PHINEHAS: OR, THE Common Duty of all Men.  
And the Special Duty of Magistrates, To be Zealous and Active in the Execution of Laws AGAINST Scandalous Sins and Debauchery; And of that in Particular, against Profane Cursing and Swearing.  
LONDON, Printed for Richard Smith, at the Angel near Lincolns-Inn Back-Gate. And are to be Sold by Richard Baldwin, at the Oxford-Armes in Warwick-Lane, 1695.   

PHINEHAS: OR, The Common Duty of all Men, AND THE Special Duty of Magistrates, Concerning the Execution of the LAWS, etc.  
THAT Sobriety, Virtue, and Piety, are absolutely necessary in a People, for the Good and Wellbeing of a Community, as they are in particular Persons for their own Wellbeing; and, on the contrary, that Luxury, Vice, and Impiety, are as Pernicious and Destructive to both; is not only certain in itself, but easily apparent to any Man of Reason and unprejudiced Judgement, who will apply his Mind to a serious Consideration of the Nature, Effects, and Consequences thereof; of the Experience of all Ages, legible in the Histories of all Nations; and of the Judgement of Persons and People most Famed for Wisdom in all Nations of the World, legible in their Laws, and other Writings.  
And for the Securing and Procuring of this Good, and for Avoiding or Removing the contrary Evil, that GOOD LAWS are no less necessary for Communities, than Good Instructions for particular Persons, is likewise certain in itself, and also easy to be understood, both from the Consideration of the Nature of Man corrupted and prone to Evil, and from common Experience, and the Judgement of the Wisest of Men in all Ages and Parts of the World.  
Again, It is as certain and evident, that no Laws, be they never so Good, are sufficient of themselves for these Purposes, unless they be duly and constantly Executed: Nay, That it is better to have none at all, than not to have them Executed: For, as the Violation of Laws is a Contempt of Authority, so the Neglect of the Execution is a Prostitution of it, exposing the Government, and tending to the Dissolution of it, and to habituate and harden the People the more in Wickedness and Disobedience.  
And from hence it is very plain, That such as have little Care or Concern for the EXECUTION of the LAWS, for the Purposes afore said, have but little Care or Concern for the Good of their Country, or Good Will to it; and, therefore, do not deserve any Respect from their Country, but to be looked upon as unnatural Beasts and Monsters, unworthy to Live in a Civil Society, and much more unworthy to be Chosen into any Place of Authority or Honour in it; as, on the other side, they who are Studious, Active and Industrious to promote the Execution of Good Laws, are justly to be accounted and esteemed, by all Men, as principal Friends and Benefactors to their Country, and as best deserving Preferment, Authority and Honour amongst them: and all such as are for the Choice or Promotion of any Persons, upon other Considerations, as of their Estates or Treatments, etc. without Regard to this, are to be looked upon as Brutes, Suckers, or Evil Members in the Community.  
This, Natural Reason, Experience, and common Humanity, do dictate to us: But we are to remember, that this is a Christian State, and if we be what we profess, sincere and honest Christians indeed, we must know, that a Christian is a Man and more, Partaker of the Divine Nature, as far transcending that of a mere Natural Man, as that which is peculiar to Man doth that which is common to him with Brutes, and filling him with Reverence and Devotion to God, and Zeal for his Honour and Service, and with Love and Good Will to Men, and a Readiness to all Acts of Charity and Beneficence.  
A good Christian will be good in all Relations; a good Parent, a good Child; a good Master, a good Servant; a good Magistrate, a good Subject; a good Neighbour, a good Citizen, and a good Commonwealths Man. He that is not so, doth Dishonour his Profession, and shall receive the greater Damnation for that, besides his other Sins. And he that is so indeed, will not think it enough to live peaceably, and enjoy the Benefit of the Protection of the Laws; but will always desire, and will likewise endeavour, the Good of his Country,  he is called to it; and then, certainly, is he implicitly called to it,  he meets with any Opportunity to serve it, and particularly in this Matter, of Promoting the Execution of the Laws. Then is the Admonition,  thy Hand findeth to do, do it with thy might, Eccles. 9.10. to be remembered and put in Practice. And, Cursed be he that doth the Work of the Lord deceitfully, Jer. 48.10. to be remembered for a Warning. This all are obliged to do, as I shall further show hereafter; but because the MAGISTRATES are, moreover, under other and more special Obligations by the Places they hold, and the Oaths they take, I shall first consider those.  
The Office of Magistrates is a Great Trust reposed in them, first and originally by God Himself. They are his Ministers, for the Good of his People, and he will require an Account of them, how they have behaved themselves in the Discharge of it. Though he permits the Choice to Men, yet will he Judge all at last. And therefore they may do well to have much in their Minds the Charge of Jehoshaphet to his Judges, 2 Chr. 19.6. Take heed what ye do: for ye judge not for Man, but for the Lord, who is with you in the Judgement. 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 Bribes. v. 9 Thus shall ye do in the Fear of the Lord, faithfully, and with a perfect heart. v. 11. Deal courageously, and the Lord shall be with the Good. But more immediately,  
It is a Public Trust reposed in them by their Country, by the Hand of their Prince. And if the Non-Performance, or Neglect, or Breach of a Trust between Man and Man be a thing so odious and infamous, as it is commonly reputed, certainly the Neglect of a Public Trust, reposed in them by their King and Country, is really much more to be condemned.  
The due Performance and Discharge of this Trust and Charge is a principle Part of the Allegiance and Fidelity which they own to their King and Country, and of true Loyalty. And therefore, whoever pretend to those things, and refuse or neglect the complete Discharge of this Trust, when Occasion is offered, are mere Pretenders to what they are not, and are to be esteemed no better than Knaves and Cheats, who seek to serve themselves, under specious Pretences and Appearances. And such are all who pretend highly to those things, and yet, at the same time, make no Scruple to transgress the Laws, whether they be in any Authority or not; they are plainly, either Knaves, that would abuse both their King and Country by their Pretences; or Fools, that understand not themselves, or what they do; and do not deserve any Respect from any Men of Sense, that are Lovers of their Country.  
Thus far the very Acceptance of such an Office of Trust doth oblige; but with us they are moreover obliged by Solemn Oath; nay, doubly obliged; for they must take Two Oaths at their Entrance upon their Office: The Oath of Allegiance or Fidelity, whereby that Allegiance and Fidelity which they were before obliged to keep and perform, as they are Members of the Community, they are now farther obliged, by Solemn Oath, to keep and perform inviolable: And every Transgression or Neglect of this Duty becomes doubly culpable by Breach of Duty, and by Breach of Oath and Perjury.  
And the Perjury is double too: For besides the more general Oath of Allegiance, there is another Oath more especially concerning the Office of Justice of the Peace, which hath been anciently to the like Effect that now it is. It comprehends in few Words a Summary of their Duty; as followeth,  
You shall Swear, That as justice of the Peace in the County of N. in all Articles in the King's Commission to you directed, You shall do Equal Right to the Poor, and to the Rich, after your Cunning, Wit, and Power, and after the Laws and Customs of the Realm, and Statutes thereof made, etc.  
In which Words, there are three things observable. 1. The Duty, or the Matter of the Obligation. And that is 1. In General, to do Right, or Justice. 2. More especially to do Equal Right, without Respect of Persons, to the Poor, and to the Rich. 2. The Extent or Limitation of it; and that is Threefold. 1. Within a certain County. It is limited to the County expressed in the Commission; but extends to the whole Country. And the Obligation is of the same extent with the Authority. 2. Within the Articles of the Commission. It is in all the Articles in the King's Commission; but limited to them. 3. In the Rule; it must be after the Laws, Customs, and Statutes of the Realm. And, 3. The Manner, and that is after the Cunning, Wit, and Power of the Justice, according to the best of his Understanding, Skill, and Ability.  
What is more briefly and summarily comprised in the Oath, is more fully and particularly expressed and set out in the Commission; which gins thus;  
Know, Ye, That we have assigned you jointly and severally, and every one of you, our justices, to conserve our Peace in the County of N. and to keep and cause to be kept in our said County, as well within Liberties as without, All Ordinances and Statutes made for the Good of our Peace, and the Conservation thereof, and for the quiet Rule and Government of our People, in all and every the Articles thereof, according to the Force, Form, and Effect thereof: And to Chastise and Punish all Persons in our said County offending against the Form of these Ordinances or Statutes, or any of them, as according to the Form of these Ordinances and Statutes is to be done, etc.  
Here, in the Beginning of the Commission, we have the End for which it is Granted; and that is, to keep the Peace, and to keep and cause to be kept All Ordinances and Statutes, etc. and the Means, by which they are to cause them to be kept; and that is, to Chastise and Punish All Persons Offending. But, first, they are to keep them Themselves; and that is a good Means to induce others to do the like, by giving them a good Example. But such Magistrates as make no Scruple to break any of the LAWS, which they are Sworn to keep, and to cause all others to keep, do in effect teach all others to despise the Government, and their own Authority; and to make light of their Oaths, and so, as much as in them is, dissolve all the Bond and Ties of Government; and are therefore utterly unworthy to hold any Place in it. The Consequence of Occasions to the People, to show any Disrespect to the Public Authority, though it be but in Instances of what may be thought lesser Offences at the first, is more pernicious to any Government, than the Breaches of the Laws in greater Instances, when duly punished.  
But as they must first keep them Themselves, so must they cause them to be kept by Others, by Punishment of All Persons Offending. This is that Equal Right to the Poor, and to the Rich, that Impartial Justice which they oblige themselves to do by Solemn Oath. It must be done upon All Offenders, Omnes in Comitatu praedicto delinquentes; All, without Exception. All are subject to these Laws, be their Estate or Quality what it will. And if I be entrusted by the King, and Sworn to God, to Execute the Laws, I must Execute them upon All Persons, be they who they will, Civil, Military, or Ecclesiastical, who presume to transgress them, and thereby subject themselves to the Authority with which I am invested and entrusted. Be he my Equal, or be he my Superior in any other Respect, yet if he transgress these LAWS, which I am bound to Execute, and within the Limits and Extent of my Jurisdiction, I am bound to Execute them upon him; though, in all other Respects, I must treat him according to his Quality. Even Privilege of Parliament extends not to some Crimes. And though the final Determination may not belong to me, yet if any mean Acts, such as Enquiry, Examination, Commitment, etc. in order to further Punishment, do, I must Execute the Laws so far as I am authorized. And here it may be noted, That Partiality, or wilful Connivance, or Indulgence to any in their Offences, against the Laws, is of like evil Consequence with the Magistrates taking Liberty to themselves to transgress. It encourages hope of Impunity, and so tends to frustrate the very End of Punishment, which is, to deter others from the like Offences.  
If these things were well considered, Men would neither be so forward to undertake so great and weighty a Charge, much greater than they are ware of, as many are; nor so easily satisfy themselves in any Neglect of their Duty, after they are once so engaged in it, as too many do. If they did well consider it, they would either never be persuaded to engage in it, or resolve to discharge it faithfully, whatever it cost them; and, to that end, spare no Pains, by Study, by Conversation, and by constant and diligent Attendance to Business with others, to qualify themselves for it. For though no Man is obliged further than he is able, so that he be sincere and faithful in doing the best he can: yet the Commission supposeth a Competence of Knowledge and Skill in all that are Commissioned: And they that are conscious to themselves, that they are not in some sort qualified, and yet will undertake it, will have nothing to excuse them, if they commit any great Miscarriage: But such, as with a good Design to serve God and their Country, do engage in it, and though sensible of some Deficience, and that they are not so completely qualified as they would be, yet are diligent, both to improve themselves, and to discharge their Duty upon all Occasions, in the best manner that they can, need not doubt of the Acceptance and Blessing of God upon them. And this I must say, for their Encouragement, if they be Persons of Conscience and Religion, and undertake it with pure Intention, and good Design, and with Resolution to be Faithful in it, and do act accordingly, that as they do at the same Instant enter into a new Relation to Almighty God, and become his Ministers, so they are admitted to the Privilege of a Special Providence; and, besides a special Providence over them here, if they continue Faithful to the last, will have a special Reward of their Fidelity hereafter.  
Besides Magistrates, there are other inferior Officers; as Constables, and Churchwardens, who are under special Obligations by Oath, to be assisting in this Business. But there is no occasion to say any thing of them in particular, more than this, That their Neglects are aggravated by an Addition of Perjury. And, therefore, to return to the common Obligations upon All;  
If Good Laws be necessary, if Execution of them be necessary, if Magistrates be necessary for that, then must also Knowledge of the Offences committed against the Laws be necessary to the Magistrates: And because they are seldom committed in the Presence of Magistrates, due INFORMATION by those who have sufficient Knowledge of any such, is likewise necessary, as the very Foundation upon which the due Execution of the Laws doth depend. From whence it doth follow plainly, That if Wickedness doth abound in a Nation, all they are involved in the National Gild who do not faithfully do their part for the Correction and Reformation of it; and that is, All they, who having any sufficient Knowledge of any particular of the Offences, do not give due Information thereof to some proper Magistrate, unless the Offender will otherwise be brought to do what is requisite. This is evident of itself to any Man of Sense and Reason; and it is further confirmed by the Authority of the Sacred Scriptures, with respect, both to the particular Persons Offending, and to the Land, and whole Community of the Nation. Thou shalt not hate thy Brother in thy heart. Thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him, Leu. 19.17. where hating signifies any defect of Love, and not hating implies a Duty of Love and Charity comprised in this Precept. It is an excellent Direction which is given by our Saviour, Mat. 18.15, 16, 17. for our Dealing with Offenders. So that the first thing to be intended and endeavoured, is the Good of the Offender, the Gaining of our Brother. But if he be incorrigible by private Admonition, then must Application be made to Authority, not only for his Correction, but for the Removing or Preventing so much of the Evil from the Nation, and to avoid any Participation in the common Gild. But it is further to be considered, that it is not only the Person Offending, the Person privy to the Offence, and the whole Community that is concerned in it, but, (which is, and aught to be, to all who have any Sense of Religion, more than all) the Honour of God, whose Laws are contemned. And if Devotion, in such case, be not enough to incite to Action; Sense and Apprehension of Judgement, for Neglect of Duty, if there be cause for that, possibly may. And if the Zeal of Phinehas, in the Cause of God, was so acceptable, that it procured the Averting of Judgement from the People, and a Blessing upon himself; the Neglect of Duty, and Unfaithfulness of a Person in such a Case, may provoke Judgement, either here, at least to be left out to partake in some common Judgement, or hereafter. Conceilment, in some Cases, is Criminal, and Punishable by the Laws of Men; but in many others it may be culpable by the Laws of God, and bring Judgement upon the Guilty; and the Ancient Christians did punish it according to the Nature of the Crime or Offence concealed: And, if I be not much mistaken, it is an epidemical Sin in this Nation at this time: for instance, What is more common at the Tables of Noble Men and Gentlemen, and in all Companies, than Profanation of the Holy Name of GOD? and, What more rare to be met with than any Prosecution, or so much as Reproof for the same? And if we inquire into the Reasons, we shall find none but what are reducible to Fear, or Shame; which are more horrid Sins than is commonly apprehended. The Fear of Man bringeth a Snare: but whoso putteth his Trust in the Lord shall be safe, saith Solomon. But it is a dismal Snare, which is detected in the Revelations, where we find the Fearful placed in the Front with unbelievers, Abominable, and the rest that shall have their part in the Lake which burneth with Fire and Brimstone, Rev. 21.8. and to the same effect it is which our Saviour saith, Mar. 8.38. Whosoever shall be ashamed of me, and of my Words, in this adulterous and sinful Generation, of him also the Son of Man shall be ashamed, when he cometh in the Glory of his Father, with the holy Angels. And if the Cases be justly examined, the difference of the Temptations of those who lapsed in the Times of Persecution, and of those who fear, or are ashamed to open their Mouths in the Cause of God now, when they have the Laws on their side, I do not see any reason to think the Sin of these ever a jot less than that of those, which, amongst the Ancient Christians, was reckoned one of the first Rank. And if this be so, what a load of Gild doth lie upon this Nation upon the score of this one particular. So that both the Greatness of the Sin in itself, and the Greatness of the Gild already contracted upon the Nation by this Unfaithfulness, both to God, and to our Country, are such as may reasonably move considerate Persons to beware of them, that they do not, by any Neglect, partake in them. Besides, the Promises of the Gospel to such as suffer for Righteousness sake, Mat. 5.10, 11, 12. 1 Pet. 4.15. are such as greatly aggravate the Sin of such a Neglect, and of the Neglect of such an Occasion of acquiring a Title to such Promises, were the Sufferings certain, and much greater than can reasonably be feared now. But a great part of the Suffering now to be feared is but a Bugbear, and hath nothing real in it, that is the Reproach of being Informer. It is true, the usual Practice of Informers, for Malice or Lucre, hath brought an evil Name upon what is not only a thing indifferent in its own Nature, but well used, both Lawful, Necessary, and Commendable When Men do it not out of Malice, or for Lucre, but for the real Good of the Offender, of the Community, and for the Honour and Service of God, this is an Act of Charity, and Virtue, and truly Honourable.  
This which I have said concerning the Obligations of all, who have any Knowledge of any Offences against the Laws, to give Information thereof to such as have Authority to correct and punish the same, is no less Obligatory upon all in Authority to proceed, according to their Information. Nay, if they, through Fear or Shame, (which doth too often happen; through the Impudence of this most wicked Generation) neglect their Duty therein, their Gild is much greater, they having, in a manner, the Law in their own hand, and being so especially obliged, as before is showed.  
And here I shall recommend one Consideration more to all such as truly and cordially desire to discharge the Duty, not only of common Humanity, or of a civil State, but of Christians indeed: they must consider farther, that though this be a Christian State, yet is the whole Nation in a very sinful State, and hath great reason to fear some very severe Judgement of God for the Punishment and Correction thereof. If we well consider the Judgements of God threatened, both in the Old and the New Testament, and the severe Judgements of God executed upon the Nation of the Jews, which were his peculiar People, and now are, and have been for many Ages, a Monument of his Judgements to all others; upon the Seven Churches of Asia, so Famous heretofore; upon the former flourishing other Greek Churches, now under miserable Slavery; upon the Bohemian Church, which was one of the first and best Reformed Churches; and others; and then consider the present 
* The O … spreading 〈◊〉 full Groth … Sin & W … edness in 〈◊〉 Nation, 〈◊〉 the approa … of God's Judgements ments, briefly no●… in the Ad … nition … cerning 〈◊〉 Public F ….  State of this Church and Nation, how little any of these have exceeded us in Wickedness; and how little Effect either the Judgements or the Mercies of God have had upon us, toward a Reformation; We may see great reason to expect the like Judgements near approaching now, and no reason to hope to escape the same, without a very considerable Reformation of that horrid Wickedness which is daily committed by a great part; to say nothing of the Pride and Vanity, the Covetousness and Wordlymindedness, the Formality and Lukewarmness, and other Decays of genuine Christian Piety and Virtue, even in Professors of Religion, which are things out of the reach of Humane Laws.  
The former Considerations manifest a general Obligation upon all, to use their best Endeavours for the Good of their Country, and ourselves, but this a more special Obligation to be active upon Necessity, for Preservation from imminent Judgement and Destruction, or great Calamity, that we be not surprised in it: for it is very plain and evident, that the greatest part of the Nation is at this time, from the highest to the lowest, under such a spirit of Slumber, Senselesness, and Carelessness, as doth usually preceded such surprising Judgements, and whereof our Saviour gave great Warning, as we may read, Luk. 17.24, 36. (which is to be understood, not only of his Goming at the last great Day, but also of his Coming in Judgement upon particular Nations and Churches) and in other places of the Gospels. But in the Severest of his Judgements the Merciful and Gracious God doth always, by a distinguishing Providence, which is noted by our Saviour, and is very observable in all the Prophetic Denunciations of Judgements, and in the Execution thereof, secure a Remnant of such as sincerely fear Him, and seek to avert his Judgements. So that there is great Encouragement for those who will take Warning, and endeavour to be of that Number, whatever become of the rest. But if they endeavour that as they ought, there is hopes that Judgement may be averted from all. For, to pass by other Reasons, what we have seen effected by the Zeal and Activity of one Man, we may well hope may much more be effected by the Zeal and concurrent Activity of many. In the Sacred History we have a remarkable Instance of the Judgements of God and the fierce Anger of the Lord turned away from the Children of Israel by the Courage and Activity of one, Phinehas, while he was Zealous for God's Sake among them, so that the Plague was stayed from them, that he consumed them not in his Jealousy. Because he was Zealous for God, and thereby made an Atonement for the Children of Israel, he at once both pacified the Wrath of God, and so averted his Judgement from them, and also obtained a special Glorious Promise and Blessing of God for himself, and his Posterity, as we may see, Numb. 25.  
There are other Duties incumbent upon all, in respect of the Judgements of God, which we have great Reason to fear; as Repentance, and Reformation of ourselves, and Mourning and Supplication for the Sins of the Nation, and frequent and earnest Prayers for the Averting of those Judgements: but that which here was to be considered, is only the Promotion of a Reformation by a vigorous and steady Execution of Laws; which respects both this, and all the rest of the Obligations before mentioned; of this more might be said; but these things well considered, I suppose sufficient, as to the Execution of the Laws in general: But I must add a few things concerning one in particular, which was the Occasion of this Discourse. It is,  
The Late ACT for the more effectual Suppressing Profane CURSING and SWEARING, To this Effect.  
THat if any Person, after 24 June, 1695. profanely Swear or Curse in the Presence of any Justice of the Peace, or Head Officer of the Place where the Offence is committed, or shall be thereof convicted by the Oath of One Witness, or by his own Contession before such Justice or Officer, be shall for every such Offence Pay to the Use of the Poor of the Parish, where the Offence is committed, if Servant, Day-Labourer, Common Soldier, or Common Seaman, One Shilling, and every other Person Two Shillings; and for a Second Offence after Conviction, double; and for a Third, triple. 2. That upon Neglect or Refusal to Pay, any such Justice or Officer shall send his Warrant to the Constable, Tythingman, Churchwarden, or Overseer of the Poor of the Parish, where the Offence is committed, to Levy the Sum forfeited to the Use of the Poor of the Parish; and in case no Distress can be had, to set the Offender, if above the Age of Sixteen, in the Stocks by the space of one Hour, for a single Offence; and for more than one Offence, at the same time, two Hours: but if under that Age, unless he Pay forthwith, to cause him to be Whipped by the Constable, or by the Parent, Guardian, or Master of the Offender, in the Presence of the Constable. 3. That if the Justice or Officer wilfully or wittingly omit the Pertormance of this Duty in the Execution of this Act, be shall Forfeit Five Pounds, one Moiety to the Use of the Informer. 4. That if any Suit be brought against any Justice, Officer, or Person, for any thing done in pursuance of this Act, the Defendant may Plead the General Issue, and give the Special Matter in Evidence, and shall have triple Costs, upon Verdict for him, or the Plaintiffs Nonsuit or Discontinuance. 5. Proviso that the Proof be within ten Days next after the Offence committed. 6. That the Act be Read in all Churches and Public Chapels immediately after Morning Prayer on Four Sundays, viz. next after June 24. Septemb. 29. Dec. 25. and March 25. under pain of Twenty Shillings for every Omission. 7. That the Justice or Head-Officer Register all Convictions at the time, and Certify the same at the next General Quarter Sessions, to be kept upon Record, to be seen without Fee.  
The Design of this ACT, Is to punish, correct and suppress two common Offences against the Two great Commandments of God. The one, viz. Profane SWEARING, is a Crime immediately against the Sacred Majesty and Holiness of Almighty God; a Crime, for which the Punishment here prescribed is no way proportionable, either in respect of God, or Man; and, therefore, ought the more strictly to be Executed: A Crime against the Common Parent, Lord, and Great Benefactor of Mankind; and, therefore, ought, by all Men, much more to be resented than any Indignity offered to our Natural Parents, or to any Humane Benefactors; which, to neglect, is usually reputed great Baseness: A Crime of the greatest Inconsiderateness, Vanity, and Baseness of Mind; Inconsiderateness, so to transgress the Laws of God and Man; to give Example of Disorder, and Violation of Laws to others; to contradict himself, his Profession of Belief of a Deity, and the Christian Religion, and his Pretence to Loyalty, and Regard to his Country; to expose his Reputation, and, by his own Example, to provoke the Indignation of others, and encourage Rudeness, Disrespect, and Affronts to himself; and all this, with so much Vanity as many do, upon so mean a Motive as an affected Ornament of Speech and Gallantry, which is, to Glory in his Shame: and, besides, with so much Baseness of Spirit, as many do, even contrary to the Dictates of their Conscience, in Compliance with such inconsiderate and vain Persons, for fear of Reproach, little Censures, or Contempt from them: or through Impotence, which cannot overcome so unreasonable a Habit, or evil Custom: Lastly, A Crime so Unnatural, and entirely Diabolical, without any Natural Disposition to it, but merely of Diabolical Impression, that the Common Swearer may reasonably be reputed an● Associate with that Cursed Profane Company of Witches, and Confederates with the Devil, and aught to be abhorred by all Sober People, and Punished in the next degree to that accursed Crew. And if we farther consider how common this Diabolical and Abominable Sin is amongst us, not only among the Ruder and Base Sort, as they are reputed, but even among those who have had, what is commonly reputed, the greatest Advantage of Education; and how impudent, to be looked upon as a matter of Gallantry, and to be gloried in; we must conclude it, if we will judge impartially, the Shame of the State in these late Reigns, the Shame of the Magistrates, the Shame of the Clergy, and the Shame of the People and Nation; and one of those Impieties for which the Land Mourneth, Jer. 23.10. And if, besides all the Obligations  to Execute the Laws in general against all Offences, all that is here said concerning this in Particular be not sufficient to raise Indignation and Zeal in all, both Magistrates and People, and every one, as they have Occasion, for the Suppression and Extirpation of so Unnatural, Diabolical, and Abominable a Crime, I must leave them to bear their Iniquity by the Judgement of God. If a Soul Sin, and hear the Voice of Swearing, and is a Witness whether he hath seen or known of it, if he do not utter it, than he shall bear his Iniquity, Levit. 5.1.  
But these things, I hope, will be more largely pressed by the Clergy, when the ACT is read in the Church, as it is ordered to be four times in the Year, under a certain Penalty. For, certainly, it would be doubly Shameful, if their Preaching, with such Assistance of the Civil Authority, should not be able to suppress so impious, so unreasonable, so unnatural and diabolical a Crime, which hath so little Temptation in Nature, or from any Natural Disposition to strengthen or support it: and I cannot think any Man fit to hold a Cure of Souls, who will permit any such Crime committed in his Parish to escape unpunished, if he know it, or can have Proof to convict the Offender. And, to that purpose, it will be necessary, not only to Preach against the Sin, but also to press the Duty of Information to suppress it.  
If any Member of Parliament should presume upon his Privilege, it is to be remembered: 1. That Information to a Magistrate against a Member of Parliament for this Offence, is no Breach of Privilege. 2. Nor is a Warrant by a Justice of the Peace to demand the Forfeiture. 3. Or a Demand of the Forfeiture by an Officer, according to his Warrant. But if the Forfeiture be not paid, the Magistrate may make another Warrant to distrain when the Time of Privilege is out, or, in the mean time, upon just Occasion send up the Warrant, with the Constables or Churchwardens Return, to the Parliament. And this may be very fit to be done when the Offence is committed with such aggravating Circumstances, as manifest it to be done wilfully and presumptuously: For that being a Contempt of the Laws, and, by Consequence, of the Authority by which they are made; and which is far above all, of the Sacred Majesty of Almighty God, whose Ministers, Legislators, and Magistrates are, it is very fit to be well considered, whether such a Person be fit to be permitted to sit in Parliament, or to be admitted to any Public Employment in a Christian State?  
To conclude, What from these Principles is demonstrated necessary to be done, is from Experience, and particularly of what was done in the late Usurpation, very evident that it is practicable, and may he done again. We have seen this abominable Sin of Profane Swearing and Cursing, and the Profanation of the 〈◊〉 's Day, and those Brutish Sins of Drunkenness, and notorious Debauchery, so suppressed in those times in all Places of the Nation, that nothing can be more Scandalous in a Legal Government, than that they should have revived under it to such a Growth and Impudence. If the Restauration of the Legal Government produce such Effects, as the Restauration of such Licentiousness, Wickedness, and Debauchery, and no better, it is not like to recommend it either to God, or to Man; but be a Temptation to Man, as well as a Provocation to God, to concur to a Change; and therefore it concerns both the Governors, and all who wish well to the Government, to look well to it; to remember what Revolutions and Confusions have proceeded in other States from such Occasions, and take care, by an effectual Reformation, to prevent the like here in time. And if that will not, the present Example of our potent Neighbour and Enemy ought to move us to a Godly Jealousy, lest he not only get the Palm of Victory, but also take our Crown from us, by the Favour of God, if he be found more forward, active, resolute and faithful in the Reformation of such Wickedness amongst his People, than we, who pretend to a more Reformed Religion, are here. Nay, our very Public Confessions, His Majesty's Letter to the Bishops of 13 Feb, 1689/90. and His Proclamation 21 Jan. 1691/2. may rise in Judgement against us, as Evidence of our Unfaithfulness in the Service of God, of our Trifling with his Holy Majesty, and wilful Neglect of known and acknowledged Duty. And that wicked Practice which was used to interrupt that Hopeful Reformation begun upon Her Majesty's Letter to the Justices of Mtddlesex, 9 July, 1691. and the Indignity done to Her, certainly will receive a just Recompense of Reward. These things may bring Evil upon the whole, but especially upon them, at whose door the Fault doth lie: But true Zeal for this Service may prevent the Evil from the whole, but especially from them, who are Faithful therein.  
FINIS.