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
or Pamphlets and to bring them before some Iustice of Peace or Chief Magistrate in order that they may be Proceeded against according to Law Given at Our Court at Kensington the Four and twentieth Day of February 1697. In the Tenth Year of Our Reign God save the KING HER LATE MAJESTIES GRACIOUS LETTER In the Absence of the KING To the Justices of the Peace in the County of Middlesex July 9. 1691. For the Suppressing of Prophaneness and Debauchery MARIE R. TRusty and Well-Beloved We Greet you well Considering the great and indispensable Duty incumbent upon Vs to promote and encourage a Reformation of the Manners of all our Subjects that so the Service of God may be Advanced and those Blessings be procured to these Nations which always attend a Conscientious discharge of our respective Duties according to our several Relations We think it necessary in order to the obtaining of this Publick Good to recommend to you the putting in Execution with all fidelity and impartiality those Laws which have been made and are still in foâ—â—â— against the Prophanation of the Lord's-day Drunkenness Prophane Swearing and Cursing and all other Lewd Enormous and Disorderly Practices which by a long continued neglect and connivance of the Magistrates and Officers concerned have universally spread themselves to the dishonour of God and scandal of our Holy Religion whereby it is now become the more necessary for all Persons in Authority to apply themselves with all possible care and diligence to the suppressing of the same We do therefore hereby charge and require You to take the most effectual Methods for putting the Laws in Execution against the Crimes above-mentioned and all other Sins and Vices particularly those which are most prevailing in this Realm and that especially in such cases where any Officer of Justice shall be guilty of any of those Offences or refuse or neglect to discharge the Duty of his Place for the suppressing them that so such Officer by his Punishment may serve for an Example to others And to this end We would have you careful and diligent in encouraging all Constables Church-Wardens Headboroughs and all other Officers and Persons whatsoever to do their part in their several Stations by timely and impartial Informations and Prosecutions against all such Offenders for preventing of such Judgments which are solemnly denounced against the Sins above-mentioned We cannot doubt of your Performance hereof since it is a Duty to which you are obliged by Oath and are likewise engaged to the discharge of it as you tender the Honour of Almighty God the flourishing condition of his Church in this Kingdom the continuance of His Holy Religion among Us and the Prosperity of Your Country And so We bid you Farewell Given at Our Court at White-Hall the Ninth Day of July One Thousand Six Hundred Ninety One in the Third Year of Our Reign By Her Majesties Command Nottingham To Our Trusty and Well-Beloved the Justices of the Peace for Our County of Middlesex at Hicks's Hall THE HUMBLE ADDRESS OF THE House of Commons TO THE KING For the Suppressing of Prophaneness and Vice May it Please Your MAJESTY WE Your Majesties most Dutiful and Loyal Subjects the Commons in Parliament Assembled Do with great Joy and Comfort remember the many Testimonies which Your Majesty hath given us of Your Sincerity and Zeal for the True Reformed Religion as Establish'd in this Kingdom And in particular we beg leave to present to Your Majesty our most Humble and Thankful Acknowledgments for the late Gracious Declaration Your Majesty has made to us from the Throne That You would effectually discourage Prophaneness and Immorality which chiefly by the Neglect and ill Example of too many Magistrates are like a general Contagion diffused and spread throughout the Kingdom to the great Scandal and Reproach of our Religion and to the Dishonour and Prejudice of Your Majesties Government Therefore in Concurrence with Your Majesties Pious Intentions we do most humbly Desire That Your Majesty would Issue out Your Royal Proclamation Commanding all Your Majesties Judges Justices of the Peace and other Magistrates to put in speedy Execution those good Laws that are now in Force against Prophaneness and Immorality giving due Incouragement to all such as do their Duty therein And that Your Majesty would be Pleased to Require from Your Judges and Justices of Assize from time to time an Account of such their Proceedings And since the Examples of Men in High and Publick Stations have a Powerful Influence upon the Lives of others we do most humbly beseech Your Majesty That all Vice Prophaneness and Irreligion may in a particular manner be Discouraged in all those who have the Honour to be Employed near Your Royal Person and in all others who are in Your Majesties Service by Sea and Land Appointing Strict Orders to be given to all Your Commanders That they not only shew a Good Example themselves but also Inspect the Manners of those under them And that Your Majesty would upon all Occasions distinguish Men of Piety and Virtue by Marks of Your Royal Favour We do further in all Humility beseech Your Majesty That Your Majesty would give such Effectual Orders as to Your Royal Wisdom shall seem fit for the Suppressing all 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 and that the Authors and Publishers thereof may be Discountenanced and Punished And we do also most humbly beseech Your Majesty That Your said Proclamation may be Ordered to be Read at least Four times in the Year in all Churches and Chapels immediately after Divine Service and at the Assizes and Quarter-Sessions of the Peace just before the Charge is given We present to Your Majesty this our most Humble ADDRESS proceeding from our Duty and Zeal for the Glory of God and to the end that all our Counsels may be bless'd by his Divine Assistance and may produce Honour Safety and Happiness with all the Blessings of a Lasting Peace to Your Majesty and Your People To the AUTHOR SIR WE have perused the Book you sent us Entituled An Account of the Societies for Reformation of Manners the Design of which is so truly Great and Noble so much for the Honour of God the Advancement of Piety and Virtue and the publick Good both of Church and State that it cannot fail of being approved by all good Men. The Method likewise proposed in order to the Promoting and Accomplishing complishing the said Design is We conceive most proper and by the Blessing of God attending it most likely to prove effectual And that Pious Men of all Ranks and Qualities may be excited by this good Book to contribute in their respective Places and Stations their best Endeavours towards a National Reformation of Manners is the most Humble and Hearty Prayer of SIR Your very Loving Friends Lords Temporal Pembroke P
to be effectual for these ends If the work is unquestionably good we are told in the Holy Scriptures That 't is good to be zealously affected always in a good Gal. 4. 18. thing That Christ gave himself for us that he Tit. 2. 14. might redeem us from all Iniquity and purifie unto himself a peculiar People zealous of good Works And we are further told by our Blessed Saviour That because his Disciples were not of Joh. 15. 18 19. the World but he had Chosen them out of the World therefore the World hated them as it hated him And by the Apostle That all that will 2 Tim. 3. 12. live Godly in Christ Jesus shall suffer Persecution which I think Christians in this Age experience in some degree as well as they did in the times of Persecution For do we not see the faithfull Servants of God frequently suffering Injuries from wicked Men we see them calummated derided and contemned by them and exposed to many Assaults and Sufferings from them for the sake of their Religion Their holy Lives they are sensible do reproach them which is very grievous to them and for this Cause they often I suppose bear a Hatred to them which put them upon seeking Opportunities which they soon enough find to injure them either in their Goods in their Bodies or in their Reputation of which there is given us in the Book of Wisdom a very lively Description Let us lie in wait for the Righteous because he is Wisd 2. 12. not for our turn and he is clean contrary to our doings he upbraideth us with our offending the Law He was made to reprove our Thoughts He is Ver. 14. grievous unto us even to behold for his Life is not like other Mens his ways are of another fashion We are esteemed of him as Counterfeits he abstaineth from our Ways as from Filthiness he pronounceth the End of the Just to be blessed and maketh his boast that God is his Father Let us see if his Words be true and let us prove what shall happen in the End of him Let us examine Ver. 19. him with Despitefulness and Torture that we may know his Meekness and prove his Patience Let us condemn him with a shameful Death for by his own saying he shall be respected But in the fifth Chapter there is a Representation of the different State of the Righteous and the Ungodly among whom those that are either for or against Reformation will find themselves one day ranked either to their unspeakable Comfort or Misery that may be so much more Encouraging to good Men than the other Account may to any appear uncomfortable that I shall give the Reader at the same time some View likewise of it Then shall the Righteous Man Wisd 5. 1. stand in great boldness before the face of such as have afflicted him and made no account of his Labours When they see it they shall be troubled with terrible fear and shall be amazed at the strangeness of his Salvation so far beyond all that they looked for And they repenting and gâ—â—â—aâ—ing for anguish of Spirit shall say within â—â—â—â—elves This was he whom we had sometimes 〈…〉 sion and a Proverb of Reproach We 〈…〉 ounted his Life Madness and his End 〈…〉 out Honour How is he numbred among 〈…〉 ren of God and his Lot is among the Saints We wearied our selves in the way of Ver. 7. Wickedness and Destruction yea we have gone through Deserts where there lay no way but as for the Way of the Lord we have not known it What hath Pride profited us Or what good hath Riches with our Vaunting brought us All those things are passed away like a Shadow and as a Post that hasted by For the Hope of the Vngodly is like Dust that is blown away with the Wind But Ver. 15. the Righteous live for evermore their Reward also is with the Lord the Care of them is with the most High Therefore they shall receive a Glorious Kingdom c. If then Wicked Men have such an Enmity to the Righteous and do by various ways often injure and oppress them it is no wonder that the giving of Informations should as well as other Christian Offices or Duties sometimes do make Men liable to Opposition and Sufferings from bad Men who desire to indulge themselves quietly in their Vices because this is a downright disturbing and confronting them in their vicious Practices But 't is as hath been said our Business to consider that the Christian Life is a Warfare that Christians are sent into the World as Soldiers into the Field to fight against it the Flesh and the Devil and that as a Captain is tryed in a Battle an expert Seaman in a Storm so a Christian by the Temptations of all kinds that he meets with in his Warfare by which we are disciplined or catechized for a happy Eternity and that therefore he must march on through all Difficulties and Discouragements * Per infamiam bonam famam grassari ad Immortalitatem particularly through Honour and Dishonour through good and bad Report to Immortality and therefore whether the danger of our being exposed to Reproach and Contempt from wicked Men is a sufficient Reason for our having no regard to this Charitable Office I am recommending The Heathen Emperour Marcus Antoninus could tell us That in pursuit of Virtue we must expect Reproaches and Contumelies but that we must have little or no regard to the common Opinions of Men which after Socrates he reckoned as the common Bugbears of the World or the Terrour of Children And Seneca in like manner That Men will sometimes which he thought the last Act of Desperation reproach hate and persecute even Virtue it self †Nemo mihi videtur pluris aestimare virtutem nemo illi magis esse devotus quà m qui boni viri famam perdidit ne conscientiam perderet Sen. Epist 81. and that he seemed to have the greatest Value for or devotedness to Virtue that loseth the Reputation of being Virtuous to avoid the being otherwise In truth I think 't is much to be feared but being very unwilling to fall under the too common Errour of not duly considering Humane Frailties and Prejudices or to advance positively any Opinion that may justly bear a dispute with any but those that bring the Reason of Mankind and Religion its self into dispute as I hope will appear throughout these Sheets I submit it to the Judgment of the Casuists That tho' the former general Negligence of good Men in this Matter may and indeed I think must in Charity be supposed to have been very much owing to a Discouragement from Magistrates to private Persons Ignorance of the Methods of performing this Office or single Persons despairing of doing thereby much Service for the Ends before-mentioned under the dismal State this Nation was in the two last Reigns If this Negligence is continu'd