A SERMON Preached at St. TRINITY's In Kingston, upon Hull.  
TO A SOCIETY There FOR Reformation of Manners, September 20. 1699.  
By ROBERT BANKS, A. M. Vicar of St. Trinity's in Hull, and Prebendary of YORK.  
LONDON: Printed for A. and I. Churchill. And Thomas Ryles Bookseller in Hull, 1700.   

To the Illustrious, His Grace, THOMAS Duke of Leeds, Knight of the most Noble Order of the Garter, etc.  
May it please your Grace,  
BEing prevailed with by the Importunity of that Society, at whose Request this plain Discourse was Preached, to make it Public; out of a charitable belief that it might do some good; I presume to lay it at your Grace's Feet, not for any worth in the Composure, but for the sake of its useful Argument, The Reformation of men's Manners.  
The obtaining of which is a Work so necessary, so desirable and truly Excellent, that it deserves Encouragement from all great and good Men. And your Grace having so zealously, and early appeared at the Head of a Number of our Worthies both in Church and State, who have countenanced and promoted this Pious and Generous Design; to make the Nation better; I hope your Grace will not disdain this Mean, but well-intended Endeavours, to advance the same good End. And this, My Lord, was the true Reason, which induced me to lay hold of this Opportunity of acknowledging Publicly, how much I am  
My LORD, Your GRACE's most Dutiful, most obliged, and most humbly Devoted Servant and Chaplain, Robert Banks.   
PSALM CXIX. cxxxvi. Rivers of Waters run down mine Eyes, because they keep not thy Law. 
Or as the Old Translation used in our Liturgy, reads the Words: Mine Eyes gush out with Water, because Men keep not thy Law.  
THAT is, The great Universal Impiety of Men, is a most 
Dr. Hammond in Locum.  sad Spectacle, fit to be washed in whole Floods of Tears, and is just matter of the deepest Humiliation and Lamentation, to all pious Beholders. And indeed there is scarce any Reflection, which affords matter of greater Grief and Humiliation to all good and considerate Persons, than seriously to ponder and lay to Heart, the Principles and Practices of those great Numbers of Men, who keep not God's Law: For such Men bring infinite dishonour to God, scandal and mischief to others, and oft involve a whole Nation and People in the same Ruin and Destruction with themselves; for when Societies or great Numbers of Men combine to do wickedly, 
Prov. 11. 21.  When Hand thus joins in Hand, the Wicked shall not go unpunished.  
And therefore to be suitably affected to such a Face of Affairs, to such an ill-bodeing posture of Things, concerns every good Man, as well as it did King David: Especially Magistrates, and those who are vested with Power and Authority, for the Punishment of Evil-workers, their Sorrow and Humiliation because Men keep not God's Law, may be of excellent use, to stir them up, impartially to restrain or punish all Vice and Immorality, all Atheism and Blasphemy, and to maintain God's true Religion and Virtue: And the more Zealous any one is for God's Glory, the greater deference he pays to the Revelation of his Mind and Will, the deeplier will he be affected with this most deplorable Case, the faster will his Eyes gush out with Water, because Men keep not Gods Law.  Rivers of Waters run down mine Eyes, because they keep not thy Law. 
The full Sense of which Words, may, I think, be fairly comprehended within the Compass of this short Proposition or Doctrine,  That the prevailing Impiety and Irreligion of a Nation, is a Spectacle fit to be washed in whole Floods of Tears; is matter of the deepest Humiliation, and Lamentation to all good Men, and especially to them who are in Stations of Eminence and Authority. 
In my Discourse upon this Proposition, I will endeavour as plainly as I can, to do these Four Things.  
I. I will show, that this is our Case▪ That Impiety and Irreligion are at this Time very prevalent amongst us.  
II. I will prove, That this aught to be matter of deepest Humiliation and Trouble of Mind to all good Men, especially to them that are in Stations of Eminence and Authority.  
III. I will hint what Effects our Sorrow and Humiliation for the prevailing Wickedness of the Land, aught to have upon all good Men, especially upon those in Authority.  
iv By way of Reflection upon the whole, I will show you, That to engage our most vigorous endeavours to obtain those Happy Effects, we have the noblest Encouragement, the greatest Obligations imaginable. And  
1. I am to show, That this is our present Case, that Impiety and Irreligion are at this Time very prevalent among us. This God knows is too obvious a Truth to need an Elaborate Proof, and our own daily Experience (unless we be wholly Strangers to the World) may give us a sad and convincing Evidence of it: Nay 'tis the Sense of the whole Nation, declared by our Representatives in Parliament, That Profaneness 
House of Commons Address to the King, January, 1697.  and Immorality, like a general Contagion, have diffused and spread themselves throughout the Kingdom, to the great Scandal and Reproach of our Religion, and Dishonour and Prejudice of the Government: And 'tis the Observation of very Wise and Considerate Persons, that never any Age heretofore, that has been surrounded with so much Light, can equal the Impiety of the Present, in their bold Commission of the Works of Darkness; for the Modern Debauchees have not thought it sufficient, barely to put themselves into a State of Enmity with God by their wicked Works, but they have also combined to add Insolence to their Diligence in sinning; not only neglecting and violating the Laws of Heaven, but heaping up horrid contumelies and affronts upon the Majesty of him who dwelleth there; as if they had entered into a Confederacy, at once, to abrogate God's Laws, and dethrone their Maker, and like the old Builders of Babel, thought that nothing 
Gen. 11. 6.  now would be restrained from them, which they have imagined to do.  
This is the Present Case of those riotous Sinners, who because they will not be restrained by the Laws of Christianity, do therefore resolve to cast all the scorn and disgrace they possibly can upon them, for should those Laws maintain their Reputation, they would contrarily upbraid their contrary Practice, and for this Reason they have learned to Dispute themselves out of their Creed, and to oppose the first Principles of the Oracles of God, lest they should be thought Fools, or Knaves, for Living contrary to them.  
And though there have been abominable Immoralities in every Age, yet surely we in this are fallen into the very Dregs of Time, when the Fundamental Points of all Religion both Natural, and Revealed, are encountered by the Combined Forces of Socinians, Deists, and Atheists, who all join (however they otherwise differ) in a very scurrilous Treatment of the Persons, and Contempt of the Office of our most Pious Orthodox Clergy, daily publishing to the World, that our teaching the Truths of the Gospel is but Priest-craft, and our Pressing a Good Life, but a Trade, that by these base and sinister Methods, they may through our sides, more effectually wound, and undermine the Religion we Profess and Defend, and make Men dissolute, and regardless of God, and their Duty. But thus much may suffice to evince the incontestable Truth of the first Proposition, that Impiety and Irreligion are at this Time very prevalent amongst us.  
I now proceed to Prove.  
2. That this aught to be matter of the deepest Humiliation and Sorrow to all good Men, and especially to those that are in Stations of Eminence and Authority; such was David, a Great and Pious Prince in Israel, and therefore Rivers of Waters ran down his Eyes, because Men kept not Gods Law. For the greater and better Men are, the more hearty and affectionate concern they must needs have for the Glory of God, the Honour of Religion, the Welfare of the World, and the Prosperity of that particular Kingdom or Civil Society of which themselves are Members; and upon all these Accounts they have just cause to be afflicted and humbled, for the Confederate, Insolent attempts of Wicked Men, to disturb or destroy the Tranquillity and Happiness both of Church and State.  
1. Such Persons may consider, that the Infidelity and Luxury of a Nation, is the ready way to provoke God to Unchurch us, and to remove our Candlestick out of its Place; the Scripture tells us, that when God is most angry, and resolves to punish a People most severely, he threatens them not so much with Temporal Losses as with Spiritual Judgements; as to deprive them of their Pastors and Teachers, to remove their Candlestick, to send a Famine of the Word among them, and to leave them to themselves, and to their own Way: A Famine of Bread, and want of Water, are great and heavy Punishments upon any People, but there is something worse than all this, and that is a Famine of the Word. This God-himself sets down as the heavier Judgement of the two, Behold, the days come, saith the Lord, that I will send a Famine in the Land, not a famine of Bread, nor a thirst for Waters, but of hearing the Word of the Lord: And they shall wander from Sea to Sea, and run to and fro to seek the Word of the Lord, and shall not find it, Amos 8. 11.  
This is a Calamity indeed! greater than all others: When God to punish a People for their wickedness, takes away the very Means of their becoming better; and because they spurned at the Light, condemns them to spiritual Blindness and Darkness. And what is this but to begin Hell upon Earth, and to take an Antepast of Outer Darkness. and Misery to come?  
It is one of the most dreadful and awakening threaten that God could use to Excite the 
* The Church of Ephesus.  Asiatic Churches to repent, that if they did not, he would come unto 'em quickly, and remove their Candlestick out of its place.  
And surely, if the loud Oaths, an● daring Blasphemies of not a few; If th● hypocritical Pretences of many to Pie●● and Devotion; If the Cheats and P●● juries, and Oppressions under whic● the Nation groans; If the filthy Speeches, and lewd Actions; If the Drunke●nesses, Adulteries, Whoredoms, and immoralities of all sorts, which, some a● so far from being afraid to commit i● secret, that for want of other Witnesses they will Evidence against themselves by declaring their Sin as Sodom, Isa. 3. ●. In short, If all the Profane Raillery an● Abuse which is daily put upon the Scriptures, and every thing that is Sacred▪ particularly, the Ridiculing and Exposing the Mysteries of our most Hol● Faith, can provoke God to abandon ● People, to lay them waste, to remous his Church and Gospel from amongst them, and to make them the Scorn an● Derision of those who are round about then have we just cause to fear an● tremble, lest God should pronounce th● same Sentence upon us, as he did upon the wi●ked and ungrateful Jews, Jer. ●▪ 12. Go ye now (saith he) unto my plac● which was in Shiloh, where I set my Name at the first, and see what I did to it for the wickedness of my People Israel: Now because ye have done all these works, saith the Lord, and I spoke unto you, but ye heard not; therefore will I do unto this House; which is called by my Name, as I have done to Shiloh, and I will cast you out of my sight as I have cast out all your Brethren. Parallel to which is that Commination of our Saviour, to the same stiffnecked and rebellious People, therefore I say unto you, the Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof, Matth. 21. 43. This is what we have great reason to fear, because we so justly deserve it; and indeed, what Counterpoise can there be to such bold, such daring impieties, but the Prayers and Tears, and Endeavours of those good Souls, who betake themselves to the Throne of Grace, to that Infinite Mercy of God which hath so long spared us, when we deserved Punishment; for if God had been extreme to mark what we have done amiss, we could never have been able to abide it; but we find by experience, that there is yet Mercy with him that he might be feared: And Oh! that our deep Humiliation, our hearty Repentance and Reformation, may still engage God to be propitious to his Church, and to pity his Heritage, that so iniquity may not be our ruin. But  
2. As our prevailing wickedness threatens the Removal of our Candlestick, the Misery and Desolation of God's Church amongst us; so the abounding Impiety and Profaneness of any People, does constantly provoke God to inflict severe Temporal Evils and Punishments upon them, according to the Measure of their Demerits and Provocations; and for this, all of us, and especially those that are good, have just cause to be humbled under the mighty hand of God, and to tremble at the apprehensions of his Judgements, because Men keep not Gods Law. God's deal with particular Persons in this Life, ar● so chequered and intermixed with variety of good and bad Events, that though they point out a Judgement to come, because they give no clear indication of an impartial Justice distributed here, whi●● the Judge of all the Earth, who cannot but do right, will at one time or other execute; yet no Man knoweth Love or Hatred by all that is before him: Here God frequently afflicts particular Persons for the Probation and Exercise of their Virtues, and the Example of others; and Notorious Sinners oft escape their deserved Recompense in this Life, being reserved to the Day of Judgement to be punished. But 'tis otherwise as to Nations, and Public Societies of Men, who, as such, cannot be accounted with in the World to come (where every man shall receive according to his own Works) and are therefore rewarded or punished here, according to their National Virtues or Impieties.  
So that when a Kingdom or Country continue to do wickedly, we have abundance of reason to conclude, that the Providence of God will promote the Misery and Unhappiness of such a People, and manifest itself, sooner or later, in severe and remarkable Judgements upon them.  
And this is very agreeable to the plain Expressions and Declarations of God's Will, who hath constantly determined to pull down, or build up Nations, according as they persist in, or turn from their Evil Ways; as may be seen at large in the 18th chap. of Jeremiah, or elsewhere.  
And indeed in all Ages and Places, his Judgements have succeeded the prevailing Wickedness of a Church or Nation.  
In the very Infancy of the World, when the wickedness of man was great, and all flesh had corrupted his way upon earth, God sent an universal Flood of Waters, to sweep and wash away its polluted Inhabitants, Gen. 6. 5, 12.  
When the Cry of the Sins of Sodom, which were very grievous, came up before God, he quenched the Flames of their unnatural Lusts, by showering down Flames of Fire and Brimstone from Heaven to destroy them, Gen. 19 13, 24.  
And when the Wickedness of the Amorites was full, what a Series of terrible Devastations succeeded for their Extirpation?  
But why should I multiply Examples, to prove that which the Records of all Nations, so demonstratively confirm to us?  
To omit all others, our own History will readily instruct us, how oft our Land has changed her Inhabitants, and certainly for the wickedness thereof. Even in our own Memory, we have had Pestilence, and Fire and Sword amongst us; and we have lately been engaged abroad in a Tedious and Expensive War, which yet, blessed be God, is brought to an Happy Conclusion, by an Honourable Peace.  
And adored be that Goodness, which has not of late inflicted a Famine upon us to complete 
Ezek. 14. 21.  his Four sore Judgements. For surely we cannot be so credulous, as to believe, that any thing withholds him from the Infliction of that, or the severer repetition of his other Judgements; but his long-suffering Goodness, designed to lead us to Repentance. For our Sins are so great, that I fear, we may vie with any Nation in the World: Good Heathens would blush at those Impieties (though but to see them acted by others) which they who call themselves Christians, and shelter themselves under the Name of Protestant, dare commit before all Israel, and the Sun. Drunkenness, Whoredom and Swearing are reckoned but puny, trivial, Modish Sins: We are advanced to Crimes of a deeper Dye, to Curse and Blasphemies, and a flat Denial, not only of the Revelation of God's Will, but even of that Invincible Power, that Inflexible Justice that made us, and can destroy us in a Moment.  
And shall not God visit for these things? shall not his Soul be avenged on such a Nation as this? Jer. 5. 9  
This is what we have all reason to fear, and to be humbled for, notwithstanding our present Peace and Security, lest, even whilst we cry, Peace! Peace! sudden Destruction should overtake us.  
I know 'tis an unpleasant, thankless Office to forbade Evil to a Man's Native Country; Nor am I fond of Predictions from Vulgar Prodigies, which mightily alarm the Common People Yet I may be bold to affirm, (with a Learned Man of our own 
* Dr. Spencer of Prodigies, etc. Sect. 6. p. 116. ) That when such Prodigies, As Monsters of Vices and Opinions do generally obtain in a State. When the old Man of Sin is grown too big for the girdle of Shame or Fear, and the Hand of Public Justice neglects to rub off that Rust, which is growing upon the Iron Age, than it may be quickly expected that God should do his own Work himself, assert his own Righteousness, by throwing such a People into the Fire of some terrible Judgement, to refine and purify it. Then (in the Language of the Psalmist) 'tis Time for God to lay to his Hand, when Men have destroyed his Law, Psalm 119. 126.  
This, I say, is what all good Men have Cause to be apprehensive of, from the abused Patience and Long-suffering of God.  
And yet amidst our Fears, we may not cease to Hope, that the many good Souls who stand in the Gap to ward off the Blow, by their devout Prayers and Intercessions: whose Eyes, in David's Language, Run down with Water, because Men keep not God's Law; that the Pious Resolution of His Majesty, effectually to discourage Profaneness and Immorality, with what He and our Senators have excellently done to that Purpose; together with the hearty Endeavours of some in almost every Rank, and Order of Men amongst us; in whom at this Time there appears a great Propensity and Disposition, to put a stop to that Inundation of Wickedness, which threatens a Deluge to our Destruction: Will, by their United Force, yet prevail with God to be favourable to his Land (so oft preserved and rescued by the Miracles of his Mercy) and to Pity his People.  
And O that the Concurrence of these! joined with a Divine Blessing and Cooperation, may at length effectually prevail; To set bounds to our Errors, by Truth, to our overflowing Impieties by an universal Reformation of Manners, and to our Unhappy Divisions (which are such a Pastime to Popery) by that real and unfeigned Charity, which may teach us to maintain the Unity of the Spirit, in the Bond of Peace. But this suggests the  
3. Particular, which is to show, what Effects the Sorrow and Humiliation of all good Men, especially of those in Stations of Eminence and Authority, because Men keep not God's Law, aught to have upon them.  
And we cannot give a better account of this Matter in Reference to those last mentioned, then by considering what the Psalmists Practice was in the like Case: For if we can plainly discover what Effects David's Grief and Humiliation, because of the Wicked that forsook God's Law, had upon him; we may conclude, that the same Cause ought to have the same Effect upon every good Man, especially upon those in Authority, according to their Power and Capacity in their several Stations.  
Now, what David's Resolution upon the Melancholy Apprehensions he had from the Confederacy of Wicked Men, that kept not God's Law, was, we find in several Places of his Psalms, no no where better than in the 101. Psalms, where he fixes his Pious Purpose, first how to Govern himself, and then his Court and Kingdom, and that with so much Justice: That the good and virtuous might ever expect all possible favour from him; but that he would as constantly discountenance, discourage and punish evil doers of all sorts, according to their Demerits: and thus he concludes that Psalm, I will early destroy all the Wicked of the Land, that I may cut off all wicked doers from the City of the Lord: i. e. Assoon as ever I am peaceably settled on my Throne, I will use 
Dr. Hammond in Locum.  my utmost Diligence to reform the whole Nation, especially Jerusalem, the Place of God's Peculiar Residence, which ought to be an Example to the rest of the Kingdom, taking Care that all Offenders be severely punished in the Courts of Judicature, and if there be no other remedy, cutting off those Putrid Members, that will otherwise endanger the Infection of the whole Body, having got incurable Habits of committing Wickedness. And this Effect the Sarrow and Humiliation of all good Magistrates for the overflowing Impiety of the Nation, will have upon them, viz. To quicken them in their several Places to punish Wickedness and Vice, to defend the Truth, and execute Justice. They consider that 'tis from our loud Sins, and crying Provocations that our Public Calamities do proceed, and that for these the heavy displeasure of God is kindled against us, and will, we know not how speedily be executed upon us: And this will plainly suggest to them, that they ought not to permit the Sword of Justice to Rust and Canker in the Scabbard, but by prudently drawing it, to protect the Innocent, and punish the Guilty. To do which by the Direction of our excellent Laws, without Fear or Favour, Interest or Partiality, is the wisest Course an honest Magistrate can take, to secure either a good Conscience towards God, or a good Reputation among Men; for he that Acts thus, can scarce possibly procure any Enemies but the Lawless and Disobedient, whose Favour is as insignificant as their Anger; for as his Sword (which in the Execution of Justice is guided by the Hand of Heaven, the Judgement being Gods) usually secures him from the latter; so his Integrity Seals up his Ears, and fortifies his Heart, against the flatteries and sordid Insinuations of the other.  
'Tis an Observation confirmed by Experience, that no Nation in the World is so Jealous of those Laws, which relate to the Liberty and Property of the Subject, as the English; and most Men think with good Reason, since Beggary and Slavery are things very unagreeable to humane Nature: But then, why should we not be equally Jealous for the Honour of those Laws, in the strict Observation whereof, the Glory of God, the Interest of Religion, the Prosperity of the Nation, and the Felicity of so many thousand Souls, are concerned?  
For shame, let us never more tamely suffer Wickedness to gain not only Strength, but Impudence, and I had almost said Reputation too; by our cowardliness and pusilinimity.  
But let us all join our Heads, our Hearts and Hands, to disgrace and dash out of Countenance, the daring Efforts, the outrageous Sallies of Profaneness and Immorality, that Drunkenness may no longer dare to stagger in our Streets, nor loud Oaths be belched in our Faces as we go along; that Men may no longer be permitted to Boast, much less act their bestial Sins like Sodom, nor such lewd Places of Entertainment any more be suffered in the Land: That Violence be no more heard in our Streets, that our Officers may be Peace, and our Exacters, Righteousness; that the Fury of the Oppressor, which is ever ready to destroy, may be broken; and that we may no longer hear the Cry of the Widow, the Fatherless, or others oppressed amongst us.  
This is what all good Men Pray, and Wish, and Hope for at this favourable Juncture; and which we all ought vigorously to endeavour in our several Stations and Capacities. And the rather, because to do this, we have the fairest Encouragement, the greatest Obligations imaginable: Which is the last Part of my present Undertaking. I say, to engage our most vigorous Endeavours to promote and carry on a Happy Reformation of Manners, we have the fairest Encouragement, the most indispensible Obligations imaginable.  
1. And first, for our Encouragement, Let us consider, that God is on our side; this is his own Cause, for which he has often and signally appeared by the remarkable Judgements which in all Ages he has Executed upon desperately wicked Sinners; especially when Hand joins in Hand, and the Multitude o● Offenders seems to plead for the Impunity of their Offences, than he will no● suffer the Wicked to go unpunished.  
I am sensible, we want not Instance of those, who have given the Nam● of a good Cause, to very vile Actions▪ and who, the better to cheat People in to a Concurrence with them in the●● riotous and disorderly Attempts, fo● the Reformation of Religion, as the● pretended; have clothed their gro●● Immoralities, Treasons and Rebellions in the sanctified Livery, of the Cause o● God, and Religion.  
But though from the very bottom of our Hearts, we detest and abhor such impious Pretences and Practices; yet surely no Man can doubt, Whether a Work so just in its Design, and so honourable and advantageous in its End, as to endeavour according to the Laws of God and Man, to put a stop to the overflowing Wickedness of a Nation, to give a check to those Hellish Principles and Practices, by which God is daily dishonoured, Truth and Justice perverted, Religion and Piety exposed, the Prosperity of the Nation obstructed, and Multitudes of Souls endangered, be his Cause, and Work, or no? I am sure the Psalmist calls it God's Cause, Psalm 74. 23. Arise O God maintain thine own Cause; remember how the foolish Man blasphemeth thee daily.  
And if we will still hear his glorious Name blasphemed, and all things sacred, honest or of good Report trampled on, and we stand by as unconcerned Spectators; we may expect that God will not, like us, Desert, but maintain his own Cause, take the Matter into his own Hand; and because we would not help to reclaim the Wicked from their Way, thereby to hinder their Misery and Destruction; involve us likewise in the same inevitable Ruin with them.  
To prevent which, and if possible to engage us further, to carry on the necessary Work of reforming the profaneness and debauchery of the Age in our Stations, and according to our Capacities; Let us consider  
2. That the Laws both of God and Man, as well as the Countenance and Encouragement of our Legislators are on our side, to strengthen our Hearts and Hands in this worthy and generous Undertaking.  
We usually say, that ill Manners procure good Laws, which has been as fully verified in this Nation, I believe, as in any Country under the Canopy of Heaven: But then, 'tis very odd, though obvious to Remark, that the profane and dissolute of this Age and Climate, have strongly attempted to invert the Maxim, by being guilty of the most profligate Manners, in defiance of the most excellent Laws both of God and Man. This is a Reproach upon us, which we ought to endeavour by all possible lawful Means to wipe off for the future, that the boldness of offenders may no longer offer such avowed affronts to the Laws of Heaven and Earth; that our prudently-contrived English Laws, may no farther be scandalised for Cobwebs, which catch the little Flies, the diminutive Sinners only, but suffer the great and bold Transgressor's to break through.  
To prevent which, our Magistrates have power enough from the Laws of the Land, and an encouragement sufficient from the Laws of God, and Obligation from both; for both Reason and Revelation tell us, that they are constituted by God, for the punishment of Evil-Doers, and for the praise of them that do well; and assure us, that wicked Men ought to be afraid of Magistrates, because they bear not the Sword in vain, but are Ministers of God, Revengers to execute Wrath upon them that do evil.  
These are the only proper Expe●●ents to reform or punish those, 〈…〉 neither Advice nor Argument, neither Admonition, nor Fraternal Correption, much less the despised Censures of the Church, or any of gentler Methods, can reclaim; for when Sinners grow hard and impudent, when they have put on the Whore's Forehead, and the Brow of Brass, and scorn the weightiest Reproof, and consequently nothing can hinder either the ill influence of their Example, or put a Stop to the Current of those Judgements, which their outrageous Impieties will otherwise pull down upon us, but the strict Execution of our Laws: In this Case, not only those in Authority are concerned, but also every Man who hath any regard for the Honour of GOD, the Welfare of his Brother, or the Happiness of the Nation, aught, according to the Design of the Law, and the Reason of the Thing itself, to inform the Magistrate of those Enormous Offenders and Offences which come to his knowledge, that they might be brought to Condign Punishment.  
And this, I take to be the Principal Design of those Societies for the Reformation of Manners, which are already Formed in divers Parts of this Kingdom, as well as in this Place.  
And I crave your Patience, whilst I speak a little to this Subject, either for the Prevention or Cure of Mistake or Prejudice.  
And that I may be more succint and Methodical, I will digest what I have to say upon it, under the following Heads of Consideration, very briefly.  
I. I will suppose the Legality of these Societies, i. e. their Agreeableness to the Constitution of the English Government, as Established, in Church and State.  
II. I'll take Notice of the Advantages that such SOCIETIES have, above the Power of Single Persons, to give a Cheque to the Combined Force of prevailing wickedness.  
III. I will consider how they ought to be qualified, who enter into, or are admitted Members of such Societies, And  
iv I will observe, That to render their Design (The Suppression of Immorality and Wickedness, according to the Laws) successful, they ought to act with great Piety and Prudence.  
I. I shall suppose the Legality of these SOCIETIES, i. e. Their agreeableness to the Constitution of the English Government, as Established in Church and State.  
This I do not Undertake from any extraordinary Skill I pretend to have in our English Laws and Government, which is none of my Province; But from that Countenance and Encouragement which is given to a late Excellent Account of these Societies 
* An Account of the Societies for Reformation of Manners. 1699. ▪ by the concurrent Suffrages of a Considerable Number of Lords Spiritual and Temporal, and a Majority of our Reverend Sages of the Law; who Unanimously Declare, That the Design of that Good Book (the Principal Scope of which is to Recommend and Promote these Societies)▪ is truly Great and Noble; so much for the Honour of GOD, the Advancement of Piety and Virtue, and the Public Good both of Church and State, that in their Opinion, it cannot fail of being approved of by all Good Men: And since (by so great a Cloud of Witnesses of Unquestionable Skill and Ability in our Laws) it tends to the Public Good both of Church and State; it must needs be agreeable to the Constitution of our Government in both. And besides, their Declaration of the Legality of this Design, they most humbly and hearty pray, That Pious Men of all Ranks and Qualities, may be Excited by that Good Book, to contribute in their respective Places and Stations, their best Endeavours towards a National Reformation of Manners.  
But so much, I hope, will suffice for a foundation of my Supposition, That these Societies are agreeable to the Established Constitution of our English Government.  
II. I am next to take Notice of, The Advantage these Societies have above the Power of Single Persons, to give a Cheque to the Combined Force of prevailing Wickedness.  
'Tis true, The Reformation of men's Manners, or but to endeavour to make the World better, is a Work so necessary and truly Excellent, that one would think it impossible that such a Design should meet with any other Enemies, than such as are likewise Enemies to all Religion and Virtue: But▪ then it must likewise be considered, That the Enemies of Religion are very Numerous, and 'tis their daily Work, to Unite for the strengthening 
Psalm▪ 64. 5, 6.  of their Party, They encourage themselves in an evil matter (in the Language of the Psalmist) and search out iniquities.  
The Devils, who are the Grand Abettors and Promoters of all Wickedness, act in Combination; they are Unanimous in their Counsels and Endeavours for the Ruin of Mankind; for if Satan 
St. Luke 11. 18.  were divided against Satan, as our Saviour argues, how could his Kingdom of Darkness stand?  
In like manner, Vice promotes its Empire, and makes its Advances, by the United Force and Confederacy of wicked Men.  
And therefore 'tis highly fit and reasonable, That Good Men should Combine together to countermine the Designs, and to discover and defeat the wicked Policies of the Enemies of God's Kingdom. And humanely speaking, there is no other way to take the Field against them, than by setting Army in array against Army.  
Wicked Men keep then 〈…〉 Credit by their Numbers, a● 〈…〉 likely, they should be dashed 〈…〉 out of Countenance, till they see and are convinced, that they that are against them, are more than they that are with them.  
And if ever we hope, with any Success, to encounter the Combined Strength of the Men that work wickedness, we must animate and encourage one another to the Work; and it will become every Good Man, especially those in Authority to ask David's Question, Who will rise up wit● me against the wicked? 
Psal 94. 16.  or, Who will take my part against the Evil-doers.  
And if we thus Unite our Forces to the Combat, we need not despair of Victory and Success; For they come against us, as Goliath did 
1 Sam. 17. 45.  against David, with a Sword, and with a Spear, and with a Shield; with Carnal Weapons, with the Wisdom and Policy that is earthly, sensual, devilish; for their Chieftain is, The Prince of the Power of Darkness; but we come against them, In the Name of the Lord of Hosts, the God of Israel whom they Defy; and we may be well assured, That by strength shall no man prevail against God, and that No Weapon formed against Omnipoience shall prosper.  
III. I will consider, How they ought to be qualified, who enter into, or are admitted Members of these Societies; for every Man is not fit for this Work: What the Apostle says of a Bishop, That he must be one that ruleth well his own house, for if a man know not how to rule his 
1 Tim. 3. 4.  own house, how shall he take care of the Church of God? is very applicable to the matter in hand: He that is Intemperate, or Lewd, or Quarrelsome, or in short, careless of his own Manners, is very unfit to Reform the irregular Conversations of other persons.  
He that complains of the Faults of others, ought to be exceeding careful, that he himself be innocent.  
He that accuseth another of any wickedness, should first narrowly look into himself, lest the Person whom he impeaches, do recriminate, and justly retort upon him that Proverb, Physician heal thyself.  
He is not a Competent Judge, nor a proper Reformer of another's Crime, who is guilty of the like or greater himself.  
Thus for Instance, though a Drunkard be a Person very fit to be reform, yet he who is known to be guilty of Trick or Knavery in Commerce, and the way of Dealing, is no proper Reformer of him.  
For as the Example is ridiculous when Vice corrects Sin; so he does but make wider Wounds and Gashes in his own Mind; who whilst he pretends to Reform others, his own Conscience flies in his Face, and tells him, as Nathan did David, Thou art the Man.  
Our Business then in this Affair i●, to throw the First Stone at ourselves, and to be far more severe in judging ourselves than in Reforming others; and to pull the heams out of our own eyes, before we pretend to take motes out of our Brother's; and especially to Reform our Inward Man, our Hearts and Affections (which are not cognizable by any Magistrate or Society) before we engage in the weighty Work of an outward Reformation, lest we fall under the Character of Hypocrites and Unbelievers, and have our portion with them.  
Let us then he strictly careful to make our light shine before others; for this i● one excellent Method of reclaiming Sinners, to do it by our Exemplary and unreprovable Conversations.  
And therefore, in short, they who enter into, or are admitted Members of any Society for the Reformations of other men's Manners, ought themselves to be Persons of Excellent Temper, of Strict Virtue, of Exemplary Lives, and un-blemished Reputations; this will give Credit and Authority to what they do, and make the Society which they compose, more useful to the Ends of its Institution; but this falls within the compass of the next particular.  
iv That to render the Designs of these Societies (the Suppression of Immorality and Wickedness, according to the Laws) successful, they ought to act with great Piety and Prudence.  
The Apostle gives a very excellent and comprehensive Rule for Christians to walk by: Let all your things be done 
1 Cor. 16. 14  with Charity; and if all our Affairs, even of lesser Moment, aught to be transacted with a respect had to Charity, which is the great Gospel Duty, and Bond of Christian Perfection; then we ought much more to act by this Rule, when we do any thing in order to our Neighbour's Reformation, wherein the Welfare of his Soul is so nearly concerned.  
And therefore, I say, to render their Attempts of this Nature successful, these Societies ought to act with great Piety and Prudence; the former will secure their Charity, and the latter will temper and guide their Zeal.  
1. Charity will not allow Men to divulge and make those Faul●s public, which were committed in private; for Charity, which teaches us to cover a Multitude of Sins, will not permit or warrant us causelessly to blaze abroad any, and therefore he that i● a loud Trumpeter, can never be a Charitable Reformer of his Neighbour's Faults. Solomon's Direction, in this Case, is excellent, Debate the Cause with thy Brother himself▪ and discover not a secret 
Prov. 25. 9  to another. And our Saviour's Rule is, Tell thy Brother his faults between thee and him alone: and if he hear thee, thou hast gained thy Brother: which although it chief relate to private Trespasses, yet may frequently be extended to the Case in hand. For Charity believeth all things, and hopeth all things, as the Apostle tells us, i e. makes Men readily disposed to believe and hope the best; and where there is not apparent Reason and Evidence to the contrary, it inclines Men to believe all the Good of others, which they have the least Groundwork for; and consequently, to hope that those faults which they see them commit, were done through inadvertency, or by surprise, or out of weakness, and not from a Principle of wilfulness, or habitual Custom.  
And indeed, our Designs to Reform Men from their vicious Courses, should be so managed, that in probability they may be made better, not worse by ●our Endeavours.  
In which Case, a private Monition, ●●naged with Discretion and Charity, ●● much more likely to reclaim them▪ than to spread abroad their Faults to their Disparagement; but when the Fault is public, and cannot be hid, but has given Scandal to the Church, and ill Example to others, than it ought to be more severely remarked upon by those who have Public Characters, and are vested with Authority so to do.  
There is a Contagion in Wickedness, and one ill Example, when Public, may infect many others; in which case, every Man, who has any Concern for God's Glory, his Brother's Happiness, or the Public Tranquillity, aught to do, what he lawfully can, to put a stop to the growth o● bold and Barefaced Impieties, that th● Actors of them may be brought to condign Punishment.  
2. Whether our Neighbour's Faul● be public or private, Charity will oblige us to be careful, not to attempt his Reformation out of Malice, Hatred or Ill will; otherwise, instead ●● discharging a Necessary Duty, we commit a great Sin ourselves, and ta●● an in-effectual Method to Reform others. But our great Aim should be, to render the Crime, not the Offender ridiculous, much less to insult over him when he is fallen, considering that we ourselves are men of like passions, and equally liable to be tempted; but our scope and intention should be to beat down the strong holds of Sin and Satan, to pluck our Brother out of the Snare of the Devil, to discourage Vice, to reform his Manners, and thereby advance God's Kingdom and Glory.  
And if we sincerely intent these Generous Ends, we shall do nothing through Strife or Vainglory. And therefore in the management of this important Duty, as we ought to express a just Detestation of the Sin, so we must give all possible Evidence of a sincere Charity to the offending Person; And that this chief was the Motive of the Undertaking, that whilst we lance the Wound, it may be apparent, that it is in order to the Cure of the Patient.  
And as a Pious Regard to the Glory of God, and our Neighbour's Welfare, will secure Charity: So  
2. Prudence will temper and guide men's Zeal in their Charitable Endeavours to reform others.  
Zeal, is one of those things of an indifferent Nature, neither Good nor Bad in itself, but may be either, according to the End or Object to which it is directed.  
And as that Zeal which is fixed upon proper Objects, preserved within its due Limits, and levelled at good Ends, is highly serviceable to the Noblest Purposes of Religion: So a Mistake in these Qualifications, or a pretence to them, when nothing less is intended, has been, and may prove of the most pernicious Consequence to the Peace and Tranquillity of Church and State, as this Nation has formerly found by woeful Experience.  
And for this Reason we ought ever to suffer Prudence to conduct our Zeal, to render it useful to the best Purposes, God's Glory, our Neighbour's Good, and our own Eternal Felicity: And if these excellent Ends be our ultimate Design, we shall be more zealous to amend our own faults, than either to pry into the Manners of others, or to make our selves over-busei in reforming them▪ beyond our proper Sphere and Station.  
However, this will make us infinitely careful in the first place, to reform ourselves, that by the Strictness of our Virtue, and the Exemplarity of our Lives, we may be instrumental to reform others; and if the unalterable Obstinacy of Sinners, render this ineffectual, we may then, after our private Endeavours, warrantably inform the Magistrate of those scandalous Criminals that come to our Cognizance, that their Deeds may receive a deserved Retribution.  
And to do this hearty, and impartially, as we have the noblest Encouragement, so we have the most indispensible Obligations imaginable; which is the last thing I have to offer, and so I shall conclude.  
And indeed, if we set aside all other Considerations, yet the Argument of Gratitude to God, for the many signal Mercies and Deliverances he has of late Mercies and Deliverances he has of late wrought for us, will engage us to use all possible Care, that we provoke him not again, to inflict heavier Judgements upon us; will warn us to sin no more presumptuously, lest a worse thing come unto us.  
I must confess, it does not always follow, that a People are therefore reformed and reconciled to God, because he restores Peace within their Walk, and Plenteousness within their Palaces; because he gives them Beauty for Ashes, because he turns their Captivity as the Rivers in the South, removes his Judgements, and pours his Temporal Blessings upon them. No, he often does this to try, whether those whom his Judgements would not awaken and amend, who grew hard under the Strokes of his Displeasure, may not be softened▪ and melted into Repentance, by the Beams of his restored Mercy, and Lovingkindness: And if this fail, they have Reason to believe, that it is the last Overture which God intends to ma●● them for their Reformation.  
God has done Great Things for ●● already, whereof we rejoice; an● since his Judgements could not, his Goodness is more mercifully designed to lead us to Repentance, and Amendment.  
But if neither the sharper, nor the gentler Methods can reclaim us; if we will yet sin presumptuously, and those who have Authority to repress and punish, will yet suffer Sin to swagger, and be insolent; or those who can, and aught, will not inform the Magistrate, that the Impious may receive their deserved Punishment: In this Case we may expect, that God should assert his own injured Authority, by cutting us off from being a People, as he once did that ungovernable Nation the Jews; and make us a Proverb of Reproach, and a hissing to all the Countries that are round about us. In fine, which is the greatest of all Infelicities on this side Hell, that he should for ever deprive us of the blessed Light of the Gospel, and give it to a Nation, that will bring forth the much better Fruits of it.  
And there is but one way in the World to avoid that dismal Catastrophe, and to secure the Blessing of Peace we now enjoy, with all its happy Effects, to us, and our Posterity; which is, to become a Virtuous and Religious People. And to effect this, let us all pray, and endeavour in our several Stations, and as we have Opportunities and Capacities, that Virtue and Goodness may daily gain ground and flourish, and all Wickedness and Vice may sneak, and look out of Countenance, till, like a guilty Shade, it dwindle and vanish away.  
And now what remains, but that we should all steadfastly resolve this Day, to follow aster those things which make for the Continuance of our Peace, and which so visibly conduce to promote our Temporal and Eternal Interest.  
This is the way to show ourselves good Christians, good Subjects, and such as are really concerned for the Welfare of our Native Country, and most Holy Religion.  
This, if we do, God will then go on to strengthen and establish what he has wrought for us, and will make our late Mercies and Deliverances, Pledges of our greater future Happiness.  
The good God make us all so wise, as to mind the Things which belong to the Temporal Peace and Prosperity of the Nation, and the Eternal Happiness and Salvation of every one of our Souls, before they be hidden from our Eyes: Which he of his infinite Mercy grant, for Jesus Christ's sake: To whom, with the Father, and the Holy Ghost, Three Persons, and One God, be given of us, all Angels, all Men, and all Creatures, all possible Honour and Glory, Praise, and Thanksgiving, Fear, Adoration, and Obedience, now, and for evermore.  
Amen.  
FINIS.