ourselves a Blessing. We shall hereby take as good a Course to escape in Temporal Calamities, and deliver ourselves and our Families in a Time of Common Danger, as we could be able to pitch upon: And may be satisfied, that if we approve ourselves to God as upright in our Intentions and Endeavours, we shall not be without his Favour, and an ample Reward, either in this Life, or in that to come, or both. While, in the mean time, those on the other side, who were either by their Enormities inflaming the Nations Reckoning, or by their Negligence or Opposition discouraging a Reformation, must expect to be smartly Animadverted on by a Jealous God, who is never at a loss for a Suitable and Proportionable Punishment to any one's Desert.  
If all these Considerations afford not sufficient Encouragement to join in so good a Work, it would methinks be very strange. I am sure we rarely enter upon any Engagement with so fair a Prospect; and are many times forward enô, where we have not half so many Rational Inducements to excite us. And yet there are a great many Pleas and Excuses, which are urged on their own Behalf, by those who stand out: But 'tis so easy to see thro' them, that I am unwilling to enlarge in considering them. Love will answer a Thousand of them: For whatever is apprehended, they have their Rise in Enmity to God and Men; the Remains whereof influence the Best, while they are Neglectful of, or Heartless in, so great and good a Work as this.  
However, there are Two Discouragements which must not be don't; because at the same time that they keep off some, they may dishearten others who have engaged, and tempt them to draw back. They are these; Great Opposition, and Want of Success.  
I. First, For Opposition. Is it not to be expected? Was there ever any thing Remarkable for the Honour of God, and a public Good, done in the World without it? Is it not weak to suppose, that Men should be disturbed in the Prosecution of their Lusts, without Exclaiming? That their Iniquities should be shamed, and they be Silent? That they should be crossed where they are most Tender, and not endeavour to Asperse and Vilify the Assailants? Can it be imagined, that the Devil's Interest in the World should be Assaulted, and undermined, and he not stir up his Agents and Emissaries to make Resistance? Is it likely that he or his would tamely submit? Is it to be wondered that Engines that were unthôt off should be set on Work, to baffle a Design, whereby he and his would be so great Sufferers? But on the other Hand, Is not He Stronger who is for you, than he who is against you? Are not they who set themselves in their several Stations to suppress 'vice, pleading the Cause of God? And is not He able to bear them out? Remember Luther's Saying; The more the Devil Rages, the more vehemently will I in the Strength of God oppose him. Consider Times past; Consult the Sacred Records you have in your Hands: See if those who appeared for God against the Wicked of the World, did not always meet with United and Vigorous Opposition; have not had the malicious Tongues of those whom they confronted, bent against them, to Reproach and Vilify them; and found their busy Hands eagerly employed in Blocking up their Way, and Embarrassing them with Difficulties, that they might not know how to proceed. It matters not in such a Case, from what Quarter the Difficulties arise. Whoever appears openly, the Enemy of all Good is at the Bottom; and the more he Rages, the more Good may you hope to do, persisting vigorously to batter his Interest. And then,  
II. Secondly, As for Want of Suceess; That I must confess is very apt to be disheartening, but it should not cause Despair. Courage, Vigour and Diligence have e'er now carried thro' abundance of Difficulties; and the wished for Success in time hath followed. But I'll suppose it should not in the Event be answerable, to what according to general Apprehension might reasonably have been expected; yet still you have sufficient Encouragement to discharge your Duty, and persist therein: For the God you serve will judge of you, by your Intentions and Endeavours, and not by the Issues, which are not at all at your disposal; neither therefore are you Responsible for them. Remember and take the Prophet's Comfort, Isai. 49.4. Then I said, I have laboured in vain, I have spent my Strength for nought, and in vain: yet surely my judgement is with the Lord, and my Work( or Reward) with my God. Should you see no Fruit of your Labour, among a perverse and and incorrigible Generation, and meet with nothing but Contempt, and Reproach, and ill Usage from them; yet God sees and Regards your Fidelity and Diligence in his Work, and will give judgement for you; and you may assure yourselves your Reward is laid up with him, and by him, which he will give you in due time. It is sometimes possible for a Nation to arrive at such a pitch of Obstinacy, that it will not be healed: I won't say this is our Character; tho' there may be ground enô for Fear: But still, doing what we can to Keep our Brethren, we shall Keep ourselves, we shall Keep in God's Way; and could not answer for our Neglects, which are not to be excused by our Fears about the Issue. We are to follow our Rule, and do what we can, to Honour God, and Promote a public Good, leaving the Event to Providence: Doing which, whatever is the Upshot, we may have Peace; which we should have no Reason in the World to expect, should we with-hold or flag in our Endeavours.  
Waving all Inferences from the Discourse foregoing, I'll subjoin a few Special Reflections on that Reforming Work, the Encouragement whereof is the Great Design of this Exercise.  
Blessed be God, that while we have a numerous Generation, who like Gallio, care for none of these Things, there are any that are Right Spirited, Zealous for God, and the public Good. It is matter of great Joy, to behold and hear of your Hopeful Societies in and about this City, for the Suppressing 'vice; which are bottomed on so good a Foundation, managed with so much Discretion, animated with so much Vigour, and promoted by so many Contributions. This City, which is the Metropolis of the Nation, is the Place most in View: It is continually receiving from, and sending to, all Parts and Quarters of the Land. Any thing of this nature therefore here set on foot, soon affects the whole Nation. This City is also generally very influential, either for Good or Ill, by its very Example. Your Example here in Attempting a Reformation of Manners among us, hath not been without some good Effects in some Parts of the Country already; which in all probability might be more General, if there were a Compliance with their Common( and I think Reasonable) Desire, that a Particular Narrative might be published to the World, of the Grounds of your Undertaking, and the Rules and Methods of your Proceedings, which would at once both Excite and Direct them. And give me leave to tell you, That this having been long talked off, is to my Knowledge earnestly expected by many, whose Hearts are with you; to whom it would be a Matter of Grief, to find that Little, Private, and Particular Considerations should herein be an Hindrance, where the public Interest is so much concerned.  
The whole Land hath great Reason to be Thankful to God for your Courage and Conduct; and to Rejoice, that there are any who will stand up for Him, and appear on his side against the Sons of Belial. That tho' our unreasonable Heats and Distances, on the Account of our Disagreement in the smaller Matters of Religion, are not yet at an end, nor our Divisions healed, or indeed abated, by those mutual Concessions and Compliances that might have been expected for the sake of Peace; after such full Convictions, and open Confessions of the Folly and Danger of them, and so wonderful a Deliverance as the Great God hath afforded us; there yet should be such a Common Concern for the Honour of God, and Zeal against Profaneness and Debauchery among us, as that both Parties, without regarding the old Mark of Distinction of Conformists, or Non-Conformists, should so hearty Join and concur in such a Work as you have engaged in. And would it do any thing towards the Paving a Way to a further Coalition, it might lay a Foundation of our Lasting Happiness.  
You also yourselves have a great Reason to be Thankful, that God hath in any measure owned you, that you have got over so many Difficulties, that your Endeavours have succeeded to the Reclaiming of any, and to the bringing such Multitudes to deserved Punishment, to the Discouraging of others: And also,( which is not to be forgotten) that you have been preserved from the many Dangers which some of you have been exposed to. That tho' sundry of your Members have been rudely Treated, and encompassed by the Sons of Violence, and often exposed to their Malice and Fury, yet none of you have lost either Life or Limb: Which hath been a Manifest Appearance of Providence for you.  
What need have you then,( my Friends) to matter it, that some Reproach you, others Misinterpret your good Intentions, and others seek to throw rubs in your way. Be not disheartened: For you have God on your side; and good Men on your side also: They hearty Pray for you, and Bless you in the Name of the Lord. And you have also the Laws of the Land on your side, and on them is your Undertaking bottomed. Whatever some may Whisper, you are but pursuing the Acts of our Wise Legislators, and in your several Places and Stations, helping forward their Execution.  
The Vices I observe, which in Prosecution of the Laws you principally set yourselves to oppose, are these Four; Swearing and Cursing, Drunkenness, Uncleanness, and the profanation of the Lord's-Day; all which have taken but too deep Rooting among us.  
In the Case of Fraud and Injustice, Theft or murder, or any Instance of Open Violence, Self is so nearly concerned, that every Man presently stirs, and calls in the help of the Laws, and the Officers of Justice; and few need to be put upon pursuing such Criminals, till they receive their deserved Punishment: But as to the Vices mentioned, where Self is not for the most part so nearly touched, but the Consideration of the Honour of God, and a public Good, must be the prevailing Inducements to a Prosecution, there needs a Combination of well-disposed Active Persons, to hinder the Laws made against them, from being Fruitless and Ineffectual.  
The Swearer openly affronts the Great Majesty of Heaven, and defies him with a Vehemence to be detested by all that have him in Reverence: And yet would be likely generally to pass unpunished, did none make it their Business to Inform against him.  
The Drunkard Unmans and Sots himself, wastes his Time, weakens his Understanding, impairs his Estate, ruins his Health, unfits himself for the minding either of his Family or the public; is boisterous and quarrelsome, often doing Mischief, lying open to all Temptations, and continually enticing others to the like Courses, the prevalence whereof would Ruin the Nation; and yet would generally pass unanimadverted on, without such a Combination, because few would think it necessary for them to Inform against him.  
The Unclean Person, Brutifies himself, and Defiles the Land, and yet too often escapes in a crowd. The Punishments which our Law hath provided for Criminals of this Kind, are very small, compared with those of many other Nations. There was a Law among the Romans, That whosoever attacked another's Chastity, or prostituted their own, should be fined Two Hundred and Fifty Crowns. 
Rosini Antiq. Rom. Lib. 8. cap. 24.10. Millia Mummûm.  A Much greater Mulct than our Laws exact. Adultery,( which our Law only Chastises) was among the Jews, by God's own Order, punished with Death. 
Levit. xx. 10.  Among the Egyptians, if a Man persuaded a Woman to commit Adultery he had a Thousand Stripes, and she lost her Nose: But if he forced a free-woman, he was punished by such a Mutilation as utterly incapacitated him ever to repeat the Crime. 
Diod. Sic. Lib. 1. {αβγδ}.  Among the Romans 'twas also punished with a Mutilation, especially of the Ears and Nose; 
Adrian. Turneb. Advers. Lib. 28. cap. 46.  that the Bodily Deformity of the Criminals, might proclaim the Atrocity of the Wickedness committed. The Muscovites are wont to cut Adulterers in pieces; 
Sigismundus Baro in Herberstain. Rerum Moscovit. Comment. pag. 26, 109.  and sometimes terribly to tear and mingle-mangle them: And it hath been the Custom of some Nations, to tie Stones, with Iron Chains to the Necks of this sort of Criminals, 
Cornel. Scribonii Graph. epitome. Lib. 6. c. 12.  that they might become the Derision of all that beholded them. Opilius Macrinus, the Roman Emperour, was always wont to have those who were guilty of this Crime, tied together, and burnt alive; 
Julius Capitolinus in Vitâ suâ.  and many other terrible Punishments were inflicted on them in Former Times. 
Vide Seldeni Uxor. Hebraic. Lib. 3. c. 2.& sequ.  And can the Prosecution of our Laws, which are comparatively so very mildred, with any Reason then be complained of by any as Cruel, and Severe?  
There is one Instance of Bestiality, which formerly brôt down Fire from Heaven, on sundry flourishing Cities in the Out Parts of the Land of Canaan, which hath hardly been heard of among us till of late, which methinks deserves to be seriously enquired after among your Searches, lest by its spreading among us, it bring upon us a like or as Dreadful a Vengeance. Is it not possible to find out some Haunts of those who are addicted to this abominable 'vice? and to Trace and Suppress it before it becomes bare-faced? If Diligence and Care will do it, I hope you'll not be wanting.  
As to the Profanation of the Lord's Day, I hope you won't be backward herein to do your utmost. I know none that desire you should attempt a Revival of the Jewish Strictness: For God will have Mercy, and not Sacrifice. But it is methinks sad to see how the Fields and public Houses are still crowded in many Out Parts, on this Day, which ought to be devoted to higher Purposes. There was an Abatement herein for a while, when you first set out: But it is complained it don't hold; there's too General a Return to the wonted Custom. What! can't we spare one Day out of Seven from our Secular Cares and Divertisements, for the minding the Concerns of an Approaching Eternity? At least, is it not fit that those who won't, should be curbed as to what falls within public View, lest their Examples be Infectious? Lay out yourselves, I beseech you( my Friends, and Brethren) in endeavouring herein to revive the Glory of our Nation.  
What Wise or Thinking Man can be aggrieved at these your Proceedings? Are they not highly Just? He that supposes otherwise, highly Asperses the Laws, and their Enactours. Are they not Honourable? highly becoming Men and Christians? to set yourselves to Keep your Brethren, from that which would Ruin them, and make the Land mourn? Are they not Safe? Can any thing of such a Nature be supposed less liable to Danger? I have, I must confess, in this Respect heard of an Objection; but cannot but apprehended that it Reflects more on those who lay a Stress upon it, than on you whom it is brought against. 'tis this; That your way of Procedure opens a Door for Malicious Informations, and tends to encourage them. But is there any thing so Perfect as to be incapable of being abused? Is it not easy for the Magistrate, who hath the Cognizance of Informations, by weighing Circumstances, to make a Difference? Are not such things which it must be owned are possible, capable of being some how or other detected? And would not their Detection, for ever Ruin the Reputation of the Guilty? Is not this as good Security as we have of our Safety in many other Cases, where yet we are not apt to be concerned? For Instance; who that Travels the Road, or Walks the Streets, can be secure that another shan't Swear against him that he robbed and Rifled him? Often hath this been done, to the Damage of the Innocent; and yet this is not reckoned a sufficient Reason to invalidate the Oath of the Plaintiff against his Aggressour. Nor is any Man who is satisfied of his Innocence, here apt to be fearful. And why there should be Ground of greater Fear from your Societies, I can't imagine.  
However, since you have so many Eyes upon you, and so many are apt to be Jealous of you, and would rejoice to catch you tripping, you have the more need to be Watchful. Take heed to your Feet, and be often looking upwards for Conduct. Be careful to Keep yourselves, while you set up for Keepers of Others: And having put your Hands to the Plough, don't draw back, whatever are your Difficulties. Persevere in Well-doing; and you shall reap in due time if you faint not.  
Now the Good Lord Guide, Assist, and Strengthen you; enable you to hold on, and more and more Encourage you; Prosper your Endeavours; and Crown them with Success; and amply Reward them both in This and a Better Life. Amen.  
FINIS.   


The same Author hath published  
A Sermon preached at the interment of Mr. Samuel Stephens. Quarto.  
A Funeral Sermon, occasioned by the Death of the Eminently Pious Mrs Elizabeth Williams, late Wife of the Reverend Mr. Daniel Williams. Octavo.  
A Practical Discourse concerning Vows; with a Special Reference to Baptism and the Lord's-Supper. Octavo.   

All to be Sold by John laurence, at the Angel in the Poultry.  
Who also hath Printed  
MR. Pool's English Annotations, in Two Volumes. Folio.  
The Works of the Reverend Mr. Stephen Charnock, B. D. in Two Volumes. Folio.  
The Life of the Reverend Mr. Richard Baxter, with the History of the Times he lived in. Written by himself Folio.  
A Sermon preached at the Assizes at Buckingham, July 5. 1692. by Mr. John Howard, Rector of Marston-Trussel. Quarto.  
The Evil of our Days, with the Remedy of it. A Sermon preached at a Visitation at Rothwell in Northamptonshire, Octob. 12, 1697. By the same Author.  
A Sermon preached before the Lord Mayor and Aldermen of the City of London, at St. Mary-le-Bow, Jan. 30. 1693.  
A Thanksgiving Sermon before the Lord Mayor, Aldermen, and Citizens of London, at St. Mary-le-Bow, April 16. 1696. Both by Will. Stephens, B. D. Rector of Sutton in Surrey. Quarto.  
Mr. Lorimer's Apology for the Ministers, who Subscribed to the Stating of the Truths and Errors in Mr. Williams's Book, in Answer to Mr. Trail's Letter to a Minister in the Country. Quarto.  
Mr Lorimer's Remarks on Mr. Goodwin's Discourse of the Gospel. Proving that the Gospel-Covenant is a Law of Grace, and Answering the Objections to the contrary. Quarto.  
An Effort against bigotry: and for Christian Catholicism; by Henry Chandler. Quarto.  
Dr. Burton's Discourses of Purity, Charity, Repentance, and seeking first the Kingdom of God. Published, with a Preface, by Dr. John Tillotson, late Archbishop of Canterbury. Octavo.  
Bishop Wilkins's Discourse of the Gift of Prayer and Preaching; the Latter much Enlarged by the present Bishops of Norwich, and Chichester. Octavo.  
A Free Discourse wherein the Doctrines that make for Tyranny are displayed; the Title of our Rightful and Lawful King William Vindicated. And the Unreasonableness and Mischievous Tendency of the Odious Distinction of a King de Facto, and de Jure, discovered; by the Honourable Sir Robert Howard. 8vo.  
Mr. Addy's Stenographia: Or, the Art of Short-Writing completed, in a far more Compendious Way than any yet Extant. Octavo. Also the Whole Bible in the same Short-Hand; curiously Engraven on Copper-plates.  
Cambridge Phrases, for the Use of Schools; by A. Robinson M. A. Octavo.  
Orbis Imperantis, Tabellae Geographico-Historico-Geneologico-Chronologicae. Curiously Engraven on Copper-plates.  
Remarks on a late Discourse of William Lord Bishop of Derry, concerning the Inventions of Men in the Worship of God. Also a Defence of the said Remarks against his Lordship's Admonition; by J. boys. 8vo.  
A Preservative against Deism: showing the great Advantage of Revelation above Reason, in the Two Great Points, Pardon of Sin, and a Future State of Happiness. With an Appendix in Answer to a Letter of Mr. A. W. against Revealed Religion in the Oraracles of Reason; by Mr. Nathanael tailor. 8vo.  
Mr. Woodhouse his Sermon preached to the Societies for Reformation of Manners, in the City of London. Octavo.  
Mr. Shower's Sermon to the same Societies. 8vo.  
Mr. Williams's Sermon to the same Societies. 8vo.  
Mr. Alsop's Sermon to the same Societies. 8vo.  
Mr. Shower's Mourners Companion; being Funeral Discourses on many Occasions. In Two Volumes. Octavo.  
Mr. Shower's Sermons on Isaiah LV. 7, 8, 9. 8vo.  
A Plea for the late Accurate and Excellent Mr. Baxter, and those that speak of the Sufferings of Christ as he does. In Answer to Mr. Lobb's insinuated Charge of Socinianism against 'em, in his late Appeal to the Bishop of Worcester, and Dr. Edwards. With a Preface directed to Persons of all persuasions, to call 'em from Frivolous and Over-eager Contentions about Words on all sides. 8vo.  
A Funeral Sermon occasioned by the Death of Mrs Jane Papillon, late Wife of Thomas Papillon Esq; preached July 24. 1698. and now published at his Request; by John Woodhouse. 8vo.  
A Brief Concordance to the Holy Bible, of the most Useful and Usual Places which one may have Occasion to seek for. In a new Method; by Samuel clerk, M. A.   

There is now in the Press.  
CAtholicism without Popery. An Essay to render the Church of England a Means and a Pattern of Union to the Christian World.