the various Obstructions and Discouragements they encountred in the Prosecution of it which those pious Men made such dismal Reflections upon as I shall under our present Circumstances forbear to repeat does demand a particular Acknowledgement in this place and deserves to be transmitted to after-Ages when the Names of such as discourage Endeavours of Reformation may either be forgot or be remembred with Ignominy And I not only submit what I have said on this Head of the Clergy and this whole Discourse to This Reverend Body which I think I shall never obtain of my self to Publish without the Approbation of some of the pious Members of it but out of a sense of my own Defects and the tenderest Regard I would always have to matters of Religion I heartily desire if I am ever prevailed on to Publish it a publick Correction from them of any thing I have said in these Papers through Weakness or Inadvertency which I hope all the Advantages of the World would not have prevailed on me if they could have been offered me to have said knowingly that may not be warranted from the Holy Scriptures or that does give Offence to any but those whom the Representation of their Sin or their Duty to them and Religion it self offends whose Sentiments of this Discourse as I have no reason to ask their Censures of it I may know how to value And I must the rather make this humble and solemn Address to them for a speedy Censure of these Papers if there is any just Occasion for it and that at the same time they would be pleased to put this Glorious Cause that I have here represented with no more skill in a better light which I conceive would well become the most celebrated Writers of the Age to do not only because Errors in general as well as Diseases are better prevented than cured after they are spread but because upon a long Consideration and a full Knowledge I have had of the Vndertaking I have treated of and of the Steps by which it hath been carried on from the very Beginning I cannot but believe that the Virtuous part of the Nation when it is laid before them will conclude that there is abundant Reason for their Concurrence and Assistance in it and will think that either the Happiness or Misery of this Kingdom may with great ground be expected from either the Success or the Discouragement that these and others pious and just Endeavours for a National Reformation meet with My Business in the next place is to consider the Magistrates Obligation to be diligent in the Execution of the Laws against Prophaneness and Debauchery It will I think be allowed That Government is of Divine Appointment and that the Power of Magistrates whether it be that of the Supream or that of those that are Inferior and Subordinate is derived originally from God St. Paul speaking of the Magistrate Rom. 13. 4. says He is the Minister of God to thee for Good There is no Power but of God The Rom. 13. 1. Powers that be are ordained of God And Moses speaking to the Judges of the People of Deut. 1. 16 17. Israel says Hear the Causes between your Brethren and Judge righteously between every Man and his Brother Ye shall not respect Persons in Judgment but you shall hear the Small as well as the Great you shall not be afraid of the Face of Man for the Judgment is God's Take heed 2 Chron. 19. 6. said Jehoshaphat to his Judges what ye do for ye judge not for Man but for the Lord who is with you in the Judgment Wherefore now let the Fear of the Lord be upon you take heed and do it for there is no Iniquity with the Lord our God nor respect of Persons nor taking of Gifts Thus shall ye do in the Fear of the Lord Ver. 9. faithfully and with a perfect Heart From whence we may I think conclude without adding any further proof of what is so generally confest that Magistrates do act by God's Authority are his Ministers or Instruments which he maketh what use of he pleases in the Governing the Natural and Rational World that they are to Act for his Honour and the Good of his People and that He will call them to account for their Behaviour in this respect Accordingly for Kings and for all that are 1 Tim. 2. 1 2. in Authority the Apostle does particularly direct That Supplications Prayers Intercessions and giving of Thanks be made that under them we may lead a quiet and peaceable Life in all Godliness and Honesty For our King therefore and all sorts of Magistrates does it not behove us to pray That God would be pleased to inspire them with Zeal for his Glory and the Good of his People and particularly to direct and assist them in this necessary and most weighty Affair of Reformation And as the Magistrate's Power is primarily and originally from GOD so is the Office and Power of Subordinate Magistrates immediately and visibly conferred upon them as a weighty Trust by their Prince and their Country which they have an Obligation to the faithful Discharge of in their natural Allegiance and Fidelity but this Obligation rises yet higher they are bound yet closer to the faithful Discharge of their Office by a Solemn Oath relating to their particular Trust as well as by the Oath of Allegiance Now the Obligation being thus great and various must I think necessarily draw the dreadful Guilt of Perjury as well as Breach of Trust upon those who being thus intrusted and obliged to Execute the Laws do wilfully neglect to do their Duty For a Justice of the Peace takes this Solemn Oath at his Entrance into that Office That in the County of in all Articles in the King's Commission to him directed he shall do legal Right to the Poor and to the Rich after his Cunning Wit and Power and after the Laws and Customs of the Realm and the Statutes thereof made and wherein he is first obliged to do Right which regards very much the Punishment of Offenders as appears more fully in his Commission and this Equally reaches Rich and Poor The whole County is assign'd in the Oath as the Extent of his Jurisdiction and therefore his Authority is not confin'd to a part he is not tied up to act only in any lesser District of it but is to issue out his Warrants against Offenders upon Informations offered him by Persons that live never so remote from him in the County or for Offences committed in any part of it which though 't is so obvious from the very Words both of the Oath and Commission I thought fit to take notice of lest if we should have any Magistrates that should think it too much to give themselves the Trouble to look into the Disorders of any kind that are committed even in their own Parishes to suppress them when they hear or observe them any-where else as
Swearing and Cursing for Instance in Bowling-Greens Coffee-Houses and other publick Places Drunkenness Lewdness and Prophanation of the Lord's-Day in the Taverns and Streets or that should unwillingly receive Informations from others of them they should in either of these Cases be tempted to think those worthy Magistrates too officious and take the Liberty to speak of them as such who by inspecting into these Disorders where-ever they hear of them in any part of the County and by giving Encouragement to those that bring them Informations of such Offences which will in consequence draw a more than ordinary Attendance upon them of such Persons on this Occasion as live at a distance from them will thereby make their Unfaithfulness in their Office the more remarkable He is obliged to do Justice according to the Laws Statutes and Customs of the Realm He is not then to break the Laws himself or to suffer others with Impunity to break them He is to discharge his Office according to his Vnderstanding and Ability But can any be supposed to be of such weak Abilities as not to know that Offenders ought to be punished when legal Informations are offered them or when Offences are committed before them If then any Magistrates can discourage those who are so much Friends to their Country as to bring them Informations against Offenders can refuse to convict upon them or can see and hear one another break God's Laws and the Laws of their Country at their Diversion and their own Tables What is more directly contrary to their Office and Trust What becomes of the Oaths that are upon them In how many Instances do they notoriously break them And if the Violation of a Private Trust is justly esteemed base and detestable how much higher Aggravations must their Offences admit of who break a Publick one so solemnly taken upon them And certainly Perjury that is of so black a nature in it self is not a less Enormity or less Infamous in a Magistrate than it is in one of an inferior Order The Commission for a Justice of the Peace also sets forth That he is to Conserve the Peace in such or such a County and to keep as well as cause to be kept all Ordinances and Statutes made for the Good of the Peace and the Conservation thereof and for the Quiet Rule and Government of His Majesty's People and in all and every the Articles thereof according to the Force Form and Effect thereof to Chastise and Punish all Persons in the said County offending against the Form of thefe Ordinances and Statutes or any of them in the County It deserves our Observation That as the * Populus Romanus delegit Magistratus quasi Reipublicae Villicos in quibus siqua praeterea est ars facilè patitur sin minus virtute eorum innocentia contentus est Tullii Oratio cum Plan. Roman Government the †Virtus in pâ—imis apud Lacedaemonios circa Magistratus legendos â—emper spectata quod Politicum praeceptum in quavis Republica servari â—â—usu esset Nic Gragius de Repub Lacedaemoniorum p. 82 83. Lacedoemonian and * Inter praecipuos Atheniensium Magistratus censendi sunt annui Novemviri Oportebat in eorum vitam inquiri antâ—quam Magistratum capesserent Pctitus de Legibus Atticis 236. Tantam honestatis curam his Novemviris voluit esse Solon ut si quis Archon vino se ingurgiâ—averit capital ei fâ—erit ex hac lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jurabant in leges se esse observaturos Novemviri Jurisjurandum Novemvirorum Leges observabo quod si secus fecero auream statuam meam aequi ponderis pendam Petitus de Legibus Atticis 190. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Herach Pont. de Politiis Athenicnsium Athenian Common-Wealths provided by their Laws against ill Magistrates kept when they flourished vicious Men out of their Magistracy and entrusted those with the Execution of their Laws that would shew such a Behaviour to others as they expected from them So our Government hereby strictly requires the Magistrates to give a good Example 'T is a mighty force that Example hath one can hardly conceive any thing on the one hand so foolish and unaccountable and on the other so difficult and brave as that Men may not in a great degree be led to by it Good Example hath often the advantage of Humane Precept of Admonition or Reproof and sometimes of the Exercise of publick Justice or private Authority which besides that they are not always practicable have often too little Influence upon the Mind but Good Example hath a great and secret Charm to draw others to Imitation It attracts and assimilates by a Power of which we cannot give a full Account though by shewing Virtue as it were visibly it hath undeniably thereby a great Advantage of other Methods of Instruction * Segnius irritant animos dimissa per aures quà m quae occulis subjecta fidelibus those things being allowed to make a much deeper and longer Impression upon our Minds that are represented to us by our Eyes than those that are admitted by our Ears Precepts though they are in the general not only highly useful but necessary are not always clear and when they are understood the Efficacy of them of Admonition and Reproof seems often to be more or less according to the Example of them that give them such Persons are lookt on as a Reproach to Religion and unquestionably do often give bad Men a further Aversion and Prejudice to it that do not practise themselves what they recommend in their Discourses As the Christian Religion does therefore strictly oblige all its Proselytes to shew a good Example by a strict Observance of its Precepts so it does more especially inculcate upon those whose particular Office it is to teach others their Duty their endeavouring to persuade them to it by their own good Example as well as by their Doctrine that they may â— Tim 4. 16. thereby both save themselves and those that hear them and when this is wanting when they say but do not how exceedingly mischievous Matt. 23. 3. the consequences of it are highly deserves serious Consideration The Heathen Moralists could observe the great Mischief that was done the World by Mercenary Masters of Precept * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom they meant those that endeavoured to talk elegantly of just things but not to do them and that it was not the Discourses but the good Examples not the Schools but the Manners of Philosophers that made their best Disciples what they were and so much celebrated I know says Plato Socrates by his good Works more than by his good Words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gorg. fol. 460. and he makes it a necessary quality of a good Orator that he himself be Just and Virtuous †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus fol. 49. And accordingly Socrates his Master being asked what he
thought to be the best Instruction answered Eupraxie or well-doing Example hath indeed such a power that Men are in a great degree too often such as those are with whom they converse as even the Proverbs of many Nations have observed So that he that gives a good Example though he be but a private Person does in truth a publick Service and lays an Obligation upon the Age he lives in But the good Examples of Governors and Magistrates I need not add of Ministers hath a far greater force of Persuasion their Virtues are generally derived by Imitation into the Manners of the People * Quales enim summi civitatis viri fuerint talis civitas erit Claudianus Ut enim vitiis sceleribus Magistratuum infici solet corrumpi tota Respublica ita corrigi emendari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates ad Nicoclem Nec ignores totius civitatis mores ad exemplum Magistratuum conformari How fatal an Influence more especially must then the vicious Examples which the corrupt Nature of Man does with so much Ease comply with of Superiors of Persons in Authority whose particular Province it is to look to the Execution of the Laws have upon those below them These Men carry not only those of their Neighbourhood but a great part of the Counties they live in after them many of whom 't is very obvious are apt to think it an Excuse if not a Warrant to transgress after their Example The Commission of a Justice of Peace does therefore with great reason tell him That he is to keep himself as well as cause to be kept all the Ordinances and Statutes c. As his giving a good Example is a likely way to procure a due regard to his Office to maintain his Authority and with the Exercise of it to reform Others so on the contrary his giving a bad Example is as effectual a course to teach others to break the Laws and to bring a Contempt upon his Office and the Government it self as can easily be thought of I needed not to have been thus long upon this Head of Example and particularly the malignant Influence of the bad Examples of Magistrates and great Men if most Ages did not abound with such unhappy Instances and if this Nation in particular had not felt so much the fatal Effects of them as may be some Excuse for my insisting on it But to go on Besides the Mischief that is done by the vicious Examples of Magistrates With what Reason can we expect that those that make no Conscience to break the Laws should diligently and conscientiously Execute the Laws upon others And supposing such Magistrates should sometimes either out of a fear of the Inspection of the Government into their Behaviour in the Reign of a Prince that is zealous in the Discouraging of Vice or out of a desire of keeping up their Reputation with better Men be sometimes inclined to punish such Offences in others as they are themselves guilty of consciousness of their own Faults will when they act upon no better and firmer Principles deprive them of Courage and be very apt upon many Occasions to draw them back from the Punishing of others especially when the Offenders are either their Superiors or Equals whereas the Law knows no respect of Persons and they whose Business it is to Execute it must do it without Distinction or Partiality Their Commission tells them that they are to chastise and punish all Persons in the said County offending And can any that consider this That we live under a Christian Government and that the Apostle acquaints us That the Magistrate is the Minister of God for Good That he beareth Rom. 13. 3. Ver. 4. not the Sword in vain Is a Revenger to execute Wrath upon him that does Evil and that Christians shou'd have a far greater Concern for the Honour of God than for the Honour of their Prince their own Reputation or Estates but think that the Laws that relate to Piety and Virtue are to be chiefly regarded by the Magistrate that his principal Care should be applied to the restraining Men even those of the highest Rank from openly breaking those Laws by a strict and impartial Execution of them since the Reasonableness of the Punishing of Men for the Violations of Religion seems to have been evident by the Light of Nature It being I think a just Observation which I have somewhere met with of a Heathen Philosopher That tho' several Nations do appoint several Punishments for the Violation of Religion yet it does not in any Country go wholly unpunished No Mens Quality ought to shelter them from Punishment in this Case Even Privilege of Parliament does not give those who are allowed it for the Service of their Country the mischievous Liberty to trample upon the Laws of God and their Country nor will excuse Magistrates from acting according to their Oaths in these Matters Charity and good Manners would forbid us if such a Case had never been heard of or was like to happen to suppose that this Privilege should ever be pretended on such an Occasion by any one of those Bodies who as they * Receptumque omnium pene Gentium temporumque memoria ut ad legum latarum observantiam invitarentur inferioris sortis homines exemplo potentum qui primi eas custodire cogebantur praesertim illi ipsi qui eas tulissent Tit. Liv. 3. Decad. lib. 8. Magistratus Gubernatores Regesque obediunt quoque ipsi legibus id est rectae rationi Diodorus Siculus Si quid injungere inferiori velis prius in te ac tuos recipias necesse est si ipse jus statueris quo faciliùs omnes obedientes habeas Val. Max. lib. 8. cap 6. Tit. 3. Cum leges praescripsisti aliis praescripsisti tibi leges enim Imperator fert quas ipse custodiat Praeceptum salubre Pittaci sapientis apud Ausonium Pareto legi quisque legem sanxeris make Laws against Debauchery and Prophaneness ought likewise to endeavour by their own Exemplary Behaviour to promote Piety and good Manners to give Laws of Civility to the rest of the Nation and to add That if these things do happen good Magistrates 't is to be hoped will act as become them And there is I think no doubt but the bringing to legal Punishment a Man of Title or Authority that makes use of his Power or Interest to be more vicious and to do greater Mischief to the World than others is a greater Service to Religion and our Country and more highly honourable among Men than the Punishing of a private Person perhaps than many poor Creatures who as hath been long observed generally suffer the Extremity of the Law for such Offences as their Necessities are a Temptation to them tho' not a Reason for them to commit when great Men that cheat whole Provinces and bid defiance to Sacred things go unpunished if they are not rewarded * Si
An Account of the SOCIETIES FOR Reformation of Manners IN LONDON and WESTMINSTER And other Parts of the Kingdom WITH A PERSUASIVE TO Persons of all RANKS TO BE Zealous and Diligent in Promoting the Execution of the Laws against Prophaneness and Debauchery For the Effecting A National Reformation Published with the Approbation of a Considerable Number of the Lords Spiritual and Temporal Who is on the Lord's side let him come unto me Exod. 32. 20. Who will rise up for me against the Evil-doers Who will stand up for me against the workers of Iniquity Psal 94. 16. LONDON Printed for B. Aylmer at the Three Pigeons in Cornhill and are to be Sold by the Booksellers of London and Westminster M DC XC IX GULIELMUS D Gratiae Angliae Scotiae Franciae et Hiberniae REX Fidei Defensor etc. By the King A PROCLAMATION For Preventing and Punishing Immorality and Prophaneness WILLIAM R. WHereas We cannot but be deeply Sensible of the great Goodness and Mercy of Almighty God in putting an End to a Long Bloody and Expensive War by the Conclusion of an Honourable Peace so We are not less touched with a Resentment that notwithstanding this and many other great Blessings and Deliverances Impiety Prophaneness and Immorality do still abound in this Our Kingdom And whereas nothing can prove a greater Dishonour to a well ordered Government where the Christian Faith is Professed nor is likelier to provoke God to withdraw His Mercy and Blessings from Vs and instead thereof to inflict heavy and severe Iudgments upon this Kingdom than the open and avowed Practice of Vice Immorality and Prophaneness which amongst many Men has too much prevailed in this Our Kingdom of late Years to the high Displeasure of Almighty God the great Scandal of Christianity and the ill and fatal Example of the rest of Our Loving Subjects who have been Soberly Educated and whose Inclinations would lead them to the Exercise of Piety and Virtue did they not daily find such frequent and repeated Instances of Dissolute Living Prophaneness and Impiety which has in a great Measure been occasioned by the Neglect of the Magistrates not putting in Execution those good Laws which have been made for Suppressing and Punishing thereof and by the ill Example of many in Authority to the great Dishonour of God and Reproach of our Religion Wherefore and for that We cannot expect Increase or Continuance of the Blessings We and Our Subjects Enjoy without Providing Remedies to prevent the like evils for the future We think Our Selves bound by the Duty We owe to God and the Care We have of the People committed to Our Charge to proceed in taking effectual Course that Religion Piety and Good Manners may according to Our hearty Desire Flourish and Increase under Our Administration and Government and being thereunto moved by the Pious Address of the Commons in Parliament Assembled We have thought fit by the Advice of Our Privy Council to Issue this Our Royal Proclamation and do Declare Our Royal Purpose and Resolution to Discountenance and Punish all manner of Vice Immorality and Prophaneness in all Persons from the highest to the lowest Degree within this Our Realm and particularly in such who are Imployed near Our Royal Person and that for the greater Incouragement of Religion and Morality We will upon all Occasions Distinguish Men of Piety and Virtue by Marks of Our Royal Favour And We do expect that all Persons of Honour or in Place of Authority will to their utmost contribute to the Discountenancing Men of Dissolute and Debauched Lives that they being reduced to Shame and Contempt may be enforced the sooner to Reform their ill Habits and Practices that the Displeasure of Good Men towards them may supply what the Laws it may be cannot wholly Prevent And for the more Effectual Reforming these Men who are a Discredit to Our Kingdom Our further Pleasure is and We do hereby strictly Charge and Command all Our Iudges Mayors Sheriffs Iustices of the Peace and all other Our Officers and Ministers both Ecclesiastical and Civil and other Our Subjects whom it may Concern to be very Vigilant and Strict in the Discovery and the Effectual Prosecution and Punishment of all Persons who shall be Guilty of Excessive Drinking Blasphemy Prophane Swearing and Cursing Lewdness Prophanation of the Lords Day or other Dissolute Immoral or Disorderly Practices as they will answer it to Almighty God and upon Pain of Our Highest Displeasure And for the more Effectual Proceedings herein We do hereby Direct and Command Our Iudges of Assizes and Iustices of Peace to give strict Charges at the respective Assizes and Sessions for the due Prosecution and Punishment of all Persons that shall presumē to Offend in any the Kinds aforesaid and also of all Persons that contrary to their Duty shall be Remiss or Negligent in Putting the said Laws in Execution and that they do at their respective Assizes and Quarter Sessions of the Peace cause this Our Proclamation to be publickly Read in Open Court immediately before the Charge is given And We do hereby further Charge and Command every Minister in his respective Parish or Chapel to Read or cause to be Read this Our Proclamation at least Four times in every Year immediately after Divine Service and to incite and stir up their respective Auditories to the Practice of Piety and Virtue and the Avoiding of all Immorality and Prophaneness And to the end that all Vice and Debauchery may be Prevented and Religion and Virtue Practised by all Officers Private Soldiers Mariners or others who are Imployed in our Service either by Sea or Land We do hereby strictly Charge and Command all Our Commanders and Officers whatsoever That they do take Care to Avoid all Prophaneness Debauchery and other Immoralities and that by the Piety and Virtue of their own Lives and Conversations they do set good Examples to all such as are under their Authority and likewise to take Care and Inspect the Behaviour and Manners of all such as are under them and to Punish all those who shall be Guilty of any the Offences aforesaid And whereas several Wicked and Prophane Persons have presumed to Print and Publish several Pernicious Books and Pamphlets which contain in them Impious Doctrines against the Holy Trinity and other Fundamental Articles of Our Faith tending to the Subversion of the Christian Religion therefore for the Punishing the Authors and Publishers thereof and for the Preventing such Impious Books and Pamphlets being Published or Printed for the future We do hereby strictly Charge and Prohibit all Persons that they do not presume to Write Print or Publish any such Pernicious Books or Pamphlets under the Pain of Incurring Our High Displeasure and of being Punished according to the utmost Severity of the Law And We do hereby strictly Charge and Require all Our Loving Subjects to Discover and Apprehend such Person and Persons whom they shall know to be the Authors or Publishers of any such Books
the Peace But I am withheld at present by some Considerations from descending to any further Particulars concerning them and must content my self with saying what will be easily allow'd That the stated Meetings of such Persons are as proper and may be more useful for the Promoting of this Work than any other I have describ'd For what might we not expect from the Zealous Endeavours of these Orders of Men in this Affair which 't is obvious will not be employ'd with so great Effect as when they form themselves into Societies or at least have frequent and stated Times of Meeting for the Prosecution of this Business 'T is true that Ministers and Magistrates have far greater Advantages as well as more particular Obligations than others as I shall hereafter endeavour to make appear to be serviceable in this Work of Reformation but yet when they act alone in this Contention between Virtue and Vice thoâ— they will do great good in our present Circumstances and much more than they will easily believe till they are heartily engaged in it yet they must expect to be under Disadvantage on some Occasions as well as other single Persons who exert their Zeal without a Communication with one another and particularly when they encounter Combinations of wicked Men which it is not unlikely will sometimes happen Do we not see by what Methods the Men of the World propagate Wickedness and countermine Good Designs Is it not by their Clubs and Confederacies Are we not sensible with what Advantage our Civil Concerns are carried on by Companies and Corporations Nay Does not the Account before us convince us of the great Vsefulness or rather Necessity of Good Mens confederaling and meeting frequently together to concert Methods and Encourage one another in this difficult Work of Confronting and Suppressing of bare-fac'd and insolent Wickedness And that the Reason why good Men have not sooner or more generally done it may be because the Children of this World are in Mar. 16. 8. their Generation wiser than the Children of Light Since therefore Vnion and Method seem evidently to give good Men much the same Advantage abstracting from the Consideration of the Goodness of their Cause and the Divine Aid that they may expect in their just and brave Opposition to Prophaneness and Immoralities against the greater Number 't is to be feared of the Wicked as Discipline and good Ground in War gives a small Body of Men against a very unequal Number of those that are undisciplin'd and with disadvantageous Ground 't is highly to be wished That not only Societies of Ministers and Magistrates but of all other degrees of Men were set up in Prosecution of this Design in all Parts of the Kingdom more especially in all Towns Cities and Corporations And it may charitably be hoped that there are but few if any such Places where there are not to be found Three or Four Persons at least of one or other Denomination of Christians that have a Zeal for GOD and Religion who may easily form themselves into a Society which may enlarge by degrees and which will probably speaking go a great way towards the Suppressing Publick Disorders where they are but may have a marvellous Effect with God's Blessing for this End where there is a Magistrate that makes a Conscience of his Duty or a Minister that incourages Reformation as would be manifest to any that had observed in how short a time and to what a degree open Wickedness hath been checkt where a zealous Minister hath given himself the Trouble I might rather have said the Pleasure of meeting sometimes a Society of his Parishioners to encourage their Zeal and Constancy in this Work of Reformation even where the Magistrates have been either open or secret Enemies to it The Advantages moreover are too many to be insisted on in this place for the Exercising of our own Graces and the Confirming our Virtuous Dispositions by our Associating with our Fellow Christians for the Carrying on Religious Designs in an Age when Christian Conversation which hath an inestimable Value with Men of Religion is with such Difficulty met with The forming therefore of Good Men into such pious Combinations for the over-balancing those of Vice the countermining the contrary Attempts of all wicked Men and recovering the Power as well as Form of Religion is most earnestly recommended to all the Friends of Piety and Virtuo And methinks it may be expected from all that have any sincere regard to God's Honour their own and their Country's Happiness that they should exert themselves in their several Capacities with a noble Zeal and Emulation for the Perfecting of this great Vndertaking And now especially the Times of Peace are returned which we have been told are the Times of Reformation surely none that carry the Face of Christians can with Confidence offer new Excuses any longer to postpone it we may now hope for the Assistance of some at least of the Cautious and prudent Men amongst us who have hitherto with great Gravity stood Neuters in this Affair and that they will at last answer the Expectation of Good Men from them and suffer the Generations to come to call them Blessed 'T is at least to be hoped that if they are too Great and Wise to ingage in the Work themselves they will not however obstruct it more than the open Enemies of it can do by their calling it an Impracticable Vndertaking whispering groundless Jealousies of the Design or uncharitable and disadvantageous Characters of the Persons concerned in the Promoting it but rather that they will let the World see that their Zeal is ingaged in the Carrying on of wiser Methods for the Effecting of a National Reformation And one would think that the Employing our Labour or Authority in this Noble Design of being Instrumental in doing Good to Multitudes of Souls by Suppressing of National Sins and by consequence the Reviving the Power and Reputation of Religion and thereby Preventing National Judgments should be more worth the Concern and Application of Christians and should afford a more true and solid Satisfaction than the pursuit of our Worldly Interest or Pleasures All indeed are not Capable of being Serviceable in the same way but whether it be by Executing the Laws or by Preaching Discoursing Writing Informing Setting up of Societies or otherwise contributing towards it which way soever it be that we can further this Glorious Work it will I think be hard to find a good Excuse for any that shall decline their Concurrence according to their Advantages and Opportunities in an Undertaking which it would become the greatest Man upon Earth to promote which is now so far facilitated by the Schemes that are laid and the Methods it is put into We have seen some few Persons ingaging in this Enterprize before they had any Methods to direct them or many Examples to incourage them encountring Opposition in the first forming their Design from open Enemies and perhaps
Sieges and other Distresses from their Enemies were more concerned for their Images and Altars than for their own Houses or private Affairs do not condemn them Let our Learned Rabbies the great Disputers of the World and all that make a Profession of Religion but give little better account of it than by expressing a fierce and uncharitable Heat against those that differ from them in some things relating to Religion but not essential to it and wherein all Men equally wise and good have I doubt never yet been fully agreed think seriously with themselves whether they might not employ some share at least of their Parts and Zeal to much better purpose in furthering the Reformation of Mens Lives and of the Manners of the Nation by the Suppressing of Prophaneness and Vice than by raising or keeping up with an unchristian Temper to the manifest Injury of the Christian Religion which is an Institution of Love dangerous or unnecessary Controversies or Divisions and making of Proselytes to their New Opinions or Party all Religions being I think agreed that bad Men are a Scandal to the best Religion and that they cannot if they continue so be saved in any and consequently that the being instrumental in the bringing over of a few Souls to the sincere Practice of Piety and Virtue by any Christian Methods which those I am treating of will I hope be allowed to be is of greater Service to the Christian Religion and the World than the gaining of Hundreds that are vicious to any particular Church or Party But can Men of Conscience satisfy themselves with complaining of the Iniquities of the Age and wishing for Reformation with giving only some good Words to these Proceedings or even praying for God's Blessing upon them without doing as they have Opportunity what is necessary to promote them when as it hath been said we have the Laws of GOD of the Nation and as we have reason to hope the Government on our side and moreover so many Examples and so great Success to incourage us and have now generally speaking not much more to fear than Calumnies and hard Words and most of those 't is to be hoped from the Enemies of God and Goodness which the best of Men and the best Designs in all Ages have ever met with and which in such a Case it is our true Glory to suffer No surely this is a Time as I shall endeavour to make appear for all good Men to join their Hearts and Hands their Interest and Authority in this so Necessary so Great and so Glorious a Work Having now laid before the Reader a short Scheme of this Vndertaking which was begun with great Opposition in a Time that was very discouraging to such an Enterprize and with such other circumstances of Disadvantage as new things be they never so wise and good especially Attempts of this kind generally meet with and yet hath been advanced to such a considerable degree from so contemptible a Beginning as it must appear to have had to the Wise and the Wary among us who do not duly consider that there is a GOD that rules in the Kingdoms of Men and who as the Prophet expresses it giveth Isa 40. 29. Power to the faint and to them that have no Might encreaseth Strength My next Business is to enquire whether there are any Orders of Men among us who are under more particular Obligations to be Zealous and diligent in Promoting a publick Reformation of Manners And in the first place I humbly ask leave to lay this Matter before the most Reverend Order of the Clergy beseeching them with all that due Respect which all good Men ought to have to Their High and Holy Function to consider if what is endeavoured to be proved to be the Common Duty of all Men and the Special Obligation of Kings Governours and Magistrates be indeed so it is not the particular Province of those who have entred into the Places of Overseers and Watchmen Act. 20. 28. Ezek. 3. 17. 18 20. and of whom the Blood of those that die in their Sins if they knowingly suffer them to sleep in them will be required to teach and inculcate these Duties as well as others And if any of their Body after this matter is plainly laid before them and they are convinced 't is their Duty to be diligent in the furthering it wilfully neglect to excite all sorts of People especially those belonging to their Charge of what Rank or Quality soever to do their Duty likewise in promoting in their respective Stations the Execution of the Laws against Prophaneness and Debauchery they can give a good Account of their Conduct to those of their particular Charge who have no concern to discharge their Duty herein only for want of their being admonished of it and are not Partakers in some degree in the Common Guilt of the Nation which as our Neglect of our Duty in this particular Instance of not Promoting a Reformation will encrease so it may be a means notwithstanding our present respite from Destruction to draw down God's Judgments upon the Kingdom if we continue to make no better use of the Peace we have with our Neighbours than to fight with our crying Enormities against our God which as I think few Nations if any have had in these last Ages greater Reason to dread so I suppose all will grant that none seem to have greater reason to use all proper means to prevent than those who expect to give Account not only for their own Sins but for the Sins of so many others besides if they wilfully suffer them to perish in them by their refusing to use the necessary means of preventing their living and dying in them I shall not after I have humbly represented this Affair to this Sacred Order think sit to enquire whether there hath been any Neglect on the part of their Body or any one Member of it in a matter wherein Religion is so highly concerned I ask leave rather to say That I am assured upon unquestionable Information that most of the Right Reverâ—â—d the Bishops have expressed their Approbation of the Societies of Reformation I have given an Account of that I have never heard of the Name of any one of these Reverend Persons that hath not done it upon an humble Application made to them for their Countenance and Encouragement of them and that divers of them to my own certain Knowledge have promoted them and continue to do it as a considerable Number of the Clergy in and about this City as well as in other parts of the Kingdom have done likewise some of them by Preaching and frequently meeting to consult one another upon this Occasion and others of them by giving Informations themselves to the Magistrates against Prophane Persons among whom the generous and remarkable Assistance that was given in this Affair by the two late Eminent Divines Dr. Horneck and Dr. Jekell whose Deaths are so much lamented under
are not obliged for the removing the load of Guilt that is upon them the obtaining Forgiveness from God a well-grounded Peace in their own Minds and Esteem from Men sincerely to endeavour to repair the Injuries they have done Religion their Neighbours or their Country by their future Care and Diligence And till they do give the World some proof of this they will not take it amiss if we do not think that their late Representatives in Parliament have put them under too heavy a Charge and if we say that this is so very Great that tho' we are sure that the Christian Religion is the best Religion in the World yet it so much condemns such Practices that such as are guilty of them are a dishonour to their Profession that we reckon honest Heathens are not the worst sort of Men or rather that there are few if any worse than corrupt and unfaithful Magistrates And therefore methinks tho' such Magistrates were deaf to all Counsel were so given over to a Spirit of Slumber that no Motives that have been offered them from Religion will make any such Impression upon them as to awaken them to a sense of their Sin and Danger if they have yet any thing of the Modesty of Men remaining Shame might oblige them to a better Behaviour that they should not be able to look a Man in the Face that hath a Love to God and his Country but more especially that they should be in the greatest Confusion to hear in our Churches if they should come there the King's Proclamation Four times in the Year charging them with being the great Cause of the Increase of Prophaneness and Vice in the Nation It hath been generally thought an Indication of a good and generous Mind to desire an honest Reputation among Men and on the contrary a sign of a base Soul wholly to despise it on which Consideration Solon might well presume in the Laws he gave the Athenians That he that hath no Value for his Reputation will have little or no Regard to the publick Interest For how can it be reasonably imagined that he should have a tender sense of the Honour or Interest of his Country who hath no sense of his own Honour and greatest Interest but that he will sacrifice them upon Occasion Indeed he that hath neither regard to Conscience nor sense of Shame seems not only in great danger of not being reduced to Virtue by any common Methods but to be lost to almost all good Purposes to be unfit for common Intercourses with Men but much more unfit to be honoured and entrusted with the Care of the Execution and Maintenance of the Laws wherein the Religion * Inter omnia quae Rempublicam ejusque felicitatem conservant quid utilius quid praestantius quam viros ad Magistratus gerendcs eligere summa prudentia virtute praeditos quique ad honores obtinendos non ambitione non largitionibus sed virtute modestia sibi parent aditum the Honour and Prosperity of the Nation is so highly concerned And therefore I submit it to the Judgment of those who are more especially concerned to consider of these important Matters whether it is not highly to be wished that effectual Care may be taken for the preventing the fatal Consequences of such Mens obtaining in any future Reign Commissions of this kind particularly by disabling any to hold them after they are convicted a certain number of times of the Violations of the Laws which they are entrusted to execute For if we enquire into the Reasons of the Happiness of most if not all of those Nations who have arrived at the greatest pitch of Glory and Prosperity we shall I believe have a general Consent That the Diligence and Faithfulness of Magistrates have been one of the greatest Causes of it unquestionably far more instrumental therein than good †Verè dici potest Magistratum legem esse loquentem legem autem mutum esse Magistratum Magistratibus igitur opus est sine quorum prudentia diligentia civitas non potest stare Cic. de Leg. p. 232. Laws which we know are but dead Letters without the Magistrates Execution of them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Legibus Lib. 12. fol 951. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lb. f 959. And therefore Plato in his Common-Wealth appointed that the Conservators of the Laws whose chief Care was to promote Virtue should be such Men as were Eminent for Virtue and †Cum leges omnes vel optimae absque probatissimis Magistratibus mortuae sint Magistratus autem optimi vel absque legibus scriptis ipsi sunt divae leges merito Plato non in condendis Legibus sed formandis Magistratibus omni diligentia elaboravit more apply'd himself to the Forming of Magistrates than Laws And accordingly 't was wisely observed by Cicero That if Magistrates keep the Laws themselves they had little more to wish for And by the Famous Athenian Law-giver That Magistrates ought to Obey the Laws as well as the People the Magistrates that a Government may be lasting Indeed we cannot easily conceive how any Nation can be long happy without good Magistrates So that 't is with great Reason that our Church directs us to pray That all that are put in Authority may truly and indifferently minister Justice to the Punishment of Wickedness and Vice and to the Maintenance of God's true Religion and Virtue and that we esteem those that thus discharge their Duty as great Blessings to their Country and may praise God for them and on the contrary that we think that those unhappy Men who under the Obligations of Oaths and Trusts have neglected or opposed the Execution of the Laws for the Punishment of Wickedness and Vice and Maintenance of Religion do deservedly lie under the dreadful Imputation of having been a great Cause of the Prophaneness and Debauchery of the Nation and the fatal Enemies of it since we may look on that Nation whether it be our own or any other to be in a very languishing Condition and in manifest danger of Ruine where the Magistrates and the Generality of Men of greater Ranks who have by their being placed in higher Stations as Stars in higher Orbs so many Advantages to conduct the lower Ranks of Men by the shining Examples of virtuous Lives to support the Reputation and Interest of Virtue do by the Abuse of their Authority or by their vicious Behaviour scatter a pestilential Infection where-ever they come basely make use of the Advantages they have above others to the Dishonour of God by whose Permission they enjoy them * Nam licet videre si velis replicare memoriam temporum qualescunque summi Civitatis fuerint talem Civitatem fuisse Idque haud paulò est verius quam quod Platoni nostro placet qui Musicorum cantibus ait mutatis mutari Civitatum status ego autem Nobilium vita victuque mutato mores mutari
Civitatum guto Cic. de Leg. p. 336. instead of being Patrons of Religion help to debauch those about them and ruine their Country Inferior Officers are likewise obliged by their Oaths as well as by the Design of their Offices to be diligent in bringing Offenders to Punishment and therefore they are highly criminal if they are negligent therein The Constable's Oath tells him That he is to use his Endeavour that Night-walkers be apprehended To see that the Statutes made for punishing Vagabonds and such idle Persons coming within his Bounds and Limits be duly put in Execution To have a watchful Eye to such Persons as shall maintain or keep any Common House or Place where any unlawful Game is or shall be used as also to such as shall frequent or use such Places or shall use or exercise any unlawful Games there or elsewhere contrary to the Statutes To present at the Assizes Sessions of the Peace or Leet all and every the Offences done contrary to the Statutes made to restrain the inordinate haunting and tipling in Inns Ale-houses and other Victualling-houses and for Repressing of Drunkenness and that he is well and duly according to his Knâ—wledge Power and Ability to do and execute all other things belonging to a Constable's Office Whoever therefore they be that undertake this Office and wink at Offenders or do not endeavour to bring them to Punishment would do well to consider how they can be acquitted from Perjury but how much clearer is their Fault if they neglect or refuse to serve those Warrants which are brought to them against Swearers Drunkards Lewd Persons and Prophaners of the Lord's-Day or to levy the several Forfeitures for those Offences as too many Constables Headboroughs Overseers and Church Wardens have done which the Commission of a Justice of the Dalt p. 18. c. 5. Peace tells him he is to inquire after Their Guilt is of the same Nature with that of those Justices who discourage Informations and refuse to sign Warrants against such Offenders whereby besides all other Aggravations of their Sin before-mention'd they hinder the Poor of that Relief which the Law gives them out of the Penalties upon those Statutes which in some Cases may happen to be the depriving them of their Lives * Panis Pauperum est vita eorum qui fraudat eos est vir sanguinis and ought to be a dreadful Consideration to those that have the Guilt of it upon them the Poor having as good and undoubted a Right to these Forfeitures vested in them by Law as any Man hath to his own Estate I have said so much of the Constable's Duty that there is the less need of my adding much of the Church Warden's Sidesman's and other Inferior Officers Obligations in this respect which fall in with that of the Constable's The Church-Warden's and Sidesmen's Oath does not run in the same terms in all Diocesses though their Office is I suppose much the same in most if not all The Tenor of the Church-Warden's and Sidesmen's Oath in the Diocess of London is as follows You shall Swear truly and faithfully to execute the Office of a Church-Warden within your Parish and according to the best of your Skill and Knowledge present such Things and Persons as you know to be presentable by the Laws Ecclesiastical of the Realm And one of the Articles of Enquiry exhibited to the Ministers Church-Wardens and Sidesmen of every Parish runs thus Are any of your Parish known or suspected to be guilty of Incest Adultery Fornication or any other Enormous Crimes Do any Prophane the Lord's-Day or any other great Holy-day or the Name of GOD And if the Church-Wardens and Sidesmen neglect to Present the Ministers are told That they may and ought to present as they have the highest Obligations to suppress Iniquity From hence 't is plain That the Power of Inferior Officers as well as that of Magistrates is great and would have a very remarkable Effect for the Suppressing of publick Disorders if it was generally used and might with God's Blessing go very far towards a National Reformation with the Assistance of the Magistrate if private Persons would but do as I conceive becomes them in giving Informations against Swearers Drunkards Lewd Persons and Prophaners of the Lord's Day to the Magistrate which shall be my next Business to recommend to the Consideration of all that have a Love to God their Neighbour or their Country It hath been proved That the Execution of Good Laws is requisite in our present Circumstances for the Suppressing of Vice and the Effecting a Reformation of Manners but Magistrates cannot put the Laws in Execution against Offenders without they have the Knowledge of the Offences And they cannot be present at all Places to observe them tho' they have either such a Sense of their Duty or so pious a Concern to do all the good they can in their Office as frequently to take their Walks to observe Disorders as divers of the worthy Magistrates have here done in the several Quarters of the County in which they live and in embracing all Opportunities of using their Authority for the Suppressing them And those Offences that are deeds of Darkness it may be hoped for the Honour of our Magistrates are not now generally and knowingly committed before them One would think that the Presence of a Magistrate should have such an Awe upon ill Men that they should not dare to transgress before him That he should resent it as a high Affront to him if a Person of the highest Rank should discover so base an Opinion of him as to expect that he should be content to break his Oath to suffer him upon the Account of his Quality to go unpunished for any Offence of this kind committed before him It is certainly much so where Magistrates have a just Sense of Honour or are as Zealous and Faithful in the Discharge of their Office as they ought But the less this may reasonably be hoped from all Magistrates at this day there appears I am sure the more reason or rather necessity for private Persons applying themselves to this Business of giving Informations to them of our reigning Sins without which it is not reasonably to be expected that Offenders will be generally brought to Punishment especially in Cities and Corporations where it may be presumed without Uncharitableness that many are daily either publickly or privately breaking the Laws against Prophaneness and Immorality Thus then our giving of Informations of these Offences to the Magistrate seems absolutely necessary in our present Circumstances as we heartily desire or expect the Suppression of Prophaneness and Vice by Humane Laws And I desire those who would be informed whether there is any Direction or Example for this Practice from the Word of God to consider the following Texts of Scripture If there be found Deut. 17. 2. among you within any of thy Gates which the Lord thy God giveth thee Man or
circum tecta volantes which are their secret and almost constant Tormentors and make them as the Scripture expresses it as the troubled Sea that cannot rest But let those that can look on these deluded and miserable Souls with a just Pity that know the Pleasures of Innocence that are acquainted with the Triumphs of Conscience that arise from the sense of their having served their God their Country and themselves that hope after a few Years for an Everlasting Inheritance and unspeakable Joy at God's Right-hand that believe that our Blessed Saviour †1 Joh. 3 8. Christ Jesus was manifested that he might destroy the Works of the Devil think it more honourable to be employed in the Promoting the same Glorious Design to the utmost of their Power and by all Christian Methods according to their Abilities and Opportunities than to be Favourites of the greatest Prince than to be Masters of the World We shall indeed meet with many Discouragements and much Resistance in these Endeavours The Reformation of a Nation particularly that is so very degenerate that a great part of it seems to act as if it had entred into a Combination against Religion cannot be thought to be an easie Work we never I suppose heard of such a one in any Age that was effected without Opposition The first Attempts especially of a National Reformation unless they have the Advantages of Power of Interest or of Numbers of Men to support them must be attended with great Difficulties those that are engaged in them may expect to wrestle not only against the Passions and Lusts of private Men but against Principalities Eph. 6. 12. and Powers against the Strength and Policy of the Prince as well as Men of this World since those that most need Reformation will most explode the Attempts of it and oppose it and among them there will be often such met with as by their Quality or Interest their Power or their Authority will be most capable to obstruct it and there will be others who when they have not Power or they dare not openly oppose the Undertaking will be spreading their Jealousies that some secular Interest or dangerous Design is carrying on under such plausible Pretences and will use their utmost diligence to find Fault with the manner how regular soever it be of its being carried on or to raise Objections against the Persons engaged in it and when they cannot find any real ones they will have recourse to their Inventions to down-right Slanders to mis-represent them as the Heathen Persecutors did the Martyrs to expose them the more to the People's Hatred and Rage nay and that which makes the Work yet the more difficult is that there will not be wanting another kind of Men and indeed I conceive some of the worst sort of Enemies to such a Design who through some unhappy Principles or Prejudices will not only be content to sit still themselves and to be unconcerned in this Matter but perhaps to excuse themselves from giving that Assistance which might otherwise be with Modesty expected from them and to prevent the Censure that may be apt to fall upon them for their ill Conduct will be very ready to declare the Attempts of this kind impracticable unseasonable or imprudent as they do most other things of the same nature which 't is much to be both feared and lamented many of them want either Zeal or perhaps Honesty to undertake which Men of no less true Wisdom if that Principle whether it be called Caution or Policy that keeps Men from doing their Duty deserves the Name of Folly rather than Wisdom not only attempt but surmount the appearing Difficulties of But tho' Resistance to the first Attempts of Reformation from the Powers of Darkness and the corrupt Nature of Man might be foreseen and may have been experienced by those concerned in the Transactions I have given an account of and may be still expected in some measure in the Prosecution of it yet as 't was at first necessary to undertake it so 't is still as necessary to pursue it Nay the higher the Tide of Debauchery and Prophaneness runs the more evident Reason there is for us to look to our Banks to use all proper Methods for the Opposing of it and the more generous and brave is the Opposition unless 't is more reasonable to give way to it and expect an Inundation of Wickedness and Ruine than to endeavour to prevent it since as the Case will grow the worse and more desperate by the delay so the Objections that are now made against it will thereby grow the stronger Let then the Opposition to this Enterprize be as great and desperate and from as various Causes as we can well suppose it if those who are engaged in it do sincerely propose God's Glory and the Good of Mankind in their Endeavours if they often turn their Thoughts within themselves as well as upon the Faults of others and endeavour to be blameless and Phil. 2. 15. harmless and without Rebuke in the midst of a perverse Generation if they continue to take great Care that their Conduct in this Affair be regular governed by the Laws of the Land and the Precepts of their Religion remembring that the Goodness of no end can make Evil means lawfull and as free as far as 't is possible from Imprudencies and Inadvertencies to which the wisest and best Men are subject and therefore are no reasonable Objection against a good Design to honest Men that know how to give all just Allowances to Humane Frailties in a Work of Difficulty wherein many unexpected Occurrences will arise Numbers of Men are engaged and who will be sometimes taken unprepar'd and at disadvantage by bad and designing Men who will not fail to wait for their Halting and to improve all kind of Advantages against them if they go on with Diligence and Resolution considering that Solomon's Direction Whatever thy Hand findeth to do do it with thy Might Eccl. 9. 10. in this Work seems more especially to be regarded by those who are employed in it a Woe being pronounced against them that do Jer. 48. 10. the Work of the Lord ‖ Or. negligently Rev. 2. 10. deceitfully and a Crown of Life being promised to them that are faithfull to Death if lastly they cry mightily to God to whose Omnipotence no Difficulties are insuperable and without whom nothing is strong no means can attain their end for his gracious Direction and mercifull Assistance in a Work of Hazard and Difficulty wherein Wisdom and Constancy the Spiritual Armour of the Gospel is requisite the Honour and Interest of Religion and the Good of Souls seem to be so much concern'd to prevent their being assaulted with such violent Temptations that might overcome them or to give them such extraordinary Supports and Comforts as may enable them to bear up under them and they humbly depend more upon his Direction and Blessing than their