WHen the Israelites came to their last Station in order to pass over Jordan, the Neighbour­ing Countries were terrified with their Numbers; and therefore the King of Moab combin'd with the Midia­nites against them. And, as was very usual with most Heathen Princes upon the like Occasions he sends for Balaam a Man famous for Divinations, to con­sult about the Event, and Encourage his [Page 2] People with a Promise and Assurance of Success. But by the Order and Inspira­tion of GOD, he prophesies quite the contrary, and fore-tells the Destruction of Moab, and the Neighbouring Coun­tries by the Israelites; for which he was sent home with Disgrace.

But thô he could not speak any thing to the King but what GOD had put in his Mouth, yet his Affection for the Midianites (who were probably his Country-men, because we read he re­turn'd home, and afterwards was Kill'd among them) made him give their Ene­mies the only Advice which cou'd pos­sibly injure the Children of Israel; and that was, To send many of their Wo­men into the Camp, which by their Beauty and Allurements might entice the Israelites first to Unlawful Marriages and Whoredom, and then to prophane the Name and Worship of GOD by their Idolatry. And accordingly the Wile took, and as we read in the first Verse of this Chapter, The Men began to com­mit Whoredom with the Daughters of Moab.

Upon this, GOD sent a Plague among them; and Moses by his Command, [Page 3] gave positive Orders throughout the Camp to all the Governours and Leaders, that they shou'd put to death all those who were guilty of these Crimes. But as appears from the manner of the Rela­tion, the Number and Quality of those who fell in League with the Heathen Women was so great, that Execution was delay'd; so that they out-brav'd the Laws, and struck a Terror into all those who were well affected, and had refrain'd from those lewd Practices. In­somuch that Zimri, a Person of Quali­ty among them, in open Contempt of the Laws and Magistrates, brought a Midianitish Woman along with him in the sight of all the Congregation. Phi­nehas seeing this, follows them into the Tent, and kills them both in the very Act of Fornication: Then the Plague was stay'd, and this Action of Phine­has said to be the Cause of it, For Phi­nehas the Son &c.

Being at this Time to discourse con­cerning those Persons, who have bravely set themselves to give Vice and Immora­lities an open profess'd Opposition in this City, and to stem that current of Wick­edness which threatned to over-whelm us; I have made choice of these words, [Page 4] that I might propose to you this Excel­lent Pattern of Zeal; that you might see how this was commendable in him, and how far it is imitable by you. And that I might lay before you those seve­ral things which in this Text are sugge­sted, as well for your Direction and more Prudent Management, as for your Encouragement in that Worthy Design of yours; which if rightly manag'd, must be very pleasing and acceptable to GOD and all good Christians. And therefore,

I. The first thing observable from these words is, That Persons even in a Pri­vate Capacity, may and ought to shew their Zeal for GOD against open and bare-fac'd Impiety. For tho' Phinehas was the High-Priests Son, yet we read of no Place nor Power that he had, till he was afterwards employ'd as Com­mander against the Midianites. So that this Action was not proper either to his Place or Quality, but as he was an Isra­elite; and he had the Execution of the Laws in his Power no otherwise, than by vertue of that General Command at the 5th Verse, which was common to others as well as him. And accordingly thô Moses mention only Phinehas, as be­ing [Page 5] the first that led the way; and Zimri as being a Person of the greatest Quality of those that were slain: yet Josephus re­lating this Passage says, That a great number of other young Men being Ani­mated by this couragious Action, took heart, and rose up in open Opposition to the Transgressors, and Executed the Sen­tence of Moses upon them all.

But tho' this Command was General, yet there was this Peculiar in that Acti­on of Phinehas, that the Command be­ing directed to the Judges and Leaders to destroy every one their Men (i. e.) to punish those under their Jurisdiction Zimri being Head of a chief House among them, and therefore not so im­mediately under the Power of others, thought to carry it with a high Hand; to practice his Wickedness openly him­self, and by that means to encourage it in others. But Phineas being acted with a Zeal for GOD and the Command of Moses, undertook the Exploit, and Exe­cuted that Sentence upon him, which he neglected to Execute upon others.

Now this gave occasion to the Sect of the Zealots among the Jews, whose Power was for a long time very sacred [Page 6] among them; and they had a right to execute the Sentence of the Law upon any Person they apprehended in the ve­ry act of Blaspheming, or Prophaning the Temple &c. which was all built up­on a tradition they held from Moses grounded as they conjectur'd, upon this action of Phineas.

And we have some instances in Scrip­ture of particular persons, who upon ex­traordinary occasions have by a Zeal inflam'd and a mighty Impuls upon their Spirits, become the Executioners of God's immediate Vengeance upon Bold and Scandalous Sinners. As particularly that of Elias destroying all the Prophets of Baal; and Matathias slaying the Jew that offered Incense upon a Heathen Al­tar. And that action of our Saviours twice repeated, of driving the Buyers and Sellers out of the Temple, thô he did it by the priviledge of his Kingly Power; yet he was suppos'd by the Jews to do it upon this principle of Zea­lotism: For otherwise they had a fair Accusation against him for a Riotous and Illegal Assault; and being but a private Person taking upon him the Office of a Magistrate.

Now this fiery temper of the [...] lots was very commendable, and some­times necessary under the Law; yet it is not practicable in that degree under the tender and merciful Spirit of the Gospel. For then their Obedience was external, and therefore required sutable Punish­ments in this life; But now the inward purity of our Souls is requir'd, and no­thing can make Men afraid of sinning in their Minds but a clear revelation of Hell, and a full prospect of eternal damna­tion; and therefore these are the only ter­tors of the Lord now. In the first times of the Gospel indeed, death was inflicted upon malicious obstinate Offenders by a supernatural power; but this, with all the other acts of God's extraordinary dispensations have ceased, so that all such mighty impulses pretended now a­days are only from the Devil.

The Gospel proposes no temporal Pu­nishments for the sins of Men, but such as follow the nature of the Sins them­selves; And therefore the severest Eccle­siastical Censures are the Exposing Men to shame, and Cutting them off from the Body of the Church, and so consigning them over unto the judgment of the Great Day. [Page 8] But thô it be now utterly unlawful in us to punish Vice in others, unless where we have Authority our selves, or derive it from the Laws of the Land: Yet thus much is very evident from this action of Phineas, and those other instances of Zeal consequent to it; that all Men may, and ought to shew their Zeal for the glory of God, and discouragment of Vice, by all those means which are permitted by the Gospel. And there are several ways of doing this, As by shewing our dislike to it at all times, and in all persons; by reproving the sins of others whenever it is proper and seasonable, and that we have any hopes our Reproofs will do good; and lastly by doing all that in us lies, to promote the Execution of those good and wholsom Laws which are Enacted against impudent Profaness and Impiety.

And that which makes this last way of shewing our Zeal so necessary now, is because multitudes who go by the name of Christians, have cast off all fear of any thing else but Temporal Laws; all the Methods of the Church against such Scandalous Offenders have quite lost their force.

There was a time, and O! that we might see it in our days, when Men knew the strength of Ecclesiastical Cen­sures; when they were sensible that God was with his Church in all its Judi­ciary Proceedings, ratifying all its just Sentences, binding of them in Heaven, and recording of them there to be pro­duc'd at the great Day of Accounts. But now they regard nothing but what they feel, so that there is no way left of dealing with them, but by those Human Laws which they dread more than Dam­nation; and the Power of the Civil Ma­gistrate, which they fear more then that God who is a Consuming Fire.

II. The second thing I shall observe from these words is, That the nature of a true Zeal consists in our Indignation at what is plainly against the Laws of God, and evidently sinful. That instance we have of a true Zeal here was against Adulte­ry, Fornication, and the Idolatrous wor­ship of Baal Pehor; which as one ob­serves from the signification of the name, was an Idol purposely contrived to ex­cite People to Lewdness and Impurity by the sight of it: and therefore his Zeal was approved by God in these words, [Page 8] [...] [Page 9] [...] [Page 10] while he was zealous for my sake among them. This of being incens'd at the known and uncontested sins of Men is the being truly zealous for the sake of God; and not when People are transported a­gainst things dubious, and of no great moment; when they lay out all their Zeal against Circumstances, and things in their own nature lawful or indifferent. There is more requir'd in order to a true Zeal than meer heat of our Blood, and a great indignation of mind: People may be thus far zealous in a bad, as well as a good Cause; For the Midianites were no doubt very zealous against the Is­raelites, when they prostituted their Wo­men of greatest Quality to destroy them. So that being levell'd at things which are plainly against the Laws of God, is the only distinguishing mark of a true Zeal. And it is more or less true accor­ding to the evidence and plainess of those Precepts of God against which the sins are committed. When the things against which we are zealous are dubi­ous, our Zeal if violent is blamable; if the things are of no great moment or in­different, then our Zeal is trifling and frivolous; if the things are in their own nature lawful, then our Zeal is downright sinful.

Now Fornication and Adultery, Cur­sing and Swearing, Blasphemy and Pro­faness, Drunkenness and Gluttony, Un­just Gain and Oppression, Rebellion and Disobedience to Laws and Government, Breaking of Amity among Christians, and Dissolving of Unity in the Worship of GOD; These and such-like are open­ly and palpably against the express Com­mands of GOD: and therefore these are the things against which our Zeal shou'd be levell'd. For otherwise we have just cause to suspect that it proceeds from Natural Temper, or Humor, or Interest, or Ignorance and Mistake, or from the Delusions of the Devil, and our own Imaginations: But in things of that gross▪ nature, our Zeal is always Safe and Commendable.

And therefore here, by the way, I ought not to omit the Just Commenda­tion of the late Zeal of our Dissenting Brethren, in their hearty Endeavours, and liberal Contributions for carrying on this Design of putting the Laws in Execution against such of those Vices as are made liable to Temporal Punish­ments. Had they begun this Work, no one could have said, That it was the Fa­ctious [Page 12] Design of a Party, but a True and Regular Zeal; because the Instances are such as are plainly and directly against the Laws of GOD, as well as those of the Land; and not such as are Dubious and Indifferent in their own nature: No, we commend them for their hearty Con­currence with us, and we hope not to be out-done by them in this good Work.

But since all this visible Piety, and Zeal against Irreligion and Profaness, hath first appear'd among the Members of the Establish'd Church, it must be Ac­knowledged that our Constitution and Principles are better Calculated for the Encouragement of all Vertue and Good­ness, and the Suppression of Vice among them; and nothing can possibly be a greater Inducement to all well-disposed People to joyn in its Communion, than to see what a Natural Tendency it hath to make People truly Good and Ver­tuous.

We must both of us with Sorrow of Heart confess, That our Separate Com­munions have been the immediate Na­tural Cause of all that Torrent of Profa­ness and Irreligion, Immorality and Lewd­ness, [Page 13] which during the two late Reigns came in upon these Lands with an Irresist­able violence; which hath so broke the Sinews of all Ecclesiastical Discipline, and depriv'd the Church of that Power Originally inherent in it by a Divine Right deriv'd from Christ himself; that we are both of us now forc'd to fly to Tem­poral Laws for the Suppression of such Sinners, who having no fear of GOD before their Eyes, must necessarily de­spise the Church.

And 'tis a Melancholly Consideration, that the Incorporation of the Church in­to the Civil State, by a Constitution of Government in it self so Excellently Contriv'd, as to reserve to the Apostles Successors, all their Divine Right and Primitive Authority in Matters purely Ecclesiastical; and yet in a due Subor­dination to the Civil Magistrate; shou'd, by our Divisions, be brought to this, that they shall now act rather as Mem­bers of the State, than as Governours of the Church. And that the Addition of Temporal Laws in a Kingdom of Chri­stians, which were design'd to give strength to her Censures, shou'd by this means come to have a quite contrary Ef­fect, to swallow them all up, and Re­solve [Page 14] them almost wholly into Civil Power: Insomuch that she hath only her Doctrine left for Ornament, but lit­tle of that Original Power of Defend­ing her self, and Excluding all Impudent Impiety, Profaness, and Irreligion out of the Fold of Christ. So that there were generally better Christians in the Church, when it was among Infidels, than now that there are so many Infidels suffer'd to be profest and actual Members of the Church.

We must both I say acknowledge that these open and scandalous Sins of pro­fest Christians, are the dismal Conse­quences of our Divisions; and therefore that there is a heavy and unsupportable Load of Guilt, where-ever the just and true Cause of them lies: And that it will lie either on their side or ours, is so plain a Truth that we can neither of us avoid it. I am not now going to di­spute where, But it follows from hence, that it is matter of infinite Concern to each of us to be very well Assur'd, that it doth not lie at our Door. There is not any thing in the world that we ought to be better resolv'd in; For if there be not such a manifest violation of the known positive Laws of GOD requir'd amongst [Page 15] us, that they cannot communicate with us, without plainly transgressing of them; then all their Zeal for Purer Worship will never be accounted a Zeal for the sake of GOD. And if the Constitution of our Church doth oblige them to the committal of one Sin contrary to the known positive Laws of God, and the Interest of Practical Holiness, then we must take all that load of Guilt upon our selves.

Sure I am on which side soever the Cause lies, that our Uniting in the Wor­ship of God, and Celebration of the Sacraments, wou'd be the most effectual means of Suppressing all this insolent and hardened Impiety; and nothing else can do it intirely and lastingly. And since we are all United In the main Inte­rest of Practical Holiness, what then re­mains toward the perfecting our Con­cord, but that in all these things which do not relate to Practical Holiness, we in all Humility submit to the Wisdom of our Superiors? Who as is confessed re­quire us to be guilty of nothing which is contrary to it. And therefore I hope all People are now convinced that they may joyn with us without committing a Sin: And if so, this Inference is very [Page 16] plain, That it is a Sin not to joyn with us.

And since we are so happily agreed in all those things that are great and valuable, why should we break Communion for those that are not so? O! that GOD would put it into the Hearts of our Dis­senting Brethren, to weigh these heavy Consequences in the Ballance, against those few small Differences in Opinion or Practice for which we yet differ, that what remains might no way obstruct our Joynt Communion, and hinder us any longer from going into the House of GOD as Friends together. This wou'd strike an Awe upon bold and hardened Sin­ners; and then wou'd the Reformation of these Scandalous Vices we now set our selves against begin where our Corruption did before: And thus by becoming an Uni­ted, we shou'd become a Flourishing and Happy People. GOD grant that our United Endeavours for the Prosecution of Vice and Wickedness, may be a hap­py Means of Uniting us, not only in our Affections to one another, but in the Publick Worship of GOD, and Celebration of his Sacraments; which is the Necessary Condition of that Unity which alone will render us [Page 17] one Church and People in the sight of GOD.

III. The Third thing observable from this Passage is, That our Zeal for the cause of God in all instances what­soever, should contain it self within those bounds prescrib'd by himself. As it must be against things plainly contra­ry to the Laws of God, so the manner of expressing it must be agreeable to them too. Phinehas is not commended here because he was too hasty to expect a legal Process, for the Command was po­sitive that they should not stay for it; but for the speedy execution of an ex­press Law with the hazard of his life, and because he took it upon him when no one else dar'd to do it. And therefore that must needs be a blind and preposte­rous Zeal which sets up for reformation ei­ther of Manners, or Discipline by methods unwarrantable, either by the Laws of God or Man. The Zealots among the Jews were very good and useful in their first original, and therefore in great ve­neration while they kept within the just and prescrib'd limits of the Law: But afterwards they became a most dange­rous and pernicious Sect to the whole [Page 18] polity of the Jews, they committed all manner of Villanies under pretence of Reformation, and put to death many of the chief and worthiest men of the Na­tion.

And therefore men can't be too cau­tious in this point, for whenever our Zeal prompts us to act in opposition to any of the Laws of God, or the innocent Laws of Men, 'tis all madness and fury. Our Zeal may carry us beyond the Com­mands of God, but not contrary to any one of them: as in this action of Phi­nehas, it was more than his duty to slay one of another Tribe, but it was how­ever according to the express Command, for otherwise it had been an act of Mur­der. Our Zeal in many instances may prompt us to do more than God requires of us, but never to do any thing that he forbids, for this will be reforming the sins of Men by others in our Selves.

Now as to your observance of human Laws in the management of your Zeal against Offenders, I need say but little they are a Fence to themselves, and they regard every Man hath to his own quiet and safety, will oblige him in prudence [Page 19] not to come under the lash of them, by taking any course of Fraud or Violence that is unwarrantable.

But as to the Laws of GOD, the most effectual way of keeping within due Bounds in this Undertaking, is by a Preservation of your Sincerity and Hu­mility.

1. And first as to your Sincerity in this good Work, you must take care that you are prompted to it out of a true Concern for the Glory of GOD, and Veneration for his Laws; together with a Concern for the good of your Coun­try, a tender Regard for the Souls of other Men, and the discharging of a good Conscience in doing all that in you lies to the promoting of these Ends. If these be the Motives that spur you on to give insolent Profaness and Impiety an open Opposition, 'tis a glorious En­terprize; and you may hope that GOD who hath begun this good Work by you, will bring it to a good Perfection. This of a pure Intention alone can Entitle you to the Blessing of GOD both here and hereafter; and 'tis a great Pity that any one shou'd be the Instrument of so [Page 20] substantial a good, and yet lose the Re­ward of it.

2. And secondly, As to your Humi­lity, this is to be secur'd both in respect of your selves, and in your Deportment to others. As to the first, You must not value your selves upon this, as being more holy than other Men; for Zeal a­gainst the Sins of other People, thô it be good and commendable, yet is a ve­ry bad Rule of judging of the degrees of Piety in our selves; and yet of all Vertues it hath the directest Tendency to raise Mens Opinions of their own Piety, and puff them up with Spiritual Pride. Therefore let the notice we take of the Sins of others, make us rather reflect upon our selves, who are Sinners as well as they, thô perhaps not in the same Instances, or in the same degrees. And the most effectual way of pre­serving an humble Sense of our own Religion and Performances, is to com­pare our selves with the Law of GOD, and not with the Lives of other Men; then we shall see so many Defects in our selves, that we shall never be proud of not being as wicked as other Men are.

As it respects Others, you must shew your Humility by Obedience and Sub­mission to the Magistrates in all your Proceedings; and by paying all Defe­rence and Respect to your Superiors, notwithstanding your Evidence against them; by avoiding all Affectation of Sin­gularity and Moroseness, and never in­sulting or expressing any indecent Passion against Peoples Persons; for 'tis not them, but their Sins you prosecute. There is a manner of accusing People which thô it want no Courage or Reso­lution, yet discovers Meekness and Hu­mility; and then it becomes the bright­est Zeal when it hath this Undaunted Resolution, without any mixture of the Heat and Fire of our Temper.

There is a way of Prosecuting the Sins of Others so as to convince even them­selves that 'tis from no Prejudice to their Persons, but a Zeal for the Glory of GOD, and a tender Concern for the good of their Souls: And therefore whenever this End can be effected with­out it, and that you have just ground to think that their Conversion can be wrought by Secret Admonition, you are not to expose them to Publick Disgrace [Page 22] and Punishment. And you are to have such a tender Regard to the Reputation of others, that you accuse not any Per­son upon groundless Reports, or meer Suspicions; for the bringing an hundred guilty Persons to Punishment, will not recompence the Injury done to one who is wrongfully accus'd.

And in the zealous Prosecution of other Peoples Sins, you must ever have a just regard to the Preservation of your own Innocence. Some Sins are of that infectious Quality they catch like the Plague, and especially those of Lascivi­ousness in Youth, where there is a Dis­position to be wrought upon: Can a Man take Fire in his Bosom, and not be burnt? says Solomon to this same pur­pose; to shew us the nature of this Temptation is such, that there is no way of Safety, but by cutting off all Op­portunities of it. So that to seek Oc­casions of sinning your self, for the Dis­covery of other People, is not safe; and to gain their Consent to a Sin by any means of Allurement or Circumvention is not innocent; since this is a degree of Guilt in them, equal to Actual Sin. This will harden People in their Vices ra­ther than work their Reformation; And [Page 23] therefore leave all these Methods to those Evil Spirits, the common Enemies of Mankind whose proper Quality it is, first to entice People into Sin, and then upbraid and accuse them for it. This is the only Objection that is or can be made against your Endeavours: And if you take care to prevent this, you will remove all suspicion from those who are truly zealous against Vice, and forward to promote the Discouragement of it, by all fair means of Prosecution and Disco­very.

And let all this be done by you as true Sons of the Church and Members of its Communion, and let no Opinion of your own Piety or Devout Perfor­mances among your Selves insinuate any Disesteem of the service of the Church, which is much more acceptable to Al­mighty GOD. Therefore be exact in the observance of its Customs and Constita­tions, nor endeavour to be more Holy by reparing for more frequent, or purer Worship to those Congregations which have Separated from Us. You of all People can't do this without being a contradiction to your selves; for to the great Credit not only of Christianity but of the Establish't Church, you have [Page 24] made it appear, that People may in all respects be as Vertuous and Holy with­in the Bosom of the Church, as 'tis pos­sible for them to be out of it: So that you have effectually cut off from your selves all pretence of Separation for ever; this makes it utterly needless, and there­fore without Excuse.

One thing more I would recommend to You under this Head, and that is, That in all your Designs for the promot­ing of Vertue and Holiness, you never abound so much in your own sense, as to decline the Advice and Concurrence of the Bishop and your respective Mini­sters. If you have a true Zeal, this is the only effectual way to have it accord­ing to Knowledge: But without their Gui­dance and Conduct, you will run into Errors before you are aware; and one Error in things of this nature is preg­nant of many more. The Zealots among the Jews by assuming to themselves what did not belong to them, proceeded at last to Elect and Ordain the High-Priest, despising the Rules of Birth (says Josepbus) by which they were to Suc­ceed; putting in Illiterate and Obscure Men, such as were prepar'd with Igno­rance and Superstition enough to back [Page 25] their Proceedings; For having once broke in upon the Office and Priviledges of the Priesthood, they knew not where to stop.

IV. Another thing contain'd in these words is, That the Suppression of Open Scandalous Impiety, is the most effectu­al means of diverting GOD's Judgments from a Nation. There seem'd here to be a full purpose of GOD utterly to consume the Israelites in his Jealousie; and while the Number and Quality of those who defil'd themselves with the Midianitish Women hinder'd the Execu­tion of the Law, the Plague took off Four and Twenty Thousand of them. But the Zeal of this Excellent Person in putting it in Execution, stopt the Plague in the midst of its Rage, and turn'd away the Wrath of GOD from the whole Congregation.

Now the Reason why this Action was of so much Power and Efficacy to pre­vail with GOD in all likelihood was, Either because he was one of the great­est Quality of those that were guilty, and therefore influenc'd many Others by his Example: Or else, which is not improbable, because this Couragious [Page 26] Action of his in beginning the Execu­tion, gave occasion to the rest of the Youth to follow his Example, and clear the whole Camp of Israel of the Offen­ders. And without doubt this was the reason why Phinehas was afterwards sent Commander of the Army against the Midianites, because GOD was likelier to bless that Hand with Success which had thus led the way, and signaliz'd it self by such an Act of Exemplary Justice.

This same Method of GOD's Deal­ing by whole Nations, according to that visible Appearance of Piety and Open Face of Religion that is among them, is very discernable in the whole Series of GODs Dispensations to the Jews. And if we could see the Secret Hand that manages all the Affairs of this World, we should find this to be at the bottom of them all, as the main Spring by which all Nations and Governments, all Cities and Communities undergo that great variety of Changes and Revolutions.

Now the Wisdom and the Justice of GOD in this is very Accountable by us, notwithstanding that the Good are pro­miscuously involv'd in the same Calami­ties with the Wicked. For,

[Page 27]1. Since good and bad People, accor­ding to our Saviour's Similitude, grow together like the Tares and the Wheat, they must therefore undergo all the se­veral Changes of Weather in common, let the Cause be what it will; His Sun must shine, and his Rain descend upon both alike. So that He hath no other way of dealing with whole Communities, but by sending Temporal Blessings or Judg­ments upon all together. And that GOD might appear Just and True in all his Dealings by the Children of Men, the Cause of these things must be something that is common to them both; and that can be only this general Appearance of Goodness, or open Permission of Scandalous Vices. For Secret Piety and Sincerity is proper only to the Good, and Rewardable in another World: And therefore as the Eternal Welfare of Men hereafter depends upon their own Secret Piety, so the Prosperity of whole Na­tions proceeds from the Open Profession of Religion and Morality. So that in great Strictness Men are in all senses, the true Cause of all the Misfortunes that befal them either in this World, or the next.

GOD hath no other way, I say, of Dealing with whole Nations and Socie­ties of Men now, so as to proceed with­out all Exception, and preserve his At­tributes inviolable. But when these lit­tle Ties and Temporary Obligations which Unite Men into Bodies here shall be Dissolv'd, and Mankind New Mo­del'd into two Great and Opposite Par­ties never to mix again; then there will be full scope for the Exercise of all the Goodness of GOD upon the one, and of his just Vengeance upon the other.

2. The Judgments of GOD may ve­ry Justly come upon the Good for want of a Zealous Endeavour of Suppressing those Scandalous Vices in others. Per­sons may be truly Vertuous and Holy in themselves, and yet be without a good measure of Indignation at Open Impiety and Lewdness; so that they deserve to share in the Consequences of that Impie­ty they did not use their utmost Endea­vours to suppress. And accordingly no question but the Plague swept away ma­ny of those who were not guilty of the Sin that caus'd it; and would have de­stroy'd many more even of those that were innocent, if this speedy Suppres­sion [Page 29] of those Vices had not preven­ted it.

Nay thô we shou'd suppose no want of Zeal in those that are Innocent, yet there is no Injustice in their Suffer­ing for the Sins of others: First, Because there are no Temporal Judgments can befal them, but what are the due Re­ward of their own Sins; and Secondly, Because thô they were not, but that they suffered wrongfully; yet this may be design'd by GOD, in order to an am­ple Recompence hereafter: Whereas if the Bad should fail of a Reward in this Life, there is no room left for it in a­nother World.

3. Another Reason why bare-fac'd Impiety and open Profaness have such a Tendency to bring down Judgments up­on all in Common is, Because they are a direct Affront and Challenging of GOD. Publick Scandalous Sins when they grow general become a National Quarrel with him; and therefore lay a sort of Necessity upon GOD to vindicate his Honour, and visit a Nation while it is such, for those bold and open Defiances of Heaven, since there can be no opportunity for this hereafter.

Besides, This of openly expressing the inward corruptness of Mens Souls seems to be accidental to the guilt, for 'tis no more than proclaiming and giving vent to what was hidden before; and there­fore we can't conceive how it can have so direct an Influence upon Mens Future State. For their greatest Misery will then be the Natural Result of their inward De­pravation of Mind and Conscience; and therefore the other seems necessarily to require some Punishment in this Life, thô the many Evil Consequences of Scandalous Sins may hereafter be pu­nisht by a positive Act of Justice. And therefore 'tis those Open Sins which are not to be conceal'd from the knowledge of Men, such as Cursing, Swearing and Adultery, &c. for which a Land is said to mourn.

Hypocricy, thô it is a base and dete­stable thing, yet it seems to have some sense of GOD and Goodness left, thô it preposterously Act contrary to them both. It is commendable in this, that ▪tis asham'd of its own Deformity; and the wearing the Mask of Religion, is a tacite Acknowledgment they wou'd be sincerely good, if this cou'd be had [Page 31] with the same Ease: And it shews they wou'd hide their Wickedness from GOD too, as well as from Men if it were pos­sible. But open Debauchery, and pro­fest Impiety renounces all the intrinsick worth of Religion; 'tis a direct Affront to Heaven, and a Daring of GOD: And therefore when he is thus Challenged, he is constrain'd to Punish for the Justi­fication of his Honour. But when on the contrary they appear outwardly to be Holy, the Honour of GOD is how­ever preserv'd and the dangerous Con­sequences prevented. Thô they have nothing of true Religion at the heart, yet it shews some Veneration for Him and his Laws; which thô it be that of Slaves and Vassals and not of True Sub­jects, yet 'tis not left without a Recom­pence proper for it.

A meer form of Godliness and empty pretence of Piety often meets with a suitable Recompence; so that what our Saviour says of particular Hypocrites is true of greater Bodies and Communities of them, That they have their Reward. A famous instance of this is not out of the Memory of some yet alive; a time when all solid Vertue, and moral Ho­nesty was drein'd from Christianity, and [Page 32] nothing left but the outside of it; yet this was proof against all the oppositi­on of those who had more of the sub­stance, but too little of the outward shew and profession of it. This gave them such Success, that they overcame all Difficulties, till at last Hypocrisy as­sum'd the Throne, ador'd by all its Vo­taries; and reign'd till the Varnish came off the guilded Idol, and discovered no­thing but Clay and Rottenness all with­in.

And now if they had Ears to hear, I wou'd speak somthing to those bold and resolute Sinners who are the occasion of all this Trouble and Charge; But they are so far past feeling, that none of the Terrors of God can touch them, and therefore I must leave them to other me­thods. I shall only mind them here (if ever they are dispos'd to consider it) that besides the proper guilt of their own sins, they will in the day of Judg­ment be accountable for all those Evils upon their Country, which have been the consequences of their sins in this life: and that thô they may escape the hand of Justice here, yet Damnation expects them, and they are only Repriev'd till the Judgment of the Great Day.

[Page 33]V. The last thing I shall observe from hence is, That as the Suppression of Scandalous Wickedness diverts the Judgments of God from a People in ge­neral, so it brings down particular Bles­sings on the Heads of those which are the Instruments of it. For this action of Phinehas, Behold says GOD I give him my Covenant of Peace, by which In­terpreters understand Prosperity, and all Temporal Blessings: And besides it fol­lows, that GOD would give him the Covenant of an Everlasting Priesthood, ( i. e.) confirm it in the same Line to him and his Posterity. But Eli after­wards forfeited the Priesthood for the contrary reason, because his Sons made themselves vile and he restrained them not. A tenderness to his own Children made him disregard the Publick Good, and prefer the Ease and Quiet of his Private Family before the Publick Welfare of the Church: Whereas Phinehas in all likelihood, ran a great hazard of his Life, since Zimri and Cosbi were con­siderable Persons, One the Head of a Chief House, and the Other a Prince's Daughter of Midian; and therefore pro­bably there wanted not People to en­deavour a Revenge. And the Success [Page 34] must have been very uncertain at a time when their general Lewdness, as appears by this action of Zimri's, out-brav'd the Laws and Magistrates, and therefore as it is Psal. 106. This was counted to him for Righ­teousness thrô all Generations for evermore.

This was a Rare and Admirable In­stance of a truly generous Zeal and Pub­lick Spirit, than which nothing is more acceptable to Almighty God; because it places Him and his Cause uppermost in our Minds, and makes all things sub­servient to his Will: this is the greatest indication of a sincere love of God, and is truly the highest pitch of Virtue. Even the Heathens had a mighty sence of the excellence of this concern for the common Good, as appears from the ma­ny Brave and Generous Actions they did for their Superstition. And the wise Athenian Lawgiver being ask'd Which was the most effectual means of preserving Justice and Equity in a City? answered, That those who receive no Injury by unlaw­ful things, be equally incens'd as those who suffer by them. And gave this as the su­rest sign of the decay of any Communi­ty, when every one is eagerly bent upon their own welfare, without regard to any thing beyond themselves.

The Gospel improves and encourages this Excellent Temper, and requires such a disposition of heart, and mutual Con­cern for the good of one another in all its Members, as if they were but one Family; and teaches to prefer the glory of God, above all that is near and dear to us. The description of our Saviour's Temper in the 69 Psalm, is, That the Zeal of Gods House had eaten him up (i. e.) the Zeal and Concern he had for the glory of GOD and his Church, even prey'd upon his Spirits.▪ It follows, And the Reproaches of them that reproached thee is fallen upon me (i. e.) I have as quick and feeling a sense of any reproach or dishonour done to Thee, as if it were done to my self.

Let therefore the same Spirit be in us, and let us lay to heart the daily Profanations of GOD's holy Name a­mong us, the open Reproaches of his Divine Truths, and the manifold Trans­gression of his Laws with a hardy Inso­lence and Publick Defiance. And let us not be wanting to do all that in us lies for the Glory of GOD, and the Dignity of his Laws; at a time when we have so fair an Opportunity given us of shew­ing [Page 36] our Zeal for GOD, our Indignation at the Vices and Immoralities of the Age, and to promote a General Refor­mation of Life and Manners.

Why Men shou'd not be as Zealous in the Execution of Laws made against Vice, as of those that are made in favour of their Temporal Interests, is hard to tell, unless it be, that they love the World better than they do GOD. And why giving of Evidence in these Cases should be more condemn'd, than in any Case of Injustice done to our selves, I know not; there can be no Reason gi­ven, but because People are more Ten­der of their Worldly Concerns, than they are of the Glory of GOD. What were these good Laws made for? Nay, what have we a Religion for? Cer­tainly not for meer shew and formality. therefore all who had any hand in making these Pious Laws, are bound to forward and promote the Execution of them, as they will defend us all from the Imputa­tion of a Solemn National Hypocrisie. 'Tis a shame to see with what Fierceness and great Expence of Time and Money, Men will prosecute an Affront done to them­selves, and yet leave all those Excellent Laws that are made against the Publick [Page 37] Reproaches of GOD's holy Name and his Religion, to lie neglected and tram­pled upon.

GOD be prais'd there is now a Spirit of Zeal and Fervour, answerable to that of Phinehas stirr'd up among us, with the true Qualifications and Temper of the Gospel; in opposition to that grow­ing Spirit of Irreligion and Infidelity which hath bid open Defiance to GOD and Goodness. If we Cherish and En­courage it, we may promise our selves the Victory in the End: For true Vertue is then only in danger when 'tis attack'd with Methods of Treachery, and 'tis never safer than when it hath declar'd open War with Vice. The contest is now with Mens Vices, and not with their Opinions; 'tis not the Interest of a Party, but the common Cause of Christianity. And 'tis a Noble Enterprize, for by re­moving these Immoralities, we strike at the very Root of Socinianism, which is now grown a many-Headed Monster, and improv'd into a strange variety of Profane and Atheistical Principles; all which look one way, and agree to make a Body against all reveal'd Religion, and the Mysteries of the Gospel. 'Tis a te­dious way about to grapple with every [Page 38] one of them singly, and by this means we find they multiply upon us: But this is to cut them off all at once, for make People but truly Moral Men, and then 'tis easy to make them Good and Believ­ing Christians.

Let not therefore any of those, who are the more immediate Undertakers of this Good Work, be discourag'd with any Opposition they meet with; they have but Two great Difficulties to struggle with, and by the Blessing of God they will overcome them both; The Jealou­sies of good People, and the Fury of those that are prosecuted.

As for the Suspicions and Jealousies of good People, they will all wear off by degrees, when they consider what have been already the good Effects of your Zeal for GOD & Goodness. When they consider that face of Piety and De­votion which of late is visible in our Publick Worship in the Congregation; the great increase in the number of Com­municants in all our Churches; the sen­sible Decrease of Publick and Scandalous Vice in this City, &c. Let them but lay these things, which are a substantial present advantage to our Church and [Page 39] Nation, against those groundless surmises of some ill Consequences they know not when, nor how. Let us but thorowly reform the Vices of this Age, and that is the surest way of preventing ill Con­sequences in the next. And indeed what Consequences can be more formidable then that of open Cursing and Swearing, Adultery and Whoredom, and all that Impudent and Bare-fac'd Impiety which, with the Encouragement of the Magi­strates and Contributions of good Peo­ple, they may be the happy means of sup­pressing.

As to the other Difficulty you are to grapple with, you must expect the work will not be very easy; for the Rage and Fury of Persons crost and disturb'd in their Vices, is very well likened by Solo­mon to the fierceness of a Bear when she is rob'd of her Whelps. But comfort your selves with this, that they have no other Ob­jection against you, but what the Devils made to our Saviour, That you come to tor­ment them before their time.

Do you however appear as resolute for the Cause of God, as they do for that of the Devil; The World is come to that pass, that it is impossible to be truly [Page 40] Good without Courage and Resolution. Let us but remain Undaunted, and this Impudent Impiety will loose Ground dayly, till the Numbers of its Votaries grow so small that they will be asham'd of it. The worst of Men have a secret Awe and Veneration for Vertue and Ho­liness; there is so much of GOD in it, that they can no more raze out all Vene­ration for it in their Minds, then they can the Existence of a Deity: And there is so much of the innate quality of the Devil in all Vice and Wickedness, that if we do resist it manfully it will fly from us, and we shall surely be Con­querors in the end.