Gal.
IV.
xviii
.
It
is
good
to
be
zealously
affected
always
in
a
good
thing
.
THE
Two
great
Extremes
in
Religion
opposite
to
the
genuine
Spirit
of
Christianity
and
equally
destructive
of
it
,
are
a
Cold
Indifference
on
the
one
hand
;
on
the
other
,
an
Intemperate
Zeal
.
This
Transports
a
Man
beyond
all
bounds
of
Sobriety
and
Prudence
;
and
where
the
other
prevails
that
Life
and
Fervour
must
be
wanting
,
without
which
we
can
neither
be
good
Christians
our selves
,
nor
successful
Instruments
in
making
others
so
.
So
that
it
is
in
the
Moral
as
in
the
Natural
World
,
wherein
there
are
violent
Degrees
both
of
Heat
and
Cold
,
there
are
Regions
continually
expos'd
to
the
Suns
hottest
Rays
,
there
are
others
under
the
constant
power
of
Ice
and
Snow
;
in
the
one
you
Freeze
,
you
are
Scorch'd
in
the
other
.
But
still
betwixt
these
Extremes
,
lye
Temperate
Climates
,
where
Cold
and
Heat
are
regularly
divided
,
where
there
's
enough
of
each
to
answer
the
Necessities
of
Nature
,
and
Ends
of
Creation
.
Thus
it
is
,
thus
it
ought
to
be
in
Religion
,
we
are
to
choose
a
middle
way
betwixt
the
Lethargy
of
the
Careless
,
and
Violence
of
the
Zealot
.
A
Religious
warmth
shou'd
actuate
our
Spirits
,
but
no
Wild-Fire
shou'd
inflame
them
.
We
shou'd
have
a
hearty
concern
for
the
Honour
of
GOD
,
and
the
Promotion
of
Piety
,
and
an
equal
abhorrence
of
Prophaness
and
Vice
,
but
then
Modesty
and
Humility
,
Sincerity
and
Prudence
,
shou'd
still
accompany
our
Zeal
.
It
shou'd
be
Peaceable
and
Impartial
;
its
End
manifestly
good
,
its
manner
of
Acting
Regular
and
Legal
:
And
then
it
wou'd
be
such
Zeal
as
St.
Paul
recommends
to
us
,
It
is
good
to
be
Zealously
Affected
always
in
a
good
thing
.
Zeal
in
the
general
acceptation
of
the
World
,
signifies
such
a
fervent
emotion
of
our
Spirits
,
such
an
inflammation
of
our
Passions
and
Affections
,
as
makes
us
pressing
and
earnest
,
in
the
pursuit
of
any
undertaking
,
together
with
some
degree
of
Trouble
and
Impatience
,
at
our
being
oppos'd
in
our
Designs
,
and
obstructed
in
the
attainment
of
them
.
Whatever
we
vigorously
contend
for
,
and
prosecute
with
a
strong
endeavour
,
for
that
thing
we
may
be
said
to
be
Zealous
.
Zeal
then
resides
in
the
Affections
,
and
has
its
sway
over
them
;
and
indeed
whenever
we
are
Zealously
Affected
,
all
our
Passions
and
Affections
have
new
Heat
and
Vigour
infus'd
into
them
,
and
they
become
more
strong
and
lively
than
before
.
Our
Love
fixes
on
the
Object
of
our
Zeal
,
and
we
grasp
it
with
a
powerful
bent
of
desire
,
and
Zeal
excites
our
passion
of
Hatred
,
against
whatever
is
contrary
to
the
thing
we
Love.
Zeal
enlivens
our
hopes
with
the
flattering
expectations
of
success
,
but
sometimes
dejects
our
Spirits
,
with
the
apprehensions
of
disappointment
.
Great
Joy
attends
a
Prosperous
Zeal
,
and
't
is
hard
not
to
be
griev'd
,
when
we
are
Zealous
in
vain
.
So
that
Zeal
is
strictly
nothing
else
,
but
a
very
strong
and
active
warmth
of
the
two
prevailing
Passions
of
Love
and
Hatred
:
of
Love
towards
what
appears
Good
and
Excellent
:
Of
Hatred
against
what
we
judge
Evil
and
Dangerous
;
all
our
other
Passions
and
Affections
;
Fears
and
Hopes
;
Joy
and
Grief
being
consequent
upon
these
.
Thus
for
Example
.
Do
we
passionately
Love
GOD
,
and
Burn
with
some
degree
of
Angels
Fire
?
Does
he
possess
the
Chief
Empire
of
our
Hearts
and
Minds
;
and
do
we
suffer
nothing
to
out-Rival
him
in
our
Affections
?
The
consequence
of
this
must
be
,
that
with
great
industry
and
application
we
propagate
his
Service
,
and
earnestly
contend
for
his
Glory
;
That
we
make
it
the
constant
matter
of
our
Study
and
Prayers
,
to
engage
others
to
Love
his
Name
and
Obey
his
Laws
.
That
our
most
sensible
Grief
shall
be
the
effect
of
seeing
him
Dishonour'd
,
our
greatest
Joy
,
of
seeing
Religion
Prosper
.
And
thus
we
may
be
said
to
be
Zealously
Affected
towards
GOD.
Again
,
do
we
hate
and
abhor
Sin
with
the
same
degree
of
Passion
,
wherewith
we
love
GOD
?
Do
we
see
something
in
it
contrary
to
the
Divine
Nature
;
to
Infinite
Purity
,
Justice
and
Goodness
,
as
also
to
our
own
reason
and
Happiness
?
Then
we
must
needs
labour
to
destroy
it
as
a
common
Enemy
;
and
cannot
but
mightily
Rejoyce
,
when
we
do
it
with
any
Success
.
And
so
we
are
Zealously
Affected
against
Sin.
I
own
the
Word
Zeal
is
frequently
in
Scripture
taken
in
a
bad
sence
;
Emulations
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
are
by
St.
Paul
reckon'd
among
the
works
of
the
Flesh
,
Gal.
5.20
.
And
St.
James
cautions
us
against
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Bitter
Envying
,
or
Zeal
.
Ja.
3.14
.
And
indeed
it
is
the
Object
of
our
Zeal
together
with
its
manner
of
acting
,
that
renders
it
either
Vertuous
or
Unlawful
,
a
Duty
or
a
Sin.
If
we
envy
our
Neighbours
Happiness
,
are
uneasie
at
his
Prosperity
,
and
pleas'd
with
his
Misfortunes
:
Then
is
our
Zeal
highly
Wicked
,
it
is
the
prevailing
Quality
,
the
very
Essence
of
the
Devil
.
But
if
our
Zeal
fixes
upon
a
right
Object
,
proposes
as
its
end
something
morally
good
;
and
prosecutes
that
end
by
fair
justifiable
Methods
:
Then
is
it
a
Commendable
and
Christian
Zeal
.
But
now
to
render
our
Zeal
truly
such
,
these
two
Qualifications
are
necessary
:
That
it
be
constant
and
lasting
;
and
that
it
be
employed
in
a
good
thing
.
I.
Our
Zeal
must
be
constant
and
lasting
.
It
is
good
to
be
Zealously
Affected
always
.
True
Zeal
is
no
sudden
Heat
,
no
violent
Transport
,
nor
gust
of
Passion
,
which
is
vehement
for
a
while
but
soon
blows
over
;
but
is
a
constant
Religious
frame
of
Mind
.
'T
is
true
it
is
not
always
upon
the
stretch
,
nor
acts
to
the
utmost
of
its
force
,
yet
is
it
habitually
dispos'd
to
it
.
Like
Fire
it
is
ever
moving
,
yet
burns
not
still
alike
,
but
is
sometimes
blown
up
into
a
Flame
.
But
that
which
in
the
Second
place
Consecrates
our
Zeal
,
and
renders
it
such
as
St.
It
is
good
to
be
Zealously
Affected
always
,
provided
it
be
in
a
good
thing
.
For
the
more
intense
our
Zeal
is
,
the
greater
mischief
it
does
,
if
we
mistake
in
the
Object
of
it
:
As
the
sharper
the
Weapon
,
and
the
more
violent
the
Blow
,
the
deeper
,
the
more
dangerous
must
be
the
Wound
.
And
both
Sacred
and
Prophane
History
afford
us
many
melancholly
instances
of
the
dismal
effects
of
a
Misguided
Zeal
,
which
being
mistaken
in
its
Object
,
and
over
violent
in
its
degree
,
has
prov'd
fatal
to
Religion
,
and
set
the
World
on
Fire
.
But
now
since
the
case
is
so
,
since
Zeal
which
is
not
determin'd
to
a
right
Object
is
generally
hurtful
and
always
vain
;
the
great
Question
is
,
what
is
the
proper
Object
of
Religious
Zeal
,
and
what
is
that
good
thing
wherein
it
is
good
to
be
always
Zealously
Affected
?
This
is
on
all
hands
allow'd
to
be
that
(
what
ever
that
particularly
may
be
)
whereby
the
Glory
of
God
is
Promoted
,
Religion
Strengthen'd
,
the
good
of
others
and
our
own
Salvation
Advanc'd
and
Secur'd
.
So
far
there
is
no
Controversie
,
and
all
persuasions
agree
.
But
the
misery
is
,
when
Men
come
to
enter
upon
Particulars
,
their
Zeal
is
for
the
most
part
confin'd
to
the
interest
and
opinions
of
a
Party
,
to
things
of
smaller
Concernment
and
Importance
,
to
the
externals
of
Religion
,
and
modes
Worship
,
things
wherein
Men
never
did
,
nor
ever
will
agree
.
And
while
they
nicely
dispute
and
eagerly
contend
about
these
,
they
too
often
overlook
The
weightier
Matters
of
the
Law
,
Judgment
,
Mercy
,
and
Faith.
The
Life
of
Religion
,
Piety
and
Virtue
.
It
is
very
true
,
that
nothing
in
Religion
shou'd
be
esteem'd
little
or
inconsiderable
;
if
it
belongs
to
Religion
at
all
it
must
be
of
moment
and
challenges
our
regard
.
Yet
it
will
be
easily
acknowledg'd
,
that
some
things
of
greater
necessity
than
others
,
and
tho
nothing
is
small
enough
to
fall
below
our
notice
,
yet
what
is
of
greatest
Weight
deserves
our
first
and
greatest
Zeal
;
and
as
our
Saviour
speaks
in
a
Parallel
case
,
the
one
we
shou'd
be
sure
to
do
,
yet
so
as
not
to
leave
the
other
undone
.
Mat.
23.23
.
Those
things
therefore
which
the
Natural
Reason
of
Mankind
approves
,
&
all
the
differing
Parties
of
Christians
agree
in
as
good
and
excellent
,
those
are
undoubtedly
the
fittest
Objects
of
a
Christian's
Zeal
,
and
the
good
things
wherein
we
ought
to
be
most
Zealously
Affected
.
Such
are
the
great
and
substantial
Parts
of
our
Duty
to
GOD
and
our
Neighbour
,
the
constant
exercise
of
Piety
and
Devotion
towards
the
one
,
of
Justice
,
and
Charity
towards
the
other
:
The
attainment
of
the
particular
Virtues
of
the
Christian
Life
;
such
as
Humility
,
Meekness
,
Patience
,
Self-denyal
,
and
the
like
;
and
promoting
as
effectually
as
we
can
the
Practice
of
them
in
others
.
And
such
likewise
in
a
particular
manner
are
,
suppressing
publick
and
scandalous
Immoralities
,
and
restraining
the
progress
of
Vice
,
by
a
just
Execution
of
our
Laws
against
it
,
stemming
the
Torrent
of
Impiety
and
Prophaness
,
and
correcting
Lewd
and
Disorderly
Practices
.
Zeal
that
is
employ'd
in
such
things
as
these
is
truly
Glorious
,
and
it
is
good
to
be
Zealously
Affected
always
in
them
:
It
is
good
to
be
active
and
industrious
,
constant
and
indefatigable
,
in
so
Divine
a
Service
;
a
Service
that
has
all
the
Encouragements
of
Earth
and
Heaven
,
to
invite
us
to
it
;
intitles
us
here
to
GOD's
particular
Grace
and
Favour
,
and
to
extraordinary
degrees
of
Glory
hereafter
.
This
my
Brethren
is
the
good
thing
wherein
you
have
been
,
and
I
hope
still
are
so
Zealously
Affected
.
You
have
stood
in
the
Gap
,
and
oppos'd
that
Flood
of
Wickedness
,
which
not
long
since
,
had
almost
overwhelm'd
us
.
You
have
in
some
measure
check'd
those
Crimes
,
which
heretofore
were
publickly
committed
,
with
Impunity
,
and
without
shame
.
Your
Endeavours
and
Examples
have
gain'd
many
Proselites
to
Piety
,
which
after
long
languishing
,
begins
to
recover
both
Strength
and
Courage
;
and
to
shine
forth
like
that
Great
Light
which
rules
and
makes
the
Day
;
tho
like
the
same
Sun
,
its
Brightness
is
sometimes
obscur'd
by
Clouds
:
Its
Branches
are
adorn'd
with
very
fair
Blossoms
,
which
promise
a
plentiful
Stock
of
excellent
Fruit.
You
have
engag'd
in
a
Service
acceptable
to
good
Men
,
and
(
what
is
infinitely
more
valuable
)
pleasing
to
GOD
himself
,
and
you
may
be
assur'd
,
you
shall
never
want
their
Prayers
,
nor
his
Blessing
.
A
Service
so
Heavenly
,
that
it
renders
the
meanest
concern'd
in
it
truly
Honourable
,
and
adds
more
than
a
Title
,
an
Estate
or
even
a
Crown
,
to
the
lustre
and
dignity
of
the
Greatest
.
A
Service
which
we
are
all
oblig'd
to
encourage
and
promote
,
according
to
our
different
Capacities
and
Conditions
;
if
we
are
Ministers
,
by
earnest
Exhortations
and
good
Example
:
If
Magistrates
,
by
a
just
and
impartial
exercise
of
our
Authority
:
And
if
we
are
but
Christians
,
we
may
be
useful
to
it
,
by
the
sincerity
and
constancy
of
our
Prayers
.
Now
the
First
of
these
is
,
what
at
present
my
Office
and
your
Desires
oblige
me
to
Perform
.
I
shall
therefore
testifie
my
own
Zeal
,
to
the
great
Work
you
have
taken
in
hand
,
by
offering
the
best
Motives
I
am
able
to
Excite
and
Confirm
yours
:
That
so
your
Zeal
may
never
languish
,
nor
your
Affections
to
your
Masters
service
abate
and
cool
:
But
that
this
Heavenly
Flame
of
True
Zeal
may
Burn
Brighter
and
Stronger
in
your
Souls
to
the
last
;
may
in
the
Evening
of
Life
maintain
its
Noon-Day
Vigour
,
until
with
the
Spirits
wherein
it
dwelt
,
it
be
Translated
to
the
other
World
,
and
from
the
Zeal
of
Men
,
be
refin'd
to
that
of
Angels
:
That
so
likewise
,
unreasonable
Calumnies
and
Censures
may
never
divert
you
from
your
Noble
Resolutions
,
but
that
you
may
become
more
Fixed
,
Couragious
,
and
Undaunted
,
in
advancing
Piety
and
suppressing
Vice
;
more
earnest
in
your
Prayers
to
GOD
,
to
keep
you
stedfast
and
firm
to
your
good
purposes
,
and
to
bless
your
Endeavours
with
success
.
And
tho
I
can
say
little
upon
this
Argument
but
what
you
have
already
heard
,
and
know
;
yet
I
hope
to
be
at
least
your
Remembrancer
,
if
not
your
Instructor
,
to
put
you
in
remembrance
of
these
things
,
tho
you
know
them
,
and
be
establish'd
in
the
present
Truth
.
2
Pet.
1.12
.
In
order
to
which
I
purpose
to
do
Four
Things
.
First
,
To
enquire
what
those
particular
Sins
are
,
in
suppressing
of
which
we
ought
to
be
most
Zealously
Affected
.
Secondly
,
To
consider
who
are
principally
oblig'd
,
and
concern'd
to
be
Zealously
Affected
,
against
those
dangerous
Sins
.
Thirdly
,
To
point
out
some
of
those
ways
,
wherein
we
may
most
usefully
employ
and
shew
our
Zeal
,
so
as
to
attain
its
excellent
End.
And
Fourthly
,
To
offer
such
Motives
,
as
may
best
excite
and
confirm
our
Zeal
,
that
so
we
may
be
Zealously
Affected
always
in
that
good
thing
about
which
we
ought
to
be
engag'd
.
I.
I
am
to
enquire
what
those
particular
Sins
are
in
suppressing
of
which
we
ought
to
be
most
Zealously
Affected
.
It
has
already
been
observ'd
in
general
,
that
promoting
our
known
Duty
,
undisputed
Piety
and
Virtue
,
is
the
best
thing
wherein
we
can
be
Zealously
Affected
.
For
these
are
the
Essentials
of
Religion
,
without
which
no
other
priviliges
we
can
enjoy
or
boast
of
,
will
be
of
any
advantage
to
us
.
Now
this
will
be
most
happily
effected
,
by
suppressing
those
Vices
and
Impieties
,
which
more
directly
dishonour
GOD
,
and
weaken
Religion
;
and
such
undoubtedly
are
Blasphemous
Oaths
and
Curses
,
Prophaning
the
Lords
Day
,
either
by
our
Ordinary
Labours
,
or
Scandalous
Diversions
;
together
with
the
Brutal
Vices
of
Intemperance
and
Lewdness
.
Now
we
ought
to
be
more
Zealously
Affected
against
these
,
than
other
Sins
,
because
they
are
more
destructive
Enemies
to
Piety
;
there
's
more
of
Leprosie
and
Infection
in
them
,
and
they
are
attended
with
more
Fatal
Consequences
:
Other
Sins
,
I
say
,
which
being
more
private
and
unobserv'd
,
draw
not
such
a
Train
of
Mischiefs
after
them
.
The
first
Sin
then
,
against
which
it
is
a
good
thing
to
be
Zealously
Affected
,
is
Prophane
Cursing
and
Swearing
.
That
horrid
Sin
,
which
Dares
Omnipotence
,
and
Mocks
avenging
Justice
,
which
affronts
GOD
out
of
Diversion
,
and
Plays
with
his
Thunder
and
Lightning
.
That
Sin
,
which
strikes
at
the
Foundations
of
Religion
,
by
involving
Men
in
frequent
Perjuries
,
and
taking
off
all
Reverence
for
an
Oath
.
That
Sin
,
which
hurries
daily
many
Souls
to
Hell
,
and
is
the
fearful
of
Language
of
that
place
of
Impiety
,
as
well
as
Torment
;
and
where
the
Damn'd
at
once
Gnaw
their
Tongues
for
Pain
,
and
Blaspheam
the
GOD
of
Heaven
.
That
Sin
I
say
,
shou'd
surely
stir
up
the
Indignation
and
Zeal
of
all
those
who
have
any
Honour
,
any
Love
for
GOD
or
Religion
to
punish
,
to
destroy
it
;
so
effectually
to
suppress
it
,
that
it
never
may
again
Triumph
in
our
Streets
.
The
misplac'd
Devotion
of
the
Athenians
,
inflam'd
St.
to
see
the
City
wholly
given
to
Idolatry
;
He
Argued
,
he
Contended
with
their
greatest
Philosophers
,
and
even
hazarded
his
Life
to
Convert
them
.
And
shou'd
not
our
Spirits
be
moved
within
us
,
to
hear
the
Venerable
Name
of
the
True
GOD
,
Impiously
Prophan'd
,
and
Ridiculously
Invok'd
;
and
that
not
by
Ignorant
Heathens
,
but
Pretended
Christians
?
by
those
who
while
they
usurp
that
Sacred
Title
.
Are
not
only
far
from
GOD
in
their
Hearts
,
but
with
their
very
Lips
Dishonour
him
?
It
must
needs
therefore
be
a
good
thing
to
be
Zealously
Affected
,
against
this
prevailing
Sin
;
to
Vindicate
GOD's
Honour
,
and
bring
those
who
Prophane
his
Name
to
Punishment
.
A
Second
Sin
against
which
,
it
is
a
good
thing
to
be
Zealously
Affected
,
is
the
Violation
of
the
Lords-Day
,
that
Day
which
is
Dedicated
to
the
Worship
and
Service
of
GOD.
The
Prophanation
of
the
Lords-Day
,
has
so
fatal
an
influence
on
Religion
,
and
tends
so
naturally
to
deface
it
,
that
they
who
are
Zealously
Affected
for
the
one
,
must
have
a
tender
regard
for
the
other
.
For
the
concerns
of
this
World
,
do
so
steal
upon
Mens
Minds
,
so
charm
and
bewitch
them
,
that
did
not
the
constant
returns
of
the
Lords-Day
relax
their
Thoughts
,
and
call
them
off
from
Business
and
Diversion
,
to
Religion
and
Devotion
;
not
only
the
Power
but
form
of
Godliness
wou'd
be
lost
,
not
only
the
thing
it self
,
but
very
Name
of
Religion
wou'd
be
Banish'd
the
World.
Whereas
the
Religious
Observation
of
the
Lords-Day
,
does
often
awaken
those
good
thoughts
,
which
all
the
Week
have
lay'n
Buried
under
Cares
and
Pleasures
.
And
many
who
at
first
go
to
Church
out
of
Decency
and
Custom
,
will
at
length
go
out
of
Religion
and
Devotion
.
And
indeed
our
joyning
in
Devout
Prayers
,
and
Heavenly
Praises
,
hearing
the
Holy
Scriptures
Read
,
and
our
Duty
affectionately
recommended
;
all
these
preserve
Spiritual
Life
,
keep
Conscience
sensible
and
tender
.
And
the
more
strictly
the
Lords-Day
is
kept
,
the
better
will
it
answer
the
end
of
its
Institution
,
the
more
effectually
promote
Piety
,
and
secure
Religion
,
whereas
if
only
a
part
of
it
be
allow'd
to
the
Worship
of
GOD
,
and
the
rest
taken
up
in
Sports
and
Diversions
,
it
is
to
be
fear'd
,
that
our
Morning
Thoughts
will
soon
pass
away
;
and
that
the
Evening
Pastimes
will
deface
all
the
good
Impressions
of
the
Day
.
Now
shall
we
not
do
excellent
Service
to
Religion
,
by
rescuing
the
Lords-Day
from
Scandalous
Abuses
,
and
hindring
those
Practices
which
must
if
not
prevented
,
destroy
it
?
The
Honour
of
GOD
is
inseparably
united
to
that
of
his
Day
.
And
Religion
must
languish
and
decay
,
when
that
Day
is
Neglected
or
Prophan'd
:
Publick
Worship
must
be
disus'd
,
and
Private
fall
of
Consequence
.
Of
this
our
Governours
are
sensible
,
and
therefore
good
Laws
have
been
Enacted
to
hinder
it
;
which
are
but
a
dead
letter
unless
vigorously
Executed
.
This
surely
then
deserves
and
calls
for
our
most
active
Zeal
,
to
put
the
Laws
in
Execution
against
the
Prophaners
of
the
Lords-Day
,
since
the
preservation
or
ruin
of
Religion
,
does
in
a
great
measure
depend
upon
it
.
Thirdly
,
They
who
are
Zealously
Affected
against
Sin
,
must
labour
to
suppress
Lewdness
and
Uncleaness
,
and
make
those
Wretched
Creatures
feel
the
just
Severity
of
the
Laws
,
who
set
up
Factories
for
Wickedness
,
and
make
Prostitution
their
Trade
.
Christianity
is
an
Undefil'd
Religion
,
Wisdom
from
above
is
pure
or
chaste
;
it
prohibits
all
Lascivious
Practices
,
and
lays
restraints
on
our
Thoughts
.
And
is
it
possible
there
shou'd
be
any
Country
where
this
Holy
Religion
is
Publickly
Profess'd
,
and
Divine
Laws
enforc'd
by
Temporal
Punishments
;
where
there
are
Christian
Ministers
to
perswade
,
and
Christian
Mgistrates
to
correct
Offenders
:
In
which
notwithstanding
Lewdness
and
Debauchery
should
be
so
much
,
so
long
wink'd
at
,
as
almost
to
plead
Prescription
,
and
Toleration
?
That
there
shou'd
be
Seminaries
for
Uncleaness
,
and
yet
unpunished
,
unregarded
?
Thus
it
has
been
heretofore
among
us
,
and
these
Vices
are
still
not
only
too
commonly
committed
,
but
glory'd
in
,
to
the
great
Dishonour
of
GOD
,
and
Reproach
of
Religion
.
That
then
must
be
an
excellent
Zeal
which
dares
check
and
oppose
these
abominable
Sins
;
which
inspires
us
with
Courage
to
Rescue
our
Christianity
from
Contempt
,
by
bringing
the
Scandals
of
it
to
just
Punishment
and
Shame
,
without
being
mov'd
at
their
Insolence
,
or
afraid
of
their
Revenge
.
There
are
many
other
very
common
,
very
dangerous
Sins
,
against
which
it
is
a
good
thing
to
be
Zealously
Aflected
,
particularly
Common
Drunkenness
,
and
Excessive
Gaming
.
For
these
are
not
only
great
Sins
in
themselves
,
but
often
the
unhappy
causes
of
those
I
have
already
nam'd
.
Gaming
inflames
the
Passions
,
fills
the
Mouth
with
Curses
,
and
the
whole
Man
with
Rage
.
Drunkenness
divests
Men
of
their
Reason
,
and
puts
every
irregular
desire
into
a
Ferment
;
and
then
no
wonder
if
Blasphemies
be
their
Language
,
and
Fleshly
Lusts
prevail
against
them
.
And
very
often
Religion
is
neglected
on
the
Lords-Day
,
for
the
sake
of
Drinking
or
Gaming
,
and
wasted
away
in
those
mean
,
unprofitable
Entertainments
.
But
since
our
Laws
more
directly
take
Cognizance
of
those
other
Sins
,
I
wou'd
to
GOD
that
our
Zeal
were
successful
in
entirely
suppressing
them
.
For
they
are
the
most
pernicious
Scandals
to
Religion
,
and
shou'd
therefore
be
the
more
immediate
Objects
of
our
Zeal
And
were
no
Swearing
heard
among
us
,
were
the
Lords-Day
employ'd
in
Exercises
of
Religion
and
Devotion
,
and
were
all
known
Traders
in
in
Lewdness
driven
away
;
what
a
Holy
,
what
a
Happy
People
wou'd
we
soon
become
?
How
Glorious
wou'd
Piety
appear
with
all
its
Beauteous
Charms
?
How
wou'd
Religion
Prosper
and
Flourish
?
How
wou'd
Wickedness
Blush
and
Tremble
,
and
Fly
away
?
And
this
might
soon
be
effected
,
did
all
heartily
join
in
it
,
who
are
under
particular
Obligations
so
to
do
;
which
brings
me
in
the
Second
place
to
consider
who
are
principally
oblig'd
and
concern'd
to
be
Zealously
Affected
against
those
dangerous
Sins
.
'T
is
certainly
reason
sufficient
why
we
shou'd
be
zealously
affected
against
publick
Vices
that
we
are
Christians
:
Professors
of
that
Religion
which
exacts
the
highest
degrees
of
Holiness
from
our selves
,
and
requires
us
to
be
Zealous
and
Industrious
in
reclaiming
others
from
their
evil
ways
,
and
in
promoting
Religion
and
Reformation
of
Manners
in
the
World.
But
sometimes
particular
Obligations
arising
from
our
Stations
and
Circumstances
here
,
are
superadded
to
those
which
Christianity
lays
upon
us
,
which
must
be
various
as
our
Capacities
and
Conditions
are
.
I
shall
therefore
mention
several
ranks
of
Men
,
who
are
principally
concern'd
in
this
Great
Work
,
and
are
bound
with
more
than
ordinary
Diligence
and
Zeal
to
apply
themselves
to
it
.
The
First
I
shall
name
are
the
Ministers
of
Religion
,
those
who
are
Dedicated
to
the
immediate
Service
of
GOD
,
to
Preach
his
Word
,
Administer
his
Sacraments
,
and
attend
at
his
Altar
.
And
certainly
we
who
are
Embassadors
from
Christ
for
this
very
end
and
purpose
,
to
beseech
Sinners
to
be
reconcil'd
to
GOD
,
to
whose
Service
we
are
solemnly
set
apart
by
the
imposition
of
Hands
and
Prayer
;
we
who
are
Messengers
,
Watch-Men
,
and
Stewards
of
the
LORD
,
Titles
of
great
Dignity
and
Honour
,
and
expressive
of
constant
Diligence
and
Labour
;
we
I
say
,
shou'd
oppose
Vice
,
with
a
very
active
Zeal
,
and
with
unweari'd
application
;
shou'd
encourage
all
proposals
for
Reformation
of
Manners
,
and
lead
the
way
to
others
,
in
putting
them
in
Execution
.
Shou'd
like
GOD's
Ministers
in
Heaven
be
a
Flame
of
Fire
burning
with
Zeal
so
refin'd
and
pure
,
that
like
theirs
it
may
never
fail
;
so
strong
and
vigorous
,
as
may
spare
indeed
the
Sinners
,
but
entirely
destroy
their
Vices
.
The
Reformation
of
Mens
Manners
,
in
order
to
the
Salvation
of
their
Souls
,
is
the
end
of
our
Preaching
,
and
all
our
Labours
;
and
shou'd
we
not
animate
those
good
Men
who
have
avow'dly
enter'd
the
Lists
against
Wickedness
,
since
we
have
reason
to
hope
that
thereby
our
Work
will
become
more
easie
and
delightful
,
and
that
more
encouraging
successes
will
attend
our
Ministry
,
the
most
difficult
obstructions
(
such
publick
Vices
are
)
being
happily
remov'd
?
Nay
shou'd
we
not
bless
GOD
for
exciting
a
Spirit
of
Piety
and
Religious
Zeal
amongst
us
;
that
there
are
any
in
this
degenerate
World
,
who
have
a
true
concern
for
Religion
and
Virtue
?
And
don
't
all
such
deserve
our
Countenance
and
Encouragement
,
our
greatest
esteem
and
tenderest
affection
?
And
shou'd
we
not
chearfully
pertake
in
all
their
Difficulties
and
Dangers
,
as
we
hope
to
share
in
their
Rewards
and
Glory
?
'T
is
usual
to
complain
of
the
Corruptions
of
the
Age
,
but
complaints
hardly
ever
work
a
Cure.
Our
discourses
may
be
passionate
against
prevailing
Sins
,
and
yet
those
Sins
continue
to
prevail
,
the
most
Guilty
being
seldom
our
Hearers
,
and
when
they
are
,
not
regarding
what
we
say
.
It
is
fit
then
,
it
is
necessary
,
that
we
use
Arguments
of
another
Nature
,
and
punish
those
who
are
proof
against
all
Perswasions
,
that
with
Stripes
and
Blows
we
make
those
Deaf
Adders
move
,
who
stop
their
Ears
against
the
Voice
of
the
wisest
Charmer
;
make
those
feel
the
coercive
power
of
Humane
Laws
,
who
impiously
violate
the
Laws
of
GOD.
We
call
our selves
Successors
of
the
Apostles
and
Prophets
,
and
such
undoubtedly
all
Lawful
Ministers
are
:
And
shou'd
not
that
one
consideration
inspire
us
with
their
Diligence
,
their
Courage
and
their
Zeal
?
That
so
we
may
oppose
Prophaneness
as
Elijah
did
Idolatry
,
and
with
the
resolution
of
St.
Paul
Reason
of
Righteousness
,
Temperance
and
Judgment
to
come
?
But
shou'd
there
be
any
so
Complaisant
for
Wickedness
,
so
Cowardly
and
Mean
,
as
to
be
afraid
or
asham'd
to
disturb
it
in
its
antient
Possessions
;
must
they
not
Blush
when
Surrounded
with
a
Cloud
of
Witnesses
of
their
own
Order
,
of
Apostles
,
and
Bishops
,
and
Pastors
,
who
were
not
only
Preachers
of
Righteousness
,
but
Reformers
of
Manners
?
Who
did
not
think
they
had
discharg'd
their
Duty
,
by
saying
some
handsome
things
against
Vice
;
bu●
being
acted
by
a
Holy
Zeal
,
were
particular
and
warm
in
Advices
,
vehement
in
their
Expostulations
,
and
bold
in
their
Reproofs
?
While
Men
were
wicked
they
pity'd
them
,
they
pray'd
for
them
,
but
never
made
them
their
Intimates
and
Companions
▪
They
treated
them
as
their
Patients
,
whose
recovery
they
heartily
endeavoured
,
but
never
by
Flattery
and
Compliance
encreas'd
their
Distemper
.
I
hope
in
GOD
there
are
few
or
none
among
us
guilty
of
these
Faults
,
so
disagreeable
to
their
Character
,
and
prejudicial
to
Religion
;
the
contrary
I
think
is
apparent
,
that
those
who
are
most
remarkable
for
their
Piety
,
and
eminent
for
their
Stations
in
the
Church
,
do
further
and
encourage
all
prudent
designs
for
suppressing
Vice
,
and
restoring
Piety
to
its
just
Glory
.
But
if
there
shou'd
be
any
who
have
so
far
degenerated
from
the
Zeal
of
their
Primitive
Predecessors
,
as
to
be
negligent
and
remiss
in
this
important
Concern
(
and
if
some
shou'd
be
so
,
among
so
many
,
't
is
not
at
all
to
be
wondred
at
,
nor
any
reasonable
Objection
against
our
Church
)
for
such
this
Address
is
intended
,
and
that
sufficiently
justifies
the
plainess
of
it
,
since
sure
I
am
they
need
it
.
Secondly
,
Next
to
the
Ministers
of
Religion
,
the
greatest
Obligations
of
being
Zealously
Affected
against
publick
reigning
Vices
lye
upon
Magistrates
,
upon
those
who
are
invested
with
Authority
and
Power
.
And
that
it
is
the
Duty
of
Magistrates
with
great
Courage
and
Impartiality
,
to
suppress
and
punish
all
Wicked
Practices
.
is
plain
from
several
Intimations
of
it
in
Holy
Scripture
.
As
that
Rulers
are
not
a
Terror
to
Good
Works
but
to
the
Evil.
And
if
we
do
that
which
is
Good
,
we
need
not
be
afraid
of
the
Power
,
but
shall
have
praise
of
the
same
:
That
he
is
the
Minister
of
GOD
for
good
,
and
beareth
not
the
Sword
in
vain
,
and
is
a
Revenger
to
execute
Wrath
upon
him
that
doth
Evil.
Rom.
13.3
,
4.
Again
,
we
are
commanded
to
be
subject
to
Governours
who
are
appointed
for
the
punishment
of
Evil
Doers
,
and
the
praise
of
them
that
do
well
.
1
Pet.
2.14
.
From
all
which
it
appears
what
sort
of
Persons
Magistrates
shou'd
be
;
to
evil
works
they
shou'd
be
still
a
Terror
,
and
the
Sword
of
Justice
they
shou'd
never
bear
in
vain
.
Upon
them
that
do
Evil
't
is
their
Duty
to
execute
Wrath
;
but
good
Works
they
are
to
Encourage
,
good
Men
they
are
to
Support
and
Praise
.
'T
is
for
this
end
that
they
have
Power
given
them
over
others
,
by
him
from
whom
they
originally
derive
their
Commissions
,
all
Power
being
Ordained
by
him
,
for
by
him
Kings
Reign
,
and
Princes
decree
Justice
,
and
therefore
his
Service
they
shou'd
constantly
perform
,
and
study
the
Vindication
and
Promotion
of
his
Honour
.
Besides
,
the
Suppression
of
Wickedness
and
Vice
is
one
great
End
of
all
Magistracy
and
Government
,
because
thereby
that
which
is
its
sole
end
the
publick
Peace
and
Safety
,
is
effectually
attain'd
and
secur'd
.
For
it
is
inconsistent
with
the
Publick
Safety
,
to
suffer
Wickedness
to
go
on
unrestrained
,
Wickedness
,
I
say
,
which
has
a
natural
tendency
to
Confusion
and
Disorder
,
endangers
the
Peace
,
and
destroys
the
happiness
of
Society
.
For
the
Natural
Consequence
of
this
must
be
,
the
entire
Ruine
of
Religion
;
and
when
that
is
gone
,
and
Men
are
under
no
Tyes
of
Conscience
,
have
no
regard
for
GOD
,
believe
not
his
Providence
,
and
are
under
no
apprehensions
of
his
just
Indignation
,
what
Villanies
then
must
be
every
where
committed
?
What
Feuds
must
continually
arise
betwixt
Governours
and
Subjects
,
the
one
being
Tyrannical
,
and
the
other
Rebellious
?
What
security
can
Men
have
for
their
Lives
or
Fortunes
,
when
Perjury
shall
be
no
longer
dreaded
as
a
Crime
?
What
an
Emblem
of
Hell
must
this
World
become
,
Criminals
being
too
numerous
,
too
big
to
be
Corrected
?
when
those
who
by
their
office
are
supposs'd
to
be
Guardians
of
Virtue
,
by
their
Practice
,
will
appear
Patrons
of
Impiety
.
Nay
the
resemblance
will
hold
,
not
only
in
the
Worlds
Wickedness
and
Confusion
,
but
Misery
too
;
since
Vice
Countenanc'd
by
the
neglect
of
Magistrates
,
must
needs
exasperate
the
Wrath
of
Heaven
,
and
bring
down
heavy
Judgments
on
those
Nations
,
where
it
is
allow'd
to
thrive
,
where
warm'd
and
nourish'd
by
Connivence
.
But
surely
Magistrates
cannot
neglect
the
Execution
of
the
Laws
against
Immorality
and
Prophaness
,
upon
such
easie
Terms
,
as
some
of
them
(
if
we
may
judge
by
their
Practice
)
imagine
;
since
when
they
enter
upon
their
Office
,
they
are
Sworn
to
Execute
and
Maintain
those
Laws
after
their
Wit
and
Power
,
with
equal
respect
to
Poor
and
Rich
;
and
therefore
every
wilful
Omission
of
their
Duty
,
is
a
Violation
of
a
Solemn
Oath
,
and
adds
a
new
Perjury
to
all
their
other
Crimes
.
And
what
a
sad
account
shall
such
Men
have
to
make
at
the
Day
of
Judgment
?
Must
they
not
be
rank'd
with
Judas
,
and
such
other
Wretches
,
having
betray'd
that
Religion
,
they
were
oblig'd
to
defend
,
and
protected
those
Vices
,
they
were
commanded
,
they
were
sworn
to
Suppress
?
And
how
happy
wou'd
it
be
both
for
them
and
us
,
did
all
our
Magistrates
consider
and
act
agreeably
to
the
great
Trust
repos'd
in
them
?
Did
they
with
united
Counsels
and
Endeavours
put
a
stop
to
Vice
,
and
not
commit
those
Crimes
themselves
,
they
were
commanded
to
punish
in
others
?
How
wou'd
all
the
Blessings
of
Heaven
and
Earth
flow
down
upon
us
?
And
what
a
happy
change
wou'd
their
Zeal
and
Courage
soon
produce
?
Vice
wou'd
sneak
and
not
dare
to
shew
its
Deform'd
Face
;
Men
wou'd
be
asham'd
of
their
Wickedness
,
and
tremble
for
fear
of
a
Discovery
,
but
never
dare
to
Glory
in
it
;
and
all
their
deeds
of
Darkness
,
wou'd
retire
and
shun
the
Light.
And
certainly
a
Faithful
Magistrate
is
a
Publick
Blessing
:
He
's
the
most
useful
Member
of
the
Common-Wealth
,
the
best
Patriot
of
his
Country
,
and
to
his
Prince
a
most
Valuable
Subject
.
He
deserves
all
the
Honour
the
present
Age
can
give
,
and
while
the
Name
of
some
shall
Rot
,
Generations
to
come
shall
call
him
Blessed
.
And
Praised
be
GOD's
Holy
Name
,
such
Magistrates
are
not
wholly
wanting
among
us
,
there
are
some
even
in
this
City
,
who
upon
all
proper
Occasions
,
express
a
generous
Zeal
against
Lewdness
,
Immorality
and
Prophaness
;
and
have
been
glorious
Instruments
in
restraining
those
Crimes
,
which
were
usually
committed
with
a
daring
Impudence
:
Magistrates
,
who
are
Zealous
for
their
Masters
Honour
,
and
protect
and
encourage
those
who
are
active
and
forward
in
his
Service
,
whose
actions
are
agreeable
to
the
end
for
which
they
were
appointed
,
the
Punishment
of
Evil-doers
,
and
Praise
of
them
that
do
well
.
The
Merit
of
such
Excellent
Men
,
challenges
the
most
publick
and
grateful
acknowledgments
which
the
Friends
of
Piety
can
pay
;
and
next
to
the
great
GOD
of
Heaven
,
we
shou'd
be
loudest
in
the
Praises
of
these
Ornaments
of
Magistracy
,
Supports
of
Virtue
,
and
Zealous
Promoters
of
Reformation
.
And
I
'm
very
confident
they
shall
never
want
a
more
valuable
benefit
than
Commendations
,
the
sincere
and
constant
Prayers
of
all
good
Men
,
for
their
temporal
and
eteranal
Happiness
.
And
I
trust
that
the
same
GOD
,
who
has
begun
a
good
work
in
them
,
will
continue
,
will
improve
,
and
bring
it
to
perfection
.
That
he
will
so
animate
and
assist
them
,
that
they
shall
never
grow
weary
in
well-doing
,
nor
think
any
thing
a
trouble
wherein
GOD
and
Religion
are
concern'd
.
And
others
will
I
hope
be
influenc'd
by
these
Examples
,
to
walk
in
their
Steps
,
and
immitate
their
Zeal
:
That
so
all
our
Magistrates
may
enjoy
the
invaluable
satisfaction
which
doing
good
to
the
World
does
here
afford
;
all
may
be
intitl'd
to
a
Glorious
Reward
in
Heaven
.
Whatever
particular
Obligations
lye
upon
Magistrates
,
to
be
Zealously
Affected
against
Prophaness
and
Vice
,
do
likewise
respect
the
Nobility
and
Gentry
.
'T
is
true
,
they
are
not
all
Sworn
to
Execute
the
Laws
,
yet
Honours
and
Estates
are
conferr'd
upon
them
,
by
the
Sovereign
Proprietor
of
all
things
,
that
they
may
be
qualifi'd
thereby
to
be
the
more
serviceable
to
the
interests
of
Piety
and
Religion
.
These
Gifts
of
Heaven
are
Talents
for
which
they
must
render
an
account
to
the
Great
Donor
of
them
:
And
if
they
improve
them
to
his
Glory
,
and
the
good
of
Mankind
;
If
they
will
not
decline
expence
nor
trouble
,
to
destroy
Vice
,
and
make
Religion
prosper
;
then
they
answer
the
intention
of
Providence
,
and
shall
be
able
to
give
an
account
of
their
Stewardship
with
Joy.
They
shall
entail
lasting
Blessings
upon
their
Families
,
and
secure
endless
Glory
to
themselves
.
Nay
they
will
silence
the
Clamours
of
Malice
and
Envy
,
since
few
won't
rejoice
at
the
greatness
of
those
who
make
all
their
privileges
subservient
to
Piety
and
Virtue
.
A
Third
sort
of
Persons
who
are
concern'd
to
be
Zealously
Affected
against
those
dangerous
Sins
are
Penitents
:
Those
who
having
heretofore
been
engag'd
in
sinful
Courses
,
are
by
the
Grace
of
GOD
delivered
from
their
Bondage
,
and
restor'd
to
a
better
Mind
.
'T
is
a
common
observation
,
that
Penitents
are
more
Zealous
,
than
any
others
against
Sin
:
And
indeed
ther
's
a
Natural
Reason
why
it
shou'd
be
so
;
for
the
more
Men
know
of
Vice
,
when
once
throughly
awaken'd
from
its
Charms
,
they
more
they
will
abhor
and
detest
it
.
Besides
,
't
is
what
they
are
strictly
oblig'd
to
in
Conscience
:
For
having
heretofore
dishonour'd
GOD
,
obstructed
Religion
,
and
made
Men
Enemies
to
Virtue
:
They
are
bound
(
if
I
may
so
speak
)
to
make
what
Restitution
they
can
to
all
those
,
for
the
Injuries
they
have
done
them
.
Have
they
heretofore
Prophan'd
GOD's
Name
,
or
his
Word
,
or
his
Day
?
Then
surely
if
their
Repentance
be
sincere
,
they
will
not
only
in
the
highest
manner
honour
these
themselves
,
but
be
very
assiduous
to
procure
them
all
possible
Reverence
from
others
.
Have
they
entic'd
others
to
Sin
,
and
been
but
too
unhappily
successful
in
it
?
Shou'd
not
then
their
Zeal
be
constant
and
active
as
the
Sun
and
Light
,
and
bring
Men
to
a
sense
of
their
Duty
,
that
so
they
may
be
Instruments
of
saving
more
,
than
they
have
been
the
Fatal
Means
of
destroying
?
Have
they
injur'd
Religion
by
their
Evil
Examples
?
Then
surely
their
Lives
for
the
future
,
shou'd
be
bright
and
unspotted
;
their
Actions
Eminently
Holy
,
and
a
most
engaging
Pattern
of
Piety
,
they
shou'd
set
to
the
World.
Had
they
almost
miscarry'd
and
been
ruin'd
for
ever
by
their
Wickedness
,
had
not
the
Goodness
of
GOD
miraculously
interpos'd
for
their
Deliverance
?
Then
't
is
certainly
their
Duty
to
caution
others
of
those
Rocks
,
whereon
they
had
well
nigh
been
Ship-rack'd
.
Such
was
the
Practice
of
those
great
Examples
of
sincere
Repentance
,
Holy
David
,
and
St.
Paul.
After
the
former
had
in
very
passionate
terms
bewail'd
his
Sins
,
and
implor'd
the
Pardon
of
GOD
for
them
,
as
the
natural
consequence
of
his
Repentance
,
he
declares
his
Pious
Resolution
,
I
will
teach
thy
ways
to
the
Wicked
,
and
Sinners
shall
be
converted
unto
thee
.
Psal.
51.13
.
And
thus
it
was
with
St.
Paul
after
his
Conversion
.
Did
he
once
make
Havock
of
the
Church
?
He
afterwards
labour'd
more
abundantly
than
all
the
Apostles
to
enlarge
and
strengthen
it
.
Was
he
once
a
bitter
Enemy
to
Christianity
,
a
Blasphemer
and
Reviler
of
the
Son
of
GOD
?
He
afterwards
prov'd
a
most
Zealous
Advocate
for
the
one
,
a
most
Successful
Preacher
of
the
other
.
Did
he
hale
the
Saints
to
Prison
,
was
he
consenting
to
their
Death
?
To
the
same
Religion
,
they
profess'd
,
he
adher'd
faithfully
unto
Death
,
and
for
it
was
Crown'd
with
Martyrdom
himself
.
And
thus
shou'd
all
true
Penitents
behave
themselves
;
whatever
tends
to
the
Advancement
of
Religon
,
with
all
the
powers
of
their
Souls
they
shou'd
pursue
themselves
,
and
recommend
to
others
,
with
a
most
Industrious
Zeal
.
Then
wou'd
their
Repentance
be
not
only
sincere
,
but
compleat
;
available
to
their
Pardon
,
and
cause
Joy
in
the
presence
of
the
Angels
.
Fourthly
and
Lastly
,
They
who
have
enter'd
into
Societies
for
Reformation
of
Manners
,
and
thereby
avow'dly
engag'd
in
the
service
of
Piety
and
Religion
,
are
particularly
oblig'd
to
be
Zealously
Affected
against
those
foremention'd
Dangerous
Sins
.
My
Argument
does
not
require
that
I
shou'd
undertake
a
just
Vindication
of
such
Societies
,
and
prove
the
usefulness
of
them
;
this
has
been
fully
done
by
others
,
and
the
great
service
they
daily
do
Religion
,
sufficiently
proclaims
it
.
Yet
we
may
in
general
observe
,
that
Vice
is
too
potent
an
Enemy
to
be
defeated
by
any
single
endeavours
;
Vice
,
which
too
often
baffles
the
united
Labours
of
the
best
Men
in
the
World
,
and
is
supported
by
a
confederacy
of
all
the
Powers
of
Darkness
.
Besides
,
we
cannot
but
be
sensible
,
that
good
Men
have
need
of
Companions
,
to
animate
them
to
a
work
of
Difficulty
and
Danger
.
We
are
afraid
to
appear
Champions
for
Religion
,
are
afflicted
with
an
evil
shame
,
and
easily
discourag'd
;
when
alone
.
But
a
competent
number
when
join'd
in
a
Society
advise
,
support
,
and
excite
one
another
.
The
Prudent
Calmness
of
some
,
restrains
the
Irregular
Warmth
of
others
;
whose
Vigorous
Zeal
on
the
other
hand
,
like
Fire
,
communicates
Heat
,
and
Life
,
and
Spirit
to
the
Negligent
,
and
Indifferent
;
gives
flame
to
their
Affections
,
and
enlivens
their
Souls
.
Again
't
is
reasonable
to
believe
that
what
the
United
Councils
of
many
resolve
upon
,
and
what
is
Prosecuted
by
their
joint
Endeavours
,
will
be
more
wisely
undertaken
,
and
more
successfully
accomplish'd
,
than
if
there
were
no
such
Union
either
in
Council
,
or
in
Action
.
So
that
a
great
many
good
Men
,
who
wou'd
otherwise
be
of
little
use
to
Religion
,
do
very
much
advance
and
promote
it
,
by
thus
joining
together
their
Hearts
and
Hands
for
that
purpose
;
as
those
many
little
Stars
which
make
up
what
we
call
the
Milky
way
in
the
Heavens
,
wou'd
if
separated
wholly
disappear
,
but
by
their
Conjunction
afford
,
a
very
useful
Light
to
the
World.
We
are
all
sufficiently
convinc'd
,
of
the
necessity
of
Societies
in
many
other
cases
,
for
carrying
on
any
design
of
Importance
.
If
a
Prince
is
become
too
Potent
for
one
Neighbour
,
whom
he
is
likely
to
Devour
,
then
many
become
Confederates
to
humble
him
.
Is
any
great
Trade
to
be
undertaken
,
which
is
too
difficult
and
expensive
for
any
Private
Fortune
and
Contrivance
?
Then
is
it
usually
accomplish'd
by
a
Society
or
Company
.
Our
Common
Safety
shews
us
the
necessity
of
Parliaments
,
which
are
but
great
Societies
for
Reforming
the
Common
Wealth
,
by
redressing
Grievances
,
and
making
Useful
Laws
.
And
is
Religion
the
only
that
either
does
not
need
,
or
does
not
deserve
a
Society
to
promote
and
secure
it
?
Is
not
suppressing
Publick
Impiety
,
Lewdness
and
Prophaness
;
bringing
those
who
are
openly
Wicked
and
Proud
of
being
so
esteem'd
,
to
Punishment
;
and
removing
from
others
the
Pestilence
of
Evil
Examples
;
are
not
all
these
Matters
of
great
Weight
and
Moment
;
and
which
deserve
the
most
serious
Thoughts
of
the
Prudent
,
as
well
as
the
Religious
?
And
if
these
things
can
be
better
effected
by
Societies
than
any
other
way
,
does
not
that
fully
evince
the
Usefulness
,
or
rather
great
Necessity
,
of
them
?
If
Reformation
of
Manners
can
be
accomplish'd
more
successfully
by
other
Methods
,
than
these
of
Societies
,
it
wou'd
do
great
service
to
Religion
,
to
discover
them
to
the
World
,
but
since
that
has
not
yet
been
done
,
't
is
very
reasonable
that
Persons
of
Piety
and
Zeal
,
shou'd
go
on
in
the
way
they
know
,
till
they
be
made
acquainted
with
a
better
.
I
own
did
every
Man
among
us
Conscientiously
discharge
his
Duty
in
his
Station
,
and
according
to
his
Capacity
;
were
there
no
Negligent
Ministers
,
nor
any
Unfaithful
Magistrates
,
and
did
every
other
Person
in
his
Private
Capacity
,
do
what
in
strictness
he
ought
to
do
,
then
the
whole
Church
wou'd
be
one
great
Religious
Society
,
and
that
wou'd
supersede
the
necessity
of
any
other
.
But
seeing
that
never
was
in
any
Age
of
the
Church
,
not
in
the
most
Primitive
and
Purest
times
:
Seeing
that
Ecclesiastical
Discipline
is
fallen
so
very
low
,
that
Church
Censures
are
lost
upon
the
greater
part
of
Mankind
:
And
seeing
we
have
no
prospect
of
any
publick
alteration
for
the
better
,
but
have
cause
to
fear
that
every
thing
will
become
worse
,
unless
the
impending
Mischief
be
in
time
prevented
;
seeing
the
case
is
so
,
I
think
it
plainly
follows
,
that
those
Men
of
Eminent
Integrity
and
Virtue
(
how
low
soever
some
of
their
Fortunes
may
be
)
who
without
any
prospect
of
Worldly
Advantage
(
nay
to
their
manifest
loss
)
have
resolv'd
to
encounter
Difficulties
and
Dangers
;
and
undergo
Calumnies
and
Slanders
;
rather
than
Wickedness
shall
continue
bare-fac'd
,
and
Vice
spread
every
where
without
opposition
,
any
more
:
Those
Men
I
say
,
deserve
all
Encouragement
to
themselves
,
and
their
design
:
The
countenance
and
protection
of
our
Governours
,
and
all
who
wish
well
to
Religion
.
'T
is
true
,
they
have
had
no
small
share
in
Censures
and
Objections
;
But
what
Person
so
innocent
,
what
Design
to
laudable
as
to
escape
them
?
If
Christianity
the
best
Religion
,
If
the
Blessed
Jesus
the
Holiest
Person
that
ever
was
,
have
been
,
and
daily
are
Blasphem'd
,
Revil'd
,
and
Slander'd
:
What
are
you
,
my
Brethren
,
that
you
shou'd
hope
to
be
Exempted
from
the
Common
Fate
of
the
best
Men
in
the
World
?
Has
Satan
entirely
chang'd
his
Nature
,
and
laid
aside
his
Malice
?
Is
he
not
only
transform'd
into
the
likeness
of
an
Angel
of
Light
but
become
really
one
?
Will
he
no
more
oppose
Religion
,
no
more
obstruct
Reformation
of
Manners
?
Or
has
the
Old
Serpent
lost
at
once
his
Cunning
and
his
Poyson
?
Has
he
so
often
mis-represented
Religion
with
great
success
,
and
expos'd
it
to
publick
Hatred
,
by
Painting
it
as
some
frightful
Monster
?
And
won't
he
still
prosecute
the
same
Methods
,
which
have
hardly
ever
fail'd
him
,
and
endeavour
to
defeat
the
good
Designs
of
some
Men
,
by
raising
unaccountable
Jealousies
and
Fears
in
others
;
and
labour
to
undermine
by
secret
Calumnies
and
Slanders
,
what
he
wants
Power
directly
to
oppose
?
But
yet
if
Two
or
Three
sorts
of
Persons
were
silent
,
very
few
Mouths
wou'd
be
open'd
against
Societies
for
Reformation
.
Those
who
take
things
upon
Trust
,
and
Condemn
without
knowing
the
Merits
of
the
Cause
,
who
have
been
impos'd
upon
for
want
of
due
enquiry
,
by
false
Representations
both
of
the
Design
and
Persons
concern'd
in
it
.
Or
those
who
being
not
truly
Zealous
themselves
,
are
angry
that
any
shou'd
go
beyond
them
,
and
thereby
tacitly
reproach
their
want
of
Zeal
;
or
they
lastly
,
who
are
enrag'd
that
their
unlawful
Liberties
shou'd
be
check'd
and
restrain'd
,
that
any
shou'd
presume
to
Curb
their
Lewdness
and
Prophaness
.
But
the
Clamours
of
these
kinds
of
Men
are
ill
grounded
and
unjust
;
such
as
can
be
no
surprize
to
any
who
are
acquainted
with
the
Corruptions
of
Humane
Nature
,
and
consider
the
active
indefatigable
Malice
of
the
Devil
;
and
therefore
can
never
shake
a
prudent
well
establish'd
Zeal
.
And
such
I
trust
in
GOD
your
Zeal
will
always
be
,
and
that
you
will
still
find
that
Encouragement
and
Protection
to
which
you
are
justly
intitl'd
,
by
the
Excellency
of
your
Undertaking
,
and
Prudence
of
your
Behaviour
.
I
am
perswaded
you
did
not
enter
into
these
Societies
rashly
and
unadvisedly
;
but
weigh'd
all
the
hardships
and
inconveniences
you
might
reasonably
expect
on
the
one
hand
,
and
consider'd
the
motives
which
excited
your
Zeal
on
the
other
;
and
after
mature
deliberation
chose
the
good
part
,
and
resolv'd
with
great
Constancy
to
adhere
to
it
;
chearfully
to
bear
Opposition
,
Contempt
and
Reproach
,
provided
you
might
be
able
to
put
a
stop
to
any
one
prevailing
Sin.
But
the
same
Christian
Zeal
which
first
mov'd
you
to
Asscociate
against
Vice
,
will
oblige
you
to
continue
and
persevere
,
to
become
more
Active
and
Zealous
in
suppressing
it
:
To
this
,
your
Obligations
are
great
,
as
Members
of
the
Christian
Church
,
into
which
when
you
were
admitted
,
you
vow'd
to
continue
Christs
Faithful
Servants
and
Soldiers
to
your
Lives
end
:
But
your
belonging
to
a
Society
whose
sole
end
is
Reformation
of
Manners
,
has
much
encreas'd
them
.
A
Design
the
best
and
noblest
in
the
World
,
but
which
ought
to
be
Prosecuted
with
a
very
constant
,
prudent
Zeal
;
that
the
Enemies
of
Piety
may
not
be
able
to
insult
,
may
have
no
occasion
to
upbraid
any
of
you
,
either
with
Negligence
or
Imprudence
.
And
then
will
you
more
successfully
promote
your
Great
,
and
Excellent
End
;
and
in
due
time
stop
the
Mouths
of
Gain-sayers
.
These
are
the
several
orders
of
Men
who
are
particularly
oblig'd
to
be
Zealously
Affected
in
suppressing
Prophaness
and
Vice
;
not
that
any
are
exempted
from
it
;
it
is
the
Business
and
Duty
,
and
ought
to
be
the
Study
and
Practice
of
every
Christian.
Here
all
are
Commanded
,
and
may
without
a
Crime
,
put
forth
their
Hands
to
support
the
Ark.
'T
is
true
they
cannot
,
they
must
not
all
attempt
to
do
it
the
same
way
;
what
is
the
Indispensible
Duty
of
one
,
may
be
a
Great
Sin
in
another
to
pretend
to
:
And
tho
all
ought
to
shew
their
Zeal
for
Religion
and
Reformation
,
yet
they
must
take
different
ways
of
shewing
it
;
which
leads
me
to
the
Third
Particular
I
propos'd
to
speak
to
,
which
was
to
point
out
those
ways
wherein
we
may
best
employ
and
shew
our
Zeal
,
so
as
to
attain
the
Excellent
Ends
it
aims
at
.
Something
of
this
I
have
hinted
at
already
,
for
by
mentioning
those
several
sorts
of
Men
,
who
are
oblig'd
to
higher
degrees
of
Zeal
against
Vice
than
others
,
I
did
in
effect
shew
how
their
Zeal
is
to
express
it self
.
Thus
for
Example
:
Are
we
Zealous
Ministers
of
Religion
?
Then
must
our
Zeal
appear
both
to
GOD
and
Man
in
our
Publick
Preaching
and
Exemplary
Life
;
and
in
our
Private
Labours
and
Endeavours
to
infuse
Piety
and
Zeal
into
others
.
We
must
shew
our
Zeal
by
leading
the
way
to
others
in
the
best
manner
,
Prudence
directs
,
and
so
far
as
our
Duty
requires
.
And
lastly
our
Zeal
must
express
it self
in
Constant
and
Fervent
Prayers
to
GOD
,
for
his
Blessing
and
Assistance
.
Again
,
are
we
Zealously
Magistrates
?
Then
are
we
to
employ
our
Zeal
in
Vigorously
Executing
the
Laws
against
Immorality
and
Prophaness
.
We
are
to
Countenance
and
Encourage
all
who
are
engag'd
in
the
Service
of
Religion
and
Reformation
,
and
secure
them
from
the
rude
insults
of
those
who
have
made
themselves
their
Enemies
:
And
to
influence
others
to
Honour
Religion
by
the
Brightness
of
our
own
Examples
.
As
for
those
of
Inferiour
Degree
,
whose
Station
is
Private
,
and
whose
Condition
is
Obscure
,
even
they
may
many
ways
testifie
the
sincerity
of
their
Zeal
,
and
make
it
very
serviceable
to
Piety
and
Virtue
.
The
meanest
Man
among
us
has
a
Family
to
take
care
of
,
and
that
he
may
preserve
from
the
Infection
of
Reigning
Sins
:
He
can
Admonish
,
can
Reprove
,
and
Correct
his
Child
or
his
Servant
,
with
Authority
and
good
Effect
.
He
may
also
Exhort
,
and
Advise
his
Neighbour
of
his
own
Rank
,
nay
he
may
Reprove
him
too
,
upon
a
Just
Occasion
,
and
in
a
Prudent
Manner
;
and
thereby
contribute
much
to
reclaim
him
.
Such
a
Man
may
especially
be
very
useful
to
Religion
,
by
bringing
the
open
Enemies
of
it
,
to
deserved
Punishment
.
He
will
unavoidably
be
often
a
Witness
of
Publick
Sins
.
He
will
frequently
see
the
Lords-Day
Prophan'd
,
and
hear
GOD's
Holy
Name
Dishonour'd
and
Blasphemed
;
and
that
by
those
who
are
too
Great
to
be
Reprov'd
by
him
,
and
who
wou'd
answer
all
his
Grave
Advices
with
Scorn
and
Rage
.
But
then
that
Man
ought
,
if
he
has
any
Zeal
for
the
Honour
of
GOD
,
to
Inform
the
Magistrates
of
what
he
has
Seen
and
Heard
,
and
shew
his
own
Zeal
,
by
giving
them
an
opportunity
of
exercising
theirs
.
He
ought
without
any
by-regards
to
Interest
or
Friendship
,
to
acquaint
those
who
bear
the
Sword
,
with
the
Crimes
that
have
been
committed
before
him
,
that
the
Guilty
may
feel
,
how
they
bear
it
not
in
vain
.
This
is
what
many
among
us
have
of
late
done
with
very
great
success
,
and
therefore
what
I
cannot
but
recommend
to
all
,
as
the
most
effectual
means
of
entirely
rooting
out
all
gross
Immoralities
and
publick
Vices
,
especially
those
more
heinous
ones
I
have
so
often
nam'd
.
And
since
it
has
pleased
GOD
,
to
give
us
some
good
Magistrates
,
who
want
neither
Zeal
nor
Courage
to
put
the
Laws
in
Execution
,
what
remains
to
accomplish
a
through
Reformation
of
Manners
,
but
that
we
contribute
our
Endeavours
to
it
,
by
giving
constant
and
Impartial
Informations
against
Offenders
.
It
is
true
,
an
Informer
has
been
generally
esteem'd
a
Name
of
Imfamy
and
Reproach
,
and
in
many
cases
not
without
reason
.
It
is
an
Employment
has
been
sometimes
taken
up
by
Men
of
Blasted
Reputations
,
upon
the
basest
motives
,
and
manag'd
in
the
most
disingenuous
manner
.
When
we
saw
a
Man
accuse
others
of
a
Crime
whereof
he
was
himself
more
Guilty
,
and
that
not
out
of
remorse
of
Conscience
or
Zeal
to
have
Criminals
Punish'd
,
but
in
hopes
of
Favour
and
Money
from
those
in
Power
.
When
we
saw
Informing
made
a
Trade
,
and
Men
getting
Bread
by
Perjury
,
mixing
much
Falshood
,
with
a
little
Truth
.
When
we
saw
all
the
Laws
of
Hospitality
and
Friendship
violated
,
and
things
spoken
with
Freedom
and
without
Design
,
told
with
Aggravations
to
a
jealous
Government
.
When
I
say
,
Informing
was
such
an
Employment
as
this
,
no
wonder
,
if
it
was
Scandalous
to
be
concern'd
in
it
.
But
the
Informing
I
am
recommending
is
of
another
nature
,
it
is
not
to
catch
at
an
unwary
expression
which
Malice
may
wrest
to
an
ill
meaning
,
or
when
spoken
under
the
Seal
of
Friendship
.
But
it
is
,
acquainting
our
Governours
and
Magistrates
with
those
Blasphemies
,
and
Oaths
,
which
are
often
vented
in
Publick
,
and
those
other
Instances
of
Lewdness
and
Immorality
,
which
are
overt-acts
of
Treason
and
Rebellion
,
against
GOD.
In
such
cases
it
is
our
Duty
,
and
we
shou'd
reckon
it
our
Glory
to
be
Informers
,
since
GOD
himself
at
the
Last
Day
will
encrease
our
Honour
,
for
being
thus
Instrumental
in
Vindicating
His.
'T
is
true
,
the
Enemies
of
Religion
have
been
,
and
still
are
very
loud
in
their
Clamours
against
this
Practice
,
and
do
with
great
Industry
throw
an
Odium
on
those
who
make
Conscience
of
Informing
against
them
.
But
they
have
especially
rais'd
a
mighty
cry
of
Injustice
,
against
that
manner
of
Informing
,
which
is
found
necessary
to
restrain
Prophane
Cursing
and
Swearing
,
that
is
,
when
the
Guilty
Person
knows
not
his
Accuser
.
I
shall
therefore
at
present
endeavour
to
Vindicate
both
these
,
and
shew
that
to
Inform
against
Vice
is
every
Mans
Duty
,
and
that
Private
Informations
are
not
only
Just
and
Reasonable
,
but
of
absolute
Necessity
.
And
this
I
hope
will
be
judg'd
no
digression
,
since
it
tends
to
confirm
us
in
one
of
the
most
useful
,
and
necessary
Expressions
of
our
Zeal
.
I
begin
with
the
First
of
these
,
which
is
to
shew
that
we
are
strictly
oblig'd
in
point
of
Duty
,
to
Inform
against
Prophaness
and
Vice.
This
will
appear
if
we
consider
First
,
The
Commands
and
Examples
which
in
Holy
Scripture
require
it
.
Secondly
,
If
we
consider
the
reasonableness
and
necessity
of
the
thing
.
First
,
Let
us
consider
the
Commands
and
Examples
which
in
Holy
Scripture
require
it
.
And
can
any
Command
be
more
positive
,
express
and
clear
,
that
what
we
find
in
the
13
th
of
Deut.
from
the
6
th
to
the
12
th
verse
?
If
thy
Brother
,
the
Son
of
thy
Mother
,
or
thy
Son
or
thy
Daughter
,
or
the
Wife
of
thy
Bosom
,
or
thy
Friend
,
which
is
even
as
thy
own
Soul
,
entice
thee
secretly
saying
,
let
us
go
and
serve
others
gods
,
(
which
thou
hast
not
known
,
thou
nor
thy
Father
.
)
Thou
shalt
not
consent
unto
him
,
nor
hearken
unto
him
,
neither
shall
thine
Eye
pity
him
,
neither
shalt
thou
spare
him
,
neither
shalt
thou
conceal
him
.
But
thou
shalt
surely
kill
him
,
thine
Hand
shall
be
first
upon
him
,
to
put
him
to
Death
,
and
afterwards
the
Hands
of
all
the
People
.
And
all
Israel
shall
hear
and
fear
,
and
shall
do
no
more
any
such
Wickedness
as
this
is
among
you
.
From
which
words
it
is
plain
,
that
to
Inform
against
dangerous
Infectious
Sins
,
such
as
have
a
tendency
to
destroy
Religion
,
and
the
Worship
of
GOD
,
is
so
in
dispensable
a
Duty
,
that
no
consideration
of
Blood
or
Friendship
can
excuse
us
from
it
:
.
Our
Duty
to
GOD
Cancells
all
Obligations
to
Men
;
and
nothing
must
be
allow'd
any
compitition
in
his
Love.
Those
who
lye
nearest
our
Hearts
,
our
Brothers
,
and
Wives
,
and
Children
,
and
our
best
Friends
must
be
torn
thence
,
when
GOD
and
our
Duty
call
;
when
His
Service
requires
it
,
who
is
our
most
Indulgent
Father
,
our
Truest
Friend
,
and
our
most
Generous
Benefactor
.
But
Idolatry
was
not
the
only
Sin
the
Israelites
thought
themselves
oblig'd
to
suppress
by
Informing
against
it
?
Cursing
and
Blasphemy
,
were
to
undergo
the
same
just
severity
.
As
appears
from
the
instance
of
the
Israelitish
Womans
Son
,
Lev.
24.11
,
12
,
14.
Who
Blasphemed
GOD
and
Cursed
.
Those
who
heard
him
,
were
not
troubl'd
with
that
nice
Honour
,
some
now
a
days
pretend
to
,
and
thought
it
no
reflection
upon
them
,
to
acquaint
Moses
and
Aaron
with
his
Crime
,
tho
nothing
less
than
his
Death
was
the
consequence
of
their
Information
.
The
Witnesses
were
Commanded
to
lay
their
Hands
upon
his
Head
,
and
all
the
Congregation
to
Stone
him
with
Stones
till
he
Dy'd
.
And
yet
tho
the
Forfeiture
of
a
small
Sum
of
Money
,
be
all
the
Penalty
inflicted
among
us
,
for
the
Prophanest
Oaths
and
Curses
,
how
few
are
there
who
have
Zeal
and
Courage
to
exact
even
that
!
who
do
not
let
that
Sin
be
often
committed
in
their
presence
,
and
yet
are
afraid
or
asham'd
,
so
much
as
to
reprove
it
!
Nor
was
the
Sabbath-Breaker
treated
more
gently
than
the
Blasphemer
,
by
the
People
of
Israel
.
They
who
found
the
Man
gathering
Sticks
upon
the
Sabbath-Day
,
immediately
brought
him
to
Moses
and
Aaron
,
and
all
the
Congregation
,
and
he
was
Stoned
with
Stones
till
he
Dy'd
.
Numb
.
15.32
.
Had
these
Men
liv'd
among
us
,
how
wou'd
they
have
been
Hated
and
Derided
as
Officious
Informers
,
who
meddl'd
in
things
,
that
did
not
at
all
belong
to
them
!
But
they
were
convinc'd
that
no
Man
ought
to
stand
Neuter
when
the
Laws
of
GOD
are
publickly
Violated
;
and
that
the
cause
of
Religion
every
own
shou'd
esteem
his
own
,
and
espouse
and
promote
it
with
the
same
Warmth
and
Resentment
.
But
that
it
is
our
Duty
to
Inform
against
Prophaness
and
Vice
,
will
farther
appear
if
we
consider
Secondly
,
The
reasonableness
and
necessity
of
the
thing
.
For
is
it
not
reasonable
that
Wickedness
shou'd
be
Suppress'd
,
and
that
Open
Impieties
shou'd
be
Punish'd
and
Corrected
?
But
this
cannot
be
done
,
if
it
be
Infamous
to
Inform
against
them
;
if
the
thing
it self
be
necessary
,
the
means
that
lead
to
it
,
must
be
necessary
too
;
and
the
most
effectual
are
,
Constant
Informations
to
the
Magistrate
.
Without
this
our
Laws
against
Vice
have
been
made
to
little
purpose
;
and
our
Magistrates
can
but
lamely
Execute
that
part
of
their
Charge
,
of
being
a
Terror
to
Evil-Doers
.
Therefore
to
make
these
Informations
Dishonourable
,
and
to
throw
Contempt
upon
those
who
are
most
active
in
them
,
is
one
of
the
Devils
Arts
to
obstruct
Piety
,
and
Reformation
of
Manners
,
and
whereby
he
supplants
Religion
;
which
as
matters
now
stand
,
cannot
be
well
secur'd
without
them
.
But
the
reasonableness
and
necessity
of
this
Duty
will
be
more
evident
,
if
we
consider
that
all
Men
allow
it
in
other
Cases
,
and
that
the
two
great
Fundamental
Virtues
of
Religion
,
Justice
and
Charity
require
it
.
I.
All
Men
allow
it
in
other
Cases
.
Those
Offences
which
are
more
directly
committed
against
,
Men
,
't
is
allowable
,
't
is
Honourable
to
discover
:
If
we
know
a
Man
Guilty
of
Murder
,
or
Robbery
,
or
Treason
,
none
ever
thought
it
severe
to
Inform
against
him
;
nay
,
shou'd
we
conceal
him
,
we
might
justly
be
esteem'd
Parties
in
his
Crime
.
And
is
not
the
Case
and
Duty
the
same
,
and
shou'd
not
the
Honour
be
so
too
,
with
respect
to
those
Sins
which
are
immediately
levell'd
against
GOD
?
It
is
commendable
to
Inform
against
a
Thief
,
't
is
strange
it
shou'd
be
otherwise
to
bring
a
Blasphemer
or
a
Prostitute
to
Punishment
;
unless
it
be
a
much
smaller
Crime
to
affront
GOD
to
his
Face
,
without
the
least
Motive
or
Temptation
,
than
to
meddle
with
our
Neighbours
Goods
.
How
differently
are
Men
Affected
,
when
sensibly
touch'd
in
point
of
Worldly
Interest
,
and
when
only
influenc'd
by
the
considerations
of
their
Duty
to
GOD
!
When
wrong'd
in
their
Fortunes
,
they
allow
no
limits
to
their
Passions
,
but
are
all
Indignation
and
Resentment
.
Not
all
their
Wit
and
Malice
,
can
find
out
Words
sufficiently
expressive
of
their
Anger
,
their
Hatred
,
and
their
Grief
.
Each
Circumstance
they
aggravate
,
yet
pretend
that
the
Injurie
is
greater
than
they
can
represent
it
,
they
are
big
with
Fury
,
and
travel
with
Revenge
.
And
yet
often
the
very
same
Persons
can
be
unconcern'd
Spectators
,
of
the
most
Heinous
Sins
against
GOD.
Can
hear
his
Being
Deny'd
and
every
Attribute
Contemned
,
without
any
sensible
Emotions
within
,
or
any
Attempts
to
Vindicate
their
Maker
.
This
is
but
too
evident
even
in
our
Publick
Laws
,
the
Penalties
of
Crimes
being
not
at
all
proportion'd
to
their
being
more
or
less
hateful
to
GOD
,
but
the
Mischiefs
we
imagine
they
occasion
to
Men.
Thus
to
Steal
is
an
Odious
Sin
,
and
the
Wretch
that
is
Guilty
of
it
,
must
Dye
.
When
Blaspemy
and
Perjury
shall
escape
.
And
he
who
discovers
a
Thief
shall
be
as
sure
of
Glory
,
as
he
who
Informs
against
a
Blasphemer
shall
be
of
Contempt
and
Hatred
.
But
even
in
this
particular
,
Men
are
generally
mistaken
,
those
Sins
being
always
in
the
end
most
distructive
to
their
Worldly
Interests
,
which
are
most
Odious
to
GOD
:
This
none
can
question
who
believe
a
particular
Providence
,
and
that
GOD
is
concern'd
in
the
Government
of
the
World
:
But
will
be
more
apparent
when
we
consider
Secondly
,
That
the
Two
great
Duties
of
Justice
and
Charity
require
this
Practice
of
Informing
against
Prophaness
and
Vice.
I.
Justice
requires
it
.
Justice
to
out
Country
,
and
to
the
Common-Wealth
whereof
we
are
Members
,
we
are
oblig'd
to
it
by
the
Laws
of
Society
.
All
allow
that
we
are
unjust
to
our
Country
,
if
we
do
not
oppose
whatever
may
bring
Calamities
upon
it
,
don't
promote
its
Interest
,
and
labour
to
prevent
its
Ruin.
Now
this
cannot
be
better
done
than
by
Informing
against
Vice
and
Prophaness
,
and
all
Publick
Wickedness
,
and
thereby
putting
a
stop
to
those
Courses
,
which
if
unrestrained
,
will
make
GOD
our
Enemy
,
and
bring
down
General
Judgments
upon
us
.
'T
is
true
,
when
GOD
Visits
a
Nation
with
Sword
,
with
Pestilence
,
or
Famine
,
he
regards
no
doubt
Private
,
as
well
as
Publick
Sins
,
and
our
most
Secret
Crimes
add
Fuel
to
the
Common
Flame
:
But
yet
General
National
Judgments
,
are
certainly
the
Effects
of
General
National
Sins
,
of
Publick
uncontroul'd
Wickedness
.
And
when
Societies
or
Nations
are
Punish'd
,
it
is
for
those
Sins
which
Societies
or
Nations
(
consider'd
as
such
)
have
committed
.
Particular
Private
Sins
committed
under
the
Shades
of
Night
and
Security
of
Retirement
,
't
is
reasonable
to
believe
shall
only
prove
Fatal
to
the
Offenders
themselves
,
but
occasion
no
Publick
Judgment
,
draw
down
no
Calamity
upon
the
Society
in
general
;
and
the
reason
is
,
because
no
Nation
,
no
Society
can
prevent
these
Secret
Sins
.
They
are
beyond
the
reach
of
the
severest
Laws
,
and
exactest
Justice
;
no
Eye
sees
them
but
that
of
Heaven
,
and
therefore
the
Society
is
not
accountable
for
them
.
But
then
a
National
Judgment
may
be
justly
fear'd
,
when
Vice
grows
Bold
and
Publick
;
when
it
invades
the
Seats
of
Authority
and
Command
;
and
the
Laws
,
against
it
are
laid
asleep
.
When
like
Serpents
,
Warm'd
by
the
Influence
of
the
Sun
above
them
,
it
leaves
its
dark
retreats
and
creeps
abroad
,
filling
every
place
with
confus'd
Hisses
,
and
scattering
its
Poyson
round
about
.
Then
is
GOD's
Honour
concern'd
to
Punish
such
wicked
Nations
,
they
are
Ripe
for
Ruin
,
and
Storms
and
Thunder
are
hovering
about
their
Heads
.
But
if
we
are
just
to
our
Country
,
and
true
to
its
Interest
,
we
will
not
share
in
the
Guilt
of
Publick
Wickedness
,
by
neglecting
it
;
but
do
our
part
to
have
it
check'd
in
time
,
before
it
has
gather'd
great
Strength
,
and
lost
all
Modesty
;
is
become
too
Impudent
to
be
asham'd
,
too
Strong
to
be
resisted
.
Magistrates
alone
are
not
able
to
do
all
this
,
the
most
Zealous
among
them
,
can
of
themselves
take
Cognizance
but
of
few
Crimes
;
few
daring
to
be
Prophane
before
them
,
unless
encourag'd
by
their
Connivance
or
invited
by
their
Example
.
And
therefore
if
we
wou'd
effectually
discharge
our
Duty
to
our
Country
,
me
must
make
Conscience
of
Informing
against
Vice
,
now
especially
when
we
have
Magistrates
,
who
make
Conscience
of
punishing
it
;
Then
we
,
might
hope
to
see
our
Country
Prosper
,
and
the
Sun
daily
Shining
and
Smiling
upon
us
.
And
tho
some
might
be
still
secretly
Wicked
,
yet
they
durst
not
be
openly
so
,
in
defiance
of
Religion
and
the
Laws
.
To
be
Lewd
and
Prophane
,
wou'd
no
more
be
Gentile
Accomplishments
;
Impiety
wou'd
no
longer
dare
to
appear
at
Noon-Day
,
but
like
a
Ghost
,
wou'd
Flye
the
Light
,
and
retire
to
its
Native
Darkness
.
But
to
Inform
against
Prophaness
and
Vice
,
is
Secondly
a
Duty
of
Charity
as
well
as
of
Justice
.
First
,
It
is
great
Charity
to
the
Poor
,
who
are
thereby
considerably
releiv'd
;
and
this
is
Charity
and
Prudence
both
,
making
Mens
Vices
do
that
,
which
out
of
Conscience
they
never
did
,
Contribute
towards
the
Maintenance
of
the
Needy
.
This
is
to
extract
the
greatest
Good
,
out
of
the
greatest
Evil
;
an
Antidote
from
Poyson
.
Again
't
is
Charity
even
to
those
who
are
Punish'd
.
For
Admonitions
and
Advices
,
are
commonly
lost
upon
a
hardned
Swearer
;
they
inflame
his
Passions
,
and
make
him
renew
his
Sin
;
But
when
he
finds
that
his
Oaths
begin
to
be
Expensive
to
him
,
without
any
Compensation
of
Pleasure
or
Profit
,
by
that
he
will
probably
be
awakn'd
to
see
the
folly
of
them
,
and
totally
at
last
forbear
them
.
When
a
Man
has
suffer'd
pretty
often
for
Prophaning
the
Lords-Day
,
he
will
at
last
leave
it
off
,
and
contract
an
Habitual
Reverence
for
It.
Now
't
is
Charity
to
break
a
Man
of
those
Practices
,
which
if
,
persever'd
in
,
will
ruin
him
for
ever
,
let
the
Methods
of
doing
it
be
never
so
disobliging
.
'T
is
Charity
to
Cure
a
Mad-Man
of
his
Frenzy
,
even
by
Chains
and
Scourges
,
tho
in
the
mean
time
he
hates
nothing
so
much
as
his
Physician
.
Lastly
,
'T
is
great
Charity
to
the
Youth
of
this
present
Age
,
and
to
the
succeeding
Generations
also
.
To
the
Youth
of
this
present
Age
,
whose
Minds
are
yet
tender
and
uncorrupted
,
't
is
great
Charity
to
remove
from
them
the
Contagious
Poyson
of
Vice
and
Prophaness
.
For
it
is
the
Wickedness
of
the
Aged
that
corrupts
our
Youth
,
and
the
Example
of
the
one
,
has
a
Fatal
Influence
upon
the
other
.
But
we
wou'd
need
little
pains
to
make
those
who
are
Young
Honour
Then
for
the
Succeeding
Generations
,
it
is
Charity
to
them
to
put
a
stop
to
Wickedness
,
and
hinder
it
from
descending
upon
them
;
for
wou'd
it
not
be
better
for
them
never
to
be
Born
,
than
to
come
into
a
World
to
Corrupted
,
that
it
wou'd
be
miraculous
to
escape
Infection
;
than
to
be
Born
to
Sin
here
,
and
Misery
hereafter
.
But
if
we
have
any
Charity
for
those
who
are
to
succeed
us
,
we
will
be
very
Zealous
in
suppressing
all
sorts
of
Wickedness
now
,
and
give
continual
Informations
against
those
who
dare
be
publickly
Guilty
of
it
,
and
so
we
shall
entail
upon
our
Posperity
,
with
our
Fortunes
,
a
more
valuable
Inheritance
,
Piety
and
Virtue
,
and
all
the
Blessings
of
Heaven
.
Upon
the
whole
.
To
Inform
against
Prophaness
and
Vice
;
is
what
GOD's
Law
does
positively
enjoyn
and
require
.
And
it
is
recommended
to
us
by
some
Excellent
Examples
recorded
in
Scripture
.
It
is
highly
reasonable
and
necessary
,
all
Men
esteem
it
so
in
other
Parallel
Cases
:
Our
Duty
to
our
Country
,
Charity
to
the
Poor
,
and
to
the
Offenders
themselves
;
to
the
Youth
of
this
present
Age
,
and
to
the
Generations
which
are
yet
for
to
come
,
do
all
oblige
us
to
it
.
And
surely
these
considerations
are
sufficient
to
Vindicate
this
Practice
,
and
recommend
it
too
to
Christians
,
those
especially
who
are
Zealously
Aflected
in
good
things
,
let
those
who
want
Zeal
or
Courage
to
undertake
it
,
or
who
have
been
corrected
by
it
,
revile
and
censure
it
as
they
please
.
I
therefore
hope
that
you
will
go
on
in
the
way
wherein
you
have
hitherto
walked
,
and
persevere
in
a
Duty
so
pleasing
to
GOD
,
so
reasonable
and
necessary
,
and
which
Justice
and
Charity
both
require
.
And
will
not
be
Frightn'd
by
the
loudest
Clamours
,
the
unjustest
Reflections
,
or
most
Malicious
Accusations
of
your
Enemies
.
For
if
your
Informations
be
disinteressed
and
impartial
,
without
respect
of
Persons
,
or
regard
to
temporal
Advantage
.
If
they
gratifie
no
Passion
,
but
Religious
Zeal
,
(
and
such
I
believe
yours
have
been
,
and
such
I
hope
they
will
always
be
)
then
sure
I
am
,
good
Men
will
Love
and
Praise
,
GOD
will
Reward
you
for
them
.
I
now
proceed
in
the
Second
place
,
To
justifie
Private
Informations
,
which
are
found
absolutely
necessary
to
restrain
Common
Swearing
,
so
that
they
who
are
Punish'd
shall
not
know
who
Inform'd
against
them
.
Were
we
to
pass
Judgment
upon
this
Practice
only
by
the
violent
Out-cries
of
many
against
it
,
we
cou'd
not
but
condemn
it
as
the
greatest
Injustice
and
Cruelty
in
the
World.
The
Multitude
of
the
Jews
did
not
cry
more
loudly
against
our
Saviour
,
Crucifie
him
,
Crucifie
him
.
And
it
is
to
be
fear'd
that
some
among
us
,
like
Pilate
,
are
born
down
by
Tumult
and
popular
Noise
,
to
pass
Sentence
contrary
to
the
Dictates
of
their
own
Minds
:
To
Condemn
the
Innocent
,
and
Release
the
Guilty
.
But
Innocence
is
what
all
pretend
to
,
and
the
most
Prophane
will
seldom
plead
Guilty
.
It
is
these
Private
Informers
,
say
they
,
who
have
a
load
of
Guilt
to
answer
for
;
their
Informations
being
justly
charg'd
with
Malice
and
Falshood
,
and
the
Magistrates
who
countenance
them
with
Avarice
and
Oppression
.
And
must
we
not
allow
it
to
be
wondrous
hard
,
that
any
restraints
shou'd
be
lay'd
upon
a
Blaspheming
Tongue
!
That
Men
cannot
use
at
pleasure
,
the
privilege
of
Speech
,
which
Nature
has
given
them
!
Cannot
publickly
Affront
GOD
,
and
imprecate
Damnation
to
all
about
them
,
so
many
Sawcy
Informers
lurking
every
where
!
Is
it
not
harder
still
that
they
shou'd
not
know
who
these
Invaders
of
their
Unchrististian
Liberty
are
;
who
by
being
thus
conceal'd
from
their
knowledge
,
are
secur'd
from
their
Revenge
,
and
so
they
cannot
make
them
feel
the
Effects
of
their
Indignation
and
Resentment
!
But
our
Magistrates
it
seems
are
of
another
Mind
,
and
see
no
unreasonable
Severity
in
this
method
of
proceeding
.
And
indeed
the
Sin
of
Common
Swearing
must
be
so
hateful
to
all
good
Men
,
that
to
suppress
it
they
cannot
judge
any
thing
severe
,
if
but
agreeable
even
to
Rigorous
Justice
.
But
Private
Informations
against
Swearers
,
are
very
just
,
and
highly
expedient
and
necessary
:
they
very
much
promote
the
end
of
the
Law
,
yet
are
Injurious
to
none
;
nay
even
they
who
are
most
frequently
punish'd
by
them
,
have
no
good
reason
to
desire
that
the
practice
shou'd
be
otherwise
.
All
which
I
shall
now
endeavour
to
prove
.
First
,
I
am
to
shew
that
Private
Informations
against
Common
Swearers
are
just
.
Now
that
Practice
is
just
,
whereby
the
end
of
an
Excellent
Law
is
very
much
promoted
,
yet
none
at
all
injur'd
nor
wrong'd
.
And
such
is
the
Practice
of
Private
Informations
.
For
is
the
Person
against
whom
the
Information
is
given
,
Guilty
of
the
Crime
,
with
which
he
is
charg'd
?
Then
where
is
the
wrong
,
if
he
be
Discover'd
and
Punish'd
for
it
?
Justice
requires
that
he
shou'd
not
escape
,
and
whither
the
Information
be
Publick
or
Private
,
provided
it
be
true
,
he
has
no
hardship
to
complain
of
:
He
has
Committed
a
very
Heinous
Sin
;
and
is
he
wrong'd
,
because
he
suffers
the
Penalty
of
the
Law
?
And
indeed
it
is
notorious
that
they
who
are
loudest
in
their
Complaints
against
Private
Informations
,
are
the
most
Criminal
,
they
who
are
oftenest
and
always
justly
punish'd
.
The
true
cause
of
their
Anger
,
is
the
Penalty
they
suffer
,
the
manner
of
the
Information
only
a
pretence
.
Let
them
Swear
on
and
take
no
notice
of
their
Oaths
,
and
they
will
be
very
modest
in
their
Censures
,
of
Private
Informations
.
I
suppose
then
it
will
be
granted
that
Private
Informations
are
just
,
if
they
are
true
.
That
which
makes
an
Information
unjust
,
is
the
falshood
of
it
.
And
whither
Informations
shou'd
be
Publick
or
Private
,
is
rather
a
Consideration
of
Expediency
than
Justice
.
There
are
some
Cases
in
which
Private
Informations
ought
not
to
be
allow'd
,
there
are
others
in
which
they
are
highly
necessary
.
The
reason
why
in
most
Cases
Informations
ought
to
be
Publick
,
is
to
prevent
and
discourage
Perjury
and
Revenge
.
For
if
all
Informations
were
to
be
Private
,
and
the
Informers
never
known
nor
punish'd
(
when
they
deserv'd
it
)
then
no
Man
cou'd
be
secure
either
of
his
Fortune
or
his
Life
.
But
if
none
of
these
ill
Consequences
can
attend
Private
Informations
against
Swearing
,
if
they
are
no
Encouragement
to
Wilful
Perjury
,
and
at
the
same
time
are
highly
necessary
to
suppress
that
Sin
,
which
is
the
Original
Cause
of
most
Perjuries
,
taking
off
all
Reverence
for
GOD
,
and
an
Oath
;
if
the
Case
be
so
,
then
I
think
such
Private
Informations
are
very
free
from
Injustice
.
Now
to
be
Convinc'd
of
this
,
I
wou'd
have
you
consider
,
that
whoever
knowingly
Perjures
himself
to
Injure
another
,
must
be
suppos'd
to
do
it
,
either
to
procure
some
Temporal
Advantage
,
or
to
prevent
some
great
Evil
,
or
to
gratifie
his
Passion
of
Revenge
.
It
argues
the
most
Uncharitable
Savage
Temper
;
to
believe
that
any
Man
will
go
deliberately
about
the
Sin
of
Perjury
,
without
any
Motive
,
Inducement
,
or
Temptation
.
That
he
will
at
the
same
time
dishonour
GOD
,
wrong
his
Neighbour
,
and
contract
the
Guilt
of
a
very
Heinous
Sin
himself
,
and
yet
gratifie
no
Passion
by
it
,
neither
excite
any
hope
of
Reward
,
nor
remove
any
fear
of
Punishment
,
nor
calm
any
Violent
Resentment
.
And
yet
this
is
really
the
case
,
with
respect
to
Private
Informations
against
Swearing
.
The
Informers
are
to
have
no
share
,
in
what
the
Swearers
are
forc'd
to
pay
.
Nor
are
the
Magistrates
further
concern'd
,
than
to
Execute
the
Law.
The
Money
is
wholly
for
the
use
of
the
Poor
.
Nor
can
the
Poor
be
wrong'd
,
of
what
they
are
thus
Intitl'd
to
,
unless
there
be
a
Confederacy
of
the
Informers
and
Magistrates
,
of
the
Ministers
,
Church-Wardens
,
and
Over-seers
of
the
Poor
to
do
it
.
And
as
none
are
tempted
by
Rewards
to
Perjure
themselves
,
neither
are
they
mov'd
by
Fear
.
They
suffer
no
Penalty
if
they
do
not
Inform
;
none
will
be
angry
if
they
forbear
,
but
they
will
be
sure
of
Hatred
if
they
do
.
'T
is
true
,
there
is
one
sort
of
Fear
has
some
influence
upon
them
.
And
that
is
the
Fear
of
the
Great
GOD
of
Heaven
.
They
are
under
too
great
an
Awe
of
that
Infinite
Beeing
,
not
to
bring
those
to
Punishment
who
dare
Prophane
his
Name
.
Then
as
to
Revenge
that
can
never
be
a
motive
with
our
Informers
,
to
be
Guilty
of
Perjury
;
having
no
Personal
acquaintance
with
most
of
those
,
against
whom
they
do
Inform
,
and
having
never
receiv'd
the
least
Injury
from
them
.
Some
I
know
will
be
apt
to
say
,
that
many
even
True
Informations
proceed
from
Malice
and
Resentment
,
from
Quarrels
and
a
Revengeful
Spirit
.
And
certainly
of
all
Men
,
Common
Swearers
have
most
reason
to
believe
,
that
they
will
meet
with
the
Effects
of
other
Mens
Displeasure
,
since
they
must
be
Conscious
to
themselves
,
that
by
their
Rage
and
Passion
they
have
often
not
only
affronted
GOD
,
but
provok'd
their
Neighbour
:
And
no
Man
will
pity
them
,
if
this
be
sometimes
their
own
case
;
nor
can
that
be
Condemn'd
as
Revenge
,
which
goes
no
farther
than
the
Execution
of
a
just
and
reasonable
Law.
But
there
is
no
great
ground
among
us
,
for
this
Uncharitable
Observation
,
the
most
Diligent
Informers
being
freest
from
Revenge
,
and
who
wish
the
Guilty
Persons
no
greater
harm
,
than
Repentance
and
Reformation
.
Yet
suppose
it
shou'd
be
so
,
that
Malice
or
Revenge
were
at
the
Bottom
of
some
Informations
;
of
such
every
good
Man
will
say
(
with
St.
Paul
in
another
case
)
so
Swearing
be
suppress'd
whither
it
be
done
out
of
Strife
or
good
Will
,
I
do
rejoice
,
yea
and
will
rejoice
.
Phi.
1.15
.
'T
is
true
,
when
a
Mans
Life
or
Estate
is
at
Stake
.
it
is
reasonable
he
shou'd
be
Publickly
Try'd
and
Confronted
,
with
his
Accusers
,
and
it
is
a
great
Excellency
in
our
Law
,
that
it
r●quires
such
Publick
Tryals
,
so
that
no
Man
shall
be
Condemn'd
without
being
allow'd
to
make
his
Defence
.
But
when
a
Pecuniary
Mulct
is
all
the
Punishment
to
be
inflicted
on
a
Swearer
,
for
a
Sin
hateful
to
GOD
and
Man
,
he
is
intitled
to
no
such
Favour
.
The
Laws
against
Swearing
are
just
,
which
in
other
Cases
wou'd
seem
severe
.
That
Sin
has
no
Temptation
to
Extenuate
its
Guilt
,
and
therefore
the
utmost
Rigour
of
the
Law
,
is
but
too
gentle
a
Punishment
for
it
.
And
indeed
it
is
very
plain
that
our
Law-Makers
design
was
,
that
Swearers
shou'd
be
treated
after
another
manner
than
most
other
Criminals
;
because
by
the
Statute
against
Swearing
,
the
Oath
of
one
Person
is
sufficient
to
make
them
lyable
,
to
the
Penalty
of
it
.
And
that
it
was
their
intention
that
the
Informers
shou'd
in
many
cases
be
kept
secret
;
at
least
that
a
discretionary
power
shou'd
be
lodg'd
in
the
Magistrate
to
conceal
them
,
when
he
saw
a
reasonable
cause
of
so
doing
,
we
have
reason
to
believe
from
hence
,
because
they
cou'd
not
but
foresee
,
that
the
constant
discovery
of
the
Informers
,
must
needs
discourage
many
from
Informing
,
and
prove
a
great
Obstruction
to
the
due
Execution
of
the
Law
,
if
not
render
it
entirely
useless
.
Besides
,
Private
Informations
,
are
much
more
allowable
against
Swearing
,
than
in
any
other
Case
that
can
happen
.
For
he
who
Informs
against
a
Swearer
,
proceeds
upon
very
different
motives
,
from
those
who
Inform
against
Felons
or
Traytors
,
or
are
Witnesses
in
Disputes
betwixt
particular
Men.
In
cases
of
Felony
,
those
who
are
injur'd
,
Prosecute
the
Felon
,
and
spare
neither
Expence
nor
Trouble
,
to
find
out
the
Truth
.
They
will
invite
Men
to
a
Discovery
,
by
Proposals
of
Reward
,
and
can
compel
those
(
who
may
be
otherwise
unwilling
)
to
declare
upon
Oath
what
they
know
.
And
the
same
Methods
are
taken
in
all
Disputes
at
Law.
In
Cases
of
Treason
,
Honours
,
Preferments
and
Estates
are
promis'd
,
and
liberally
bestow'd
to
Encourage
Informations
.
And
't
is
necessary
it
shou'd
be
so
,
the
publick
safety
being
so
nearly
concern'd
.
But
they
who
Inform
against
Swearers
,
have
no
Rewards
to
Tempt
them
,
nor
are
they
compell'd
by
any
Fears
.
From
Men
they
suffer
nothing
if
they
do
not
Inform
,
they
gain
nothing
if
they
do
.
And
are
acted
only
by
a
Generous
Zeal
,
for
the
Honour
and
Servi●e
of
GOD.
'T
is
hard
,
I
confess
,
if
not
impossible
,
for
Laws
to
be
so
contriv'd
,
but
some
way
or
other
they
may
be
perverted
and
abus'd
,
but
in
the
Case
now
before
us
,
I
think
the
Question
is
not
,
whither
ever
an
Innocent
Person
was
mistaken
and
accus'd
as
Guilty
:
But
which
sort
of
Informations
,
Publick
or
Private
,
is
attended
with
the
worst
Consequences
,
and
clog'd
with
the
most
Inconveniencies
?
Whither
it
be
not
better
and
more
Expedient
,
to
have
Swearing
suppress'd
by
Private
Informations
,
though
it
shou'd
happen
through
Inadvertency
and
Errour
,
that
once
in
an
Age
,
one
who
was
not
Guilty
of
that
Sin
,
shou'd
be
Accus'd
and
Punish'd
,
as
if
he
had
been
Guilty
:
Or
an
Informer
shou'd
be
acted
by
unwarrantable
Principles
,
or
some
base
Passion
?
Than
by
obliging
Magistrates
always
to
discover
the
Informers
,
to
have
the
main
end
of
so
good
a
Law
,
against
a
Sin
so
Heinous
,
and
yet
so
prevailing
,
in
a
great
measure
defeated
?
And
this
leads
me
in
the
Second
place
,
To
shew
that
Private
Informations
are
not
only
Just
,
but
highly
Expedient
and
Necessary
.
And
they
are
so
,
I.
Because
Private
Informations
lay
greater
restraints
upon
Swearers
,
than
they
wou'd
otherwise
be
under
.
Men
will
be
afraid
to
Swear
in
Publick
,
when
they
do
not
know
but
some
present
may
Inform
against
them
,
yet
they
never
know
who
they
are
.
Now
the
End
of
Laws
is
rather
to
hinder
Men
from
doing
Evil
,
than
to
Punish
them
for
it
.
And
if
this
be
better
answer'd
by
Private
Informations
,
than
it
cou'd
be
were
they
still
to
be
Publick
:
If
they
make
Men
timerous
and
reserv'd
,
and
very
cautious
how
they
openly
Blaspheme
GOD
,
since
they
cannot
be
sure
,
but
some
Informers
tho
unknown
,
are
present
:
Does
not
all
this
shew
the
Expediency
and
Necessity
,
of
such
Private
Informations
?
'T
is
true
,
the
presence
of
GOD
shou'd
have
a
stronger
Influence
upon
us
,
than
of
the
whole
World
,
and
his
Judgments
shou'd
be
dreaded
more
,
then
all
that
Man
can
do
.
But
since
we
find
it
otherwise
,
our
Laws
must
be
accordingly
contriv'd
and
executed
,
that
they
who
are
so
Impious
,
as
not
to
be
afraid
of
Heaven
,
may
yet
be
kept
under
all
possible
restraints
by
Men.
Secondly
,
Private
Informations
are
necessary
,
because
they
secure
the
Informers
,
from
the
Rage
and
Insults
,
of
Malicious
and
Revengeful
Men.
For
what
reason
can
Swearers
have
,
with
so
much
Eagerness
and
Passion
,
to
desire
to
know
who
Inform'd
against
them
?
Can
it
be
any
other
,
than
that
they
may
Study
how
to
be
Reveng'd
of
them
,
for
what
they
judge
a
great
Injury
,
tho
in
reality
a
great
Favour
.
Now
that
which
makes
Swearers
so
Inquisitive
after
Informers
,
shou'd
make
Magistrates
conceal
them
.
The
Prudence
and
Zeal
of
the
one
,
shou'd
be
a
security
against
the
Malice
of
the
other
.
And
surely
all
Laws
shou'd
be
so
contriv'd
,
that
they
who
are
Zealous
for
the
Execution
of
them
,
may
not
suffer
by
it
.
And
since
they
who
Inform
against
Swearing
,
reap
no
Temporal
Advantage
thereby
,
can
it
be
reasonable
to
expose
them
to
Infamy
,
and
Shame
,
and
Ruin.
Which
wou'd
be
unavoidable
,
if
they
were
commonly
known
.
And
that
it
wou'd
be
so
,
will
appear
very
evident
if
we
consider
what
is
notorious
to
all
,
that
they
who
are
most
Zealous
in
pressing
Swearing
by
constant
Informations
,
are
of
the
lower
Rank
of
Mankind
,
who
support
their
Families
,
by
Industry
and
constant
Labour
:
But
that
they
who
are
most
Guilty
,
and
most
commonly
Punish'd
,
are
considerable
for
their
Stations
and
Fortunes
,
or
formidable
for
their
United
Numbers
:
As
Officers
of
the
Army
and
Soldiers
;
many
Gentlemen
of
Quality
and
Estates
,
with
their
Servants
and
Dependants
.
Now
can
it
be
reasonable
to
expose
Poor
Men
to
the
Hatred
and
Revenge
of
those
,
who
are
too
Wicked
to
consider
the
good
Design
of
those
who
Inform'd
against
them
;
and
too
powerful
not
to
be
able
,
to
do
them
Mischief
,
to
Blacken
their
Reputations
,
and
to
Ruin
their
Fortunes
,
and
it
is
well
if
they
spare
their
Lives
?
So
that
to
discover
all
who
Inform
against
Swearing
,
wou'd
be
a
Cruelty
equal
to
that
of
the
Primitive
Persecutors
,
who
cover'd
the
unhappy
Christians
,
with
the
Skins
of
Wild
Beasts
,
and
then
turn'd
Dogs
and
Lyons
loose
upon
them
.
And
is
it
not
a
Melancholy
thing
to
consider
,
that
if
Private
Informations
be
lay'd
aside
,
a
good
Man
must
either
neglect
a
necessary
Duty
,
let
Wickedness
go
o●●
and
enlarge
its
Conquests
;
or
if
it
does
oppose
it
,
must
run
the
hazard
of
being
undone
with
his
Family
.
'
Ti●●rue
,
every
Man
ought
to
discharge
his
Duty
,
what
ever
may
be
the
Consequences
of
his
doing
so
.
But
we
know
,
and
ought
to
consider
,
that
many
good
Men
are
Timerous
in
their
Natures
,
or
Low
in
their
Fortunes
.
Men
may
be
good
Christians
though
not
qualified
to
be
Martyrs
for
Religion
.
They
may
have
great
Zeal
against
Vice
,
yet
be
unwilling
openly
to
encounter
it
,
when
besides
Pains
and
Trouble
,
they
must
in
all
likelyhood
suffer
Poverty
and
Disgrace
.
And
therefore
we
may
reasonably
hope
,
that
our
Magistrates
will
have
such
a
regard
for
Humane
Nature
,
as
to
consider
Mens
Practice
,
as
well
as
their
Duty
:
What
it
is
probably
they
will
do
,
as
well
as
what
in
strictness
they
ought
to
do
:
And
that
the
Insolent
Clamours
of
those
who
are
Angry
,
that
they
may
not
still
Swear
,
as
formerly
without
controul
,
will
not
hinder
them
from
so
managing
Informations
,
that
none
may
be
discourag'd
nor
afraid
to
give
them
;
which
is
hardly
possible
,
unless
the
Informers
be
Conceal'd
.
But
Private
Informations
are
so
far
from
being
Unjust
or
Unreasonable
,
that
in
the
Third
and
Last
place
,
they
who
suffer
most
by
them
,
have
no
reason
to
desire
that
the
Practice
shou'd
be
otherwise
.
And
that
for
these
Two
Reasons
.
First
,
Because
Private
Informations
secure
the
Swearer
who
i●
Punish'd
,
from
the
Temptation
of
adding
Revenge
to
Prophaness
,
and
aggravating
one
Heinous
Sin
,
by
the
addition
of
another
.
A
good
Man
is
glad
to
be
Ignorant
of
those
who
have
done
him
〈◊〉
Wrongs
,
that
so
the
Charitable
Temper
of
his
Mind
,
and
Peace
of
his
Soul
,
may
not
be
alter'd
nor
disturb'd
.
And
what
ever
the
Swearer
may
think
,
in
the
present
violence
of
his
Passion
,
yet
it
is
a
real
Kindness
in
the
Magistrate
to
keep
him
in
the
Dark
,
and
he
himself
will
be
effectually
convinc'd
of
this
in
the
End.
He
will
find
in
his
Oaths
alone
,
sufficient
matter
for
a
bitter
Repentance
,
without
the
additional
Guilt
of
Revenge
;
or
if
he
Dyes
without
Repentance
,
his
Curses
will
of
themselves
,
Intitle
him
to
that
Damnation
he
has
so
often
Imprecated
himself
;
and
his
Torments
will
be
great
enough
,
without
the
load
of
another
Sin
,
to
encrease
them
.
Secondly
,
Because
Private
Informations
(
as
was
said
before
)
do
better
restrain
Men
from
Swearing
,
than
can
be
done
any
other
Practicable
way
.
And
can
it
be
a
valuable
Advantage
to
Men
of
Reason
,
that
they
may
Swear
as
without
any
reverence
for
GOD
,
so
without
any
fear
of
Punishment
from
Men
?
Can
they
be
fond
of
the
Nauseous
Liberty
of
being
as
Prophane
as
they
please
?
Have
not
many
Men
reason
to
Bless
GOD
,
that
they
were
afraid
,
or
asham'd
to
do
many
things
,
to
which
they
were
violently
prompted
by
the
Fury
of
their
Passions
?
And
can
any
Man
in
his
cool
Thoughts
be
Angry
,
that
there
are
Laws
made
to
hinder
him
from
being
a
Blasphemer
himself
,
and
Infecting
others
with
his
Crimes
?
So
Mad-men
think
themselves
Wise
,
and
are
enrag'd
at
their
Confinement
.
But
when
restor'd
to
their
Reason
,
they
Bless
the
Hands
that
Bound
them
and
prevented
the
Violent
Effects
of
their
Distemper
.
And
so
will
it
be
with
Swearers
,
when
they
are
so
happy
as
to
be
reclaim'd
they
〈◊〉
change
their
Oaths
and
Curses
,
into
Prayers
and
Prai●●●
Nay
the
most
harden'd
of
them
all
,
will
on
their
Death-Beds
alter
their
Language
,
and
wish
with
all
the
Horrors
of
Despairing
Wretches
,
that
the
Laws
against
Swearing
had
been
more
Severe
,
and
Executed
with
greater
Rigour
,
and
that
some
of
his
Blood
rather
than
his
Money
,
had
been
the
Penalty
of
every
Oath
.
In
short
then
,
Private
Informations
against
Swearing
are
Just
,
so
long
as
they
are
True
,
and
I
never
heard
of
any
that
were
otherwise
,
of
any
that
were
Falsly
Maliciously
and
Accus'd
.
And
it
is
hardly
possible
they
shou'd
;
no
Man
being
under
the
least
Temptation
,
to
be
Guilty
of
such
a
Horrid
Sin.
Private
Informations
are
expedient
and
necessary
,
because
by
them
the
end
of
the
Law
is
best
answer'd
and
promoted
;
without
them
many
wou'd
be
Guilty
of
Swearing
,
who
by
fear
are
restrain'd
from
it
,
and
many
who
are
Guilty
,
wou'd
escape
Punishment
.
Good
Men
wou'd
be
laid
open
to
the
Hatred
of
many
,
and
Contempt
of
more
:
And
they
who
are
punish'd
for
Swearing
,
suffer
nothing
by
the
Privacy
of
the
Informations
,
but
that
they
cannot
grati●ie
their
Revenge
.
Having
thus
I
hope
shewn
the
Duty
of
Informing
against
Vice
and
Prophaness
,
and
Vindicated
the
Practice
of
Private
Informations
against
Swearing
,
I
now
at
length
proceed
to
my
Fourth
and
Last
Particular
,
which
is
to
offer
such
Motives
,
as
are
proper
to
excite
and
confirm
our
Zeal
,
that
so
we
may
be
Zealously
Affected
always
in
the
good
thing
,
about
which
we
ought
to
be
engag'd
.
And
certainly
if
all
the
Arguments
of
both
Worlds
can
convince
us
,
if
our
most
valuable
Interests
can
awaken
our
Affections
,
or
the
best
Examples
can
inflame
our
Zeal
:
If
the
most
Honourable
Employment
can
work
on
our
Ambition
,
or
the
greatest
Dangers
quicken
our
Fears
If
we
have
any
concern
for
the
happiness
of
the
Church
,
and
wou'd
remove
those
differences
,
which
have
broken
its
Unity
,
and
disturb'd
its
Peace
.
If
we
wou'd
enjoy
the
truest
Delights
which
are
to
be
had
below
,
and
be
intitled
to
extraordinary
degrees
of
Glory
above
:
If
these
are
desirable
things
,
and
can
make
any
Impressions
on
〈◊〉
they
all
combine
to
excite
and
confirm
our
Zeal
,
in
suppressi●●
Vice
and
Prophaness
,
and
promoting
a
through
Reformation
of
Manners
in
every
Rank
among
us
.
But
the
better
to
excite
and
confirm
both
your
Zeal
and
my
own
,
I
shall
insist
particularly
on
these
things
,
and
therefore
entreat
you
with
me
to
consider
.
First
,
That
it
is
impossible
we
shou'd
Love
GOD
,
and
be
sincere
in
the
Practice
of
Religion
,
without
being
Zealously
Affected
against
Vice
and
Prophaness
,
and
vigorously
bent
on
the
extirpation
of
it
.
For
without
this
Zeal
nothing
else
we
can
perform
,
will
be
a
sufficient
Proof
of
the
sincerity
of
our
Love
to
GOD.
Being
just
in
our
Dealings
,
and
bountiful
to
the
Poor
,
Temperate
and
Sober
,
constant
Hearers
of
GOD's
Word
,
and
constant
Guests
at
his
Table
,
none
of
those
are
not
only
because
these
Duties
may
be
perform'd
,
and
yet
the
Love
of
GOD
be
the
motive
of
none
of
them
;
but
chiefly
because
the
like
actions
will
not
be
accepted
in
any
Parallel
Case
.
Thus
for
Example
,
Do
I
profess
Friendship
for
another
Man
?
To
convince
him
of
its
truth
and
reality
it
is
not
enough
that
I
shew
him
all
outward
Marks
of
Honour
and
Esteem
;
that
I
treat
him
with
the
most
endearing
Caresses
,
and
always
express
my self
to
his
Advantage
.
For
if
notwithstanding
all
this
,
I
can
hear
him
Slander'd
without
shewing
some
Resentment
,
and
that
by
those
who
know
I
profess
to
be
his
Friend
:
If
I
can
silently
listen
to
Malicious
Aspersions
on
his
Credit
,
yet
make
no
attempts
to
Vindicate
his
Fame
:
If
I
am
privy
to
a
Design
whereby
his
Life
or
Fortune
may
be
endanger'd
,
or
his
Reputation
blasted
;
and
yet
never
discover
it
to
him
,
use
no
endeavours
to
prevent
it
:
If
all
this
I
can
do
,
and
yet
assume
the
sacred
Name
of
Friend
,
my
Pretentions
are
false
and
disguis'd
,
and
Hypocrite
is
my
truest
Title
.
Are
these
the
Rules
and
Measures
of
our
Friendship
to
Men
,
and
will
GOD
accept
our
Love
on
any
lower
Terms
?
Dare
we
say
we
Love
GOD
,
and
yet
can
patiently
hear
his
Being
and
Providence
Disown'd
,
His
Word
Ridicul'd
,
and
His
Glorious
Name
Prophan'd
?
No
't
is
plain
there
must
be
a
want
of
true
Love
to
GOD
in
the
Soul
,
when
little
or
none
appears
on
the
most
necessary
occasions
,
then
when
his
Honour
and
Service
call
for
the
most
publick
expressions
of
It
:
Let
me
see
any
Man
near
so
much
mov'd
when
GOD
is
Dishonour'd
in
his
presence
,
as
he
wou'd
be
,
shou'd
any
presume
to
Reflect
on
the
Memory
of
his
Dead
Father
,
and
then
I
will
not
suspect
sincerity
of
his
Love.
Besides
,
whatever
Religious
Actions
we
may
our selves
perform
,
can
never
without
this
Christian
Zeal
against
Prophaness
and
Vice
,
proceed
from
Right
Principles
;
from
worthy
Apprehensions
of
the
Nature
and
Perfections
of
GOD
,
His
Infinite
Wisdom
,
Power
and
Goodness
.
For
these
Principles
do
equally
incline
us
to
suppress
Wickedness
in
others
,
as
to
be
Pious
and
Virtuous
our selves
.
Thus
do
I
,
for
Example
,
Love
GOD
because
of
his
Goodness
?
That
must
needs
move
me
very
powerfully
to
Hate
Sin
,
which
is
the
greatest
Contradiction
to
that
Goodness
;
and
what
I
passionately
Hate
I
will
labour
to
destroy
.
Do
I
with
the
Humility
becoming
a
Creature
,
Reverence
GOD's
Word
,
and
Adore
his
N●me
?
Then
I
cannot
hear
both
these
Impiously
Prophan'd
,
but
strong
Resentments
will
arise
in
my
Mind
.
And
therefore
if
it
●e
otherwise
with
us
,
we
have
cause
to
suspect
our selves
,
and
may
justly
fear
,
that
all
our
other
Acts
of
Service
,
how
exact
so
ever
we
may
be
in
the
performance
of
them
,
will
be
rejected
of
GOD
as
mere
pretence
and
shew
,
as
so
many
Instances
of
Religious
Deceit
.
But
farther
,
we
know
that
true
Piety
is
ever
attended
with
great
Charity
and
Compassion
for
the
Souls
of
them
.
And
indeed
it
cannot
possibly
be
otherwise
.
For
the
more
we
Love
GOD
,
(
that
is
,
the
more
truly
Pious
we
are
)
the
more
shall
we
be
like
Him
,
the
nearer
approaches
shall
we
make
to
his
Nature
.
But
now
Love
to
Mankind
,
is
the
most
Glorious
Attribute
of
the
Deity
,
and
doing
us
Good
,
is
his
most
Delightful
Work
:
For
Happiness
he
Created
us
,
and
sent
his
Son
to
put
us
into
a
Capacity
of
Bliss
and
Glory
.
Surely
then
if
we
Love
GOD
in
sincerity
,
those
who
are
the
declar'd
Objects
of
his
Love
,
must
be
so
of
Ours
.
Their
Happiness
we
will
consult
,
and
spare
no
pains
to
deliver
them
from
Destruction
.
He
who
Loves
GOD
sincerely
,
and
serves
him
faithfully
,
must
needs
be
sensibly
touch'd
to
see
a
Creature
endu'd
with
a
rational
Nature
,
and
a
Soul
that
is
Immortal
,
that
yet
does
neither
.
A
Wicked
Man
he
pities
most
,
and
with
great
reason
esteems
him
the
most
Unhappy
of
Mankind
;
not
an
unfortunate
Wretch
broken
upon
the
Wheel
is
so
miserable
,
since
the
most
exquisite
Temporal
Torments
,
bear
no
proportion
to
Everlasting
Burnings
.
Christianity
is
a
Generous
Institution
,
and
inspires
us
with
a
Charitable
Concern
for
the
Happiness
of
others
;
as
the
great
end
of
it
is
to
qualifie
us
for
the
Society
of
Angels
hereafter
,
so
where
it
is
allow'd
to
exert
its
Power
,
it
gives
us
somewhat
of
their
Divine
Temper
here
,
makes
us
endeavour
after
the
Conversion
of
Sinners
,
and
raises
strong
and
lasting
Joy
in
our
Souls
,
whenever
it
is
effected
.
And
can
that
Man
be
esteem'd
a
sincere
Christian
,
who
has
no
regard
for
his
Brothers
Eternal
Happiness
?
Who
will
not
labour
to
stop
the
progress
of
a
Contagious
Vice
,
and
thereby
prevent
the
Ruin
of
many
Souls
?
Let
him
pretend
what
he
will
to
prove
that
he
Loves
GOD
,
it
is
all
Hypocrisie
and
Disguise
;
for
it
is
a
Truth
Written
in
Heaven
,
as
well
as
Recorded
in
Scripture
,
That
he
who
Lo●es
not
his
Brother
whom
he
has
seen
,
can
never
Love
GOD
whom
he
has
not
seen
.
And
what
a
Melancholly
Surprize
will
it
be
to
many
,
when
at
the
Last
Day
the
Great
Judge
of
the
World
,
shall
bid
them
depart
from
him
,
notwithstanding
all
their
Pompous
Devotions
,
and
Gawdy
appearances
of
Religion
?
And
that
because
they
were
not
Zealously
Affected
against
Vice
,
and
did
not
Industriously
promote
Reformation
of
Manners
?
Because
they
labour'd
not
to
retrieve
the
decay'd
Spirit
of
Christianity
,
and
were
Negligent
and
Indifferent
when
the
Cause
of
Religion
was
at
Stake
?
And
what
various
Passions
of
Indignation
,
of
Grief
and
Shame
must
distract
such
unhappy
Souls
,
when
the
Son
of
GOD
shall
thus
Expostulate
with
them
?
Can
ye
hope
to
dwell
with
me
,
for
whom
you
never
had
any
true
Honour
,
whose
Cause
you
did
not
Plead
,
whose
Interest
you
did
not
Espouse
?
Can
you
say
you
sincerely
Lov'd
me
,
when
you
declin'd
my
most
Necessary
Service
,
the
Punishment
of
Vice
,
and
Advancement
of
Piety
?
What
tho
you
did
not
Prophane
my
Name
your selves
,
yet
others
you
cou'd
hear
do
it
with
a
Smile
:
And
did
rather
Encourage
than
Suppress
that
Sin
?
And
since
through
your
want
of
Zeal
,
many
escape
that
Punishment
,
which
their
Lewdness
deserv'd
,
is
it
not
reasonable
that
you
shou'd
share
in
their
Torments
,
as
you
contributed
towards
their
Guilt
?
Therefore
you
must
have
no
Honour
from
me
,
whom
you
did
never
Honour
:
And
seeing
you
in
effect
Deny'd
me
upon
Earth
,
by
neglecting
my
Service
,
Justice
requires
that
you
shou'd
be
disown'd
by
me
for
ever
.
And
what
Reply
shall
such
unhappy
Sinners
be
able
to
make
to
Infinite
Justice
,
when
thus
Arraign'd
before
Angels
and
Men
!
Must
they
not
be
struck
with
silent
Horrours
at
the
Charge
,
and
Agonies
of
Soul
too
big
to
be
utter'd
?
But
if
they
presume
to
speak
at
all
,
their
Language
must
be
made
up
of
Guilty
Acknowledgements
:
They
must
own
the
Justice
,
even
when
they
begin
to
feel
the
severity
of
their
Sentence
.
Secondly
,
Another
Motive
to
excite
and
confirm
our
Zeal
in
the
good
things
about
which
it
ought
to
be
engag'd
,
suppressing
Publick
Vice
,
and
promoting
Reformation
of
Manners
;
is
the
consideration
of
its
being
the
most
Honourable
Service
wherein
we
can
be
employ'd
.
A
Service
of
the
greatest
Dignity
and
Glory
.
In
other
Cases
the
Worth
and
Greatness
of
the
Person
,
to
whom
the
Service
is
pay'd
,
renders
it
Honourable
.
Thus
to
be
intrusted
with
the
most
Weighty
Affairs
of
our
Prince
and
Country
,
to
Execute
the
Laws
,
and
Encounter
the
Enemies
of
both
,
is
what
Ambitious
Men
are
still
aspiring
after
,
and
wherein
they
place
their
Glory
and
their
Happiness
:
But
now
in
this
respect
,
no
Service
so
Honourable
as
Opposing
and
Suppressing
Immorality
and
Prophaness
.
It
is
the
immediate
Service
of
GOD
himself
,
of
the
Supreme
King
and
Governour
of
the
World
,
before
whom
all
Earthly
Princes
are
as
nothing
.
Whose
Transcendent
Nature
nothing
can
comprehend
,
and
who
dazles
all
the
Angels
with
the
Brightness
of
his
Glory
.
Again
,
does
the
Excellency
of
those
who
are
employ'd
in
any
Service
render
it
Honourable
?
Then
none
so
Honourable
as
this
.
It
is
at
once
the
work
and
delight
of
Angels
,
and
the
Heavenly
Host
esteem
it
their
Priviledge
and
Glory
.
For
wherein
consists
the
employment
of
the
Ministring
Spirits
of
Heaven
?
But
in
their
being
the
Instruments
of
GOD's
Justice
in
Punishing
his
Enemies
,
the
Instruments
of
his
Mercy
in
Rewarding
his
Servants
?
In
their
restraining
us
from
Sin
by
their
powerful
Influence
,
and
awakening
us
to
Repentance
by
unseen
ways
?
Those
happy
Beings
that
are
above
,
whither
Angels
,
or
the
Spirits
of
Just
Men
made
perfect
,
are
all
Zealous
of
our
Reformation
:
They
Pray
for
our
Repentance
,
they
Rejoice
at
our
Conversion
,
and
long
for
our
Society
.
And
every
Pious
Soul
that
arrives
safely
among
them
,
encreases
their
Raptures
,
and
adds
new
strength
and
fervour
to
their
Praises
.
And
is
not
that
a
Glorious
Service
,
whereby
we
Cooperate
with
the
Holy
Angels
.
And
must
not
our
being
thus
employ'd
in
the
Work
of
Angels
,
be
an
excellent
Preparative
for
their
Conversation
?
Lastly
,
The
more
useful
any
Service
is
,
the
more
Honourable
it
shou'd
be
esteem'd
?
Thus
they
who
have
been
Authors
of
any
great
Good
to
the
World
,
have
been
highly
Honour'd
while
Alive
,
and
when
dead
have
been
Ador'd
.
But
what
Service
so
useful
as
this
?
What
way
can
we
do
so
much
good
to
Mankind
,
as
by
bringing
Obstinate
Offenders
to
Punishment
,
and
removing
Infectious
Examples
?
As
by
extirpating
Vice
,
and
promoting
Piety
and
Virtue
?
As
by
averting
the
Wrath
of
GOD
,
and
smoothing
the
way
to
Heaven
?
Let
us
not
then
be
asham'd
of
our
Great
Masters
Service
,
but
Praise
him
for
the
Honour
it
confers
upon
us
;
and
while
others
Glory
in
their
Wisdom
,
their
Riches
or
their
Might
,
which
are
all
Imperfect
,
Transient
and
Vain
,
if
we
Glory
at
all
,
let
it
be
in
this
,
that
we
are
allow'd
the
priviledge
,
and
inspir'd
with
Grace
,
to
be
employ'd
in
our
Heavenly
Fathers
Business
.
Thirdly
,
Another
Motive
to
excite
and
confirm
our
Zeal
against
Prophaness
and
Vice
,
is
the
consideration
of
those
many
and
Excellent
Examples
which
recommend
it
.
And
indeed
we
find
none
in
the
Holy
Scriptures
Eminent
,
for
their
Piety
and
Virtue
,
who
were
not
equally
remarkable
for
their
Zealous
Endeavours
against
Impiety
and
all
sorts
of
Wickedness
.
Noah
was
not
only
a
Worker
but
Preacher
of
Righteousness
;
Righteous
Soul
was
vexed
with
the
Sodomites
filthy
Conversation
.
How
was
Moses
Transported
at
the
Israelites
Idolatry
?
his
Anger
waxed
hot
,
and
he
cast
the
Tables
out
of
his
Hands
,
and
brake
them
beneath
the
Mount.
In
his
Hatred
:
I
have
Hated
the
Congregation
of
the
Wicked
,
and
will
not
sit
among
the
Ungodly
.
In
his
Joy
:
I
was
glad
,
says
he
,
when
they
said
unto
me
,
we
will
go
into
the
House
of
the
LORD
.
He
was
glad
to
see
Piety
prevailing
among
others
,
and
that
the
Motion
of
going
to
the
House
of
the
LORD
shou'd
come
from
any
besides
himself
.
But
the
greatness
of
his
Zeal
chiefly
shew'd
it self
in
his
Grief
,
a
truly
Zealous
Man
meeting
with
many
more
occasions
of
Sorrow
,
than
Joy
from
others
:
And
therefore
the
Psalmists
Language
is
sometimes
very
Mournful
;
Rivers
of
Waters
run
down
mine
Eyes
,
because
they
keep
not
thy
Law.
And
again
.
I
beheld
the
Transgressors
and
was
grieved
,
because
they
kept
not
thy
Word
.
that
he
had
been
very
Zealous
for
the
LORD
GOD
of
Hosts
.
He
Contended
with
the
Great
Men
of
Judah
,
for
Prophaning
the
Sabbath
.
He
did
not
modestly
pass
by
their
Faults
,
out
of
respect
to
their
Quality
,
nor
gently
touch
,
as
if
afraid
to
hurt
them
;
but
oppos'd
all
abuses
of
the
Sabbath
,
with
great
Zeal
and
Resolution
,
and
at
last
effectually
suppress'd
them
,
tho
very
general
and
prevailing
.
The
Time
wou'd
fail
me
to
mention
all
the
Prophets
,
&
Apostles
;
the
Primitive
Saints
,
Confessors
,
and
Martyrs
,
who
have
been
Eminent
Examples
of
a
fervent
Zeal
,
who
valu'd
not
Ease
,
nor
Fame
,
nor
Life
,
so
they
might
propagate
the
True
Religion
,
and
effectually
discourage
Impiety
and
Vice.
A
Zeal
which
Conquer'd
the
World
,
and
all
the
Powers
of
Darkness
,
to
which
nothing
was
too
difficult
to
be
done
,
nor
too
grievous
to
be
suffer'd
,
in
so
Glorious
a
Cause
.
If
we
observe
but
the
single
instance
of
St.
Paul
,
we
cannot
without
amazement
Reflect
upon
the
many
Persecutions
,
Calamities
and
Afflictions
;
the
many
Perils
by
Land
and
Sea
,
from
his
own
Country-Men
and
Strangers
,
from
open
Enemies
,
pretended
Friends
,
and
false
Brethren
,
which
his
Zeal
embold'd
him
to
meet
,
and
enabl'd
him
to
bear
.
But
behold
we
have
a
greater
Example
of
Holy
Zeal
than
he
,
and
that
is
the
Son
of
GOD
,
and
Saviour
of
the
World.
It
was
Zeal
for
the
Reformation
and
Happiness
of
the
World
,
brought
him
down
from
Heaven
,
and
expos'd
him
to
Poverty
and
Misery
,
and
Disgrace
,
here
below
:
The
same
Holy
Zeal
made
him
boldly
Reprove
the
Greatest
among
Men
,
whilst
he
fami●iarly
Convers'd
with
the
Meanest
;
made
him
Toil
and
Labour
and
go
about
doing
Good
,
even
to
those
who
made
him
the
returns
of
Hatred
,
for
his
Good-Will
.
Out
of
Zeal
for
the
True
Religion
he
Unmask'd
the
Pharisees
,
and
laid
open
their
Hypocrisie
,
and
brought
upon
himself
the
Hatred
and
Revenge
,
of
that
Malicious
Dissembling
Sect.
Nay
his
Zeal
made
him
once
lay
aside
the
Lamb
,
and
with
the
Resentment
as
well
as
Authority
of
an
Offended
Judge
,
Vindicate
the
Honour
of
GOD
,
by
Scourging
the
Buyers
and
Sellers
out
of
the
Temple
.
So
that
with
great
Justice
,
does
the
Evangelist
apply
that
Expression
of
the
Psalmist
to
our
LORD
,
the
Zeal
of
thy
House
,
hath
Eaten
me
up
.
But
the
most
Stupendous
Instance
of
Divine
Zeal
,
is
the
Blessed
Jesus
,
Dying
to
promote
the
Glory
of
GOD
,
and
happiness
of
Mankind
.
We
Honour
the
Zeal
of
those
who
are
willing
to
undergo
Trouble
,
and
run
a
few
Hazards
for
Religion
What
then
shall
we
say
of
the
Zeal
of
our
Blessed
Saviour
?
Zeal
,
which
Nail'd
him
to
the
Cross
,
and
Shed
his
Blood
,
and
made
him
yield
up
the
Ghost
?
Zeal
which
made
his
Soul
all
Gloominess
and
Horror
,
depriv'd
him
of
the
usual
Manifestations
of
his
Fathers
Love
,
forc'd
him
to
cry
out
that
his
GOD
had
forsaken
him
,
and
in
the
bitterest
Agonies
of
Soul
and
Body
to
expire
.
This
was
wonderful
Zeal
indeed
,
nay
Zeal
that
wants
a
Name
,
being
beyond
our
Expressions
,
and
even
too
narrow
Thoughts
:
Yet
such
as
shou'd
strongly
engage
us
to
the
exactest
Imitation
we
are
capable
of
,
and
turn
our
whole
Soul
into
Flames
of
Zeal
and
Love
for
him
,
to
whom
we
owe
whatever
we
enjoy
or
hope
for
,
who
even
lay'd
down
his
Life
for
us
,
to
Rescue
us
from
Misery
,
and
Intitle
us
to
Eternal
Glory
.
Such
Examples
of
Zeal
does
the
Word
of
GOD
set
before
us
,
the
best
&
greatest
we
can
have
,
even
Patriarchs
&
Kings
,
Prophets
and
Apostles
,
and
above
all
the
Great
Captain
of
our
Salvation
,
the
Holy
Jesus
.
And
while
we
have
these
in
view
,
can
any
of
us
be
cold
and
indifferent
in
that
Service
,
which
is
most
acceptable
to
GOD
,
the
Promotion
of
Religion
,
and
Reformation
of
Manners
?
In
othe●
Cases
Examples
raise
a
Generous
Emulation
,
they
give
us
Courage
to
attempt
the
most
difficult
Undertakings
,
and
Constancy
to
endure
the
greatest
Tryals
:
And
shall
this
be
the
single
Instance
,
in
which
we
are
not
asham'd
to
be
out-done
by
all
?
Let
us
then
blush
and
hang
down
our
Heads
,
when
we
compare
our
own
Slothfulness
with
the
unweary'd
Labours
of
others
,
and
find
our selves
backward
to
meet
with
Difficulties
and
Dangers
,
in
a
Service
wherein
so
many
have
chearfully
Sacrific'd
their
Lives
.
But
to
these
Primitive
Examples
,
give
me
leave
to
add
one
of
this
present
Age
,
of
a
Person
Eminent
for
the
Greatness
of
her
Station
,
much
more
for
Piety
and
Goodness
,
whose
Memory
we
all
Honour
,
and
whose
Untimely
Death
we
yet
bewail
,
I
mean
our
late
Excellent
QUEEN
,
whose
Zeal
for
Piety
and
Religion
,
seem'd
to
our-shine
Her
other
Excellent
Qualities
.
She
was
not
Diverted
by
the
Solicitudes
of
a
Crown
,
from
neglecting
any
Religious
Duty
Her self
:
Her
Example
Recommended
Piety
to
the
World
,
with
all
its
Native
Charms
:
And
in
Her
appear'd
all
the
Majesty
of
a
Queen
,
with
the
Unaffected
Humility
of
the
Devoutest
Christian.
Nothing
went
nearer
Her
Heart
,
than
that
Immorality
and
Prophaness
,
She
perceiv'd
every
where
prevailing
,
and
nothing
with
so
much
Joy
did
She
Encourage
,
as
what
had
a
tendency
towards
Reformation
of
Manners
.
Of
which
I
need
give
but
one
Instance
,
the
Countenance
She
gave
the
Societies
for
Reformation
in
England
.
For
(
as
we
learn
from
a
very
Pious
and
Useful
Book
Intitled
,
An
Account
of
the
Societies
for
Reformation
of
Manners
,
&c.
)
having
this
Affair
laid
before
her
,
in
the
absence
of
the
King
,
by
a
Prelate
of
Great
Learning
and
Fame
,
(
the
late
Lord
Bishop
of
Worcester
)
she
had
just
Sentiments
of
it
,
and
therefore
thought
it
became
her
to
give
it
Countenance
:
She
Graciously
condescended
to
Thank
those
who
were
concern'd
in
it
,
and
readily
promised
them
her
Assistance
;
and
afterwards
upon
Application
made
to
her
Majesty
,
she
was
pleased
to
send
her
Letter
to
the
Justices
of
Middlesex
,
Commanding
them
to
put
the
Laws
against
Prophaness
and
Vice
in
Execution
,
with
all
Fidelity
and
Impartiality
:
And
to
this
end
,
that
they
shou'd
be
careful
and
diligent
in
Encouraging
all
Persons
to
do
their
Part
,
in
giving
Informmations
against
Offenders
,
as
they
were
obliged
by
their
Oath
,
as
Magistrates
to
do
:
And
when
there
was
further
occasion
,
she
shew'd
she
was
in
Earnest
to
promote
this
Design
,
by
taking
other
more
Effectual
Methods
for
that
purpose
.
And
she
took
particular
satisfaction
,
Such
was
the
Hearty
and
Affectionate
Concern
,
such
were
the
Zealous
Endeavours
,
of
that
Excellent
Woman
,
to
promote
this
great
Work
of
Reforming
a
Wicked
Age
:
Of
her
,
who
was
the
Glory
and
Ornament
of
her
Sex
and
Crown
;
who
now
enjoys
the
Reward
of
her
Piety
and
Zeal
,
a
Crown
incorruptible
and
that
fadeth
not
away
.
She
esteem'd
the
Persons
who
were
principally
concern'd
in
it
,
and
approv'd
of
the
Methods
propos'd
to
accomplish
it
;
and
is
not
her
Approbation
alone
,
a
sufficient
Answer
,
to
all
the
Objections
that
have
been
rais'd
against
it
?
Hers
,
I
say
,
whose
Judgment
and
Prudence
,
were
equal
to
Her
Piety
and
High
Condition
?
And
shou'd
not
so
Great
,
so
Good
an
Example
,
engage
Persons
of
all
Ranks
and
Qualities
,
to
joyn
Vigorously
in
Prosecuting
the
same
Design
?
Shou'd
it
not
especially
Inflame
the
Zeal
of
Her
own
Sex
,
and
Influence
them
to
do
all
that
in
them
lies
,
to
Check
and
Restrain
Vice
,
to
Encourage
and
Promote
Piety
and
Virtue
?
They
Boasted
of
Her
(
and
very
justly
)
while
She
Liv'd
,
they
profess
a
Veneration
for
Her
very
Name
,
now
that
She
is
gone
;
let
them
shew
it
by
Contributing
what
they
can
,
to
that
Noble
Undertaking
,
wherein
She
express'd
so
much
Satisfaction
.
And
if
they
have
but
Zeal
,
they
cannot
want
ways
of
expressing
it
to
their
own
great
Honour
,
and
the
benefit
of
the
World.
They
may
serve
it
by
their
Prayers
,
(
in
the
constancy
and
fervency
whereof
,
we
must
own
they
usually
exceed
us
,
)
and
draw
down
upon
it
the
Blessings
of
Heaven
.
They
can
often
with
great
Advantage
Recommend
it
to
others
,
and
Engage
Persons
of
Power
and
Authority
to
Encourage
it
.
And
Lastly
,
they
may
do
much
towards
Reforming
the
World
,
by
a
Prudent
Management
of
their
Families
,
by
instilling
good
Principles
into
their
Children
betimes
,
and
making
them
in
Love
with
GOD
and
Religion
;
as
also
by
a
strict
and
constant
Inspection
,
into
the
Lives
and
Manners
of
their
Servants
.
And
if
there
needed
any
other
Motive
to
excite
their
Zeal
,
after
mentioning
the
Example
of
our
Excellent
QUEEN
.
I
wou'd
desire
them
to
consider
,
that
one
main
Branch
of
that
Publick
Reformation
of
our
Manners
,
which
is
attempted
at
this
time
,
does
directly
tend
to
Vindicate
the
Credit
of
their
Sex.
They
must
be
sensible
,
that
it
suffers
by
those
Wretched
Creatures
who
are
lost
to
Shame
,
as
well
as
Virtue
:
They
know
too
well
,
that
there
have
been
some
such
Instances
,
even
among
those
of
more
considerable
Rank
,
and
that
Honour
and
Wealth
have
been
the
Rewards
of
a
Scandalous
Prostitution
;
and
they
cannot
be
Ignorant
what
uncharitable
Censures
from
the
Observation
of
the
Bad
,
have
been
pass'd
upon
the
Good
and
Virtuous
.
And
must
not
such
Rejoice
,
when
they
see
those
Wretches
Punish'd
,
who
Dishonour
their
Sex
,
as
well
as
their
Religion
?
They
must
,
they
will
express
their
Abhorrence
of
a
Strumpet
,
let
her
Quality
be
never
so
High
,
and
will
leave
nothing
unattempted
,
to
Banish
such
from
the
Society
of
those
,
who
have
any
regard
for
Modesty
and
Virtue
.
So
will
they
be
Glorious
Instruments
in
Promoting
Reformation
of
Manners
,
and
share
with
us
,
in
the
Honour
and
Advantage
of
so
useful
a
Design
in
this
World
,
and
share
with
Her
in
Glory
,
whose
Example
I
have
been
Recommending
to
them
.
Fourthly
,
Another
Motive
to
excite
and
confirm
our
Zeal
against
Prophaness
and
Vice
is
this
,
That
the
Endeavours
of
Good
Men
in
this
Kingdom
to
Promote
Reformation
o●
Manners
,
have
been
highly
applauded
in
England
.
Gre●●●
〈…〉
●aid
of
them
there
,
and
greater
expected
from
them
.
This
we
Learn
from
several
Hands
,
particularly
the
Book
I
already
Quoted
,
in
these
words
.
The
Endeavours
of
these
Gentlemen
have
not
been
confin'd
to
this
City
and
Kingdom
,
but
have
extended
as
far
as
Ireland
,
where
they
have
had
an
Influence
,
very
litle
,
I
think
to
the
Honour
of
that
Kingdom
,
from
whence
it
had
its
First
Rise
,
of
which
since
a
more
particular
account
may
be
expected
;
I
may
satisfie
my self
at
present
,
with
saying
in
general
of
my
own
Knowledge
,
that
the
Transactions
,
of
Reformation
here
,
having
been
,
near
Two
Years
since
,
laid
before
some
few
Persons
in
Ireland
,
and
most
of
those
(
I
must
again
observe
)
Private
Persons
,
and
of
the
Lower
Rank
of
Men
,
with
proper
considerations
to
move
e'm
to
unite
in
the
same
Design
,
and
Methods
to
pursue
it
with
Advantage
,
it
determined
them
to
engage
heartily
in
it
;
and
they
have
Prosecuted
it
with
so
much
Vigour
,
that
there
are
now
several
Societies
for
Reformation
,
in
the
City
of
Dublin
;
which
I
am
assured
by
divers
Accounts
,
that
I
have
in
my
Hands
from
thence
,
are
spreading
into
several
Parts
of
the
Kingdom
,
and
are
Encourag'd
by
His
Excellency
the
Earl
of
Galway
,
one
of
the
Lords
Justices
of
Ireland
,
The
Right
Reverend
the
Arch-Bishop
of
Dublin
,
many
of
the
Clergy
,
and
the
Best
of
the
Magistrates
and
Gentlemen
of
that
City
:
In
one
of
which
Societies
,
most
of
the
Parish-Ministers
of
Dublin
,
several
of
the
Pious
Bishops
,
particularly
,
the
Celebrated
Arch-Bishop
,
and
divers
other
Persons
of
Quality
are
Members
;
some
of
which
have
shewn
a
Zeal
,
which
if
it
prevail'd
the
Three
Kingdoms
over
,
might
soon
produce
a
Glorious
Reverse
of
the
State
they
are
now
in
,
and
which
in
less
than
Two
Years
space
hath
succeeded
,
(
tho
not
without
such
various
Oppositions
,
as
might
be
expected
from
Combinations
of
Bad
Men
)
to
that
degree
in
Dublin
,
that
the
Prophanation
of
the
Lords-Day
,
by
Tipling
in
Publick
Houses
,
by
Exercising
of
Trade
,
and
Exposing
of
Goods
to
Sale
,
is
almost
suppress'd
;
that
Lewd
Women
are
so
strictly
enquired
after
,
and
severely
Punished
,
that
they
have
Transported
themselves
,
as
in
England
,
to
our
Plantations
;
and
that
Swearing
is
so
run
down
,
that
an
Oath
is
rarely
heard
in
their
Streets
;
so
that
Publick
Disorders
are
remarkably
Cured
;
and
in
short
,
Vice
is
afraid
and
asham'd
to
shew
its
Head
,
where
within
a
few
Years
past
,
it
was
Daring
and
Triumphant
.
This
Account
,
Blessed
be
GOD
,
is
in
the
main
true
,
and
my
Design
in
mentioning
it
to
you
,
is
not
to
Please
or
Flatter
you
,
by
telling
what
you
have
done
,
but
to
excite
and
spur
you
on
to
double
your
diligence
,
and
make
it
more
apparent
to
the
World
,
how
answerable
your
Zeal
is
,
to
the
Character
that
has
been
publickly
given
of
it
.
Commendations
do
generally
improve
,
and
nourish
Virtue
;
and
will
it
not
be
base
and
dishonourable
,
shou'd
we
hereafter
fall
short
of
what
is
publish'd
to
the
World
concerning
us
?
Are
our
Magistrates
and
Clergy
Commended
,
for
discharging
their
Duty
with
so
much
Zeal
?
And
shou'd
not
those
among
us
Blush
who
are
conscious
to
themselves
,
that
they
are
Intitled
to
none
of
these
Praises
?
Let
us
then
resolve
not
to
lose
the
Reputation
we
have
already
gain'd
;
least
it
be
hereafter
as
publickly
declar'd
of
us
,
that
for
a
while
indeed
we
seem'd
warm
,
and
in
earnest
against
Vice
,
but
that
our
First
Fervours
are
gone
,
and
we
are
unhappily
reconcil'd
to
our
Old
Sins
;
and
are
lyable
to
the
Character
of
the
Foolish
Builders
who
began
a
good
Work
indeed
,
but
cou'd
not
bring
it
to
an
end
.
'T
is
true
,
we
ought
no
more
to
do
a
Good
Action
to
be
Prais'd
of
Men
,
than
we
shou'd
do
an
Evil
one
,
to
avoid
their
Censures
:
And
I
trust
in
GOD
that
your
Zeal
will
never
be
Infected
with
the
least
mixture
of
Vain
Glory
.
Yet
just
Praises
are
the
Rewards
of
Virtue
,
and
shou'd
be
so
esteem'd
.
And
it
is
our
Duty
not
only
to
be
sincerely
Religious
,
but
open
Advocates
for
Piety
;
to
stir
up
others
by
our
Zeal
,
and
so
to
let
our
Light
shine
before
Men
,
that
they
may
see
our
good
Works
,
and
Glorifie
our
Father
which
is
in
Heaven
.
I
might
mention
,
as
another
Motive
,
to
excite
and
confirm
your
Zeal
against
Prophaness
and
Vice
,
the
necessity
of
it
,
to
avert
the
just
Wrath
and
heavy
Judgments
of
GOD
,
and
the
reason
we
have
to
expect
and
dread
them
if
Iniquity
still
prevail
:
And
that
we
can
hope
to
escape
them
on
no
other
Terms
,
than
our
Endeavouring
with
great
Industry
and
Sincerity
,
to
suppress
all
kinds
of
Wickedness
.
The
truth
of
this
might
be
easily
demonstrated
from
the
Word
of
GOD
,
and
from
the
End
and
Reason
of
this
Judgments
;
this
is
most
apparent
from
his
Method
of
dealing
with
other
Nations
,
of
this
we
may
be
convinc'd
from
his
dealings
with
our selves
:
But
this
has
been
so
fully
insisted
on
,
and
largely
prov'd
by
others
,
that
I
shall
do
no
more
than
name
it
;
And
pass
on
to
a
Fifth
Motive
,
to
excite
and
confirm
our
Zeal
for
Reformation
of
Manners
,
and
against
all
Prophane
and
Immoral
Practices
,
namely
,
that
we
have
reason
to
hope
,
that
it
may
prove
hereafter
an
excellent
means
of
Uniting
the
Establish'd
Church
,
and
the
Dissenters
;
and
of
Propagating
the
Reform'd
Religion
,
among
those
who
are
Strangers
to
it
,
and
prejudic'd
against
it
.
It
will
not
be
here
needful
to
inquire
into
the
Immediate
Causes
of
our
unhappy
Divisions
,
nor
shall
I
take
up
your
time
in
Lamenting
the
Miseries
which
have
been
,
and
still
are
the
consequences
of
them
.
It
concerns
us
much
more
to
learn
,
how
our
Breaches
may
be
Heal'd
,
and
those
Wounds
Cur'd
,
which
have
often
reduc'd
our
Religion
to
a
very
Languishing
Condition
.
And
they
who
have
most
seriously
considered
this
matter
,
have
with
great
reason
observ'd
,
that
nothing
will
more
allay
our
Heats
and
Animosities
;
nothing
lay
a
better
Foundation
for
a
firm
and
lasting
Union
among
Protestants
,
than
our
becoming
Zealous
and
Active
against
Vice
and
Prophaness
.
For
First
,
our
jointly
endeavouring
to
beat
down
Publick
Wickedness
,
must
needs
Unite
the
Affections
of
all
those
who
are
concern'd
,
in
that
Excellent
Undertaking
.
We
cannot
but
Love
and
Value
all
who
have
an
Active
Zeal
for
GOD
and
Religion
,
tho
in
some
things
,
their
Judgments
may
be
different
from
ours
.
There
are
Charms
in
Piety
,
which
none
can
resist
,
and
if
we
Love
GOD
our selves
,
we
must
Love
those
also
who
serve
him
in
Humility
and
Sincerity
of
Heart
,
tho
we
may
judge
them
mistaken
in
things
of
lesser
Moment
.
But
now
Unity
of
Affection
is
a
necessary
Preparative
for
Unity
of
Judgment
;
and
true
Holy
Zeal
Unites
the
Minds
,
as
well
as
Hearts
of
all
those
in
whom
it
dwells
.
And
if
we
go
on
to
assist
one
another
in
Suppressing
Lewdness
,
Immorality
and
Prophaness
,
we
will
soon
be
convinc'd
that
differences
of
Opinion
,
about
the
circumstances
of
Religion
,
when
we
agree
in
all
the
Essentials
of
it
,
shou'd
never
make
us
Hate
and
Calumniate
one
another
.
But
that
whatever
our
Sentiments
,
as
to
some
particulars
may
be
,
we
are
Brethren
and
Fellow
Christians
,
Servants
of
the
same
Lord
,
Partakers
of
the
same
Blessed
Hope
,
and
Heirs
of
the
same
Eternal
Kingdom
:
That
tho
we
differ
in
a
little
in
the
Roads
we
take
,
yet
we
both
direct
our
Course
,
towards
the
same
Heaven
,
whither
they
who
are
truly
Pious
,
Humble
and
Sincere
of
both
Parties
,
may
hope
to
arrive
at
last
,
and
where
without
Controversie
or
Dispute
,
they
shall
for
ever
dwell
together
,
in
the
profoundest
Peace
,
and
most
charitable
Agreement
.
But
as
our
being
truly
Zealous
against
Prophaness
and
Vice
,
has
a
natural
tendency
to
Unite
our
Affections
,
so
in
the
Second
place
,
it
will
convince
us
of
the
necessity
of
Uniting
together
,
in
Worship
,
and
Sacraments
,
and
every
other
way
.
For
the
more
Zealous
we
are
against
Vice
,
the
more
clearly
will
we
see
,
the
great
Mischiefs
which
are
caus'd
by
our
Divisions
,
the
more
fully
will
we
be
convinc'd
,
that
they
are
the
great
Hindrances
of
a
General
Reformation
of
Manners
;
that
the
most
prevailing
Vices
and
Impieties
are
owing
to
them
,
and
that
till
they
be
remov'd
,
Reformation
may
be
wish'd
for
,
but
can
never
be
happily
Effected
.
For
this
is
the
great
Popular
Objection
,
against
our
Religion
,
insisted
on
so
much
by
the
Enemies
of
Piety
,
that
there
are
so
many
Parties
among
us
,
that
they
know
not
whom
to
close
with
,
and
therefore
will
treat
them
all
with
equal
Neglect
and
Scorn
.
This
is
what
some
pretend
to
justifie
their
Impiety
,
and
is
the
real
cause
,
why
others
are
Prophane
;
and
cannot
be
but
a
Stumbling
Block
to
many
weak
Minds
.
Besides
,
Dissentions
in
Religion
,
destroy
Ecclesiastical
Discipline
,
and
deprive
Church
Censures
of
their
Force
.
They
enfeeble
the
Civil
Power
,
and
compell
Magistrates
to
Wink
at
great
Irregularities
.
They
distract
Private
Families
,
and
separate
the
nearest
Relations
.
Where
they
prevail
,
the
State
is
seldom
free
from
Tumultuous
Disorders
,
not
the
Church
from
numerous
Heresies
and
Schisms
without
end
.
And
in
short
,
they
naturally
lead
to
the
Subversion
of
all
sober
Religion
,
all
Peace
and
Order
.
Nay
our
Divisions
,
not
only
cause
most
of
our
Distempers
,
but
hinder
our
Cure
,
they
weaken
the
Hands
,
and
obstruct
the
Endeavours
of
those
,
who
are
Zealous
for
Suppressing
Publick
Vices
.
For
he
must
be
a
Stranger
to
Humane
Nature
who
does
not
know
,
that
so
long
as
there
are
separate
Parties
,
there
will
be
separate
Interests
,
and
that
many
will
Prosecute
their
particular
Designs
,
to
the
prejudice
of
the
common
cause
of
Religion
.
One
Party
will
be
sometimes
for
Acting
alone
,
and
that
will
raise
Jealousies
in
the
other
;
at
least
there
's
cause
to
fear
that
they
will
not
always
Act
with
that
Confidence
in
each
other
,
upon
which
in
a
great
measure
their
Success
depends
.
These
things
I
confess
ought
not
to
be
so
,
and
all
that
can
be
said
for
them
is
,
with
Humility
to
own
,
that
even
good
Men
are
Frail
,
and
not
above
the
Passions
and
Weaknesses
incident
to
our
Nature
.
But
now
they
who
are
truly
Zealous
against
Prophaness
and
Vice
,
must
needs
be
sensible
how
Fatal
our
particular
Controversies
are
to
Christianity
in
general
,
to
Piety
&
Virtue
.
And
therefore
they
cannot
but
pray
for
Unity
,
with
all
the
Fervour
of
their
Souls
,
and
will
spare
no
Pains
to
procure
so
inestimable
a
Blessing
.
All
prudent
Attempts
for
Peace
,
they
will
Encourage
and
Promote
,
and
submit
to
many
Inconveniences
,
rather
than
want
it
.
And
if
all
Parties
among
us
,
were
thus
Zealously
Affected
,
if
every
one
laid
to
Heart
our
Crying
Sins
,
and
consider'd
our
Divisions
as
(
and
such
sure
I
am
,
they
have
been
and
are
)
one
Principle
Cause
of
them
:
How
soon
might
we
hope
to
see
a
happy
Change
!
How
fast
wou'd
all
our
Disputes
and
Controversies
Fall
and
Dye
!
Then
we
shou'd
soon
behold
what
David
pronounces
so
Good
,
and
Pleasant
,
Brethren
Dwelling
and
Worshiping
GOD
together
in
Unity
and
Peace
:
And
our
Church
below
,
wou'd
in
all
respects
be
a
lively
Emblem
of
the
Church
Triumphant
in
Heaven
.
But
farther
Thirdly
,
Our
being
Zealously
Affected
against
Prophaness
and
Vice
,
will
if
we
continue
and
persevere
in
our
Zeal
,
lay
a
firm
Foundation
for
a
lasting
Union
among
us
,
because
it
will
turn
our
Zeal
into
its
true
Channel
,
and
fix
it
upon
its
right
Object
,
and
that
is
the
Suppressing
of
known
Sins
,
and
the
Promoting
of
Piety
and
Virtue
,
and
Reformation
of
Manners
.
It
is
very
certain
,
and
much
to
be
lamented
,
that
many
,
both
Members
of
the
Establish'd
Church
and
Dissenters
also
,
are
more
Zealous
for
their
particular
Opinions
wherein
they
differ
,
than
the
great
things
of
Religion
wherein
they
agree
.
This
is
manifest
from
the
Practice
of
both
.
Thus
we
find
that
those
who
seem
warm
for
the
Establish'd
Constitutions
,
shall
be
esteem'd
and
valu'd
by
others
of
the
same
Principles
,
tho
Guilty
of
many
Irregularities
in
their
Lives
.
And
the
Case
is
the
very
same
among
the
Dissenters
.
Those
who
are
hearty
for
their
Interests
and
firm
to
their
Party
,
shall
be
Caress'd
and
Celebrated
for
their
Zeal
,
tho
in
many
things
their
Practices
are
Immoral
.
Now
of
this
I
can
assign
no
other
Reason
,
but
that
the
Zeal
of
both
Parties
,
has
been
unhappily
Diverted
from
things
of
the
greatest
,
to
those
of
little
importance
,
in
comparison
of
the
other
.
And
not
only
so
,
but
mightily
inflam'd
by
the
Artifices
of
our
Common
Enemies
.
It
has
been
the
constant
Endeavour
of
those
who
study'd
our
Ruin
,
strongly
to
engage
us
in
Contentions
,
about
the
Out-side
of
Religion
,
and
our
minds
were
kept
in
such
a
constant
ferment
and
hurry
by
these
Differences
,
that
we
cou'd
not
observe
,
at
least
did
not
,
sufficiently
consider
it
,
how
Atheism
and
Infidelity
,
Irreligion
and
Vice
,
were
entering
in
at
our
Breaches
.
We
were
like
the
Unfortunate
Inhabitants
of
Jerusalem
during
the
last
Dreadful
Siege
,
who
were
more
Violent
against
one
another
,
than
the
Romans
,
the
avow'd
Enemies
of
them
all
.
But
now
were
our
Zeal
once
Vigorously
Employ'd
,
in
beating
down
Vice
and
Prophaness
,
were
our
Warmth
and
Industry
in
that
great
Affair
,
answerable
to
the
moment
of
it
;
then
our
Passions
against
our
Brethren
wou'd
cool
of
themselves
,
and
our
Resentments
gradually
abate
,
and
at
last
be
quite
extinguish'd
.
Our
Wounds
wou'd
no
more
Fester
,
but
Close
and
Heal.
And
we
wou'd
Love
and
Value
Men
,
not
according
to
their
Engagements
to
a
Party
,
but
their
Zeal
and
Concern
for
Virtue
and
Holiness
and
all
our
Endeavours
we
wou'd
Unite
against
the
Enemies
of
Religion
in
general
,
the
Vicious
and
Prophane
.
And
that
our
Zeal
against
Vice
,
were
it
strong
and
Active
,
as
it
ought
to
be
,
wou'd
be
attended
with
these
happy
Consequences
,
is
what
we
will
easily
be
convinc'd
of
,
if
we
consider
that
our
Faculties
are
so
imperfect
,
that
they
cannot
with
any
degree
of
Intenseness
,
be
exercis'd
at
once
upon
different
Objects
;
and
that
as
any
one
of
our
Passions
,
whither
Love
,
Hatred
,
or
Anger
,
encreases
towards
one
Object
,
it
must
abate
with
respect
to
all
others
.
If
our
Passion
is
divided
upon
several
Objects
,
it
must
act
weakly
upon
them
all
,
if
confin'd
to
one
,
it
is
Strong
and
Violent
.
As
Rivers
whatever
they
gain
upon
the
Land
of
one
side
,
lose
proportionably
of
the
other
;
and
if
their
Waters
run
in
one
Channel
,
they
are
impetuous
,
and
with
a
mighty
Torrent
,
force
their
way
,
but
when
separated
into
many
Streams
,
they
glide
insensibly
along
.
Now
't
is
easie
to
apply
all
this
,
to
the
Case
before
us
.
So
long
as
we
were
warmly
engag'd
in
Disputes
,
about
Modes
and
Ceremonies
,
Postures
and
Garments
,
us'd
in
Religious
Worship
,
it
was
not
in
our
Power
to
be
so
Zealous
against
Prophaness
and
Vice
,
as
we
ought
to
have
been
,
our
Zeal
was
so
exhausted
by
the
one
,
that
we
had
too
little
to
spare
for
the
other
.
But
now
that
our
Zeal
begins
to
be
better
employ'd
,
to
turn
into
another
,
and
better
Channel
,
our
heat
about
other
things
will
by
degrees
wear
off
,
and
a
Holy
Zeal
against
Impiety
,
and
Publick
Wickedness
,
succeed
in
its
room
.
And
when
ever
,
by
the
Blessing
of
GOD
this
is
happily
Effected
,
will
we
not
be
apt
to
look
back
with
Wonder
,
upon
our
former
Disputes
and
Quarrels
,
and
be
surpriz'd
that
we
shou'd
be
Angry
with
one
another
,
when
so
many
Publick
Sins
needed
all
our
Zeal
and
Indignation
,
and
Endeavours
to
Suppress
them
?
Nay
I
am
inclinable
to
hope
,
that
we
shall
resemble
the
Happy
Lovers
in
Heaven
,
that
all
our
Peevish
Mistakes
shall
be
chang'd
into
Inviolable
Love
and
Friendship
,
into
the
highest
degrees
of
Endearment
and
Affection
.
And
this
we
have
no
reason
to
despair
of
,
if
we
consider
in
the
Fourth
and
Last
place
,
that
our
being
Zealously
Affected
against
Prophaness
and
Vice
will
Intitle
us
to
the
Blessing
of
GOD
,
without
which
no
Concord
,
no
Unity
,
can
be
attain'd
.
Many
have
wondred
,
considering
the
favourable
Opportunities
we
have
often
had
,
which
Invited
the
Establish'd
Church
and
Dissenters
to
an
Union
,
considering
especially
,
how
much
our
Interest
and
Common
Safety
call'd
for
it
,
that
it
has
not
yet
been
Effected
.
I
will
not
pretend
to
judge
where
the
fault
lay
,
or
whence
it
came
to
pass
,
that
all
endeavours
hitherto
us'd
to
Unite
us
have
miscarry'd
.
Only
it
may
be
in
general
observ'd
,
that
our
want
of
true
Zeal
for
GOD
and
Religion
;
our
great
Ingratitude
for
the
many
Mercies
of
Heaven
,
and
that
Corruption
of
Manners
which
almost
universally
prevail'd
every
where
;
all
these
I
say
,
depriv'd
us
of
the
concurring
Influence
of
Divine
Providence
,
without
which
all
Humane
means
are
contriv'd
and
apply'd
in
vain
;
we
wanted
that
,
because
we
did
not
deserve
it
;
Unity
and
Concord
were
too
great
Blessings
for
a
People
,
who
had
made
such
ill
returns
to
GOD
,
for
all
his
other
Favours
.
But
let
us
at
last
become
truly
Zealous
for
Virtue
and
Religion
,
and
decline
no
Pains
to
Curb
those
Vices
,
which
have
so
long
Triumph'd
over
both
;
let
it
be
our
constant
Study
so
to
Execute
the
Laws
against
Impiety
,
that
whoever
dares
be
Wicked
,
may
yet
be
afraid
of
a
Discovery
.
Then
may
we
look
up
to
GOD
;
and
expect
his
Blessing
upon
our
Endeavours
&
Prayers
for
Union
,
as
well
as
Reformation
:
Let
us
but
qualifie
our selves
for
it
,
and
with
great
boldness
we
may
say
,
LORD
speak
the
Word
,
and
thy
Servants
shall
be
Healed
.
And
shou'd
the
goodness
of
GOD
so
far
bless
our
Zeal
,
as
at
once
to
make
it
the
means
of
Suppressing
our
Vices
,
and
Curing
our
Divisions
,
what
reason
wou'd
we
have
,
with
all
the
Ardours
of
the
Heavenly
Host
,
to
Praise
and
Adore
the
Divine
Clemency
and
Mercy
!
Love
and
Peace
as
among
them
,
prevailing
every
where
!
Piety
and
Religion
gaining
Proselites
every
Day
!
and
none
daring
to
be
openly
Vicious
or
Prophane
!
These
are
I
own
,
too
great
Blessings
to
be
fully
expected
in
this
World
,
yet
we
shou'd
not
distrust
GOD's
Power
,
nor
question
his
Goodness
.
Great
things
have
succeeded
very
slender
and
discouraging
Beginnings
:
And
it
is
agreeable
to
the
Wisdom
of
Providence
,
that
it
shou'd
be
so
;
least
we
shou'd
vainly
ascribe
that
to
our selves
,
which
is
wholly
due
to
GOD.
But
it
is
not
we
alone
,
who
shall
receive
all
the
Benefit
of
this
Holy
Zeal
,
for
it
not
only
Promotes
Unity
and
Peace
among
our selves
,
but
will
be
a
means
of
Propagating
our
Reform'd
Religion
among
those
who
are
Ignorant
of
it
,
and
prejudic'd
against
it
.
For
how
comes
it
to
pass
,
that
the
Reformation
for
above
an
Age
,
has
been
almost
wholly
at
a
stand
,
or
rather
declining
?
And
if
it
has
any
where
gain'd
Ground
,
it
has
in
other
places
lost
more
;
whereas
at
the
Beginning
it
carry'd
all
before
it
,
and
nothing
cou'd
oppose
its
Conquests
?
The
best
reason
of
this
that
I
can
give
is
,
that
the
Piety
and
Zeal
,
the
Purity
and
Stedfastness
of
our
first
Reformers
,
Charm'd
and
Subdu'd
their
very
Enemies
.
They
were
all
Eminent
for
Holiness
and
Goodness
,
for
Charity
and
Zeal
,
for
Constancy
and
Patience
.
But
now
there
's
a
fatal
reverse
of
things
,
we
are
fallen
into
many
of
those
Sinful
Courses
,
which
heretofore
were
peculiar
to
the
Church
we
left
.
Our
Zeal
has
sensibly
decay'd
,
Piety
Flourishes
not
among
us
,
as
it
did
among
them
,
nor
is
the
Reformation
of
our
Lives
,
answerable
to
that
of
our
Faith.
But
yet
if
the
Spirit
which
acted
our
Reformers
,
did
again
revive
in
us
,
it
wou'd
still
produce
as
considerable
Effects
.
'T
is
very
true
,
that
the
Prejudices
which
those
of
the
Church
of
Rome
,
have
Suck'd
in
their
Education
against
us
,
are
great
and
strong
,
yet
Exemplary
Holiness
,
and
Prudent
Zeal
,
wou'd
in
due
time
perfectly
overcome
them
.
These
wou'd
Command
Respect
even
from
our
Bitterest
Enemies
,
and
effectually
convince
them
of
the
Excellency
of
our
Religion
,
did
they
see
so
good
Fruits
of
it
in
our
Lives
.
This
is
the
shortest
and
surest
Method
of
dealing
with
them
,
for
after
all
that
can
be
said
,
by
way
of
Argument
,
yet
that
will
always
be
thought
the
best
Church
,
which
makes
the
Best
and
Holiest
Christians
:
And
unless
our
Practices
be
much
better
than
theirs
,
they
will
never
believe
that
our
Religion
can
be
so
.
We
may
boast
of
the
Purity
of
our
Faith
and
Worship
,
and
upbraid
them
with
the
Superstition
and
Absurdity
of
theirs
;
but
after
all
,
the
prevailing
Arguments
must
be
the
Innocence
of
our
Lives
,
a
hearty
Zeal
for
the
Honour
of
GOD
,
express'd
in
a
Vigorous
Prosecution
of
all
that
's
Vicious
and
Prosphane
.
These
are
sensible
Arguments
,
and
carry
along
with
them
powerful
and
lasting
Convictions
;
these
the
most
Ignorant
can
Comprehned
;
yet
the
most
Learn'd
cannot
resist
.
Sixthly
and
Lastly
,
The
most
prevailing
Motive
of
all
,
and
which
if
duly
weigh'd
wou'd
not
only
excite
and
inflame
our
Zeal
,
but
preserve
it
always
Vigorous
and
Strong
,
is
the
Consideration
of
its
exceeding
great
Reward
.
And
that
with
respect
to
both
Worlds
,
in
this
it
affords
us
the
truest
Satisfactions
,
and
Intitles
us
to
extraordinary
degrees
of
Glory
,
in
the
other
.
As
to
this
World
,
if
there
be
any
such
thing
as
Satisfaction
in
it
,
any
thing
exempted
from
that
Vanity
and
Vexation
of
Spirit
,
wherewith
the
Wise-Man
has
charg'd
the
whole
Creation
.
It
does
,
it
must
consist
in
the
pleasing
Reflections
of
our
own
Minds
,
upon
the
good
we
have
done
to
Mankind
,
by
Suppressing
Prophaness
and
Vice
,
and
Encouraging
Piety
and
Virtue
.
This
is
a
Pleasure
Rational
and
Noble
,
proper
for
him
who
is
made
after
the
Image
of
GOD
:
A
Pleasure
which
stands
the
Test
of
Fruition
and
can
never
Cloy
,
but
daily
gives
the
Soul
a
grateful
Relish
of
some
new
Delight
:
A
Pleasure
which
abates
our
Troubles
,
and
qualifies
our
Pains
,
which
blunts
the
Edge
of
Sorrow
,
and
calms
the
Disorders
of
the
Soul
,
which
inspires
us
with
Courage
at
the
Hour
of
Death
,
takes
away
its
Sting
,
and
deprives
it
of
its
Terrors
.
And
with
what
a
generous
bravery
may
we
expect
our
end
,
if
we
have
been
Instrumental
in
Advancing
Religion
among
Men
!
If
we
have
liv'd
to
so
good
purpose
,
that
any
one
Vice
has
been
lessen'd
by
our
Endeavours
and
Zeal
!
That
one
Thought
will
refresh
us
more
,
when
in
a
Languishing
Condition
,
or
on
a
Dying
Bed
,
than
the
Grandure
of
Princes
,
or
Riches
of
the
World.
What
a
Satisfaction
must
it
be
to
a
good
Magistrate
,
when
about
to
render
an
Account
of
his
O●●ice
,
to
the
Great
King
of
Heaven
,
to
consider
that
he
has
been
Faithful
to
him
that
appointed
him
,
has
Justly
and
Impartially
Executed
the
Laws
against
all
sorts
of
Wickedness
!
To
a
good
Minister
!
When
ready
to
appear
before
the
Great
Bishop
of
Souls
,
that
he
can
Reflect
upon
his
Sincerity
and
Zeal
;
and
Courage
in
the
discharge
of
his
Duty
!
That
Vice
he
still
oppos'd
!
And
consider'd
neither
Interest
,
nor
Reputation
,
nor
Safety
,
when
his
Masters
Service
call'd
for
him
!
To
a
Sincere
Penitent
,
when
he
looks
back
upon
his
Life
,
since
his
happy
Conversion
!
That
he
made
all
possible
Attonement
,
for
his
former
Injuries
to
Religion
,
by
bringing
more
to
Repentance
than
he
had
formerly
led
astray
!
To
all
those
who
make
Religion
their
Business
,
and
Reformation
of
Manners
their
constant
Study
!
To
remember
how
Active
,
how
Constant
was
their
Zeal
,
what
Labours
and
Troubles
they
underwent
,
what
Slanders
and
Calumnies
they
bore
,
to
Punish
and
Restrain
Wickedness
and
Vice
,
to
Maintain
and
promote
Piety
and
Virtue
!
Such
Thoughts
as
these
will
wonderfully
Support
Good
Men
,
when
they
have
a
near
view
of
Eternity
;
will
Relieve
their
Languishing
Spirits
,
and
Raise
their
Dejected
Heads
,
and
Comfort
their
Departing
Souls
.
But
neither
the
Joys
nor
Sufferings
of
this
present
World
,
are
worthy
to
be
compar'd
with
the
Glory
that
shall
hereafter
be
Reveal'd
.
There
are
Glories
reserv'd
for
good
Men
,
beyond
any
thing
we
can
conceive
or
know
:
And
of
these
extraordinary
degrees
belong
to
those
who
are
Zealously
Affected
always
in
good
things
:
To
those
who
with
great
Industry
and
Application
,
Promote
Reformation
of
Manners
.
For
since
that
is
a
Service
particularly
pleasing
to
GOD
,
the
Reward
that
attends
it
,
shall
be
proportionably
great
;
And
GOD
will
Honour
above
others
at
the
Last
Day
,
those
who
are
Zealous
for
his
Honour
here
.
He
that
Converteth
a
Sinner
(
saith
St.
James
)
from
the
errour
of
his
way
,
shall
save
a
Soul
from
Death
,
and
shall
hide
a
multitude
of
Sins
.
Now
if
he
who
gives
a
Cup
of
Cold
Water
to
a
Disciple
,
shall
not
lose
his
Reward
,
what
shall
his
Happiness
and
Glory
be
,
who
rescues
Souls
from
endless
Destruction
,
secures
them
from
Misery
and
Unquenchable
Fire
,
and
so
effectually
covers
Sins
,
that
Infinite
Justice
shall
never
find
them
out
?
And
they
who
turn
many
to
Righteousness
,
shall
Shine
as
the
Stars
for
ever
and
ever
,
with
a
peculiar
,
distinguishing
,
and
Eternal
Brightness
.
And
shou'd
not
the
hopes
of
this
Infinite
Reward
,
inspire
us
with
Holy
Zeal
,
Undaunted
Resolution
,
and
Invincible
Patience
?
Make
us
despise
both
the
Smiles
and
Frowns
of
Fortune
and
of
Men
,
the
Uncharitable
Censures
of
some
,
and
Prophane
Scoffs
of
others
?
Make
us
constant
in
our
Endeavours
against
Vice
,
as
those
Stars
are
in
their
Motions
,
which
we
hope
hereafter
in
Glory
to
Outshine
?
And
what
a
Joyful
Surprize
will
it
be
,
to
those
Happy
Souls
,
who
here
have
ever
burn'd
with
Zeal
and
Love
,
to
find
in
the
other
World
,
their
Glories
equal
to
their
Wishes
,
and
infinitely
beyond
their
too
narrow
hopes
!
When
Mansions
of
Peace
,
shall
be
their
Habitations
,
Angels
their
Friends
,
and
perfect
Spirits
their
Companions
!
When
Praise
shall
be
their
Employment
,
and
GOD
himself
their
exceeding
Great
Reward
!
And
if
Souls
in
the
other
World
retain
any
knowledge
,
of
those
who
here
have
been
their
most
Intimate
Friends
(
as
I
hope
and
believe
they
shall
)
then
what
Transports
of
Love
and
Divine
Friendship
,
what
Endearments
and
Gratulations
,
shall
be
among
those
happy
Spirits
,
who
have
in
this
World
been
Fellow-Labourers
in
Advancing
Reformation
,
and
Fellow-Sufferers
for
their
Zeal
against
Vice
?
How
will
it
add
to
their
Raptures
(
tho
almost
Infinite
before
)
to
relate
over
to
one
another
,
the
Difficulties
they
here
Surmounted
,
with
all
the
Troubles
and
Calamities
they
suffer'd
!
How
sometimes
they
were
Encourag'd
and
Supported
,
and
the
good
Improvement
they
made
of
it
!
How
again
they
were
oppos'd
in
their
good
Purposes
and
Designs
,
yet
were
not
diverted
from
them
by
any
Opposition
!
How
they
were
often
expos'd
to
Publick
Disgrace
and
Scorn
,
their
best
Actions
being
foully
mis-represented
,
yet
GOD
supported
them
under
these
Tryals
,
inspir'd
them
with
a
Generous
Contempt
of
all
Unjust
Reflections
,
rais'd
them
up
unexpected
Friends
,
and
bless'd
their
poor
Labours
,
with
surprizing
Successes
!
How
they
were
exhorted
by
the
Ministers
of
Religion
chearfully
to
go
on
in
their
Masters
,
Service
,
and
to
depend
on
his
Word
,
for
a
Glorious
Reward
,
they
believ'd
and
they
obey'd
;
they
recruited
their
Lamps
with
fresh
Oyl
,
and
their
Zeal
continu'd
Flaming
,
Bright
,
and
Strong
to
the
last
,
so
that
nothing
cou'd
obscure
or
weaken
,
or
even
resist
it
!
But
that
now
at
last
,
they
find
all
the
Promises
of
GOD
Graciously
fulfill'd
,
and
therefore
have
cause
to
Praise
him
for
all
their
Sufferings
,
since
their
light
Afflictions
,
which
were
but
for
a
Moment
,
have
wrought
for
them
,
a
far
more
Exceeding
and
Eternal
Weight
of
Glory
!
Methinks
like
Moses
from
Pisgah
,
we
may
now
take
a
Prospect
of
the
Land
of
Bliss
,
and
see
those
who
here
us'd
to
meet
together
,
for
Religion
and
Devotion
,
for
Suppressing
Vice
and
Promoting
Reformation
,
welcoming
one
another
into
the
Heavenly
Regions
,
with
Joy
in
their
Looks
,
and
Glory
about
their
Heads
,
and
nothing
to
be
heard
but
Anthems
and
Hallelujahs
!
Thus
my
Brethren
,
I
trust
in
GOD
it
will
be
with
you
another
day
,
but
seeing
we
are
as
yet
in
the
Wilderness
,
Let
us
have
our
Faces
always
directed
towards
the
Promis'd
Land
:
Our
Journey
can't
be
long
;
let
us
not
be
Frighten'd
at
the
Dangers
or
Difficulties
of
the
way
,
but
go
on
Couragiously
in
it
,
and
Endless
Peace
and
Joy
,
shall
soon
succeed
our
Toil
and
Labour
.