Of
the
advantages
of
Thinking
.
MAN
being
the
only
Creature
here
below
design'd
for
a
sociable
life
,
has
two
facultys
to
distinguish
him
from
other
Créatures
,
Thinking
and
Speaking
.
The
one
,
to
fit
him
for
the
society
of
others
;
and
the
other
,
to
qualify
him
also
for
his
own
.
As
to
the
latter
of
these
Facultys
,
there
's
no
fear
of
its
gathering
rust
for
want
of
use
.
We
are
rather
apt
to
speak
too
much
;
and
the
most
Reserv'd
have
reason
to
pray
with
the
Psalmist
,
Set
a
watch
O
Lord
before
my
mouth
,
and
keep
the
door
of
my
lips
.
But
the
former
,
is
that
which
generally
lies
fallow
and
neglected
;
as
may
be
guess'd
from
the
intemperate
use
of
the
other
.
There
are
few
indeed
,
that
are
capable
of
thinking
to
any
great
purpose
:
but
among
those
that
are
,
there
are
fewer
that
employ
this
excellent
Talent
.
And
for
ought
I
know
,
however
strange
it
may
seem
,
among
the
Ingenious
and
well
educated
there
are
as
few
Thinkers
as
among
the
Herd
of
the
vulgar
and
illiterate
.
For
either
they
live
a
Popular
life
;
and
then
what
for
business
,
pleasures
,
Company
,
visits
,
with
a
world
of
other
impertinencys
,
there
's
scarce
room
for
so
much
as
a
Morning
reflexion
.
Or
else
,
they
live
retir'd
,
and
then
either
they
doze
away
their
time
in
drowsiness
and
brown
studys
;
or
,
if
brisk
and
active
,
they
lay
themselves
out
wholely
upon
devouring
books
and
making
Common
places
,
and
scarce
entertain
their
Solitude
with
a
Meditation
once
in
a
Moon
.
But
't
is
merely
for
want
of
Thinking
that
they
can
allow
themselves
in
doing
so
.
For
by
a
little
of
this
,
they
would
soon
discover
that
of
all
the
Methods
of
improvement
that
can
be
used
,
there
is
none
so
advantagious
as
Thinking
;
either
for
our
Intellectuals
or
our
Morals
;
to
make
us
wiser
,
or
to
make
us
better
.
And
first
,
for
our
Intellectuals
.
'T
is
the
perfection
of
our
Rational
part
to
know
;
that
is
,
to
be
able
to
frame
clear
and
distinct
conceptions
,
to
form
right
Judgments
,
and
to
draw
true
consequences
from
one
thing
to
another
.
Now
besides
that
the
Powers
of
the
mind
are
made
more
bright
,
vigorous
,
and
active
by
use
,
as
all
other
facultys
are
;
there
is
this
further
advantage
,
that
by
habitual
thinking
the
object
is
made
more
familiar
to
the
understanding
,
the
Habitudes
and
relations
of
Ideas
one
towards
another
,
by
frequent
comparing
,
become
more
visible
and
apparent
;
and
consequently
,
't
is
more
easy
to
divide
what
ought
to
be
divided
,
and
to
compound
what
ought
to
be
compounded
;
wherein
consists
the
sum
of
all
Truth
and
Science
.
Reading
is
indeed
very
excellent
and
useful
to
this
purpose
;
but
Thinking
is
necessary
.
This
may
do
without
the
other
,
as
appears
in
the
first
Inventors
of
Arts
and
Sciences
;
who
were
fain
to
think
out
their
way
to
the
Recesses
of
Truth
;
but
the
other
can
never
do
,
without
this
.
Reading
without
thinking
,
may
indeed
make
a
rich
Common
place
,
but
t
will
never
make
a
rich
head
;
it
may
,
indeed
,
bring
in
a
great
store
of
Hyle
,
but
't
is
yet
without
form
and
void
,
till
Thinking
,
like
the
Seminal
spirit
,
agitates
the
dead
shapeless
lump
,
and
works
it
up
into
figure
and
symmetry
.
But
of
what
advantage
Thinking
is
to
the
advancement
of
Knowledge
,
will
further
appear
by
considering
some
of
the
chief
impediments
of
it
;
and
how
they
are
removed
by
Thinking
.
And
the
first
that
I
shall
mention
,
is
the
Prejudice
of
Infancy
.
We
form
infinite
rash
judgments
of
things
,
before
we
duly
understand
any
thing
;
and
these
grow
up
with
us
,
take
root
,
spread
and
multiply
;
till
,
after
long
use
and
custom
,
we
mistake
them
for
common
notions
and
dictates
of
nature
;
and
then
we
think
it
a
crime
to
go
about
to
unlearn
or
eradicate
them
.
And
as
long
as
we
stand
thus
affected
,
we
are
condemn'd
to
errours
and
perpetual
wandrings
.
So
great
reason
had
the
excellent
Des-Cartes
to
lay
the
foundation
of
his
Philosophy
in
an
Equipoise
of
mind
;
and
to
make
the
removal
of
these
Prejudices
the
very
entrance
and
beginning
of
wisdom
.
But
now
when
a
man
sets
upon
a
course
of
Thinking
,
nothing
will
be
so
obvious
as
to
consider
,
that
since
we
come
so
late
to
the
perfect
use
of
our
reason
;
among
those
many
judgments
we
have
made
,
't
is
very
likely
the
major
part
are
false
and
erroneous
.
And
this
is
a
fair
step
to
the
shaking
off
those
infant-Prejudices
;
at
least
he
will
be
thereby
induc'd
not
to
believe
any
thing
the
rather
,
because
he
had
given
it
such
early
entertainment
.
From
this
general
reflexion
he
proceeds
to
examin
the
things
themselves
.
And
now
he
is
a
capable
Judge
,
can
hear
both
sides
with
an
indifferent
ear
,
is
determin'd
only
by
the
moments
of
truth
▪
and
so
retracts
his
past
errours
,
and
has
the
best
Moral
security
against
any
for
the
future
.
Another
great
hindrance
to
knowledg
is
the
wrong
perception
of
things
.
When
the
simple
Ideas
of
our
minds
are
confus'd
,
our
Judgments
can
never
proceed
without
errour
.
'T
is
like
a
fault
in
the
first
concoction
,
which
is
never
corrected
in
either
of
the
other
.
For
how
can
I
judge
whether
the
Attribute
agree
to
the
subject
,
it
my
notion
of
both
be
confus'd
and
obscure
?
But
now
,
the
only
cause
of
the
confusedness
of
our
notions
,
next
to
the
natural
inability
of
our
faculties
,
is
want
of
Attention
and
close
application
of
mind
.
We
don't
dwell
enough
upon
the
object
;
but
speculate
it
transiently
and
in
hast
;
and
then
,
no
wonder
that
we
conceive
it
by
halves
.
Thinking
therefore
is
a
proper
Remedy
for
this
defect
also
.
Another
great
hindrance
to
knowledg
is
ambiguity
of
Terms
and
Phrases
.
This
has
bred
a
world
of
confusion
and
misunderstanding
,
especially
in
controversys
of
Religion
;
a
great
many
of
which
,
if
thoroughly
sifted
and
well
compared
,
will
be
found
to
be
mere
verbal
contentions
.
As
may
appear
from
what
the
excellent
Monsieur
Le
Blanc
has
perform'd
in
this
kind
.
But
now
,
this
is
owing
merely
to
want
of
thinking
.
There
is
a
latitude
in
the
Phrase
;
and
one
writer
not
sufficiently
attending
to
that
determinate
sense
of
it
which
his
Adversary
intends
,
very
hastily
and
furiously
denys
what
the
other
does
not
affirm
;
and
he
again
as
furiously
affirms
what
this
does
not
deny
.
So
that
they
are
really
agreed
all
along
,
and
yet
fight
on
like
Fools
in
the
dark
.
And
there
is
no
hopes
they
will
ever
be
reconciled
,
till
either
they
will
take
the
pains
to
think
themselves
,
or
some
body
else
will
be
so
kind
,
as
to
think
for
'em
.
Another
great
hindrance
to
knowledg
is
an
over-fond
and
superstitious
deference
to
Authority
,
especially
that
of
Antiquity
.
There
is
nothing
that
cramps
the
Parts
,
and
fetters
the
understandings
of
men
like
this
strait-lac'd
humour
.
Men
are
resolv'd
never
to
outshoot
their
forefathers
mark
;
but
write
one
after
another
,
and
so
the
dance
goes
round
in
a
circle
;
and
the
world
is
never
the
wiser
for
being
older
.
Take
an
instance
of
this
in
the
School-men
,
and
in
the
best
of
them
,
Aquinas
.
'T
is
pleasant
to
see
how
that
great
Wit
is
oftentimes
put
to
't
to
maintain
some
unlucky
Authorities
,
for
the
salving
of
which
he
is
forced
to
such
shifts
and
expedients
which
he
must
needs
(
should
he
dare
to
think
freely
)
see
through
and
discern
to
be
false
;
and
yet
such
a
slave
was
he
,
that
he
would
rather
lose
truth
,
than
go
out
of
the
Road
to
find
it
.
This
also
makes
men
,
otherwise
senseful
and
Ingenious
,
quote
such
things
many
times
out
of
an
old
dull
Author
,
and
with
a
peculiar
emphasis
of
commendation
too
,
as
would
never
pass
even
in
ordinary
conversation
;
and
which
they
themselves
would
never
have
took
notice
of
,
had
not
such
an
Author
said
it
.
But
now
,
no
sooner
does
a
man
give
himself
leave
to
think
,
but
he
perceives
how
abusurd
and
unreasonable
't
is
,
that
one
man
should
prescribe
to
all
Posterity
:
that
men
,
like
beasts
,
should
follow
the
foremost
of
the
Herd
;
and
that
venerable
non-sense
should
be
prefer'd
before
new-sense
:
He
considers
,
that
that
which
we
call
Antiquity
,
is
properly
the
nonage
of
the
world
;
that
the
sagest
of
his
Authoritys
were
once
new
;
and
that
there
is
no
other
difference
between
an
antient
Author
and
himself
,
but
only
that
of
time
;
which
,
if
of
any
advantage
,
't
is
rather
on
his
side
,
as
living
in
a
more
refined
and
mature
age
of
the
world
.
And
thus
having
cast
off
this
Intellectual
slavery
,
like
one
of
the
brave
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mention'd
by
Laertius
,
he
addicts
himself
to
no
Author
,
Sect
or
Party
▪
but
freely
picks
up
Truth
where-ever
he
can
find
it
;
puts
to
Sea
upon
his
own
bottom
;
holds
the
Stern
himself
;
and
now
,
if
ever
,
we
may
expect
new
discoverys
.
There
are
other
notable
impediments
to
the
improvement
of
knowledg
,
such
as
Passion
,
Interest
,
fear
of
being
tax'd
with
inconstancy
,
scorn
of
being
inform'd
by
another
,
Envy
,
the
humour
of
Contradiction
,
and
sometimes
Flattery
in
applauding
every
thing
we
hear
,
and
the
like
.
Now
as
to
the
manner
how
all
these
are
remov'd
by
thinking
,
it
may
suffice
to
sav
in
general
,
that
they
are
all
obviously
absurd
and
ridiculous
;
and
however
unthinking
men
may
be
abused
by
them
,
yet
a
free
and
close
Thinker
must
needs
quickly
perceive
that
they
are
so
:
and
there
is
no
better
Moral
way
that
I
know
of
to
be
quit
of
ill
habits
,
than
the
being
convinc'd
of
their
Folly
and
Mischief
.
But
the
greatest
advantage
of
thinking
is
yet
behind
,
that
it
improves
our
Morals
as
well
as
our
Intellectuals
;
and
serves
to
make
us
Better
,
as
well
as
Wiser
.
This
is
in
a
great
measure
included
in
the
other
.
All
therefore
that
I
shall
further
remark
concerning
it
is
this
,
that
considering
the
great
influence
the
understanding
has
upon
the
will
,
there
are
but
two
things
necessary
to
preserve
us
in
our
duty
.
First
an
habitual
Theory
of
what
we
ought
and
ought
not
to
do
;
and
of
all
the
motives
and
engagements
to
the
one
and
to
the
other
.
Secondly
an
actual
and
clear
presence
of
all
this
to
the
mind
,
in
every
Instant
of
action
.
And
this
is
for
the
most
part
the
thinking
man's
condition
.
He
does
not
only
Habitually
know
,
but
actually
attends
both
to
his
Duty
,
and
to
all
the
engagements
for
its
performance
.
He
has
those
Considerations
almost
always
present
with
him
which
to
others
are
the
Principles
of
Repentance
;
and
this
keeps
him
in
his
Duty
,
which
brings
others
to
it
;
and
makes
him
live
like
those
Righteous
persons
of
whom
our
Saviour
says
,
that
they
need
no
Repentance
.
Of
the
Care
and
Improvement
of
Time.
TO
be
careful
how
we
manage
and
employ
our
Time
,
is
one
of
the
first
Precepts
that
is
taught
in
the
School
of
Wisdom
,
and
one
of
the
last
that
is
learn'd
.
The
first
and
leading
dictate
of
Prudence
is
,
That
a
Man
propose
to
himself
his
true
and
best
interest
for
his
End
;
and
the
next
is
,
That
he
make
use
of
all
those
means
and
opportunities
whereby
that
end
is
to
be
attain'd
.
And
betwixt
these
two
there
is
such
a
close
connexion
,
that
he
who
does
not
do
the
latter
,
cannot
be
supposed
to
intend
the
former
.
He
that
is
not
careful
of
his
actions
,
shall
never
perswade
me
that
he
seriously
proposes
to
himself
his
best
interest
,
as
his
end
,
for
if
he
did
,
he
would
as
seriously
apply
himself
to
the
regulation
of
the
other
as
the
means
.
And
so
he
that
is
not
careful
of
his
Time
,
cannot
in
reason
be
supposed
to
be
careful
of
his
Actions
;
for
if
he
were
,
he
would
certainly
have
a
special
regard
to
the
opportunity
of
their
performance
.
But
,
as
I
observ'd
in
the
beginning
,
though
this
Precept
be
one
of
the
Elementary
dictates
of
Prudence
,
and
stands
written
in
the
first
page
of
the
Book
of
Wisdom
;
yet
such
is
the
sottishness
and
stupidity
of
the
World
,
that
there
is
none
that
is
more
slowly
learn'd
.
And
't
is
a
prodigious
thing
to
consider
,
that
,
although
among
all
the
Talents
which
are
committed
to
our
Stewardship
,
Time
upon
several
accounts
is
the
most
precious
,
yet
there
is
not
any
one
of
which
the
generality
of
men
are
more
profuse
and
regardless
.
Tho
it
be
a
thing
of
that
inestimable
value
,
that
't
is
not
distributed
to
us
intirely
,
and
at
once
,
like
other
Blessings
,
but
is
dealt
out
in
minutes
and
little
parcels
,
as
if
man
were
not
fit
to
be
trusted
with
the
intire
possession
of
such
a
choice
Treasure
,
yet
there
are
very
many
that
think
themselves
so
overstock'd
with
it
,
that
instead
of
husbanding
it
to
advantage
,
the
main
business
of
their
thoughts
is
how
to
rid
their
hands
of
it
,
and
accordingly
they
catch
at
every
shadow
and
opportunity
of
relief
;
strike
in
at
a
venture
with
the
next
Companion
,
and
so
the
dead
Commodity
be
taken
off
,
care
not
who
be
the
Chapman
.
Nay
,
't
is
obvious
to
observe
,
that
even
those
persons
who
are
frugal
and
thrifty
in
every
thing
else
,
are
yet
extremely
prodigal
of
their
best
Revenue
,
Time
;
Of
which
alone
(
as
Seneca
neatly
observes
)
't
is
a
Vertue
to
be
Covetous
.
Neither
may
this
Censure
be
fastned
only
upon
the
unthinking
multitude
,
the
Sphere
of
whose
Consideration
is
supposed
to
be
very
narrow
,
and
their
Apprehension
short-sighted
;
but
I
observe
that
many
of
those
who
set
up
for
Wits
,
and
pretend
to
a
more
than
ordinary
sagacity
,
and
delicacy
of
Sense
,
do
notwithstanding
spend
their
Time
very
unaccountably
,
and
live
away
whole
days
,
weeks
,
and
sometimes
months
together
,
to
as
little
purpose
(
tho
it
may
be
not
so
innocently
)
as
if
they
had
been
asleep
all
the
while
.
And
this
they
are
so
far
from
being
ashamed
to
own
,
that
they
freely
boast
of
it
,
and
pride
themselves
in
it
,
thinking
that
it
tends
to
their
Reputation
,
and
commends
the
greatness
of
their
Parts
,
that
they
can
support
themselves
upon
the
Natural
stock
,
without
being
beholden
to
the
Interest
that
is
brought
in
by
Study
and
Industry
.
But
if
their
Parts
be
so
good
as
they
would
have
others
believe
,
sure
they
are
worth
improving
;
if
not
,
they
have
the
more
need
of
it
.
And
tho
it
be
an
Argument
of
a
rich
mind
,
to
be
able
to
maintain
it self
without
labour
,
and
subsist
without
the
advantages
of
Study
,
yet
there
is
no
man
that
has
such
a
portion
of
Sense
,
but
will
understand
the
use
of
his
Time
better
than
to
put
it
to
the
trial
.
Greatness
of
Parts
is
so
far
from
being
a
discharge
from
Industry
,
that
I
find
Men
of
the
most
exquisite
Sense
in
all
Ages
were
always
most
curious
of
their
Time
:
Nay
,
the
most
Intelligent
of
all
Created
Beings
(
who
may
be
allow'd
to
pass
a
truer
estimate
upon
things
than
the
finest
Mortal
Wit
)
value
Time
at
a
high
rate
.
Let
me
go
(
says
the
Angel
to
the
importunate
Patriarch
)
for
the
day
breaketh
.
And
therefore
I
very
much
suspect
the
excellency
of
those
mens
Parts
,
who
are
dissolute
and
careless
mis-spenders
of
their
Time
:
For
if
they
were
men
of
any
thoughts
,
how
is
it
possible
but
these
should
be
some
in
the
number
?
(
viz.
)
That
this
Life
is
wholly
in
order
to
another
,
and
that
Time
is
that
sole
opportunity
that
God
has
given
us
for
transacting
the
great
business
of
Eternity
:
That
our
work
is
great
,
and
our
day
of
working
short
,
much
of
which
also
is
lost
and
render'd
useless
,
through
the
cloudiness
and
darkness
of
the
Morning
,
and
the
thick
vapours
and
unwholesome
foggs
of
the
Evening
;
the
ignorance
and
inadvertency
of
Youth
,
and
the
Diseases
and
Infirmities
of
Old
Age
:
That
our
portion
of
Time
is
not
only
short
,
as
to
its
duration
,
but
also
uncertain
in
the
possession
:
That
the
loss
of
it
is
irreparable
to
the
loser
,
and
profitable
to
no
body
else
:
That
it
shall
be
severely
accounted
for
at
the
great
Judgment
,
and
lamented
in
a
sad
Eternity
.
He
that
considers
these
things
(
and
sure
he
must
needs
be
a
very
unthinking
man
that
does
not
)
will
certainly
be
choice
of
his
Time
,
and
look
upon
it
no
longer
as
a
bare
state
of
duration
,
but
as
an
Opportunity
;
and
consequently
will
let
no
part
of
it
(
no
considerable
part
at
least
)
slip
away
either
unobserv'd
or
unimprov'd
.
This
is
the
most
effectual
way
that
I
know
of
to
secure
to
ones
self
the
Character
of
a
Wise-man
here
,
and
the
reward
of
one
hereafter
.
Whereas
the
vain
Enthusiastic
Pretenders
to
the
Gift
of
Wit
,
that
trifle
away
their
Time
,
betray
the
shallowness
and
poverty
of
their
Sense
to
the
discerning
few
;
or
whatever
they
may
pass
for
here
among
their
fellow
Mortals
,
do
most
infallibly
make
themselves
cheap
in
the
sight
of
Angels
.
Of
Solitude
.
IT
has
been
urg'd
as
an
Objection
,
by
some
Atheistical
Persons
,
against
the
existence
of
a
God
,
that
if
there
had
been
such
a
perfect
Being
,
who
was
compleatly
happy
in
the
enjoyment
of
himself
,
he
would
never
have
gone
about
to
make
a
World.
Now
,
tho
this
Objection
contributes
nothing
to
the
support
of
Atheism
(
the
design
of
God
in
Creating
the
World
being
not
to
increase
his
happiness
,
but
to
Communicate
it
)
yet
it
proceeds
upon
this
true
supposition
,
That
Society
is
a
Blessing
.
It
is
so
,
and
that
not
only
respectively
,
and
in
reference
to
the
present
circumstances
of
the
World
,
and
the
Necessities
of
this
Life
,
but
also
simply
,
and
in
its
own
Nature
;
since
it
shall
be
an
Accessory
to
our
bliss
in
Heaven
,
and
add
many
moments
to
the
weight
of
Glory
.
Neither
will
the
truth
of
this
assertion
be
at
all
weaken'd
by
alledging
that
no
benefit
or
advantage
accrues
to
God
by
it
,
for
that
it
becomes
unbeneficial
to
him
(
tho
a
Blessing
in
its
own
nature
)
is
purely
by
accident
,
because
God
eminently
containing
in
himself
all
possible
good
,
is
uncapable
of
any
New
Accession
.
And
as
Society
is
in
its
own
nature
an
instrument
of
Happiness
,
so
is
it
made
much
more
so
by
the
indigencies
and
infirmities
of
Men.
Man
,
of
all
Creatures
in
the
World
,
is
least
qualify'd
to
live
alone
,
because
there
is
no
Creature
that
has
so
many
necessities
to
be
reliev'd
.
And
this
I
take
to
be
one
of
the
great
Arts
of
Providence
,
to
secure
mutual
amity
and
the
reciprocation
of
good
turns
in
the
World
,
it
being
the
Nature
of
Indigency
,
like
common
danger
,
to
indear
men
to
one
another
,
and
make
them
herd
together
,
like
Fellow-Sailors
in
a
Storm
.
And
this
indeed
is
the
true
case
of
Mankind
,
we
all
Sail
in
one
bottom
,
and
in
a
rough
Sea
,
and
stand
in
need
of
one
anothers
help
at
every
turn
,
both
for
the
Necessities
and
Refreshments
of
Life
.
And
therefore
I
am
very
far
from
commending
the
undertaking
of
those
Ascetics
,
that
our
of
a
pretence
of
keeping
themselves
unspotted
from
the
World
,
take
up
their
quarters
in
Desarts
,
and
utterly
abandon
all
Human
Society
.
This
is
in
short
(
to
say
no
more
of
it
)
to
put
themselves
into
an
incapacity
either
of
doing
any
good
to
the
World
,
or
of
receiving
any
from
it
:
and
certainly
that
can
be
no
desirable
state
.
No
,
this
Eremetical
way
of
Living
is
utterly
inconsistent
with
the
Circumstances
and
Inclinations
of
Human
Nature
;
he
must
be
a
God
,
Self-sufficient
and
Independent
that
is
fit
for
this
state
of
absolute
and
perfect
Solitude
,
and
in
this
rigorous
sense
,
It
is
not
good
for
man
(
tho
in
Paradice
it self
)
to
be
alone
.
But
tho
Society
,
as
't
is
opposed
to
a
state
of
perfect
and
perpetual
Solitude
,
be
a
Blessing
,
yet
considering
how
little
of
it
there
is
in
the
World
that
is
good
,
I
think
it
advisable
for
every
man
that
has
sense
and
thoughts
enough
,
to
be
his
own
Companion
,
(
for
certainly
there
is
more
required
to
qualifie
a
man
for
his
own
company
than
for
other
men's
)
to
be
as
frequent
in
his
Retirements
as
he
can
,
and
to
communicate
as
little
with
the
World
as
is
consistent
with
the
duty
of
doing
good
,
and
the
discharge
of
the
common
offices
of
Humanity
.
'T
is
true
indeed
(
as
Seneca
says
)
Miscendae
&
alternandae
sunt
Solitudo
&
frequentia
:
Solitude
and
Company
are
to
have
their
turns
,
and
to
be
interplaced
.
But
Wise-men
use
to
dedicate
the
largest
share
of
their
Lives
to
the
former
,
and
let
the
best
and
most
of
their
Time
go
to
make
up
the
Canonical
Hours
of
Study
,
Meditation
and
Devotion
.
And
for
this
,
besides
the
practice
of
Wise-men
,
we
have
the
Authentic
example
of
our
B.
Lord
himself
,
Who
,
as
't
is
reasonably
supposed
(
for
he
had
pass'd
the
thirtieth
year
of
his
Life
before
he
enter'd
upon
the
stage
of
Action
,
and
then
also
sought
all
opportunities
to
be
alone
,
and
oftentimes
purchas'd
Retirement
at
the
expence
of
Night-watches
)
allotted
the
greatest
part
of
his
little
Time
here
on
Earth
to
Privacy
and
Retirement
;
and
't
is
highly
probable
,
would
have
liv'd
much
more
reservedly
,
had
not
the
peculiar
business
of
his
function
made
it
necessary
for
him
to
be
conversant
in
the
World.
The
inclination
of
our
Lord
lay
more
toward
the
Contemplative
way
of
Life
,
tho
the
interest
of
Mankind
engaged
him
oftentimes
upon
the
Active
.
And
't
is
very
observable
,
that
there
is
scarce
any
one
thing
which
he
vouchsafed
to
grace
with
so
many
marks
and
instances
of
favour
and
respect
as
he
did
Solitude
.
Which
are
thus
summ'd
up
by
the
excellent
Pen
of
a
very
great
Master
It
was
Solitude
and
Retirement
in
which
Jesus
kept
his
Vigils
;
the
desart
places
heard
him
pray
,
in
a
privacy
he
was
born
,
in
the
Wilderness
he
fed
his
thousands
,
upon
a
Mountain
apart
he
was
transfigured
,
upon
a
Mountain
he
died
,
and
from
a
Mountain
he
ascended
to
his
Father
.
In
which
Retirements
his
Devotion
certainly
did
receive
the
advantage
of
convenient
circumstances
,
and
himself
in
such
dispositions
twice
had
the
opportunities
of
Glory
.
Indeed
,
the
Satisfactions
and
Advantages
of
Solitude
(
to
a
person
that
knows
how
to
improve
it
)
are
very
great
,
and
far
transcending
those
of
a
Secular
and
Popular
Life
.
First
,
as
to
Pleasure
and
Satisfaction
,
whosoever
considers
the
great
variety
of
mens
humours
,
the
peevishness
of
some
,
the
pride
and
conceitedness
of
others
,
and
the
impertinence
of
most
;
he
that
considers
what
unreasonable
terms
of
Communion
some
persons
impose
upon
those
that
partake
of
their
Society
;
how
rare
't
is
for
a
man
to
light
upon
a
Company
,
where
,
as
his
first
Salutation
,
he
shall
not
presently
have
a
Bottle
thrust
to
his
Nose
;
he
,
I
say
,
that
considers
these
and
a
thousand
more
grievances
,
wherewith
the
folly
and
ill
nature
of
men
have
conspired
to
burthen
Society
,
will
find
,
take
one
time
with
another
,
Company
is
an
occasion
of
almost
as
much
displeasure
as
pleasure
.
Whereas
in
the
mean
time
the
Solitary
and
Contemplative
man
sits
as
safe
in
his
Retirement
as
one
of
Homer's
Heroes
in
a
Cloud
,
and
has
this
only
trouble
from
the
follies
and
extravagancies
of
men
,
that
he
pitties
them
.
He
does
not
,
it
may
be
,
laugh
so
loud
,
but
he
is
better
pleas'd
:
He
is
not
perhaps
so
often
merry
,
but
neither
is
he
so
often
disgusted
;
he
lives
to
himself
and
God
,
full
of
Serenity
and
Content
.
And
as
the
Pleasures
and
Satisfactions
of
Solitude
exceed
those
of
a
Popular
Life
,
so
also
do
the
Advantages
.
Of
these
there
are
two
sorts
,
Moral
and
Intellectual
;
to
both
which
Solitude
is
a
particular
friend
.
As
to
the
first
,
it
is
plain
that
Solitude
is
the
proper
opportunity
of
Contemplation
,
which
is
both
the
Foundation
and
the
Perfection
of
a
Religious
Life
.
It
is
(
as
the
same
excellent
Person
forecited
says
elsewhere
of
a
single
Life
)
the
huge
advantage
of
Religion
,
the
great
opportunity
for
the
Retirements
of
Devotion
,
which
being
empty
of
Cares
is
full
of
Prayers
,
being
unmingled
with
the
World
is
apt
to
converse
with
God
,
and
by
not
feeling
the
warmth
of
a
too
forward
and
indulgent
Nature
,
flames
▪
out
with
holy
Fires
,
till
it
be
burning
like
the
Cherubim
and
the
most
extasy'd
Order
of
holy
and
unpolluted
Spirits
.
And
for
this
reason
't
was
that
the
Anciente
chose
to
build
their
Altars
and
Temples
in
Groves
and
Solitary
▪
Recesses
,
thereby
intimating
▪
that
Solitude
was
the
best
opportunity
of
Religion
.
Neither
are
our
intellectual
advantages
less
indebted
to
Solitude
.
And
here
,
tho
I
have
in
a
great
measure
anticipated
this
consideration
(
there
being
nothing
necessarily
required
to
compleat
the
Character
of
a
Wise-man
,
besides
the
knowledg
of
God
and
himself
)
yet
I
shall
not
confine
my self
to
this
instance
,
but
deduce
the
matter
further
,
and
venture
to
affirm
that
all
kinds
of
Speculative
knowledg
as
well
as
practical
,
are
best
improved
by
Solitude
.
Indeed
there
is
much
talk
about
the
great
benefit
of
keeping
Great
men
company
,
and
thereupon
't
is
usually
reckon'd
among
the
disadvantages
of
a
Country
life
,
that
those
of
that
condition
want
the
opportunities
of
a
Learned
Conversation
.
But
to
confess
the
truth
,
I
think
there
is
not
so
much
in
it
as
people
generally
imagine
.
Indeed
,
were
the
Souls
of
men
lodg'd
in
transparent
cases
,
that
we
might
read
their
thoughts
;
would
they
communicate
what
they
know
,
were
it
the
fashion
to
discourse
learnedly
,
't
were
worth
while
to
frequent
the
Cabals
of
Great
men
:
But
when
it
shall
be
counted
a
piece
of
errant
Pedantry
,
and
defect
of
good
breeding
to
start
any
Question
of
Learning
in
Company
;
when
every
man
is
as
shy
of
his
Notions
as
of
a
Fairy-treasure
;
and
makes
his
Head
not
a
Repository
or
Exchequer
of
Knowledg
,
but
a
Grave
to
bury
it
in
:
A
man
may
be
a
constant
attendant
at
the
Conclaves
of
Learned
men
all
his
life
long
,
and
yet
be
no
more
the
wiser
for
't
than
a
Book-worm
is
for
dwelling
in
Libraries
.
And
therefore
,
to
speak
ingeniously
,
I
don't
see
for
my
part
wherein
the
great
advantage
of
great
Conversation
lies
,
as
the
humours
of
men
are
pleas'd
to
order
it
.
Were
I
to
inform
my self
in
business
,
and
the
management
of
affairs
,
I
would
sooner
talk
with
a
plain
illiterate
Farmer
or
Trades-man
than
the
greatest
Vertuoso
of
The
Society
;
and
as
for
Learning
(
which
is
the
only
thing
they
are
supposed
able
to
discourse
well
of
)
that
in
point
of
Civility
they
decline
:
So
that
I
find
I
must
take
refuge
at
my
Study
at
last
,
and
there
redeem
the
Time
that
I
have
lost
among
the
Learned
.
Of
Courage
.
A
Ristotle
in
his
Morals
begins
the
Doctrine
of
Vertues
with
Courage
;
which
has
found
work
for
his
Interpreters
to
assign
the
reason
of
his
method
.
But
,
methinks
,
there
is
no
great
need
they
should
either
study
or
differ
much
about
it
.
For
certainly
,
among
all
the
Vertues
this
will
justly
challenge
the
Precedency
,
and
is
the
most
Cardinal
and
fundamental
part
of
Morality
.
This
Vertue
is
pre-required
to
the
susception
of
all
the
rest
.
For
the
very
entrance
into
the
School
of
wisdom
and
a
vertuous
course
is
a
state
of
Discipline
,
Difficulty
and
Hardship
.
And
therefore
't
is
sapere
aude
,
a
great
piece
of
daring
and
boldness
to
set
up
for
a
good
man
:
especially
,
if
to
the
proper
difficulties
and
Agonies
of
a
Vertuous
engagement
,
we
add
those
calamities
and
straits
it
oftentimes
exposes
us
to
,
through
the
malice
and
folly
of
the
world
.
So
that
as
Plato
writ
upon
his
School
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
none
enter
here
that
understands
not
Mathematics
,
it
may
be
set
as
a
Motto
upon
the
School
of
Vertue
,
Let
none
enter
here
that
wants
Courage
.
And
as
't
is
necessarily
requisite
to
the
susception
of
all
other
vertues
,
so
is
it
their
main
support
,
guardian
and
establishment
.
Without
this
,
every
other
Vertue
is
precarious
,
and
lies
at
the
mercy
of
every
cross
accident
.
Without
this
,
let
but
a
Pistol
be
held
to
the
breast
,
and
the
severest
Chastity
will
be
frighted
into
compliance
,
the
most
Heroic
Friendship
into
treachery
,
and
the
most
ardent
Piety
into
renunciation
of
God
and
Religion
.
There
is
nothing
among
all
the
frailnesses
and
uncertaintys
of
this
sublunary
world
so
tottering
and
unstable
,
as
the
vertue
of
a
Coward
.
He
has
that
within
him
that
upon
occasion
will
infallibly
betray
every
vertue
he
has
;
and
to
secure
him
from
sin
,
you
must
keep
him
from
Temptation
.
This
was
the
Principle
the
Devil
went
upon
in
his
encounter
with
Job
,
Do
but
put
forth
thy
hand
,
(
says
he
to
God
)
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
He
was
right
enough
in
the
Proposition
,
tho
mistaken
in
the
application
.
Having
now
seen
the
usefulness
of
this
great
Vertue
,
't
will
be
worth
while
to
enquire
a
little
into
its
Nature
.
And
that
the
rather
,
because
't
is
not
only
variously
and
falsly
apprehended
by
the
many
,
but
too
confusedly
and
darkly
deliver'd
even
by
Moralists
themselves
.
That
which
with
the
Vulgar
passes
for
Courage
,
is
certainly
nothing
else
but
stupidity
,
desperateness
or
fool-hardiness
;
a
brutish
sort
of
Knight-errantry
in
seeking
out
needless
encounters
,
and
running
into
dangers
without
fear
or
wit
;
which
is
so
far
from
having
the
fore-mention'd
property
of
Courage
,
of
being
a
guardian
,
and
security
of
our
Vertues
,
that
't
is
in
it self
a
sin
.
But
are
we
like
to
have
a
better
account
of
it
from
the
Moralists
?
why
they
tell
you
that
it
is
a
Mediocrity
between
Fear
and
Boldness
;
So
Aristotle
in
his
Ethics
.
But
then
as
for
defining
what
this
Mediocrity
is
(
wherein
the
very
point
of
the
business
lies
)
you
are
as
much
to
seek
as
ever
.
Others
will
tell
you
that
't
is
a
firmness
of
mind
in
sustaining
evils
,
and
undertaking
dangers
.
Accordingly
they
assign
two
parts
of
Courage
Sustinere
&
Aggredi
.
Thus
Epictetus
and
the
School
of
the
Stoics
.
But
what
it
is
thus
firmly
to
sustain
or
undertake
an
evil
,
and
what
evils
are
to
be
thus
sustain'd
or
undertaken
,
they
either
could
not
,
or
have
not
thought
fit
to
acquaint
us
.
In
order
therefore
to
the
settling
the
Point
in
hand
,
I
consider
1st
in
general
,
that
Courage
has
evil
of
Pain
for
its
object
,
which
in
some
circumstances
is
to
be
chosen
or
submitted
to
.
Whence
I
form
this
general
Idea
of
Courage
that
't
is
a
firm
and
peremptory
resolution
of
Mind
to
chuse
evil
of
Pain
in
right
circumstances
,
or
when
't
is
truly
eligible
.
This
Definition
I
confess
runs
in
general
Terms
,
much
like
one
of
Aristotles
,
but
I
intended
it
for
no
other
.
Only
it
has
this
advantage
above
his
,
that
it
lays
a
Foundation
for
one
that
is
more
particular
.
For
't
is
but
here
to
subjoin
when
an
evil
is
truly
eligible
,
and
the
Idea
of
Courage
will
be
sufficiently
determinate
and
express
.
Now
to
make
a
thing
eligible
't
is
necessary
that
some
way
or
other
it
appear
good
;
evil
being
no
way
eligible
under
its
own
formality
.
And
to
make
an
evil
put
on
the
nature
and
appearance
of
good
,
two
things
are
necessary
.
1st
that
it
be
a
lesser
evil
than
some
other
,
and
2ly
that
the
chusing
of
it
be
a
necessary
Medium
for
the
preventing
of
that
other
.
Then
,
and
in
no
other
case
,
is
evil
truly
eligible
:
and
consequently
,
we
shall
not
be
mistaken
in
the
Idea
of
Courage
,
if
we
define
it
to
be
such
a
firm
and
constant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
disposition
of
mind
,
whereby
a
man
is
fix'd
and
determin'd
never
to
dread
any
evil
,
so
far
as
to
decline
it
when
the
chusing
it
is
the
only
remedy
against
a
greater
.
And
this
is
most
eminently
signalized
in
the
case
of
Martyrdom
,
when
a
man
submits
to
the
greatest
evils
of
Pain
to
avoid
that
much
greater
one
of
Sin.
This
is
the
very
summity
and
perfection
of
Courage
,
that
which
an
Hannibal
or
a
Scipio
could
never
equal
in
all
their
gallantry
and
feats
of
war
:
and
I
dare
venture
to
pronounce
,
that
he
who
would
rather
dye
or
part
with
any
worldly
interest
than
commit
a
sin
,
can
never
be
a
Coward
.
And
here
I
cannot
but
take
notice
of
a
false
notion
of
Honour
and
Courage
whereby
the
world
has
been
generally
abused
;
especially
those
men
that
make
the
highest
pretensions
to
both
.
According
to
these
mens
Measures
of
things
,
't
is
sufficient
reason
to
post
a
man
up
for
a
Coward
if
he
refuse
a
Duell
;
And
to
merit
a
badge
of
Honour
from
the
Herald's
Office
if
he
accept
it
.
These
men
would
be
ready
to
laugh
at
me
,
I
know
,
as
a
lover
of
Paradoxes
,
should
I
tell
them
that
their
characters
must
be
quite
transposed
to
make
them
true
.
And
yet
I
cannot
help
it
,
so
it
falls
out
that
he
who
declines
the
Duell
is
indeed
the
man
of
Honour
and
Courage
,
and
he
who
accepts
it
is
the
Coward
.
For
he
who
declines
it
,
despises
the
obloquy
and
scorn
of
the
world
that
he
may
approve
himself
to
God
and
his
own
Conscience
,
would
rather
be
pointed
and
hiss'd
at
,
than
be
damn'd
;
and
so
chuses
a
lesser
evil
to
avoid
a
greater
.
But
he
that
accepts
the
Duel
,
so
dreads
the
loss
of
his
credit
among
those
whose
good
opinion
is
of
no
value
,
that
to
avoid
it
he
chuses
to
incur
sin
and
damnation
;
and
so
chuses
a
greater
evil
to
avoid
a
less
.
And
if
this
be
Courage
,
we
must
strike
it
out
of
the
Catalogue
of
the
Vertues
,
for
nothing
is
so
,
that
is
not
under
the
direction
of
Prudence
;
much
less
what
is
down-right
Folly
and
the
very
exaltation
of
Madness
.
Of
Seriousness
.
SInce
I
began
to
consider
so
far
as
to
make
Reflections
upon
my self
,
the
most
early
and
prevailing
▪
disposition
which
I
observ'd
was
an
Inclination
to
Seriousness
,
and
since
I
consider'd
the
nature
of
things
and
the
circumstances
of
Human
life
,
I
found
I
had
reason
to
thank
the
kind
influence
of
my
birth
for
making
that
my
Temper
,
which
otherwise
I
must
have
been
at
more
cost
to
acquire
.
For
tho
it
be
generally
reckon'd
only
as
a
Semi-vertue
,
and
by
some
as
no
vertue
at
all
,
yet
certainly
nothing
is
of
greater
advantage
both
as
to
Intellectual
and
Moral
attainments
than
to
be
of
a
serious
,
composed
and
recollected
spirit
.
If
it
be
not
it self
a
vertue
,
't
is
at
least
the
Soil
wherein
it
naturally
grows
,
and
the
most
visible
mark
whereby
to
know
those
that
have
it
.
This
is
that
whereby
a
Man
is
chiefly
distinguish'd
from
a
Child
,
and
a
Wise
man
from
a
Fool.
For
(
as
the
Son
of
Sirac
observes
)
a
man
may
be
known
by
his
look
,
and
one
that
has
understanding
by
his
countenance
when
thou
meet'st
him
.
And
again
speaking
of
levity
and
dissoluteness
of
behaviour
,
A
man's
attire
,
excess
of
laughter
and
gaiety
shew
what
he
is
,
that
is
,
it
shews
he
is
none
of
the
wisest
.
And
that
this
was
his
true
meaning
we
may
be
assured
from
another
Character
of
his
,
where
he
expresly
makes
the
signs
of
wisdom
and
folly
to
consist
in
these
two
propertys
,
(
viz.
)
that
a
Fool
lifts
up
his
voice
with
laughter
,
but
a
Wise
man
does
scarce
smile
a
little
.
There
is
indeed
a
near
Relation
between
Seriousness
and
Wisdom
,
and
one
is
a
most
excellent
Friend
to
the
other
.
A
man
of
a
serious
sedate
and
considerate
temper
as
he
is
always
in
a
ready
disposition
for
Meditation
(
the
best
improvement
both
of
knowledg
and
manners
)
so
he
thinks
without
disturbance
,
enters
not
upon
another
Notion
till
he
is
master
of
the
first
,
and
so
makes
clean
work
with
it
.
Whereas
a
man
of
a
loose
,
volatile
and
shatter'd
humour
thinks
only
by
fits
,
and
starts
now
and
then
in
a
Morning
interval
,
when
the
serious
mood
comes
upon
him
,
and
even
then
too
let
but
the
least
trifle
cross
his
way
,
and
his
desultorious
fancy
presently
takes
the
Scent
,
leaves
the
unfinish'd
and
half-mangled
notion
,
and
skips
away
in
pursuit
of
the
new
game
.
So
that
altho
he
conceives
often
,
yet
by
some
chance
or
other
he
always
miscarrys
,
and
the
issue
proves
Abortive
.
Indeed
nothing
excellent
can
be
done
without
Seriousness
,
and
he
that
courts
wisdom
must
be
in
earnest
.
St
James
assures
us
that
't
is
And
accordingly
we
find
that
those
among
the
Philosophic
Sects
that
profess'd
more
than
ordinary
eminency
in
wisdom
or
vertue
,
assumed
also
a
peculiar
gravity
of
Habit
,
and
solemnity
of
Behaviour
,
and
the
most
sacred
and
mysterious
rites
of
Religion
were
usually
perform'd
with
silence
;
and
that
not
only
for
decency
,
but
for
advantage
.
Thus
the
Italians
who
are
the
gravest
are
also
the
most
ingenious
people
under
heaven
,
and
't
is
a
known
observation
of
Aristotle's
concerning
melancholy
,
that
it
furthers
Contemplation
and
makes
great
Wits
.
Thus
again
the
Discipline
of
Silence
was
a
considerable
part
of
the
Pythagoric
institution
,
and
we
have
it
storied
of
our
B.
Lord
himself
who
was
the
wisdom
of
his
father
,
that
he
never
laugh'd
.
But
because
a
solemn
deportment
may
somtimes
disguise
an
unthinking
mind
,
and
grave
in
some
men's
Dictionarys
signifies
the
same
as
Dull
,
I
shall
put
the
Character
a
little
more
home
,
and
define
more
closely
wherein
the
true
Idea
of
Seriousness
consists
,
or
what
it
is
to
be
in
good
earnest
a
serious
man
.
And
1st
I
shall
remove
it
from
the
neighborhood
of
those
things
which
by
their
symbolizing
with
it
in
outward
appearance
prove
oftentimes
the
occasion
of
mistake
and
confusion
.
It
does
not
therefore
consist
in
the
morosity
of
a
Cynic
,
nor
in
the
severity
of
an
Ascetic
,
nor
in
the
demureness
of
a
Precisian
,
nor
in
the
deadness
and
sullenness
of
a
Quaker
,
nor
in
the
solemn
meen
of
an
Italian
,
nor
in
the
slow
pace
of
a
Spaniard
;
'T
is
neither
in
a
drooping
head
,
nor
a
mortify'd
face
,
nor
a
Primitive
Beard
.
'T
is
somthing
very
different
and
much
more
excellent
than
all
this
that
must
make
up
a
serious
man
.
And
I
believe
I
shall
not
misrepresent
him
if
I
say
he
is
one
that
duly
and
impartially
weighs
the
moments
of
things
so
as
neither
to
value
Trifles
,
nor
despise
things
really
excellent
.
That
dwells
much
at
home
and
studys
to
know
himself
as
well
as
Books
or
men
;
that
considers
why
he
came
into
the
world
,
how
great
his
business
and
how
short
his
stay
in
it
,
how
uncertain
't
is
when
he
shall
leave
it
,
and
whither
a
sinner
shall
then
betake
himself
when
both
Heaven
and
Earth
shall
This
is
to
be
truly
serious
,
and
however
the
Pretenders
to
gaiety
and
lightsomness
of
Humour
may
miscall
and
ridicule
it
by
the
names
of
Melancholy
,
dullness
and
stupidity
&c.
He
that
is
thus
affected
cannot
miss
of
being
wise
and
good
here
,
and
happy
hereafter
.
And
then
't
will
be
his
turn
to
laugh
,
when
the
others
shall
mourn
and
weep
.
Of
the
slightness
of
all
Secular
,
and
the
importance
of
minding
our
Eternal
,
Interest
.
IDleness
and
Impertinence
,
a
doing
of
nothing
or
of
nothing
to
the
purpose
,
are
always
signs
of
a
vain
,
loose
,
and
inconsiderate
spirit
,
but
they
are
never
more
so
,
than
when
there
is
some
very
momentous
and
weighty
business
to
be
done
.
The
man
that
sleeps
away
his
happy
Retirements
,
or
with
the
Roman
Emperor
spends
them
in
killing
flies
,
betrays
a
great
deal
of
weakness
and
incogitancy
,
but
should
he
do
the
same
at
the
Bar
,
when
he
's
to
plead
for
his
life
,
he
would
certainly
be
thought
a
mere
changeling
or
mad-man
.
And
yet
this
I
fear
will
prove
the
case
of
the
most
of
those
who
stile
themselves
Rational
.
For
besides
that
the
generality
of
men
live
at
random
,
without
any
aim
or
design
at
all
,
and
those
that
propose
some
ends
seldom
take
up
with
any
that
are
important
and
material
,
or
if
they
do
,
they
seldom
proportion
their
care
to
the
weight
of
things
,
but
are
serious
in
trifles
,
and
trifling
in
things
serious
,
I
say
besides
all
this
,
there
is
nothing
relating
purely
to
this
world
that
can
deserve
the
name
of
Business
,
or
be
worth
the
serious
thoughts
of
him
who
has
an
immortal
Soul
,
and
a
Salvation
to
work
out
with
fear
and
trembling
.
The
greatest
secular
affairs
and
interests
are
but
Specious
Trifles
,
and
all
our
designs
and
emploiments
about
em
Excentrical
Motions
,
and
solemn
impertinencies
.
And
yet
this
is
made
the
Center
of
all
our
studys
and
endeavours
,
the
great
Bent
of
the
world
points
this
way
,
hence
are
taken
the
measures
of
Wisdom
and
Prudence
,
and
Religion
it self
is
forced
to
truckle
to
worldly
Policy
.
Whereas
in
the
mean
time
there
is
an
Affair
of
grand
importance
,
and
wherein
all
mankind
are
deeply
concern'd
,
and
such
as
really
deserves
all
that
care
and
solicitude
,
which
we
lavish
away
upon
other
things
,
and
infinitely
more
(
tho
perhaps
it
might
be
secured
with
less
)
and
yet
this
is
the
thing
which
by
many
is
utterly
neglected
,
by
the
most
is
least
cared
for
,
and
by
none
sufficiently
regarded
.
So
that
considering
the
general
practice
of
the
world
,
I
think
there
are
very
few
in
it
to
whom
that
will
not
be
a
very
proper
and
seasonable
admonition
,
which
our
B.
Lord
gave
to
his
sollicitous
and
overbusy
Disciple
,
Martha
,
Martha
,
thou
art
careful
and
troubled
about
many
things
,
but
one
thing
is
needful
.
To
cure
therefore
(
if
possible
)
this
great
folly
,
I
have
two
Propositions
to
offer
;
1st
that
no
interest
relating
purely
to
this
present
world
is
of
any
great
moment
or
concern
to
man
,
2ly
that
to
be
very
careful
of
our
final
interest
,
and
to
make
sure
to
our selves
a
happy
eternity
is
indeed
a
thing
of
vast
moment
and
importance
.
The
first
of
these
I
know
will
seem
very
strange
and
paradoxical
to
one
that
takes
a
prospect
of
mankind
,
and
contemplates
the
great
stirr
and
hurry
of
the
world
,
the
Plottings
of
Statesmen
,
the
Emulations
of
Courtiers
,
and
the
Ambition
of
Princes
,
how
busy
men
are
in
their
several
concerns
,
what
variety
of
designs
are
on
foot
,
with
what
trembling
eagerness
they
are
prosecuted
,
and
what
grief
attends
our
disappointments
.
Sure
after
such
a
Scene
as
this
one
would
be
tempted
to
think
,
that
there
must
be
somthing
very
considerable
in
Human
life
,
and
that
men
had
notable
interests
here
at
stake
,
it
being
a
reproach
to
human
nature
that
the
world
should
so
generally
combine
to
make
such
ado
about
nothing
.
But
yet
that
this
is
their
folly
,
not
to
insist
upon
that
universal
vanity
which
the
wise
and
great
Trier
of
the
world
has
charged
upon
it
,
that
Hope
defer'd
makes
the
heart
sick
,
not
to
insist
I
say
on
these
or
the
like
considerations
,
I
shall
fix
only
upon
one
,
whereby
I
think
t
will
plainly
appear
that
there
can
be
no
interest
relating
purely
to
this
world
,
that
is
of
any
great
moment
or
concern
to
man
.
And
that
is
the
shortness
and
uncertainty
of
our
abode
here
.
The
life
of
man
in
the
Book
of
Wisdom
is
compared
to
a
shadow
.
Now
besides
that
the
resemblance
holds
in
many
considerable
respects
,
as
in
that
it
is
partly
Life
and
partly
Death
,
as
the
other
is
partly
Light
and
partly
Darkness
,
in
that
like
a
shadow
whereever
it
passes
it
leaves
no
track
behind
it
,
in
that
it
seems
to
be
somthing
when
indeed
it
is
nothing
,
in
that
't
is
always
altering
and
ends
on
a
suddain
,
and
when
at
its
full
height
and
prime
is
often
nearest
to
Declension
,
as
a
shadow
is
to
disappear
when
at
full
length
,
there
is
yet
another
instance
of
resemblance
,
which
has
a
more
particular
aptness
to
our
present
purpose
.
The
shadow
can
continue
no
longer
at
the
utmost
than
the
light
of
the
Sun
keeps
its
residence
above
the
Horizontal
line
,
which
is
but
a
little
portion
of
time
,
but
it
may
fall
much
short
of
that
period
by
the
interposition
of
a
cloud
,
and
when
that
may
be
is
as
uncertain
as
the
weather
,
and
depends
upon
a
thousand
accidents
.
And
thus
't
is
with
our
lives
.
No
man
can
lengthen
out
his
days
beyond
that
natural
Term
which
is
set
him
by
the
temperament
of
the
first
Qualitys
,
which
yet
are
of
such
jarring
and
unsociable
natures
that
they
can't
dwell
long
together
in
a
vital
amity
.
But
then
how
far
,
and
how
many
ways
,
he
may
fall
short
of
that
compass
,
depends
upon
so
many
hidden
causes
,
and
so
many
little
accidents
that
it
may
be
reckon'd
among
the
greatest
of
uncertaintys
.
So
that
there
is
nothing
in
all
human
life
so
frail
and
uncertain
as
life
it
self
.
A
consideration
sufficient
to
depretiate
and
vilify
all
the
entertainments
and
interests
of
the
Animal
life
,
and
to
call
off
our
care
from
the
objects
of
secular
Happiness
tho
there
were
no
other
vanity
in
them
.
For
were
they
never
so
good
and
solid
in
themselves
,
yet
the
Foundation
on
which
they
stand
is
so
weak
and
rotten
,
that
't
is
dangerous
leaning
hard
upon
them
.
They
would
be
even
upon
this
supposition
like
Nebuchadnezzar's
statue
,
made
up
indeed
of
rich
metal
,
but
founded
upon
feet
of
clay
.
And
upon
this
account
they
are
to
be
esteem'd
as
vile
and
contemptible
as
they
are
ruinous
.
This
is
a
consideration
indeed
that
has
but
little
effect
in
the
world
,
and
the
reason
is
because
few
give
any
serious
heed
and
attention
to
it
.
They
know
it
indeed
habitually
,
and
must
confess
it
if
put
to
the
question
,
but
it
lies
Dormant
in
'em
,
and
they
seldom
actually
attend
to
it
.
And
therefore
't
is
that
the
voice
bids
the
Prophet
Isaiah
,
Cry
and
proclaim
it
aloud
that
all
flesh
is
grass
,
and
all
the
goodliness
thereof
as
the
flower
of
the
field
.
He
is
bid
to
cry
aloud
,
thereby
intimating
both
the
importance
of
the
thing
,
and
the
general
stupidity
of
men
in
not
considering
it
.
But
if
men
would
but
often
and
seriously
meditate
upon
the
shortness
and
uncertainty
of
life
,
I
perswade
my self
they
would
not
set
their
hearts
much
upon
any
thing
in
it
,
but
would
look
upon
all
its
Pleasures
,
Honours
and
Profits
with
the
same
indifferency
that
the
hasty
Traveller
does
upon
the
specious
fields
and
meadows
which
he
passes
by
.
For
to
what
purpose
I
pray
,
should
man
who
holds
his
Tenement
here
by
such
a
short
and
unstable
Tenure
,
that
can't
live
long
and
may
dye
presently
,
be
so
busy
and
thoughtful
about
worldly
concerns
?
The
ancient
Patriarchs
,
tho
their
span
was
so
very
much
longer
than
ours
,
thought
it
hardly
worth
while
to
build
houses
,
but
contented
themselves
to
grow
gray
in
Tents
;
and
what
do
we
mean
who
in
comparison
to
them
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Pindar
calls
us
)
people
for
a
day
,
by
plunging
our selves
so
deeply
into
care
and
trouble
?
Is
there
any
thing
among
the
actions
of
either
Brutes
or
Mad-men
so
silly
and
irrational
as
this
?
But
to
be
a
little
particular
,
to
what
purpose
should
man
who
walketh
in
a
vain
shadow
,
difquiet
himself
also
thus
in
vain
,
and
be
so
greedy
in
heaping
up
riches
when
he
can't
tell
who
shall
gather
them
?
To
what
purpose
should
a
man
trouble
both
the
world's
and
his
own
rest
to
make
himself
great
?
For
besides
the
emptiness
of
the
thing
,
the
Play
will
quickly
be
done
,
and
the
Actors
must
all
retire
into
a
state
of
equality
,
and
then
it
matters
not
who
personated
the
Emperor
,
or
who
the
Slave
.
To
what
purpose
should
a
man
be
very
earnest
in
the
persuit
of
Fame
?
He
must
shortly
dye
,
and
so
must
those
too
who
admire
him
.
Nay
I
could
almost
say
,
to
what
purpose
should
a
man
lay
himself
out
upon
study
,
and
drudge
so
laboriously
in
the
Mines
of
Learning
?
He
's
no
sooner
a
little
wiser
than
his
Brethren
,
but
Death
thinks
him
ripe
for
his
sickle
,
and
for
ought
we
know
after
all
his
pains
and
industry
,
in
the
next
world
an
Ideot
or
a
Mechanic
will
be
as
forward
as
he
.
To
what
purpose
lastly
does
a
Tyrant
oppress
his
people
,
transgress
those
bounds
which
wise
Nature
has
set
him
,
invade
his
neighbor's
Countrys
,
deprive
the
innocent
and
peaceable
of
their
Liberty
,
sack
Cities
,
plunder
Provinces
,
depopulate
Kingdoms
and
almost
put
the
foundations
of
the
Earth
out
of
course
,
to
what
purpose
is
all
this
?
Thou
Fool
,
says
our
B.
Saviour
,
this
night
thy
Soul
shall
be
required
of
thee
,
and
then
whose
shall
those
things
be
which
thou
hast
provided
?
There
is
certainly
nothing
in
all
Nature
so
strange
and
unaccountable
as
the
actions
of
some
men
.
They
see
,
as
the
Psalmist
speaks
,
that
wise
men
also
dye
and
perish
together
as
well
as
the
ignorant
and
foolish
,
and
leave
their
riches
for
others
,
and
yet
they
think
(
at
least
act
as
if
they
did
)
that
their
houses
shall
continue
for
ever
,
and
that
their
dwelling
places
shall
endure
from
one
generation
to
another
,
and
call
their
lands
after
their
own
names
.
This
they
think
is
their
wisdom
,
but
the
Psalmist
assures
them
't
is
their
foolishness
,
and
such
a
foolishness
too
as
makes
them
comparable
to
the
Beasts
that
perish
,
however
their
Posterity
may
praise
their
saying
.
And
certainly
the
Learned
Apostle
was
of
the
same
mind
,
when
from
this
Principle
,
The
time
is
short
,
he
deduces
the
very
same
conclusion
we
have
hitherto
pleaded
for
,
that
we
should
be
very
indifferent
and
unconcern'd
about
any
worldly
good
or
evil
,
that
they
that
have
wives
should
be
as
tho
they
had
none
,
and
they
that
weep
as
the
they
wept
not
,
they
that
rejoice
as
tho
they
rejoiced
not
,
they
that
buy
as
tho
they
possest
not
,
and
they
that
use
this
world
as
not
abusing
it
,
for
the
fashion
of
this
world
passes
away
.
It
does
so
,
and
for
that
reason
there
is
nothing
in
this
life
to
be
very
much
lov'd
,
or
very
much
fear'd
,
especially
if
we
consider
what
a
grand
interest
we
have
all
of
us
at
stake
in
the
other
world
.
For
as
't
is
▪
with
the
sufferings
so
is
it
with
the
enjoyments
of
this
present
time
,
they
are
neither
of
them
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
.
We
have
seen
how
frivolous
and
unconcerning
the
greatest
affairs
of
this
world
are
,
how
unworthy
to
be
made
the
objects
of
our
solicitude
,
much
more
to
be
the
Business
of
our
lives
,
we
have
weigh'd
them
in
the
Ballance
,
and
they
are
found
wanting
.
But
man
is
a
Creature
of
brisk
and
active
facultys
,
and
is
there
no
employment
for
him
?
yes
,
as
God
has
furnish'd
him
with
Powers
,
so
also
has
he
assign'd
him
a
work
,
and
such
a
one
too
as
is
to
be
perform'd
with
Fear
and
Trembling
.
There
is
a
good
fight
to
be
fought
,
there
is
a
whole
Body
of
sin
to
be
destroy'd
,
there
are
Passions
to
be
mortify'd
,
Habits
to
be
unlearnt
,
Affections
to
be
purify'd
,
Vertuous
and
holy
dispositions
to
be
acquired
,
Acts
of
vertue
to
be
opposed
against
Acts
of
sin
,
and
Habits
against
Habits
,
in
a
word
there
is
a
Heaven
to
be
obtain'd
,
and
a
Hell
to
be
avoided
.
This
indeed
is
a
great
work
,
and
of
great
concernment
to
be
done
,
and
such
as
calls
for
our
principal
,
(
I
could
almost
say
our
whole
)
care
and
diligence
.
The
great
necessity
of
which
for
more
distinctness
sake
,
I
shall
represent
in
a
few
Considerations
.
And
Is
t
,
it
highly
concerns
us
to
be
very
careful
concerning
our
final
interest
,
because
of
the
vast
,
the
infinite
Moment
of
the
thing
.
For
certainly
it
can
be
no
less
whether
a
man
shall
be
Damn'd
or
Saved
,
eternally
Happy
,
or
eternally
Miserable
.
No
man
certainly
that
thinks
at
all
,
can
think
this
an
indifferent
matter
,
or
if
he
does
he
will
one
day
be
sadly
convinc'd
of
the
contrary
,
when
he
shall
curse
the
day
of
his
Birth
,
and
wish
for
the
Mercy
of
Annihilation
.
The
lowest
conception
we
can
frame
of
the
condition
of
the
Damn'd
,
is
an
utter
exclusion
from
the
Beatific
presence
of
God.
And
tho
the
non-enjoyment
of
this
be
no
great
punishment
to
sensual
men
in
this
state
and
Region
of
exile
,
who
perhaps
would
be
content
that
God
should
keep
Heaven
to
himself
,
so
he
would
let
them
have
the
free
use
of
the
Earth
,
yet
hereafter
when
the
Powers
of
their
Souls
shall
be
awaken'd
to
their
full
vigour
and
activity
,
when
they
shall
have
a
lively
and
thorough
apprehension
of
true
Happiness
,
and
of
the
infinite
Beautys
of
the
Supreme
good
,
there
will
arise
such
a
vehement
Thirst
,
such
an
intense
longing
in
the
Soul
,
as
will
infinitely
exceed
the
most
exalted
languishments
of
Love
,
the
highest
Droughts
of
a
Fever
.
The
Soul
will
then
point
to
the
Center
of
Happiness
with
her
full
bent
and
verticity
,
which
yet
she
shall
find
utterly
out
of
her
reach
,
and
so
full
of
Desire
and
full
of
Despair
she
shall
lament
both
her
Folly
and
her
Misery
to
eternal
ages
.
And
who
is
able
to
dwell
even
with
these
everlasting
Burnings
?
But
2ly
as
an
Argument
for
our
great
Care
we
may
consider
,
that
as
the
interest
is
great
,
so
a
more
than
ordinary
care
is
necessary
to
secure
it
.
And
that
upon
several
accounts
.
Is
t
because
our
Redemption
by
Christ
is
not
our
immediat
and
actual
discharge
from
sin
,
(
as
the
Antinomians
would
have
it
)
but
only
an
instating
us
into
a
Capacity
of
Pardon
and
Reconciliation
,
which
is
to
be
actually
obtain'd
by
the
performance
of
Conditions
,
without
which
we
shall
be
so
far
from
being
the
better
for
what
has
been
done
and
suffer'd
for
us
,
that
our
Condemnation
will
be
so
much
the
heavier
for
neglecting
to
finish
so
great
Salvation
.
2ly
,
Because
the
Conditions
of
our
Salvation
tho
temper'd
with
much
mercy
and
accommodation
to
human
infirmity
,
are
yet
so
difficult
as
to
engage
us
to
put
forth
our
whole
might
to
the
work
.
A
great
part
of
Christianity
is
very
harsh
to
Flesh
and
Blood
,
however
to
the
Habituated
Disciple
Christ's
yoke
may
be
easy
and
his
burthen
light
.
And
accordingly
the
Path
that
leads
to
life
is
call'd
narrow
,
and
the
gate
(
tho
open'd
by
our
Saviour
)
is
yet
so
strait
that
we
are
bid
to
strive
to
enter
in
at
it
.
And
the
Righteous
scarcely
are
sav'd
.
Again
,
because
there
is
a
strong
confederacy
against
us
among
the
Powers
of
darkness
.
We
have
a
very
potent
and
malicious
enemy
,
who
envys
man
should
arrive
to
those
happy
mansions
from
whence
himself
by
transgression
fell
;
And
accordingly
,
there
is
a
great
woe
pronounc'd
by
the
Angel
against
the
inhabitants
of
the
earth
,
because
the
Devil
is
come
down
among
them
having
great
wrath
.
And
this
is
made
by
the
Apostle
himself
an
Argument
for
more
than
ordinary
care
and
circumspection
.
Be
sober
,
says
he
,
be
vigilant
,
because
your
adversary
the
Devil
walks
about
as
a
roaring
Lion
seeking
whom
he
may
devour
.
Again
,
because
we
have
but
a
little
time
for
this
our
great
work
,
and
that
too
very
precarious
and
uncertain
.
Our
glass
holds
but
very
little
sand
tho
't
were
to
be
all
spent
,
and
drawn
out
in
the
running
.
But
there
are
also
several
accidental
impediments
that
may
intercept
its
passage
;
And
therefore
as
this
was
alledg'd
as
an
argument
for
indifferency
about
the
things
of
this
world
,
so
for
the
same
reason
,
it
concerns
us
to
be
eminently
careful
in
the
grand
business
of
the
next
.
He
that
duly
considers
how
many
persons
dye
suddainly
,
how
many
more
may
,
and
that
none
can
engage
for
it
that
he
himself
shall
not
,
must
needs
confess
himself
extremely
concern'd
to
improve
this
short
,
this
uncertain
opportunity
,
this
only
time
of
Probation
,
and
to
work
with
all
his
might
while
't
is
day
,
before
the
night
come
,
when
no
man
can
work
.
Lastly
,
it
concerns
us
to
use
a
more
than
ordinary
care
and
diligence
in
securing
this
our
great
interest
,
because
after
all
our
Care
and
Vigilancy
,
all
our
strictnesses
and
severitys
,
we
don't
know
the
just
and
precise
measures
of
Qualification
,
and
how
much
Trimming
of
our
Lamps
is
requisite
to
fit
'em
for
the
Sanctuary
of
God.
For
tho
we
are
well
assured
in
general
from
the
terms
of
the
Evangelical
Covenant
,
that
if
we
repent
we
shall
be
forgiven
,
yet
there
is
a
great
Latitude
in
Repentance
,
and
what
degree
in
some
cases
will
be
available
,
is
a
secret
God
has
kept
to
himself
.
For
we
don't
know
the
full
heinousness
of
our
Sins
,
nor
how
far
God
was
provoked
by
'em
,
nor
consequently
by
what
degrees
of
sorrow
and
amendment
he
will
be
appeas'd
.
And
't
is
most
certain
there
is
a
mighty
difference
.
To
Simon
Magus
't
was
almost
a
desperate
cas
e
:
If
peradventure
the
thoughts
of
thy
heart
may
be
forgiven
thee
.
And
some
are
said
to
be
sav'd
with
fear
,
&
I
know
nothing
by
my self
,
yet
am
I
not
thereby
justify'd
.
All
which
argues
a
great
latitude
and
variety
even
in
necessary
preparations
,
and
how
to
state
the
matter
exactly
we
don't
know
,
and
therefore
as
far
as
we
are
able
should
be
sure
to
do
enough
,
for
we
may
easily
do
too
little
,
and
can
never
do
too
much
in
a
matter
of
such
high
importance
.
From
all
which
I
conclude
,
Is
t
that
those
who
withdraw
themselves
(
as
far
as
is
consistent
with
charity
and
the
prosecution
of
the
public
good
)
from
the
noise
,
hurry
and
business
of
the
world
,
that
they
may
apply
themselves
more
serenely
and
entirely
to
a
life
of
Devotion
and
Religion
,
and
more
freely
and
undistractedly
attend
upon
the
grand
concern
of
another
world
,
act
very
wisely
and
prudently
.
For
this
is
wisdom
,
to
take
a
right
estimate
of
things
,
to
proportion
our
care
to
their
value
,
and
to
mind
that
most
which
is
most
concerning
.
This
is
what
the
Apostle
commends
,
to
lay
aside
every
weight
,
that
we
may
be
the
surer
to
win
the
great
prize
,
and
so
to
run
as
to
obtain
.
This
lastly
is
the
very
part
which
Mary
chose
,
and
which
our
Lord
assures
us
shall
never
be
taken
away
from
her
.
Again
I
conclude
,
that
all
those
who
are
either
wholly
negligent
of
this
their
grand
interest
,
or
that
do
not
principally
regard
it
,
and
as
our
Saviour
speaks
,
in
the
first
place
seek
the
kingdom
of
God
,
that
are
more
intent
upon
this
world
than
the
next
,
that
will
venture
to
play
the
knave
for
a
little
preferment
,
that
make
use
of
Religion
as
an
instrument
for
secular
designs
,
in
one
word
,
that
in
any
kind
forfeit
their
great
interest
in
the
other
world
,
for
a
little
in
this
,
are
the
greatest
Fools
in
nature
.
This
Measure
I
confess
will
take
in
a
great
many
,
and
some
perhaps
who
would
think
it
a
great
affront
to
be
reckon'd
of
the
number
.
But
it
can't
be
help'd
,
the
charge
is
most
unquestionably
true
,
and
they
themselves
however
conceited
of
their
wit
and
parts
now
,
will
once
be
of
the
same
opinion
,
when
they
shall
say
,
we
Fools
thought
his
life
madness
.
God
grant
we
may
all
so
number
our
days
,
and
so
compare
our
two
interests
,
as
to
apply
our
hearts
to
greater
wisdom
.
A
METAPHYSICAL
ESSAY
TOWARD
THE
Demonstration
of
a
GOD
,
From
the
Steddy
and
Immutable
nature
of
Truth
.
A
Metaphysical
Essay
&c.
SECT.
I.
How
difficult
a
thing
't
is
to
demonstrate
a
God
by
any
new
medium
,
and
how
far
the
present
Essay
may
pretend
to
do
so
.
1.
IT
has
been
the
curious
emploiment
of
so
many
and
so
excellent
Pens
to
demonstrate
the
Existence
of
a
God
,
and
this
they
have
done
with
such
variety
of
Arguments
,
Moral
,
Physical
and
Metaphysical
,
that
however
easy
it
may
be
to
contrive
new
Postures
,
and
ring
other
Changes
upon
the
same
Bells
,
't
is
yet
almost
as
difficult
to
find
out
an
Argument
for
the
proof
of
a
God
that
has
not
been
used
already
,
as
to
resist
the
Cogency
of
those
that
have
.
So
that
here
if
any
where
,
that
of
Solomon
is
more
than
ordinarily
verify'd
,
The
thing
that
has
been
it
is
that
which
shall
be
,
and
that
which
is
done
is
that
which
shall
be
done
,
and
there
is
no
new
thing
under
the
Sun.
2.
The
newest
indeed
that
has
of
late
years
appear'd
to
the
world
is
that
of
the
celebrated
Des-Cartes
,
taken
from
the
Idea
of
God
consider'd
both
absolutely
in
its
self
,
as
including
all
kinds
and
degrees
of
Perfection
and
consequently
Existence
,
and
as
't
is
subjected
in
the
mind
of
man
,
which
(
as
he
contends
)
could
never
have
had
such
an
Idea
,
were
there
not
somthing
which
had
all
that
Perfection
in
it
Formally
or
eminently
,
which
is
in
the
Idea
objectively
.
3.
Now
tho
this
Procedure
of
his
be
extraordinarily
fine
and
subtile
,
and
such
as
(
to
the
first
part
at
least
)
will
appear
no
less
strong
and
concluding
to
any
capable
and
indifferent
Person
,
that
considers
it
as
't
is
managed
at
large
by
its
ingenious
Author
,
yet
this
was
not
a
Notion
newly
excogitated
but
only
revived
by
him
.
For
Aquinas
had
before
lighted
upon
the
former
and
refused
it
,
and
he
is
beholding
to
St.
Austin
and
the
School
of
the
Platonists
for
the
latter
.
4.
I
speak
not
this
to
diminish
one
ray
from
the
glory
of
that
incomparable
Speculatist
.
That
which
I
remark
here
is
not
the
Barrenness
of
his
Invention
,
but
that
of
the
exhausted
Subject
.
The
matter
had
been
squeez'd
before
to
the
last
drop
,
and
his
only
fault
was
that
he
was
not
born
sooner
.
Which
might
be
a
sufficient
Apology
if
this
Procedure
of
mine
prove
not
entirely
new
and
unblown
upon
.
Whether
it
be
or
no
't
is
not
possible
(
without
examining
all
the
books
in
the
world
)
absolutely
to
determin
.
This
much
I
believe
I
may
venture
to
say
,
that
't
is
no
where
universally
receiv'd
,
nor
by
any
that
I
know
of
industriously
and
professedly
managed
,
and
that
lastly
't
is
as
new
as
the
matter
will
now
afford
,
and
consequently
as
any
man
in
reason
ought
to
expect
.
SECT.
II.
The
various
acceptations
of
Truth
,
and
which
that
is
which
is
made
the
ground
of
the
present
Demonstration
.
1.
HAving
undertaken
to
demonstrate
the
Existence
of
God
from
the
steddy
and
immutable
nature
of
Truth
,
I
am
first
to
distinguish
the
Equivocalness
or
latitude
of
the
word
,
and
then
to
point
out
to
that
determinate
part
,
which
I
intend
for
the
ground
of
my
Demonstration
.
2.
The
most
general
Partition
of
Truth
is
into
Truth
of
the
Thing
and
Truth
of
the
understanding
,
or
(
according
to
the
language
of
the
Schools
)
Truth
of
the
Object
and
Truth
of
the
Subject
.
Both
of
these
again
have
a
double
subdivision
.
For
by
Truth
of
the
Object
may
be
understood
either
that
Transcendental
verity
which
is
convertible
with
Ens
,
and
runs
through
the
whole
Circle
of
Being
whereby
every
thing
is
really
what
it
is
,
which
is
simple
Truth
.
Or
else
certain
Relations
and
Habitudes
of
things
one
towards
another
whether
Affirmatively
or
Negatively
,
which
is
Complex
Truth
.
3.
And
so
again
by
Truth
of
the
Subject
may
be
understood
either
a
due
conformity
between
the
understanding
and
the
Object
,
when
I
compound
what
is
compounded
,
and
divide
what
is
divided
,
which
is
Logical
Truth
.
Or
else
a
due
conformity
between
the
words
and
the
understanding
,
when
I
speak
as
I
think
,
which
is
Moral
Truth
or
Veracity
.
4.
Now
the
Truth
,
upon
whose
immutable
Nature
I
build
the
Demonstration
of
a
God
,
is
not
that
of
the
Subject
,
but
that
of
the
Object
.
Nor
that
neither
according
to
its
simple
and
Transcendental
acceptation
,
but
as
it
signifies
certain
immutable
relations
and
habitudes
of
things
one
towards
another
by
way
of
Affirmation
and
Negation
,
which
is
Truth
of
the
Object
Complex
.
SECT.
III.
That
there
are
such
Relations
and
Habitudes
of
things
toward
one
another
,
and
that
they
are
steddy
and
immutable
.
1.
TWo
things
are
here
asserted
,
1st
that
there
are
Relations
and
Habitudes
of
things
towards
one
another
,
and
2ly
that
they
are
steddy
and
immutable
.
First
I
say
,
there
are
certain
relations
and
habitudes
betwixt
thing
and
thing
.
Thus
there
is
a
certain
habitude
between
some
Premises
and
some
Conclusions
,
for
any
thing
will
not
follow
from
any
thing
;
between
some
Objects
and
some
Facultys
;
between
some
ends
and
some
means
;
between
some
Subjects
and
some
Predicates
,
and
the
like
.
2.
This
is
as
true
as
that
there
is
any
such
thing
as
Truth
.
For
Truth
is
nothing
else
,
but
the
Composition
or
Division
of
Ideas
according
to
their
respective
Habitudes
and
Relations
.
And
without
Truth
there
can
be
no
such
thing
as
Knowledg
,
for
knowledg
is
Truth
of
the
Subject
;
't
is
a
man's
thinking
of
things
as
they
are
;
and
that
supposes
Truth
of
the
Object
.
Which
whosoever
denies
,
contradicts
himself
,
and
establishes
the
Proposition
which
he
design'd
to
overthrow
;
and
consequently
,
universal
Scepticism
is
the
very
extremity
of
non-sense
and
inconsistency
.
3.
And
as
there
are
certain
habitudes
and
relations
between
things
;
so
aly
some
of
them
are
steddy
and
immutable
,
that
never
were
made
by
any
understanding
or
will
,
nor
can
ever
be
unmade
or
null'd
by
them
;
but
have
a
fixt
and
unalterable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
everlasting
to
everlasting
.
And
consequently
there
are
not
only
Truths
,
but
eternal
Truths
.
4.
As
first
in
general
,
't
is
a
Proposition
of
necessary
and
eternal
Truth
,
that
there
must
be
ever
such
a
thing
as
Truth
,
or
that
somthing
must
be
True
,
for
let
it
be
affirm'd
or
denyed
,
Truth
thrusts
in
upon
us
either
way
.
And
so
2ly
there
are
many
particular
Propositions
of
eternal
and
unchangeable
Verity
,
as
in
Logic
,
that
the
Cause
is
always
before
the
Effect
in
order
of
Nature
;
in
Physics
,
that
all
local
motion
is
by
succession
;
in
Metaphysics
,
that
nothing
can
be
and
not
be
at
once
;
in
Mathematics
,
that
all
right
Angles
are
equal
,
that
those
lines
which
are
parallel
to
the
same
Right
line
are
also
parallel
to
each
other
,
&c.
These
and
such
like
are
standing
and
irrepealable
Truths
,
such
as
have
no
precarious
existence
,
or
arbitrarious
dependence
upon
any
will
or
understanding
whatsoever
;
and
such
as
all
Intellectual
operations
do
not
make
,
but
suppose
;
it
being
as
much
against
the
nature
of
understanding
to
make
that
Truth
which
it
speculates
,
as
't
is
against
the
nature
of
the
eye
to
create
that
light
by
which
it
sees
,
or
of
an
Image
to
make
that
Object
which
it
represents
.
SECT.
IV.
That
since
there
are
Eternal
and
immutable
Veritys
or
Habitudes
of
things
,
the
simple
essences
of
things
must
be
also
,
eternal
and
immutable
.
1.
HAving
gain'd
this
Point
that
there
are
eternal
and
immutable
Veritys
or
Habitudes
of
things
,
the
next
will
be
,
that
upon
this
Postulatum
it
necessarily
follows
that
the
Simple
Essences
of
things
must
be
also
eternal
and
immutable
.
For
as
there
can
be
no
Truth
of
the
Subject
without
Truth
of
the
Object
to
which
it
may
be
conformable
(
as
was
before
observ'd
)
so
neither
can
there
be
Truth
of
the
Object
Complex
without
Truth
of
the
Object
Simple
.
2.
This
will
appear
undeniably
true
to
any
one
that
attends
to
the
Idea
of
Objective
Truth
Complex
,
which
is
nothing
else
but
certain
Habitudes
or
Respects
betwixt
thing
and
thing
as
to
Composition
or
Division
.
For
how
can
there
be
any
such
Habitudes
or
Relations
without
the
Simple
Essences
themselves
from
which
they
result
?
As
for
instance
,
how
can
any
Mathematical
Proposition
,
suppose
that
of
Euclid
,
that
if
two
Circles
touch
one
another
inwardly
they
have
not
the
same
common
Center
,
have
this
habitude
,
unless
there
be
two
such
distinct
simple
Essences
as
Circle
and
Center
?
These
Habitudes
can
no
more
subsist
by
themselves
than
any
other
Relations
can
,
they
must
have
their
Simple
Essences
as
the
other
have
their
Subject
and
Term
,
upon
the
position
of
which
they
immediatly
result
.
3.
If
therefore
there
can
be
no
Truth
of
the
Object
Complex
without
Truth
of
the
Object
Simple
,
and
there
can
be
no
Habitudes
and
Relations
of
Composition
and
Division
without
the
simple
Essences
themselves
,
it
follows
that
whensoever
the
one
does
exist
the
other
must
exist
also
,
and
consequently
if
the
one
be
eternal
the
other
must
be
eternal
also
,
and
so
(
to
recur
to
the
former
instance
)
if
it
be
a
Proposition
of
eternal
Truth
that
if
two
Circles
touch
one
another
inwardly
they
have
not
the
same
Common
Center
,
the
two
distinct
simple
Essences
of
Circle
and
Center
must
be
from
Eternity
also
,
and
consequently
the
simple
Essences
of
things
are
eternal
and
immutable
,
which
was
the
point
to
be
here
demonstrated
.
SECT.
V.
That
the
Simple
Essences
of
things
being
not
Eternal
in
their
Natural
subsistences
,
must
be
so
in
their
Ideal
subsistences
or
realitys
.
1.
FRom
the
eternity
of
essential
Habitudes
we
have
demonstrated
the
necessity
that
the
simple
essences
of
things
should
be
eternal
.
And
now
since
they
are
not
eternal
(
as
is
too
plain
to
need
Proof
)
in
their
natural
subsistencys
,
it
follows
that
they
must
be
eternal
in
their
Ideal
subsistencys
or
realitys
.
2.
For
there
are
but
two
conceivable
ways
how
any
thing
may
exist
,
either
out
of
all
understanding
,
or
within
some
understanding
.
If
therefore
the
simple
Essences
of
things
are
eternal
but
not
out
of
all
understanding
,
it
remains
they
must
have
an
eternal
existence
in
some
understanding
,
or
rather
they
are
the
same
with
that
understanding
it self
,
consider'd
as
variously
exhibitive
or
representative
according
to
the
various
modes
of
Imitability
or
Participation
,
which
is
the
true
Notion
of
Ideas
as
't
is
generally
express'd
both
by
Platonists
and
Schoolmen
,
and
as
I
have
more
at
large
explain'd
it
in
my
Letter
of
Ideas
,
to
which
for
brevitys
sake
I
refer
.
SECT.
VI.
That
there
is
therefore
an
Eternal
Mind
or
understanding
,
Omniscient
,
Immutable
and
endow'd
with
all
possible
Perfection
,
the
same
which
we
call
God.
1.
THis
evidently
follows
from
the
Conclusion
of
the
foregoing
Section
,
for
if
the
simple
Essences
of
things
have
a
real
and
eternal
existence
in
some
understanding
,
what
consequence
can
be
more
plain
than
that
there
is
a
Mind
or
understanding
eternally
existing
?
An
Essence
can
no
more
eternally
exist
in
a
Temporary
understanding
,
than
a
Body
can
be
infinitely
extended
in
a
finite
space
.
The
mind
therefore
wherein
it
does
exist
must
be
eternal
;
there
is
therefore
in
the
first
place
an
Eternal
Mind
.
2.
'T
will
follow
also
in
the
next
place
that
this
Mind
is
Omniscient
as
well
as
Eternal
.
For
that
Mind
which
is
eternally
fraught
with
the
simple
Essences
of
things
,
must
needs
contain
also
in
it self
all
the
several
Habitudes
and
Respects
of
them
,
these
necessarily
arising
from
the
other
by
way
of
Natural
result
.
For
as
before
,
the
Argument
was
good
from
the
Habitudes
of
things
to
their
simple
Essences
,
so
is
it
as
good
backwards
from
the
simple
Essences
of
things
to
their
Habitudes
.
But
these
are
the
same
with
Truths
.
That
Mind
therefore
which
has
all
these
has
all
Truths
,
which
is
the
same
as
to
be
Omniscient
.
3.
'T
will
follow
hence
also
in
the
next
place
,
that
this
Mind
is
Immutable
as
well
as
Omniscient
and
Eternal
.
For
if
that
Mind
which
has
existing
in
it self
from
all
eternity
,
all
the
simple
Essences
of
things
and
consequently
all
their
possible
Scheses
or
Habitudes
should
ever
change
,
there
would
arise
a
new
Schesis
in
this
Mind
that
was
not
before
,
which
is
contrary
to
the
supposition
.
'T
is
impossible
therefore
that
this
Mind
should
ever
undergo
any
mutation
,
especially
if
these
eternal
Ideas
and
Habitudes
be
one
and
the
same
with
this
Mind
,
as
I
have
already
hinted
and
elsewhere
4.
Lastly
't
will
follow
that
this
Mind
is
not
only
Eternal
,
Immutable
and
Omniscient
,
but
that
in
a
word
't
is
endow'd
with
all
possible
perfection
.
For
to
have
,
and
it self
to
be
all
the
Essences
and
Habitudes
of
things
is
to
have
and
to
be
all
that
can
possibly
be
,
to
be
the
rule
and
measure
of
all
perfection
,
to
be
supreme
in
the
Scale
of
Being
,
and
to
be
the
Root
,
and
Spring
of
all
Entity
,
which
is
the
same
as
to
be
God.
This
Mind
therefore
so
accomplish'd
is
no
other
than
God
,
and
consequently
there
is
a
God
,
which
was
the
thing
I
undertook
to
demonstrate
.
Post-script
.
THis
Essay
has
lain
by
me
a
considerable
time
,
and
I
have
lately
review'd
it
with
all
the
coldness
and
indifferency
of
a
Stranger
,
and
with
more
severity
perhaps
than
I
am
like
to
meet
with
from
the
most
Prejudiced
Reader
.
I
have
turn'd
it
and
view'd
it
on
all
sides
,
and
,
after
the
most
deliberate
and
impartial
scrutiny
that
I
could
make
,
I
must
needs
own
,
that
I
am
not
conscious
of
the
least
flaw
in
the
whole
Procedure
.
I
know
but
of
one
place
that
is
liable
to
any
reasonable
exception
,
and
that
is
in
the
fourth
Section
.
The
Proposition
there
maintain'd
is
this
,
that
since
there
are
eternal
and
immutable
Veritys
or
Habitudes
of
things
,
the
simple
Essences
of
things
must
be
also
eternal
and
immutable
.
Here
it
may
be
objected
,
that
these
Habitudes
are
not
attributed
absolutely
to
the
simple
Essences
as
actually
existing
,
but
only
Hypothetically
,
that
whensoever
they
shall
exist
,
they
shall
also
carry
such
Relations
to
one
another
.
There
is
you
'l
say
only
an
Hypothetical
Connexion
between
the
Subject
and
the
Predicate
,
not
an
absolute
Position
of
either
.
But
in
answer
to
this
I
say
first
,
that
these
Habitudes
are
not
(
as
is
supposed
)
only
by
way
of
Hypothesis
,
but
absolutely
attributed
to
the
simple
Essences
as
actually
existing
.
For
when
I
say
,
for
instance
,
that
every
part
of
a
Circle
is
equally
distant
from
the
Center
,
this
Proposition
does
not
hang
in
suspence
,
then
to
be
verify'd
when
the
things
shall
exist
in
Nature
,
but
is
at
present
actually
true
,
as
true
as
it
ever
will
or
can
be
;
and
consequently
,
I
may
thence
infer
that
the
things
themselves
already
are
.
There
is
no
necessity
,
I
confess
,
they
should
exist
in
Nature
,
(
which
is
all
that
the
Objection
proves
)
but
exist
they
must
.
For
of
Nothing
there
can
be
no
Affections
.
But
2ly
,
suppose
I
grant
what
the
Objector
would
have
,
that
these
Habitudes
are
not
absolutely
attributed
to
the
simple
Essences
,
but
only
by
way
of
Hypothesis
;
yet
I
don't
see
what
he
can
gain
by
this
concession
.
For
thus
much
at
least
is
attributed
to
the
simple
Essences
at
present
,
that
whensoever
they
shall
exist
,
such
and
such
Habitudes
will
attend
them
.
I
say
,
thus
much
is
attributed
actually
,
and
at
present
:
But
now
how
can
any
thing
be
said
of
that
which
is
not
?
There
is
therefore
another
way
of
existing
besides
that
in
rerum
Natura
;
namely
,
in
the
Mundus
Archetypus
or
the
Ideal
world
,
where
all
the
Rationes
rerum
or
simple
Essences
of
things
whereof
there
are
standing
and
immutable
Affirmations
and
Negations
,
have
an
eternal
and
immutable
Existence
,
before
ever
they
enter
upon
the
stage
of
Nature
.
Nor
ought
this
Ideal
way
of
subsisting
to
seem
strange
,
when
even
while
things
have
a
Natural
subsistence
,
the
Propositions
concerning
them
are
not
verify'd
according
to
their
Natural
,
but
according
to
their
Ideal
subsistences
.
Thus
we
demonstrate
several
Propositions
concerning
a
right
line
,
a
Circle
&c.
and
yet
't
is
most
certain
that
none
of
these
are
to
be
found
in
Nature
according
to
that
exactness
supposed
in
the
Demonstration
.
Such
and
such
Attributes
therefore
belong
to
them
not
as
they
are
in
Nature
,
but
as
they
are
in
their
Ideas
.
This
is
a
Notion
very
frequently
glanc'd
at
by
Saint
Austin
,
and
't
is
the
Conclusion
of
Aquinas
,
that
the
Soul
Omnia
vera
cognoscit
in
rationibus
aeternis
,
Part.
1.
Qu.
84.
Art.
5.
And
of
late
years
this
Notion
has
been
much
improv'd
by
the
ingenious
Philosopher
Du
Hamel
in
his
book
De
Mente
humana
.
And
if
this
be
true
in
Propositions
whose
Subjects
are
in
Nature
,
much
more
is
it
in
eternal
Propositions
,
whose
simple
Essences
have
not
always
a
natural
existence
.
These
can
no
otherwise
be
verify'd
but
by
the
coeternal
Existence
of
simple
Essences
in
the
Ideal
world
.
One
thing
I
have
more
to
add
in
the
vindication
of
this
Essay
;
Whereas
in
the
3d
Section
it
was
asserted
that
the
nature
of
Truth
is
steddy
and
immutable
,
and
such
as
has
no
precarious
existence
or
arbitrarious
dependénce
upon
any
understanding
whatever
,
and
yet
in
the
5th
Section
't
is
affirm'd
that
it
owes
its
existence
to
some
mind
or
other
;
lest
one
part
of
this
Meditation
should
be
thought
to
clash
against
another
,
I
thought
it
requisite
to
adjust
this
seeming
contradiction
.
For
the
clearing
of
which
,
we
must
be
beholding
to
that
celebrated
Distinction
of
the
Platonic
School
,
of
the
Divine
Mind
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Conceptive
and
Exhibitive
.
Truth
does
by
no
means
depend
upon
any
mind
as
Conceptive
,
whether
Human
or
Divine
,
but
is
supposed
by
it
,
which
is
the
sense
of
the
3d
Section
.
But
upon
mind
as
Exhibitive
it
may
and
does
ultimately
depend
;
so
that
if
there
were
no
God
or
Eternal
Mind
,
there
could
be
no
Truth
,
which
is
the
sense
of
the
5th
Section
.
So
that
here
is
no
contradiction
,
but
all
Harmony
and
Agreement
.
See
more
of
this
in
my
Letter
of
Ideas
.
THE
CHRISTIAN
LAW
Asserted
and
Vindicated
.
OR
,
A
general
Apology
for
the
Christian
Religion
,
both
as
to
the
Obligativeness
and
Reasonableness
of
the
Institution
.
THE
CHRISTIAN
LAW
Asserted
and
Vindicated
,
&c.
1.
I
Design
here
to
consider
two
things
concerning
Christianity
:
-
1st
,
That
it
is
a
state
of
Service
,
-
2ly
,
That
it
is
a
Reasonable
Service
.
The
eviction
of
these
two
Propositions
will
contain
both
the
Assertion
of
the
Christian
Law
and
its
Vindication
,
and
be
a
plenary
justification
of
its
Divine
Author
from
the
imputation
of
two
sorts
of
Adversarys
,
those
that
reflect
upon
his
Wisdom
,
by
supposing
that
he
requires
nothing
to
be
done
by
his
servants
,
and
those
that
reflect
upon
his
goodness
,
by
supposing
him
a
Hard
Master
,
and
that
he
requires
unreasonable
performances
.
2.
I
begin
therefore
with
the
1st
Proposition
concerning
the
Christian
Institution
,
that
it
is
a
service
.
It
is
most
certain
that
the
Christian
Religion
according
to
the
genuine
sense
and
design
of
its
Divine
Author
,
is
the
most
wise
and
excellent
Institution
that
could
possibly
be
framed
,
both
for
the
glory
of
the
Divine
Attributes
,
and
the
best
Interests
of
Mankind
.
And
without
Controversy
(
if
we
take
it
as
't
is
exhibited
to
us
in
the
inspired
writings
)
great
is
the
Mystery
of
Godliness
.
But
if
we
consult
the
perverse
glosses
and
Comments
of
some
of
our
Christian
Rabbins
,
and
take
our
measures
of
the
Christian
Religion
from
those
ill-favour'd
Schemes
and
Draughts
of
it
we
meet
with
in
Dutch
Systemes
,
as
some
Christians
are
the
worst
of
men
,
so
will
their
Religion
appear
to
be
the
worst
of
Religions
,
a
senseless
and
ridiculous
Institution
,
not
worthy
the
Contrivance
of
a
wise
Politician
,
much
less
of
him
who
is
the
Wisdom
of
the
Father
.
It
fares
here
with
Christianity
as
with
a
Picture
,
that
is
drawn
at
so
many
remote
hands
,
till
at
length
it
degenerates
from
the
Original
Truth
,
and
wants
an
under-title
to
discover
whose
it
is
.
And
indeed
whatever
Declamations
are
made
against
Judaism
and
Paganism
,
the
worst
enemys
of
the
Christian
Religion
are
some
of
those
that
profess
and
teach
it
.
For
if
it
be
in
reality
as
some
(
who
call
themselves
Orthodox
)
describe
it
,
I
may
boldly
say
,
that
't
is
neither
for
the
reputation
of
God
to
be
the
Author
of
such
a
Religion
,
nor
for
the
interest
of
men
to
be
guided
by
it
,
and
that
as
sin
took
occasion
by
the
Law
,
so
may
it
(
and
that
more
justly
)
by
the
Gospel
too
,
to
deceive
and
ruin
the
world
;
by
that
Gospel
which
was
intended
as
the
Instrument
both
of
its
temporal
and
eternal
welfare
▪
3.
For
if
you
look
upon
Christianity
as
some
men
are
pleas'd
to
hold
the
Perspective
,
it
is
no
way
accommodated
for
the
promotion
of
Holiness
and
Vertue
,
but
is
rather
a
perfect
Discharge
from
all
duty
,
and
a
Charter
of
Licentiousness
.
For
among
other
misrepresentations
of
the
Gospel
this
is
one
,
(
and
I
think
the
most
pernicious
one
that
the
Sophistry
of
Hell
could
ever
suggest
)
that
it
requires
nothing
to
be
done
by
its
Proselytes
.
A
Notion
so
ridiculous
and
mischievous
as
is
fit
for
none
but
a
profane
Epicure
to
embrace
,
who
may
be
allow'd
to
make
his
Religion
as
idle
and
Sedentary
as
he
does
his
God.
Nay
,
't
is
not
only
ridiculous
and
mischievous
,
but
in
the
highest
measure
Antichristian
.
For
what
greater
Antichristianism
can
there
be
than
that
,
which
strikes
not
only
at
some
of
the
main
branches
,
but
at
the
very
Root
of
Christianity
,
and
at
once
evacuates
the
entire
purpose
and
aim
of
the
Gospel
.
4.
But
to
set
this
mark
upon
the
right
forehead
,
there
are
three
sorts
of
men
that
come
in
some
measure
or
other
under
this
Charge
.
The
first
are
the
Antinomians
,
who
are
impudent
and
ignorant
enough
in
express
terms
to
assert
,
that
the
Sacrifice
and
Satisfaction
of
Christ
does
wholly
excuse
us
from
all
manner
of
Duty
and
Obedience
,
as
if
we
Libertins
of
the
Gospel
were
so
far
from
being
bound
to
work
out
our
Salvation
with
fear
and
trembling
,
that
we
are
not
to
work
at
all
;
and
as
if
the
Design
of
Christ's
coming
were
only
to
satisfy
for
the
transgressions
committed
against
the
old
Covenant
,
and
not
at
all
to
introduce
a
new
one
,
and
to
discharge
us
from
the
Obligation
of
the
Moral
as
well
as
Ceremonial
Law.
5.
Nay
some
there
are
among
them
that
carry
the
business
yet
higher
,
and
exclude
not
only
the
Repentance
and
good
works
of
men
,
but
even
the
Mediation
of
Christ
himself
,
at
least
the
necessity
of
it
,
by
supposing
an
Anticipating
Justification
or
Pardon
from
all
eternity
,
which
they
found
upon
the
secret
decree
and
Counsel
of
God.
6.
The
next
that
have
a
share
in
the
foremention'd
Charge
are
those
,
who
make
Christianity
a
matter
of
bare
speculation
,
and
think
all
Religion
absolv'd
in
Orthodoxy
of
Opinion
;
that
care
not
how
men
live
but
only
how
they
teach
,
and
are
so
over
intent
upon
the
Creed
,
that
they
neglect
the
Commandments
.
Little
considering
that
Opinion
is
purely
in
order
to
Practise
,
and
that
Orthodoxy
of
judgment
is
necessary
only
in
such
matters
,
where
a
mistake
would
be
of
dangerous
influence
to
our
actions
,
that
is
in
Fundamentals
.
So
that
the
necessity
of
thinking
rightly
is
derived
from
the
necessity
of
doing
rightly
,
and
consequently
the
latter
is
the
more
necessary
of
the
two
.
7.
I
am
as
ready
to
grant
as
the
most
zealous
stickler
for
Orthodoxy
can
desire
,
that
our
understandings
are
under
obligation
in
Divine
matters
,
but
withall
I
think
it
absurd
that
the
Obligation
should
terminate
there
,
since
then
't
would
follow
,
1st
that
all
Theological
Science
were
merely
speculative
,
2ly
that
we
are
bound
to
exact
Orthodoxy
in
all
speculations
,
(
there
being
then
no
reason
why
in
one
and
not
in
another
)
and
3ly
,
(
which
is
the
greatest
absurdity
of
all
)
that
we
are
obliged
and
tied
up
to
no
purpose
,
because
nothing
is
effected
by
it
.
Whenever
therefore
we
are
obliged
to
soundness
of
Judgment
,
't
is
purely
in
order
to
the
regulation
of
our
Practise
,
and
consequently
solitary
Orthodoxy
does
not
satisfy
its
own
end
,
much
less
that
of
Christianity
.
For
to
what
purpose
serves
the
Direction
of
the
Compass
,
if
there
be
neither
wind
nor
sail
to
carry
on
the
vessel
to
the
Haven
.
8.
But
there
are
yet
another
sort
of
men
who
are
justly
chargeable
with
expunging
all
Duty
from
the
Christian
Institution
;
I
mean
the
Solifidians
,
who
under
a
pretence
of
advancing
the
merits
of
the
Cross
,
and
the
freeness
of
the
Divine
Grace
,
require
nothing
of
a
Christian
in
order
to
his
Justification
and
acceptance
before
God
,
but
firmly
to
rely
on
the
satisfaction
and
merits
of
Christ
,
and
without
any
more
ado
to
apply
all
to
himself
.
And
herein
,
they
do
not
only
contradict
the
general
design
and
particular
expresses
of
the
Gospel
,
but
trespass
against
all
Logic
and
common
sense
.
They
contradict
the
Gospel
,
in
requiring
nothing
but
faith
,
whereas
that
(
as
we
shall
see
anon
)
equally
requires
obedience
.
And
they
contradict
common
sense
in
requiring
such
a
Faith.
For
they
put
the
Conclusion
before
the
Premises
,
and
make
that
the
first
act
of
faith
which
supposes
others
,
and
in
due
order
ought
to
be
the
last
.
And
besides
,
they
make
that
act
of
Faith
contribute
instrumentally
towards
the
effecting
of
Justification
,
which
in
order
of
nature
is
consequent
to
it
,
and
supposes
it
already
effected
.
For
I
must
be
first
Justify'd
before
I
can
rightly
believe
that
I
am
so
,
otherwise
I
shall
believe
a
false
Proposition
,
since
(
as
the
most
elementary
Logician
well
knows
)
the
certitude
of
the
subject
does
not
make
but
suppose
that
of
the
object
.
9.
But
I
could
dispense
with
the
unphilosophicalness
of
this
their
Hypothesis
were
it
not
withall
unchristian
,
and
utterly
destructive
of
all
Piety
and
Vertue
.
The
great
mischief
is
,
they
unty
the
cords
of
Duty
,
and
exclude
the
necessity
of
Obedience
as
really
and
effectually
,
tho
not
so
formally
and
expresly
as
the
Antinomians
do
.
For
they
require
nothing
but
Faith
to
qualify
a
man
for
Pardon
,
and
tho
afterwards
for
modesty's
sake
they
come
in
halting
with
good
works
,
yet
't
is
at
such
a
time
when
they
might
as
well
have
left
them
out
.
'T
is
when
the
grand
business
(
for
which
alone
they
could
be
necessary
)
is
over
,
when
the
man
is
number'd
among
the
children
of
God
,
and
his
lot
is
among
the
Saints
.
And
to
say
here
that
good
works
are
necessary
to
Salvation
tho
not
to
Justification
,
is
a
Mystery
above
my
conception
,
or
rather
an
absurdity
below
my
further
notice
.
Nor
will
it
salve
the
matter
to
say
that
they
are
necessary
to
declare
our
Justification
before
men
,
or
to
ascertain
it
to
our
selves
and
the
like
,
for
alas
what
does
such
a
necessity
amount
to
?
No
more
than
this
,
that
they
are
necessary
for
such
ends
which
themselves
are
not
necessary
.
And
besides
,
how
can
they
declare
or
ascertain
our
Justification
when
they
are
not
the
conditions
of
it
?
So
that
't
is
plain
both
from
the
lateness
of
the
time
when
,
and
from
the
incompetency
of
the
grounds
for
which
they
insert
good
works
,
that
they
put
them
merely
out
of
Complaisance
,
not
because
they
think
them
necessary
,
but
because
they
are
ashamed
to
declare
expresly
that
they
are
not
.
Which
appears
yet
further
from
the
nature
of
those
works
they
are
at
length
pleas'd
to
insert
.
They
are
such
(
for
there
is
nothing
that
these
men
are
so
much
affraid
of
as
meriting
)
as
are
much
short
of
that
sincerity
and
perfection
which
is
required
by
the
Gospel
.
For
't
is
notorious
that
they
set
the
state
of
Regeneration
so
low
that
't
is
consistent
with
the
dominion
and
prevalency
of
sin
.
A
bare
reluctancy
of
the
Spirit
(
tho
foil'd
in
the
conflict
)
against
the
flesh
,
is
esteem'd
a
sufficient
mark
of
a
Regenerate
person
;
and
this
every
sinner
that
has
the
least
Remains
of
Conscience
,
the
least
Twilight
of
natural
light
left
him
must
needs
have
;
for
no
man
loves
sin
for
it
self
,
nay
he
hates
it
as
't
is
in
it self
absolutely
an
evil
,
only
he
chuses
and
wills
it
Comparatively
to
avoid
(
as
he
then
thinks
)
a
greater
evil
.
10.
Thus
as
the
Jewish
Doctors
did
Purity
,
Orthodoxy
and
Saintship
.
They
cancel
the
laws
of
Christ
and
at
the
same
time
pretend
to
advance
his
kingdom
,
call
him
Master
,
kiss
and
betray
him
.
And
how
can
it
now
be
expected
that
these
men
should
be
more
forward
than
they
are
to
yield
obedience
to
the
King
,
who
have
found
out
an
Expedient
to
slip
their
necks
out
of
Christ's
yoke
,
and
have
made
the
Gospel
in
a
worse
sense
,
a
Dead
letter
than
the
Law
?
11.
But
certainly
the
gate
that
leads
to
Heaven
is
much
straiter
than
these
men
are
pleas'd
to
make
it
,
otherwise
there
would
be
Introducer
of
a
better
Hope
,
so
he
required
better
and
sublimer
Services
.
The
advantage
of
Christianity
does
not
consist
in
having
any
abatements
of
Duty
,
for
Christ
was
so
far
from
diminishing
or
retrenching
the
Moral
Law
(
for
't
is
of
that
I
speak
)
that
he
improv'd
every
part
of
it
to
higher
senses
than
the
most
exquisite
of
the
Jewish
Doctors
understood
,
or
at
least
conceiv'd
themselves
obliged
to
;
As
is
evident
from
his
divine
Sermon
on
the
Mount
,
which
for
the
Perfection
and
Sublimity
of
its
Precepts
St.
Chrysostom
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Top
and
Height
of
Philosophy
.
12.
And
that
he
thus
improv'd
the
Law
of
Moses
,
besides
the
evidence
of
Comparison
,
we
have
his
own
express
word
for
it
:
I
came
not
to
destroy
the
Law
but
to
perfect
,
compleat
or
fill
it
up
.
For
so
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
properly
signifies
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
rude
draught
was
Moses
his
part
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
painting
to
the
life
was
Christ's
.
Moses
drew
out
the
main
lineaments
,
the
Skeleton
of
the
Picture
(
which
was
therefore
Body
of
Moses
)
but
't
was
Christ
that
fill'd
up
all
its
intervals
and
vacuitys
,
and
gave
it
all
its
graces
,
Air
and
Life-touches
.
And
this
is
no
more
than
what
the
Analogy
of
the
Christian
dispensation
required
.
The
great
end
and
design
of
God
incarnate
was
to
perfect
Holiness
,
as
well
as
to
retrieve
Happiness
,
to
advance
the
Interests
of
the
divine
life
,
and
make
us
Partakers
of
the
Divine
nature
,
and
13.
Nor
2ly
are
we
releas'd
by
it
as
't
is
a
Covenant
.
Here
indeed
begin
the
Abatements
of
the
Gospel
,
not
as
to
Duty
and
Obligation
,
for
the
Gospel
makes
all
that
our
Duty
which
the
Law
did
and
more
only
(
which
in
short
is
the
true
difference
between
the
two
Covenants
)
it
does
not
make
the
strict
and
exact
performance
of
it
the
Measure
,
the
ultimate
Measure
whereby
we
are
to
stand
or
fall
,
but
admits
of
Pardon
which
the
Law
knew
nothing
of
.
Not
of
absolute
Pardon
,
for
then
the
Gospel
would
be
a
Covenant
without
a
Condition
,
nor
of
Pardon
without
Repentance
and
actual
reformation
of
Manners
,
for
then
the
Gospel
as
a
Covenant
would
interfere
with
it self
as
a
Law
,
but
upon
the
sole
Conditions
of
Faith
and
Repentance
.
For
't
is
a
great
mistake
to
think
that
we
are
actually
Justify'd
or
pardon'd
by
the
satisfaction
of
Christ
;
this
wou'd
be
the
most
ready
expedient
to
verify
the
false
charge
of
the
Scribes
and
Pharisees
,
and
make
him
in
their
sense
a
Friend
to
Publicans
and
Sinners
,
to
encourage
all
manner
of
vice
and
immorality
,
and
to
turn
the
Mystery
of
Godliness
into
a
Mystery
of
Iniquity
.
No
,
Christ
in
this
sense
has
redeem'd
no
man
.
All
that
he
either
did
or
could
in
wisdom
do
for
us
as
satisfying
,
was
in
short
to
instate
us
in
a
Capacity
and
Possibility
of
Pardon
and
Reconciliation
,
by
procuring
a
grant
from
his
Father
,
that
Faith
and
Repentance
should
now
be
available
to
Justification
,
which
without
his
satisfaction
would
not
have
been
accepted
to
that
purpose
.
Whereby
it
appears
that
he
was
so
far
from
superseding
the
necessity
of
Repentance
and
good
works
,
that
he
design'd
only
to
make
way
for
the
success
of
them
;
He
did
so
much
that
Repentance
might
not
be
in
vain
,
and
he
did
no
more
that
it
might
not
be
needless
.
And
thus
does
the
wisdom
as
well
as
the
goodness
of
God
lead
us
to
Repentance
,
by
so
ordering
the
matter
,
that
we
may
obtain
Pardon
with
it
,
and
not
without
it
,
which
are
the
two
strongest
engagements
to
action
in
any
concern
,
that
our
Reason
either
demands
,
or
our
deliberation
can
suggest
.
14.
This
I
conceive
to
be
the
true
Hypothesis
and
state
of
Christianity
,
which
I
might
yet
further
confirm
by
infinite
Authoritys
from
Scripture
,
which
every
where
presses
the
necessity
of
good
works
as
Conditions
to
our
Justification
and
acceptance
before
God
,
but
I
think
the
more
rational
and
unprejudiced
part
of
the
world
are
pretty
well
satisfy'd
in
that
Point
,
and
know
how
to
accommodate
St.
James
and
St
Paul
better
then
some
late
Reconcilers
.
And
besides
,
the
wisdom
of
the
Hypothesis
sufficiently
approves
it self
;
'T
is
such
as
becomes
the
Perfections
of
the
Divine
Nature
to
exhibit
to
the
world
,
and
which
the
Angels
may
Mercy
and
Truth
meet
together
,
righteousness
and
peace
kiss
each
other
.
The
Sacrifice
of
the
Altar
does
not
prejudice
the
Ballance
of
the
Sanctuary
,
and
the
Divine
Justice
is
so
satisfy'd
that
the
necessity
of
Holiness
and
Obedience
remains
secured
.
Much
is
forgiven
,
and
much
is
to
be
done
,
Duty
continues
as
fast
as
ever
,
and
even
the
Law
of
Liberty
is
a
Service
.
15.
And
now
that
this
may
not
be
thought
a
Hard
saying
,
and
make
some
of
Jesus
his
Disciples
to
go
back
(
as
once
they
did
)
and
walk
no
more
with
him
when
they
hear
of
Duty
and
somthing
to
be
done
,
I
shall
now
proceed
to
demonstrate
the
Reasonableness
of
that
Service
which
Christianity
requires
of
us
,
which
was
the
2d
general
Proposition
I
proposed
to
speak
to
.
16.
Religion
is
so
very
agreeable
both
to
the
Inclinations
and
Discoursings
of
Human
Nature
,
that
as
none
is
capable
of
being
Religious
but
a
rational
creature
,
so
't
is
almost
impossible
for
a
creature
to
be
indued
with
Reason
and
not
to
be
Religious
.
Hence
't
is
that
there
is
no
Nation
so
barbarous
and
degenerate
but
what
has
some
Religion
or
other
,
and
tho
ignorant
of
the
true
Object
as
well
as
manner
of
worship
,
yet
rather
than
wholly
abstain
from
Religious
applications
will
adore
implicitely
,
and
erect
an
altar
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
unknown
God.
17.
Nay
so
great
a
congruity
is
there
between
Religion
and
the
radical
notices
and
sentiments
of
a
human
Soul
,
that
all
mankind
except
only
some
few
distorted
and
Anomalous
heads
(
for
there
are
monstrositys
in
the
Soul
as
well
as
in
the
Body
)
are
unanimously
agreed
upon
the
fundamental
and
substantial
Maxims
of
it
,
which
for
their
correspondency
to
our
rational
Natures
are
usually
distinguish'd
by
the
name
of
Natural
Religion
.
For
there
are
Practical
as
well
as
Speculative
Principles
,
and
that
he
who
does
no
hurt
is
to
receive
none
is
as
evident
a
Proposition
in
Morality
,
as
that
the
whole
is
greater
than
its
part
is
in
the
Mathematics
,
or
that
nothing
can
be
and
not
be
at
once
,
is
in
the
Metaphysics
.
18.
And
as
Religion
and
Natural
Religion
carry
such
a
strict
conformity
to
our
Rational
facultys
,
so
does
Reveal'd
Religion
too
.
All
the
lines
of
this
as
well
as
of
the
other
point
all
the
way
at
,
and
at
last
concentre
in
the
Happiness
and
welfare
of
mankind
.
'T
is
a
persuance
of
the
same
excellent
end
,
only
by
more
close
and
direct
means
.
For
God
in
all
his
intercourses
with
us
does
accommodate
himself
to
our
natures
,
and
as
he
will
not
forcibly
determin
us
to
good
because
he
has
made
us
free
,
so
neither
does
he
require
any
thing
from
us
but
what
is
good
and
consistent
with
Reason
,
because
he
has
made
us
Rational
.
And
altho
we
cannot
by
this
Candle
of
the
Lord
find
out
some
of
consents
to
the
Law
that
it
is
good
.
19.
And
indeed
were
it
not
so
,
it
would
be
as
unfit
for
God
to
propose
,
as
hard
for
man
to
receive
,
since
even
the
Prudence
of
a
Nation
is
by
no
one
thing
either
more
justify'd
or
condemn'd
,
than
by
the
good
or
ill
contrivance
of
its
Laws
.
Shall
not
then
the
law-giver
of
the
whole
world
enact
that
which
is
right
,
Number
,
Weight
and
Measure
.
He
establish'd
the
world
by
his
wisdom
,
and
stretch'd
out
the
heavens
by
his
discretion
.
And
shall
he
not
govern
the
Intellectual
world
with
as
much
wisdom
as
he
made
the
Natural
one
?
Questionless
he
does
,
and
the
law
,
which
he
has
prescrib'd
to
us
,
is
as
perfect
and
excellent
,
as
that
whereby
he
wrought
the
Beauty
and
Order
of
the
universe
.
For
the
Lord
is
righteous
in
all
his
ways
,
and
holy
in
all
his
works
.
He
has
accommodated
his
Statutes
and
Judgments
both
to
the
infinite
perfection
of
his
own
Nature
,
and
both
to
the
actual
perfection
and
capacity
of
ours
.
God
is
a
spirit
and
accordingly
the
Law
is
Spiritual
.
Man
is
Rational
,
and
accordingly
the
Homage
he
is
to
pay
to
him
that
made
him
so
,
is
no
other
than
a.
Reasonable
Service
.
20.
But
to
be
as
compendious
,
and
yet
withall
as
just
and
distinct
as
may
be
in
so
copious
and
plentiful
a
Subject
,
I
consider
,
that
as
the
whole
rational
nature
of
man
consists
of
two
facultys
,
understanding
and
will
(
whether
really
or
notionally
distinct
I
shall
not
now
dispute
.
)
So
Christianity
,
whose
end
is
to
perfect
the
whole
man
and
give
the
last
accomplishment
both
to
our
Intellectual
and
Moral
powers
,
will
be
wholly
absolv'd
in
these
two
parts
,
things
to
be
believ'd
and
things
to
be
done
.
If
therefore
in
both
these
it
can
acquit
it self
at
the
Bar
of
Reason
,
the
Conclusion
is
evident
that
it
is
a
Reasonable
Service
.
21.
First
then
as
to
the
things
which
are
to
be
believ'd
.
Now
these
are
either
the
Authority
and
Truth
of
the
whole
Christian
Institution
,
or
the
Truth
of
particular
Mysterys
contain'd
in
it
.
The
Is
of
these
will
appear
to
be
a
reasonable
Object
of
faith
two
ways
,
Is
t
from
the
nature
of
its
Design
and
its
excellent
aptness
to
compass
it
,
and
2ly
from
extrinsic
Arguments
and
collateral
circumstances
.
And
Is
t
,
't
is
recommended
to
us
by
the
nature
of
its
Design
,
and
its
excellent
aptness
to
compass
it
.
It
is
(
according
to
the
precedent
representation
)
a
very
wise
and
rational
Hypothesis
,
above
the
reason
of
man
indeed
at
first
to
contrive
,
but
such
as
when
proposed
it
must
needs
approve
and
acquiesce
in
,
as
at
once
the
Power
and
Wisdom
of
God
,
because
(
as
I
first
observ'd
,
and
shall
hereafter
more
plainly
demonstrate
)
't
is
so
admirably
fitted
to
the
Honor
of
God
,
and
to
the
necessitys
of
man
,
thereby
verifying
that
double
part
of
the
Angelical
anthem
at
the
appearance
of
its
Divine
Author
,
and
at
once
bringing
glory
to
God
on
high
,
and
on
earth
Peace
to
men
of
good
will
.
22.
And
as
it
appears
thus
rational
in
its
general
Idea
or
Structure
,
and
thereby
speaks
it self
worthy
of
God
,
so
2ly
that
it
came
actually
from
him
no
Rational
person
can
doubt
,
that
considers
that
conjugation
of
Arguments
,
that
cloud
of
witnesses
whereby
its
divine
Original
stands
attested
.
Such
as
are
the
variety
of
Prophecys
and
Prefigurations
,
their
punctual
and
exact
accomplishment
in
the
Author
of
this
Institution
,
his
Birth
,
Life
,
Miracles
and
Doctrine
,
his
Passion
,
Death
,
Resurrection
and
Ascension
,
with
all
the
wonderful
Arrear
and
train
of
Accidents
that
ensued
for
the
Confirmation
of
Christianity
,
such
as
the
wonderful
Sustentation
,
Protection
,
increase
and
Continuation
of
Christs
little
flock
the
Christian
Church
,
the
miraculous
assistances
and
miraculous
actions
of
the
Apostles
,
the
Harmony
of
the
Evangelists
,
the
Constancy
and
Courage
of
his
first
Witnesses
and
Martyrs
,
the
defeat
of
the
Infernal
Powers
in
the
silencing
of
Oracles
,
the
just
punishment
that
lighted
upon
his
enemies
,
and
lastly
the
completion
of
all
Prophecies
that
proceeded
out
of
his
divine
mouth
while
on
earth
,
which
I
shall
here
only
point
at
in
general
,
and
leave
to
the
inlargement
of
every
man's
private
meditation
.
23.
Then
as
for
the
particular
mysterys
contain'd
in
Christianity
,
I
know
but
of
three
that
threaten
any
distarbance
to
our
Philosophy
,
and
those
are
the
three
Catholic
ones
mention'd
by
St.
Athanasius
,
the
Trinity
,
the
Hypostatic
union
and
the
Resurrection
.
Now
concerning
the
two
first
I
observe
,
that
they
are
indeed
above
the
adequate
comprehension
of
our
Reason
,
but
not
contrary
or
repugnant
to
it
.
For
as
we
cannot
conceive
how
these
things
can
be
,
so
neither
do
we
positively
and
clearly
perceive
that
they
cannot
be
,
as
we
do
in
contradictions
and
things
contrary
to
reason
.
But
as
to
the
last
,
I
don't
in
the
least
understand
why
it
should
be
thought
a
thing
incredible
that
God
(
whose
very
notion
involves
Omnipotence
)
should
raise
the
Dead
.
'T
is
true
,
we
are
as
ignorant
how
this
can
be
as
in
either
of
the
former
Articles
,
but
that
it
absolutely
may
be
there
is
much
plainer
evidence
,
especially
to
those
who
think
it
reasonable
to
believe
a
Creation
.
Which
if
taken
according
to
strictness
of
notion
,
for
a
Production
of
somthing
out
of
nothing
,
is
most
confessedly
a
greater
and
more
difficult
performance
(
as
to
the
nature
of
the
work
)
than
the
Raising
of
the
Dead
can
be
.
Or
if
more
largely
for
producing
somthing
out
of
praeexistent
but
naturally
unapt
matter
,
yet
't
is
still
at
least
equal
with
it
.
He
that
with
the
bare
energy
of
his
omnipotent
word
could
inspirit
the
dead
,
stupid
,
void
and
formless
masse
,
and
make
it
move
into
a
frame
so
elegant
and
harmonious
,
that
the
mere
Contemplation
of
its
Beauty
and
Order
has
by
many
Philosophers
been
thought
a
sufficient
entertainment
of
life
,
may
easily
be
presumed
to
be
able
to
do
the
same
in
the
lesser
world
,
and
with
effect
to
say
to
a
rude
and
disorder'd
heap
of
dust
,
the
Chaos
of
a
human
body
,
stand
up
and
live
.
24.
But
after
all
,
were
this
Article
of
the
Resurrection
much
more
thickset
with
difficulties
than
it
is
,
yet
would
we
,
before
we
venture
to
determine
against
its
possibility
,
sit
a
while
and
consider
,
that
we
are
nonplus'd
at
a
thousand
Phaenomenas
in
nature
,
which
if
they
were
not
done
,
we
should
have
thought
them
absolutely
impossible
(
as
for
instance
to
go
no
further
,
the
Central
libration
of
the
Earth
)
and
now
they
are
,
we
cannot
comprehend
we
have
seen
but
a
few
of
Gods
works
and
understand
yet
fewer
,
and
lastly
that
as
the
possibility
of
the
effect
is
above
the
comprehension
of
our
Reason
,
so
the
Power
of
the
Agent
is
much
more
so
,
we
should
discern
great
reason
to
be
cautious
how
we
set
limits
to
the
Divine
Omnipotence
,
and
should
rather
support
our
Faith
against
all
Objections
with
that
universal
Salvo
of
the
Apostle
,
I
know
whom
I
have
believ'd
.
25.
I
descend
now
from
the
things
that
are
to
be
believ'd
to
the
things
that
are
to
be
done
in
the
Christian
Religion
.
And
that
those
may
appear
to
be
a
Reasonable
Service
,
I
consider
first
in
general
,
that
the
Christian
Law
is
nothing
else
but
the
Law
of
Nature
retriev'd
,
explain'd
and
set
in
a
clearer
light
.
Christ
indeed
added
some
new
Precepts
that
were
not
in
the
Law
of
Moses
,
but
not
any
that
were
not
in
the
Law
of
Nature
.
That
he
only
restored
and
rescued
from
the
Sophistications
of
ill
Principles
,
and
the
corruptions
of
degenerate
manners
.
For
the
clearer
understanding
of
which
Proposition
't
is
to
be
observ'd
,
that
the
Law
of
Nature
was
twice
retriev'd
,
by
Moses
and
by
Christ
.
Moses
did
it
imperfectly
,
with
a
shaking
hand
,
and
with
a
rude
Pencil
;
He
adopted
't
is
true
,
into
his
Table
as
many
of
Natures
Laws
as
were
necessary
to
the
present
state
and
capacity
of
the
Jewish
people
,
but
he
did
not
exhaust
the
whole
Code
and
Digest
of
Nature
.
For
there
are
many
Instances
and
Branches
of
the
Natural
Law
which
are
no
way
reducible
to
the
Mosaic
Tables
,
unless
hook'd
in
by
long
tedious
consequences
,
which
as
the
Law
never
intended
,
so
neither
is
one
of
a
thousand
able
to
deduce
them
from
it
,
as
appears
in
the
instances
of
Gratitude
to
Benefactors
,
Love
to
Enemys
,
Forgiveness
of
Injurys
,
Humility
and
the
like
,
which
are
excellences
of
the
first
Magnitude
in
the
Imperial
constitutions
of
Nature
,
but
not
transcribed
in
the
Copy
and
Extract
of
Moses
,
as
too
refined
for
the
grossness
of
that
Age
,
for
the
hardness
of
the
Jewish
people
,
and
for
the
Infancy
of
that
Dispensation
.
26.
This
therefore
was
reserv'd
for
the
work
of
a
Diviner
Prophet
,
who
should
retrieve
the
Law
of
Nature
to
the
full
,
and
restore
it
as
at
the
Beginning
.
For
he
came
(
as
he
testifys
27.
This
being
premised
,
't
is
but
now
to
consider
what
the
formal
notion
of
the
Law
of
Nature
is
,
and
we
have
found
out
one
general
measure
whereby
to
judge
of
the
Reasonableness
of
the
Christian
Law.
Now
by
the
Law
of
Nature
I
suppose
we
all
understand
certain
Practical
Maxims
or
Dictates
,
the
observing
or
transgressing
of
which
,
considering
the
present
system
of
the
universe
,
have
a
natural
connexion
with
the
well
or
ill
being
of
man
,
either
as
to
his
private
or
political
capacity
.
I
say
,
considering
the
present
system
of
the
universe
.
For
no
question
,
God
might
have
so
contrived
the
Order
and
Scheme
of
the
Creation
,
as
that
many
of
those
things
which
are
now
for
the
interest
,
might
have
been
for
the
disinterest
of
mankind
,
as
he
might
have
so
framed
the
texture
of
a
human
body
,
that
what
is
now
wholsome
and
soveraign
,
might
have
been
poisonous
and
pernicious
;
and
in
this
respect
I
conceive
the
Law
of
Nature
may
be
said
to
depend
upon
the
arbitrary
will
of
God
,
and
to
be
mutable
at
his
pleasure
.
But
yet
it
still
remains
immutably
true
in
the
general
,
that
whatsoever
has
such
a
natural
ordination
to
or
connexion
with
the
well
or
ill
being
of
mankind
,
is
good
or
evil
respectively
.
This
is
the
standard
of
morality
and
immorality
,
and
the
essential
difference
between
Vertue
and
Vice.
And
't
is
as
immutably
true
that
some
particular
instances
should
have
such
a
natural
connexion
,
stante
rerum
Hypothesi
,
during
the
present
state
and
order
of
things
.
Now
whatever
has
so
,
is
an
essential
branch
of
the
Law
of
Nature
,
and
obliges
us
to
act
or
not
to
act
respectively
to
the
Term
of
its
Ordination
.
So
that
Bonum
honestum
is
that
which
in
the
order
of
things
is
Bonum
utile
,
and
conduces
as
a
Natural
Medium
to
Felicity
,
which
is
the
End
of
man
.
28.
Hence
then
it
follows
,
that
the
Christian
Law
which
is
nothing
else
but
the
Law
of
Nature
retriev'd
,
consists
only
of
such
practical
maxims
,
which
carry
a
natural
relation
to
the
true
interest
and
well
being
of
mankind
,
and
consequently
contains
nothing
in
it
but
what
is
reasonable
,
very
reasonable
to
be
done
.
But
to
evince
this
more
particulary
't
will
be
requisite
to
take
a
cursory
view
of
the
Christian
Law.
And
this
I
shall
consider
first
,
as
I
find
it
summ'd
up
in
general
by
our
B.
Saviour
in
answer
to
the
Lawyers
Question
,
what
he
should
do
to
inherit
eternal
life
,
and
secondly
,
in
some
of
those
particular
instances
of
it
which
seem
most
to
cross
the
present
interest
of
mankind
.
29.
As
to
the
Is
,
the
summe
which
our
B.
Saviour
gave
of
it
was
this
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
Soul
,
and
with
all
thy
mind
,
and
thy
Neighbor
as
thy self
.
These
he
told
him
were
the
two
great
Commandments
,
and
that
there
were
none
greater
than
these
:
and
certainly
none
more
reasonable
.
For
since
man
is
not
his
own
end
,
but
has
an
Amorous
Principle
within
him
which
transports
him
to
good
without
himself
,
since
he
is
not
a
Central
and
selfterminating
Being
,
but
by
the
weight
of
his
affections
gravitates
and
inclines
to
somthing
further
,
what
is
more
Reasonable
than
that
he
fix
upon
God
as
his
Center
,
who
is
as
well
the
End
as
the
Author
of
his
Being
?
And
since
whatever
portion
of
his
love
is
not
directed
hither
,
will
necessarily
light
(
for
it
cannot
be
idle
,
and
must
fix
somwhere
)
upon
disproportionate
and
vain
Objects
,
which
neither
deserve
it
nor
can
satisfy
it
,
and
consequently
will
but
vex
and
torment
him
,
what
can
be
more
Reasonable
than
that
he
unite
and
concenter
all
the
rays
of
his
affection
both
Intellectual
and
sensitive
upon
God
,
and
according
to
the
strictest
sense
of
this
great
Commandment
love
him
with
all
his
heart
,
Soul
and
mind
?
Vision
and
Love
make
up
the
full
composition
of
our
Celestial
Happiness
hereafter
,
and
they
are
the
nearest
approach
we
can
make
to
it
here
.
30.
Nor
is
the
2d
great
Commandment
less
reasonable
than
the
first
.
The
truest
and
most
effectual
way
a
man
can
take
to
love
himself
,
is
to
love
his
neighbor
as
himself
.
For
since
man
is
a
necessitous
and
indigent
Creature
(
of
all
Creatures
the
most
indigent
)
and
since
he
cannot
upon
his
own
solitary
stock
supply
the
necessitys
of
his
nature
(
the
want
of
Society
being
one
of
them
)
and
since
of
all
Creatures
here
below
none
is
capable
of
doing
him
either
so
much
good
or
so
much
harm
as
those
of
his
own
species
,
as
't
will
be
his
best
security
to
have
as
many
Friends
and
as
few
Enemys
as
he
can
,
so
,
as
a
means
to
this
,
to
hate
and
injure
none
,
but
to
love
and
oblige
all
,
will
be
his
best
Policy
.
So
far
is
the
state
of
Nature
from
being
(
according
to
the
Elements
of
the
Leviathan
)
a
state
of
Hostility
and
war
,
that
there
is
no
one
thing
that
makes
more
apparently
for
the
interest
of
mankind
than
universal
Charity
and
Benevolence
.
And
indeed
,
would
all
men
but
once
agree
to
espouse
one
anothers
interests
and
prosecute
the
public
good
truly
and
faithfully
,
nothing
would
be
wanting
to
verify
and
realize
the
Dreams
of
the
Golden
Age
,
to
anticipate
the
Millennial
Happiness
,
and
bring
down
Heaven
upon
Earth
.
Society
would
stand
firm
and
compact
,
like
a
Mathematical
frame
of
Architecture
,
supported
by
mutual
dependencys
and
coherences
,
and
every
man's
kindnesses
would
return
again
upon
himself
in
the
Circle
and
Reciprocation
of
Love.
31.
But
besides
this
Consideration
of
Interest
,
there
is
another
which
equally
contributes
to
recommend
this
Law
of
universal
Benevolence
,
and
perhaps
with
more
sweetness
of
insinuation
than
the
former
,
and
that
is
Pleasure
.
These
two
are
put
together
by
the
Psalmist
,
't
is
both
good
and
pleasant
for
Brethren
to
dwell
together
in
unity
.
There
is
certainly
a
most
Divine
pleasure
in
the
acts
and
expresses
of
Benevolence
,
so
that
if
God
may
be
said
to
take
pleasure
in
any
one
thing
besides
the
richness
of
his
own
infinity
,
it
must
be
in
the
Communication
of
it
.
Sure
I
am
,
no
man
can
do
good
to
another
without
recreating
and
feasting
his
own
spirit
;
nay
,
even
the
most
happy
and
self-sufficient
man
who
as
to
his
interest
has
the
least
need
to
be
kind
and
obliging
,
yet
as
to
his
Pleasure
has
the
greatest
.
For
he
enjoys
his
happy
state
most
when
he
communicates
it
,
and
takes
a
Partner
with
him
into
his
Paradise
,
and
receives
a
more
vigorous
joy
from
the
Reflexion
,
than
from
the
Direct
incidency
of
his
Happiness
.
32.
I
might
here
take
occasion
to
shew
the
Reasonableness
of
Justice
and
Honesty
,
with
other
particular
Branches
of
this
great
Law
,
but
the
necessity
of
these
is
so
notorious
(
no
Society
being
able
to
subsist
without
them
)
and
withall
so
attested
by
the
common
vote
and
experience
of
the
world
(
it
being
the
business
of
all
human
Laws
,
and
the
end
of
all
Civil
Government
,
to
engage
men
to
the
observance
of
them
)
that
I
shall
not
need
to
make
any
Plea
in
their
behalf
.
Instead
therefore
of
lending
any
further
light
to
what
shines
already
so
conspicuously
by
its
own
,
I
shall
now
proceed
to
justify
the
Christian
Law
in
some
of
those
instances
which
seem
most
to
cross
the
present
interest
of
mankind
.
33.
There
are
some
Precepts
of
the
Christian
Law
which
seem
directly
and
in
their
whole
kind
to
be
against
the
interest
of
man.
(
For
as
for
those
which
may
accidentally
and
in
some
junctures
of
Circumstances
,
I
shall
consider
them
afterwards
.
)
Now
these
I
shall
derive
from
that
Abstract
of
Christian
Philosophy
the
divine
Sermon
on
the
Mount.
The
1st
instance
shall
be
in
the
Precept
of
Meekness
,
which
our
Divine
Lawgiver
has
extended
so
far
as
their
backs
to
the
smiters
,
and
their
cheeks
to
them
that
pluck
off
the
hair
.
34.
Now
this
may
seem
a
very
disadvantagious
and
inconvenient
command
,
in
as
much
as
it
may
be
said
by
tying
up
our
hands
,
to
expose
us
to
all
manner
of
contumelies
and
affronts
,
and
invite
the
ill
treatments
of
rude
and
disingenious
spirits
.
But
whoever
seriously
considers
the
matter
will
find
,
that
pure
and
simple
revenge
is
a
thing
very
absurd
,
and
very
productive
of
ill
consequences
,
and
in
some
respects
,
worse
than
the
first
injury
.
For
that
may
have
some
ends
of
profit
and
advantage
in
it
,
but
to
do
another
man
a
diskindness
merely
because
he
has
done
me
one
,
serves
to
no
good
purpose
,
and
to
many
ill
ones
.
For
it
contributes
nothing
to
the
reparation
of
the
first
injury
(
it
being
impossible
that
the
Act
of
any
wrong
should
be
rescinded
,
tho
the
permanent
effect
may
)
but
instead
of
making
up
the
breach
of
my
Happiness
,
it
increases
the
objects
of
my
Pity
,
by
bringing
in
a
new
misery
into
the
world
more
than
was
before
,
and
occasions
fresh
returns
of
malice
,
one
begetting
another
like
the
encirclings
of
disturb'd
water
,
till
the
evil
becomes
fruitful
and
multiplies
into
a
long
succession
,
a
Genealogy
of
mischiefs
.
And
by
this
time
I
think
the
man
has
reason
to
repent
him
of
his
Revenge
,
and
to
be
convinc'd
of
the
Equity
of
the
Law
which
forbids
it
.
35.
The
next
instance
I
shall
mention
,
is
that
of
loving
enemies
.
This
runs
higher
than
the
former
,
that
being
only
negative
,
not
to
return
evil
,
but
this
positive
to
do
good
.
A
strange
precept
one
would
think
,
and
highly
contradictory
to
Reason
as
well
as
Nature
.
But
whoever
considers
the
great
usefulness
of
Love
and
Benevolence
to
the
interest
of
Society
,
will
quickly
perceive
,
that
he
ought
not
to
be
disingaged
from
the
observance
of
so
necessary
a
Duty
upon
so
slight
a
ground
as
anothers
default
in
it
.
I
grant
't
is
neither
Reasonable
nor
possible
to
love
an
enemy
for
being
so
,
(
that
is
no
proper
motive
of
love
)
but
yet
't
is
very
reasonable
to
love
the
man
notwithstanding
his
enmity
.
Because
the
necessity
of
Charity
is
so
indispensable
,
that
it
ought
to
oblige
in
all
cafes
.
And
besides
,
as
by
this
means
all
enmity
is
certainly
prevented
on
one
side
(
which
is
of
very
great
consideration
to
the
public
peace
)
so
is
it
the
likelyest
method
to
bring
over
the
other
.
Kindnesses
will
at
length
prevail
upon
him
,
who
is
proof
against
all
the
sense
of
Duty
and
Conscience
,
and
the
coals
of
fire
which
are
heap'd
upon
his
head
(
when
nothing
else
will
do
it
)
will
melt
him
down
into
Love
and
Sweetness
.
36.
There
is
one
instance
more
,
wherein
the
Christian
Law
seems
not
to
consult
the
interest
of
human
life
,
and
that
is
in
the
matter
of
Divorce
,
which
our
Saviour
allows
in
no
case
but
that
of
Adultery
.
Now
this
also
seems
to
be
one
of
the
hard
sayings
.
For
the
natural
propension
to
procreation
is
not
to
be
satisfy'd
out
of
marriage
,
and
marriage
by
this
appendage
seems
to
be
such
a
Burthen
,
that
the
if
the
case
of
a
man
be
so
with
his
wife
,
it
is
not
good
to
marry
.
But
yet
upon
consideration
,
this
also
will
appear
to
be
a
very
Reasonable
confinement
.
For
1st
,
all
the
supposable
inconveniences
of
this
restraint
may
be
in
a
great
measure
prevented
by
prudent
and
wise
Choice
.
But
suppose
they
cannot
,
yet
2ly
,
as
't
would
be
most
advisable
for
some
men
to
marry
tho
with
this
restraint
,
so
is
marriage
with
this
restraint
better
for
Society
than
without
it
.
For
were
there
liberty
of
divorce
upon
other
grounds
,
every
petty
dislike
would
never
want
a
pretence
for
a
Dissolution
,
and
then
the
same
inconveniences
would
ensue
as
if
there
were
no
such
thing
as
the
matrimonial
Institution
,
such
as
diminution
of
affection
to
children
,
neglect
of
their
education
and
the
like
;
besides
the
perpetual
quarrels
and
animositys
between
the
parties
themselves
so
divided
,
and
their
respective
relatives
,
all
which
would
bring
more
inconveniencys
upon
Society
,
than
those
which
are
pretended
to
be
avoided
by
distending
and
enlarging
the
licence
of
Divorce
.
37.
Now
if
to
this
Apology
for
the
reasonableness
of
Christianity
taken
from
its
conduciveness
and
natural
tendency
to
the
interest
of
Human
life
,
we
further
add
,
the
Dominion
and
Right
that
God
has
over
us
,
the
great
Benefits
wherewith
he
has
already
prevented
us
,
and
the
exceeding
weight
of
glory
laid
up
in
Reversion
for
us
;
And
would
we
further
consider
,
that
Holiness
has
a
natural
Ordination
to
the
Happiness
.
of
Heaven
as
well
as
of
Earth
,
that
't
is
among
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
,
repent
and
love
,
are
all
natural
acts
,
we
believe
some
storys
,
we
repent
of
some
follys
,
we
love
some
men
,
and
God
obliges
us
but
to
believe
him
,
to
repent
of
follys
against
him
,
and
to
love
him
.
The
Acts
are
the
same
for
their
substance
,
tho
not
in
their
determination
.
Lastly
,
would
we
consider
how
much
all
this
is
confirm'd
by
the
Argument
of
Practice
and
Experience
,
that
the
Devil
has
more
Apostates
than
Christ
,
that
the
number
of
those
who
leave
sin
,
and
come
over
to
vertue
,
is
much
greater
than
of
those
that
leave
vertue
and
come
over
to
sin
,
(
which
is
the
Apology
that
the
Platonist
Simplicius
makes
for
vertue
)
the
Conclusion
would
be
placed
beyond
the
reach
of
controversy
that
Christianity
is
a
Reasonable
Service
,
and
that
the
Precepts
of
our
excellent
Lawgiver
both
begin
,
continue
and
end
with
a
Beatitude
.
38.
I
can
now
foresee
but
one
Objection
of
any
moment
which
the
Argument
of
this
Discourse
is
liable
to
,
which
is
,
that
altho
vertue
and
vice
have
a
natural
ordination
to
the
Happiness
and
Misery
of
life
respectively
,
yet
it
may
so
happen
by
the
intervening
of
some
accidents
,
that
this
connexion
of
things
may
be
broken
off
,
and
that
a
man
may
be
a
loser
by
vertue
,
and
a
gainer
by
vice
,
as
in
the
instances
of
martyrdom
and
secure
theft
.
And
here
the
Question
will
be
,
whether
it
be
then
reasonable
to
act
vertuously
and
unreasonable
to
do
the
contrary
.
To
this
I
answer
,
1st
that
it
may
be
justly
question'd
(
notwithstanding
the
intervention
of
any
accidents
)
whether
a
man
may
be
vertuous
to
his
disadvantage
,
or
vicious
to
his
advantage
,
even
as
to
this
present
state
,
considering
the
internal
satisfaction
and
ácquiescence
,
or
dissatisfaction
and
molestation
of
spirit
that
attend
the
practice
of
vertue
and
vice
respectively
.
But
supposing
he
may
,
then
2ly
I
reply
,
that
here
come
in
the
rewards
and
punishments
of
another
life
to
supply
the
natural
sanction
of
the
law
.
Then
3ly
,
to
the
second
instance
I
offer
this
in
peculiar
,
that
altho
in
some
circumstances
I
might
be
dishonest
to
my
present
gain
,
yet
't
is
very
reasonable
that
all
should
be
obliged
to
the
law
of
Justice
.
Because
if
every
one
should
be
permitted
to
use
secret
Frauds
(
and
all
may
as
well
as
one
)
the
evil
would
come
about
again
,
even
to
him
whom
we
just
now
supposed
a
gainer
by
his
theft
,
and
as
to
the
public
't
would
be
all
one
as
if
there
were
no
Property
,
and
then
for
want
of
encouragement
and
security
,
the
final
issue
of
the
matter
would
be
an
utter
neglect
and
disimprovement
of
the
Earth
,
and
a
continual
disturbance
of
the
public
peace
.
So
that
when
all
's
done
Honesty
is
the
best
Policy
,
and
to
live
most
happily
is
to
live
most
vertuously
and
religiously
.
So
true
is
that
of
the
Psalmist
,
I
see
that
all
things
come
to
an
end
,
but
thy
Commandment
is
exceeding
broad
.
39.
From
what
has
been
hitherto
discours'd
,
I
shall
now
briefly
deduce
some
practical
inferences
and
conclude
.
Since
then
our
Religion
is
so
Reasonable
a
Service
,
't
will
follow
hence
in
the
first
place
,
that
there
may
be
a
due
exercise
and
use
of
Reason
in
divine
matters
,
and
that
whatsoever
is
apparently
contrary
to
Reason
ought
not
to
be
obtruded
as
of
Divine
Authority
,
nor
be
accounted
as
any
part
of
the
Christian
Religion
.
An
Inference
wherein
the
Faith
of
the
Church
of
Rome
is
not
a
little
concern'd
.
40.
'T
will
follow
2ly
,
that
no
man
ought
to
be
persecuted
,
or
have
any
external
violence
done
him
for
his
Religion
,
supposing
that
by
overt
acts
he
give
no
disturbance
to
the
Public
.
For
since
God
has
required
nothing
of
us
but
what
is
agreeable
to
our
Reason
,
why
should
man
?
41.
'T
will
follow
3ly
,
that
sin
is
the
very
Height
and
Extremity
of
Folly
and
Disingenuity
.
Of
Folly
,
because
it
crosses
and
defeats
the
excellent
end
of
Man
,
which
is
to
live
happily
and
commodiously
.
And
of
Disingenuity
,
because
't
is
committed
against
him
,
who
when
he
might
by
vertue
of
his
supream
Dominion
have
imposed
upon
us
arbitrary
Laws
,
(
as
that
given
to
Adam
)
or
hard
and
severe
ones
(
as
that
to
Abraham
)
has
been
graciously
pleas'd
to
make
nothing
the
Condition
of
our
Happiness
,
but
what
upon
other
accounts
would
have
been
most
advisable
to
be
done
.
This
certainly
will
render
sin
exceeding
sinful
,
and
leave
the
sinner
without
the
least
shadow
of
an
excuse
.
We
commonly
derive
the
aggravations
of
sin
from
the
greatness
of
God
,
but
without
question
his
goodness
will
supply
us
with
as
many
,
and
in
this
sense
also
't
will
be
true
to
say
,
as
is
his
Majesty
,
so
is
his
Mercy
.
42.
Lastly
hence
't
will
follow
,
that
we
ought
to
perform
this
Rational
will
of
God
with
Angelical
alacrity
and
constancy
,
partly
for
its
own
excellency
as
't
is
a
persuance
of
our
interest
,
and
partly
out
of
gratitude
and
generosity
to
God
,
for
giving
us
such
excellent
Laws
,
in
keeping
of
which
there
is
so
great
Reward
.
For
not
only
the
End
of
our
Religion
is
Happiness
,
but
even
her
very
ways
are
ways
of
pleasantness
,
and
all
her
paths
are
peace
.
Quintilian
I
remember
,
inquiring
why
former
ages
afforded
better
Oratours
than
the
latter
,
resolves
the
Problem
into
this
,
because
there
were
then
greater
encouragements
and
rewards
.
And
if
great
encouragements
will
make
good
Orators
,
why
should
they
not
make
good
men
?
Let
us
then
make
it
our
daily
endeavour
as
we
do
our
daily
Prayer
,
that
this
excellent
will
of
God
may
be
done
here
on
Earth
as
it
is
in
Heaven
,
and
the
more
we
do
so
,
the
more
we
shall
still
be
convinc'd
that
it
is
our
Reasonable
Service
.
A
DISCOURSE
CONCERNING
PERSEVERANCE
IN
HOLINESS
.
A
DISCOURSE
CONCERNING
Perseverance
in
Holiness
.
1.
ALL
that
is
of
any
moment
for
the
full
Discharging
of
this
Subject
,
will
be
absolv'd
in
these
three
Considerations
.
1st
,
that
man
has
one
way
or
other
sufficient
power
to
persevere
in
a
course
of
Holiness
if
he
will
;
otherwise
all
exhortations
would
be
in
vain
.
2ly
,
that
't
is
also
possible
for
him
to
fall
from
a
state
of
Holiness
;
otherwise
they
would
all
be
superfluous
.
And
lastly
,
by
shewing
him
what
vast
encouragements
,
what
infinite
engagements
he
has
to
stand
.
2.
I
begin
with
the
first
,
that
man
has
one
way
or
other
sufficient
power
to
persevere
in
a
course
of
Holiness
if
he
will
.
Where
by
Perseverance
,
I
do
not
understand
a
continuedly
uniform
,
equal
course
of
obedience
,
and
such
as
is
not
interrupted
with
the
least
act
of
sin
,
(
for
this
is
a
perfection
not
to
be
hoped
for
,
under
the
disadvantages
of
mortality
)
but
only
such
a
constancy
of
obedience
as
excludes
all
contrary
Habits
,
and
likewise
all
such
acts
of
sin
as
are
said
directly
to
wast
the
Conscience
,
those
I
mean
,
which
are
committed
against
the
clear
and
express
Dictate
either
of
natural
Reason
,
or
supernatural
Revelation
.
And
withall
(
to
compleat
the
Character
)
such
an
Obedience
as
is
attended
with
a
sedulous
care
and
hearty
endeavour
to
correct
and
subdue
even
those
pittiable
infirmitys
,
which
can
never
be
wholly
put
off
in
this
state
,
but
will
always
adhere
like
spots
to
the
brightest
Star
in
the
Firmament
.
This
I
conceive
to
be
all
one
with
that
disposition
of
Soul
which
with
more
compendiousness
we
usually
call
sincerity
,
in
opposition
to
a
perfect
and
sinless
obedience
.
Now
that
man
has
sufficient
power
to
persevere
in
such
a
course
of
life
as
is
here
described
,
(
not
to
call
in
the
assistance
of
any
other
Argument
)
seems
to
me
evidently
demonstrable
from
this
single
consideration
,
that
to
be
found
in
the
state
above
mention'd
is
the
condition
of
the
New-Covenant
,
upon
the
fulfilling
of
which
,
all
our
hopes
of
Pardon
and
Salvation
depend
.
I
do
not
say
't
is
the
indispensable
Condition
of
our
Salvation
,
that
we
persevere
uninterruptedly
even
in
this
state
of
Evangelical
Righteousness
(
it
being
possible
for
a
man
after
an
interruption
of
a
salvable
state
to
recover
into
it
again
,
as
is
plain
from
the
case
of
David
,
St.
Peter
and
many
others
)
but
that
we
be
found
finally
in
this
state
is
the
Condition
of
our
Salvation
.
For
if
the
Righteous
man
turneth
away
from
his
Righteousness
,
and
committeth
iniquitys
and
dies
in
them
,
the
righteousness
that
he
hath
done
shall
not
be
mention'd
,
in
the
sin
that
he
hath
sinn'd
shall
he
dye
.
Well
then
,
if
Salvation
be
not
to
be
had
out
of
this
state
,
then
it
follows
,
that
it
must
never
become
impossible
to
a
man
without
his
own
fault
to
be
found
in
it
,
since
't
is
repugnant
to
the
very
nature
of
a
Covenant
(
much
more
of
this
great
Covenant
of
mercy
)
to
have
a
condition
annex'd
to
it
,
which
in
some
circumstances
,
and
that
without
our
fault
may
prove
impossible
.
3.
The
Condition
then
of
this
new
Covenant
must
be
as
possible
to
man
in
this
state
of
degeneracy
,
now
his
locks
are
shaven
and
his
great
strength
is
departed
from
him
,
as
the
Condition
of
the
first
Covenant
was
to
him
in
his
primitive
might
and
vigour
.
Do
this
and
live
,
is
equally
common
to
both
,
the
only
difference
lies
in
the
This
that
is
to
be
done
,
not
in
the
possibility
of
the
performance
.
Or
if
there
are
degrees
of
possibility
,
the
advantage
ought
to
lie
on
this
side
,
this
being
(
as
was
hinted
before
)
a
Covenant
of
Grace
and
Mercy
.
4.
Well
then
,
if
to
be
found
finally
in
the
state
above
describ'd
be
the
indispensable
condition
of
our
Salvation
,
and
if
for
that
very
reason
(
as
it
has
been
prov'd
)
it
must
not
in
any
circumstance
become
impossible
without
our
fault
,
it
unavoidably
follows
,
that
't
is
also
possible
to
persevere
in
it
without
interruption
,
because
otherwise
we
having
not
the
disposal
of
our
own
lives
,
it
will
oftentimes
prove
impossible
for
us
(
and
that
without
our
own
fault
)
to
be
found
finally
in
that
state
which
is
the
Condition
of
Salvation
;
which
is
contrary
to
the
supposition
.
The
short
is
(
to
speak
all
in
a
word
)
the
possibility
of
being
found
in
a
salvable
state
cannot
be
sufficiently
secured
,
without
a
possibility
of
always
persevering
in
it
,
and
therefore
I
conclude
it
possible
for
a
man
to
do
so
,
which
was
the
thing
I
undertook
to
prove
.
5.
But
now
lest
man
upon
a
survey
of
his
natural
strength
,
and
of
the
Auxiliarys
of
the
Divine
grace
,
should
pronounce
himself
absolutely
impregnable
,
and
should
begin
to
say
in
his
heart
(
as
the
Psalmist
did
in
another
case
)
I
shall
never
be
remov'd
,
thou
Lord
of
thy
goodness
hast
made
my
hill
so
strong
,
't
is
high
time
to
turn
the
Perspective
,
and
give
him
a
more
near
,
full
and
distinct
view
of
his
Condition
,
that
instead
of
stretching
himself
upon
the
●ed
of
security
,
he
may
learn
to
work
out
his
Salvation
with
fear
and
trembling
.
Which
we
shall
do
,
by
advancing
to
the
2d
thing
proposed
,
which
is
,
that
altho
man
has
sufficient
power
to
persevere
if
he
will
,
yet
't
is
also
possible
for
him
to
fall
from
a
state
of
Holiness
.
Navigat
enim
adhuc
,
for
he
is
still
upon
the
waters
,
and
tho
with
the
use
of
diligence
and
prudent
conduct
he
may
decline
both
rocks
and
shallows
,
yet
if
he
venture
to
sleep
within
the
vessel
which
he
should
govern
,
upon
a
groundless
presumption
that
an
Angel
will
be
his
Pilot
,
and
that
he
shall
be
infallibly
steer'd
to
the
right
Point
by
the
arm
of
Omnipotence
,
he
may
notwithstanding
the
past
success
of
his
voyage
,
and
his
confidence
of
the
future
,
be
shipwrackt
even
within
sight
of
the
Haven
.
6.
I
confess
,
when
I
consider
with
what
strength
and
combination
of
Argument
Christianity
both
as
to
Faith
and
Practice
does
approve
it self
to
be
the
most
Rational
thing
in
the
world
,
when
I
consider
the
nobleness
of
its
Original
(
God
being
its
Author
)
the
excellency
of
its
nature
(
it
being
most
agreeable
to
,
and
perfective
of
our
best
facultys
)
its
wholsome
effects
and
operations
(
the
interests
of
Kingdoms
and
States
as
well
as
of
private
persons
depending
upon
it
)
and
lastly
,
the
greatness
of
its
End
,
which
is
no
less
than
everlasting
Bliss
and
Happiness
,
I
say
when
I
consider
all
this
,
I
am
ready
to
conclude
it
the
most
prodigious
thing
in
nature
that
so
very
few
should
be
in
love
with
the
Beauty
of
Holiness
,
were
I
not
immediatly
surprised
with
a
greater
Miracle
,
which
is
,
that
many
of
those
few
after
some
considerable
progress
in
vertue
retract
their
best
choice
,
and
after
the
good
Angel
has
brought
them
within
sight
of
the
Mountain
of
Safety
,
look
back
upon
the
Region
of
wickedness
.
7.
This
certainly
is
a
Condition
no
less
strange
than
deplorable
,
and
calls
for
our
wonder
as
well
as
our
Pity
.
'T
is
true
indeed
,
ignorance
of
the
sweets
of
Religion
may
something
lessen
the
wonder
of
not
embracing
it
,
and
the
Food
of
Angels
may
lye
neglected
on
the
ground
so
long
as
men
wist
not
what
it
is
,
but
for
those
who
are
once
enlightned
,
and
have
tasted
of
the
Heavenly
gift
,
and
are
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
one
would
think
it
as
difficult
for
such
to
fall
away
,
as
the
Apostle
assures
us
't
is
to
renew
them
again
to
Repentance
.
8.
But
such
is
the
imperfection
and
unsteddiness
of
Human
Nature
that
from
the
beginning
of
things
there
have
been
instances
of
this
kind
.
Paradise
could
not
preserve
man
in
his
innocence
,
and
the
Garden
of
the
Lord
degenerated
into
a
Wilderness
.
Neither
is
this
to
be
observ'd
only
in
man
,
who
sits
in
the
lowest
form
of
Intellectual
Beings
,
but
the
very
Angels
also
,
who
are
greater
in
power
and
might
charged
with
Folly
for
leaving
their
own
habitation
.
Those
bright
sons
of
the
morning
could
not
long
endure
to
be
Happy
,
but
grew
giddy
with
the
sublimity
of
their
station
and
fell
from
the
Heights
of
Glory
.
And
altho
the
blessed
inhabitants
of
that
serene
and
peaceful
mansion
are
now
(
as
't
is
piously
believ'd
)
fully
confirm'd
in
Holiness
and
Happiness
,
yet
man
like
this
sublunary
Region
which
falls
to
his
lot
to
inherit
,
is
still
nothing
else
but
a
Scene
of
Changes
and
Revolutions
,
but
in
nothing
so
changeable
,
as
in
that
wherein
he
ought
to
be
most
fixt
,
the
practice
of
Vertue
and
Religion
.
'T
is
a
narrow
and
a
rugged
path
,
and
he
that
treads
surest
is
not
secure
from
falling
.
9.
This
will
plainly
appear
to
him
that
considers
,
that
no
Habit
tho
contracted
by
never
so
great
a
repetition
of
acts
does
necessitate
the
faculty
,
but
only
disposes
it
to
act
with
greater
facility
,
and
consequently
leaves
it
still
indifferent
to
opposite
operations
.
Whence
't
is
easy
to
conceive
,
that
an
Habit
of
Holiness
may
by
degrees
be
abolish'd
by
contrary
actions
.
For
as
this
Habit
was
at
first
begotten
by
frequent
acts
,
so
may
it
be
destroy'd
by
opposite
ones
,
and
(
what
is
more
)
a
contrary
Habit
may
be
at
length
produced
.
10.
This
I
say
is
very
possible
in
the
ordinary
course
of
things
,
and
that
God
should
interpose
here
with
an
irresistible
power
to
prevent
it
,
we
have
no
grounds
from
Scripture
or
reason
to
expect
,
and
therefore
't
wou'd
be
a
most
intolerable
presumption
to
rely
upon
it
.
My
grace
is
sufficient
for
thee
was
the
utmost
degree
of
consolation
vouchsafed
to
the
chosen
Vessel
;
He
had
God's
faithfulness
engaged
for
it
,
that
he
should
not
be
tempted
above
his
strength
,
but
yet
notwithstanding
this
sufficiency
,
it
must
have
been
possible
for
him
to
have
fall'n
from
his
own
stedfastness
,
otherwise
I
cannot
imagine
to
what
purpose
he
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
keep
under
his
body
,
and
bring
it
into
subjection
,
and
all
for
this
reason
,
lest
that
by
any
means
when
he
had
preacht
to
others
,
he
himself
should
be
a
cast-away
.
11.
What
,
did
the
Angels
let
fall
their
Crowns
of
glory
,
and
shall
man
pretend
to
Indefectibility
?
Indeed
the
Platonists
tell
us
of
an
order
of
Beings
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
minds
,
units
and
self-goodnesses
,
whom
they
suppose
to
be
the
closest
draught
of
their
Maker
,
and
the
Master-piece
of
the
whole
Creation
.
And
these
they
say
are
essentially
and
in
their
own
nature
immutable
,
and
the
reason
that
they
assign
for
it
is
,
because
they
are
pure
,
uncompounded
spirits
,
and
utterly
abstract
from
matter
.
And
altho
these
are
the
only
Creatures
which
they
affirm
to
be
essentially
immutable
,
yet
they
allow
a
gift
or
Priviledge
of
Perseverance
to
certain
men
.
But
then
they
are
such
as
(
according
to
their
Hypothesis
of
Pre-existence
)
were
not
sent
down
into
these
bodys
for
any
faults
committed
in
another
state
,
but
who
came
hither
either
out
of
generosity
,
or
by
divine
dispensation
to
be
guides
and
examples
of
Heroic
vertue
in
the
world
.
And
these
they
say
are
secure
of
remaining
good
and
vertuous
,
and
of
returning
to
their
native
Country
again
.
12.
Now
as
to
the
first
opinion
of
theirs
,
I
can
by
no
means
make
it
part
of
my
Creed
.
For
to
be
essentially
immutable
,
I
take
to
be
the
incommunicable
property
of
the
Father
of
Lights
with
whom
is
no
variableness
or
shadow
of
turning
,
and
who
is
the
same
yesterday
,
to
day
and
for
ever
.
No
Creature
how
excellent
soever
can
lay
claim
to
this
divine
prerogative
.
And
this
I
find
acknowledg'd
by
a
Person
of
great
worth
,
and
one
who
in
other
points
was
very
Platonically
given
;
But
here
he
has
deserted
his
Master
,
as
is
to
be
seen
in
his
Book
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prince
of
Devils
,
to
have
been
once
an
Angel
of
the
highest
Order
.
13.
As
to
their
latter
opinion
(
not
to
meddle
with
the
Hypothesis
upon
which
't
is
founded
)
I
do
not
absolutely
deny
but
that
to
some
men
who
have
for
a
long
time
given
excellent
proof
of
their
obedience
,
and
with
unwearied
resolution
fought
the
Lord's
Battels
,
God
may
at
length
vouchsafe
such
a
plentiful
portion
of
grace
and
so
stablish
them
with
his
Free
Spirit
,
that
they
shall
never
depart
from
him
,
partly
to
reward
their
past
fidelity
,
and
partly
,
that
they
may
become
burning
lamps
to
give
constant
light
in
the
Temple
of
God.
For
since
't
is
confess'd
on
all
hands
,
that
God
by
way
of
punishment
does
withdraw
his
grace
from
some
obstinate
sinners
,
and
give
them
up
after
a
long
abuse
of
his
mercy
to
the
fulfilling
of
their
own
lusts
,
't
is
but
what
the
Analogy
of
reason
requires
,
to
suppose
on
the
other
hand
that
God
may
be
so
favourable
to
some
of
his
most
eminent
servants
,
who
have
for
a
long
time
well
acquitted
themselves
in
the
severest
trials
,
as
at
length
to
give
his
Angels
a
peculiar
charge
over
them
to
keep
them
in
all
their
ways
.
And
this
supposition
seems
not
a
little
countenanc'd
from
what
the
Spirit
says
to
the
Church
of
Philadelphia
,
Because
thou
hast
kept
the
word
of
my
Patience
,
I
also
will
keep
thee
from
the
hour
of
temptation
which
shall
come
upon
all
the
world
,
to
try
them
that
dwell
upon
the
earth
.
14.
But
altho
this
be
granted
,
yet
it
makes
nothing
against
our
present
assertion
,
as
every
one
must
acknowledg
that
attends
to
these
two
Considerations
.
1st
,
that
these
are
extraordinary
instances
of
the
Divine
favour
,
vouchsafed
only
to
extraordinary
persons
,
and
to
extraordinary
purposes
,
and
consequently
when
we
treat
of
Gods
ordinary
dealings
with
the
sons
of
men
,
must
not
come
into
computation
.
And
2ly
,
that
even
these
extraordinary
persons
whom
we
suppose
to
be
at
length
thus
highly
favour'd
,
were
notwithstanding
for
a
great
part
of
their
lives
in
a
defectible
condition
,
and
that
they
are
now
no
longer
so
,
is
supposed
to
be
the
reward
of
their
past
fidelity
,
so
that
they
may
say
with
the
Psalmist
,
This
I
had
because
I
kept
thy
Commandments
.
15.
What
hinders
then
,
but
that
it
be
concluded
possible
for
t●●
generality
of
men
at
all
times
,
and
for
all
men
at
some
times
to
fall
from
a
state
of
Holiness
,
and
after
they
have
tasted
the
liberty
of
the
sons
of
God
,
to
become
again
the
servants
of
corruption
?
And
sure
those
that
assert
the
contrary
destroy
not
only
the
excellency
,
but
the
nature
of
obedience
,
defeat
and
evacuate
the
design
of
all
Scripture
exhortations
,
which
would
be
as
impertinent
upon
their
supposition
,
as
to
exhort
him
to
continue
to
live
who
is
Immortal
,
pervert
the
order
of
things
,
arrogating
to
themselves
in
this
state
of
Probation
the
portion
of
confirm'd
Saints
,
and
lastly
assume
to
themselves
more
,
than
many
of
the
great
Masters
of
Theology
will
allow
to
our
B.
Saviour
himself
in
the
days
of
his
flesh
.
Did
our
Saviour
seem
to
shrink
at
the
apprehension
of
his
sad
hour
,
and
to
be
at
a
stand
whether
he
should
drink
off
his
bitter
cup
?
Did
his
danger
seem
so
considerable
,
that
he
was
fain
to
betake
himself
to
his
great
Antidote
Prayer
,
and
borrow
courage
from
the
consolation
of
an
Angel
?
And
does
mere
man
sit
careless
and
unconcern'd
,
secure
of
the
issues
of
eternity
?
See
the
indecorum
,
the
Lord
is
in
his
Agony
,
&
the
Disciples
sleep
on
and
take
their
rest
.
But
I
think
I
have
said
enough
to
awaken
them
out
of
their
dangerous
slumber
,
and
to
convince
them
that
all
is
not
so
safe
as
they
dream
,
and
that
notwithstanding
the
present
firmness
of
their
station
,
there
is
still
left
a
possibility
of
falling
.
16.
But
now
lest
this
possibility
of
falling
be
reduced
to
act
,
I
proceed
to
consider
the
vast
encouragements
,
the
infinite
engagements
that
he
who
is
Holy
has
to
be
holy
still
.
And
these
I
shall
chuse
to
represent
to
him
in
these
two
general
Considerations
.
1st
,
that
he
has
made
the
best
choice
that
he
could
possibly
have
made
,
and
consequently
,
't
is
against
all
the
reason
in
the
world
that
he
should
rescind
it
.
And
2ly
,
that
if
notwithstanding
he
does
rescind
it
,
he
will
not
only
lose
the
advantage
of
his
best
choice
,
but
incur
an
opposite
portion
of
misery
,
and
that
in
a
greater
measure
than
other
sinners
.
These
I
take
to
be
the
most
proper
Considerations
to
inforce
the
grand
Duty
of
Perseverance
.
17.
The
consequence
of
the
first
Argument
proceeds
upon
this
Principle
,
that
that
choice
which
is
best
is
not
to
be
rescinded
.
This
Proposition
is
so
evident
that
it
can
hardly
admit
,
much
less
need
any
proof
,
and
't
is
practically
confess'd
by
every
man
throughout
the
whole
tenour
of
his
life
.
For
no
man
retracts
his
choice
'till
he
has
alter'd
the
Dictate
of
his
understanding
(
for
otherwise
he
would
chuse
evil
under
the
very
Formality
of
evil
)
and
has
entertain'd
other
apprehensions
of
the
object
than
he
had
when
he
first
chose
it
.
And
this
is
that
which
makes
up
the
entire
notion
of
Repentance
,
which
is
nothing
else
in
its
precise
Idea
,
when
abstracted
from
particular
matter
,
but
a
Retractation
of
a
former
choice
,
proceeding
from
the
alteration
of
the
Practical
Dictate
,
disallowing
that
now
,
which
was
before
approv'd
.
For
this
a
man
never
does
'till
he
thinks
he
has
reason
to
do
so
.
And
upon
this
account
't
is
,
that
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
cannot
properly
repent
,
because
his
understanding
being
infinite
and
reaching
out
to
all
the
possibilitys
of
things
,
must
needs
dictate
to
his
will
after
one
uniform
and
constant
manner
,
it
being
impossible
he
should
either
discover
somthing
afterward
which
he
did
not
comprehend
at
first
,
or
lose
the
apprehension
of
somthing
which
he
did
.
But
the
understanding
of
man
being
finite
and
imperfect
at
the
best
,
and
oftentimes
corrupted
and
biass'd
by
the
Passions
,
has
at
several
times
different
apprehensions
of
things
,
and
being
somtimes
under
and
somtimes
out
of
the
cloud
,
dictates
to
the
will
as
the
Sun
shines
upon
the
Earth
,
with
a
disuniform
and
unequal
light
.
Whereupon
(
as
it
frequently
happens
in
Courts
and
Senates
)
many
Decrees
are
enacted
,
which
at
the
next
Session
are
repeal'd
again
,
tho
with
this
unhappiness
,
that
somtimes
her
second
thoughts
are
worse
than
her
first
,
and
that
she
somtimes
retracts
that
which
she
should
persevere
in
,
as
well
as
perseveres
in
that
which
she
should
retract
.
But
whatever
the
Retraction
really
be
,
't
was
always
thought
for
the
best
when
made
,
so
that
he
that
repents
him
of
his
Holiness
,
as
well
as
he
that
repents
him
of
his
sin
,
does
it
upon
the
change
of
his
Practical
Dictate
,
judging
that
not
to
be
best
now
,
which
before
was
so
pronounc'd
,
and
consequently
,
they
both
own
the
Truth
of
the
foremention'd
Principle
,
that
that
choice
which
is
best
is
not
to
be
rescinded
.
18.
This
being
firm
,
all
the
business
in
question
now
will
be
,
whether
he
that
is
Holy
has
made
the
best
choice
or
no.
And
if
it
shall
appear
that
he
has
,
then
by
the
Principle
just
now
laid
down
he
ought
not
,
nay
he
cannot
be
so
much
a
Contradiction
to
himself
as
to
rescind
it
.
Now
to
convince
him
that
he
has
made
the
best
choice
,
I
desire
him
to
consider
,
1st
that
he
has
chosen
that
which
God
had
chosen
for
him
before
,
so
that
his
choice
stands
recommended
to
him
by
the
Authority
of
infinite
and
unerring
wisdom
.
And
this
is
foundation
enough
to
warrant
a
certain
(
tho
implicit
)
perswasion
that
it
must
needs
be
best
for
him
.
I
say
best
for
him
,
for
God
being
already
possess'd
of
all
possible
perfection
,
cannot
act
any
thing
for
any
self-advantage
,
and
therefore
whatsoever
he
does
is
for
the
good
of
his
Creatures
.
For
there
is
this
difference
(
as
Divine
Plato
excellently
well
observes
)
between
the
Divine
love
and
created
love
,
that
the
one
springs
from
Indigency
,
and
the
other
from
fullness
and
redundancy
.
And
therefore
as
God
did
not
at
first
speak
this
world
into
being
,
to
raise
himself
a
monument
of
Power
and
divine
Architecture
,
so
neither
does
he
govern
the
Rational
part
of
it
by
the
Precepts
of
Religion
out
of
any
self-design
,
as
if
he
feasted
his
nostrils
with
the
perfumes
of
the
Altar
,
or
his
ears
with
the
accents
of
an
Hallelujah
.
For
can
a
man
be
profitable
to
God
,
as
he
that
is
wise
may
be
profitable
to
himself
?
Is
it
any
pleasure
to
the
Almighty
that
thou
art
righteous
?
or
is
it
gain
to
him
that
thou
makest
thy
way
perfect
?
No
certainly
,
and
therefore
when
he
chalk'd
out
the
ways
of
Righteousness
and
Holiness
for
man
to
walk
in
,
it
could
not
be
for
any
self
end
,
but
purely
for
the
good
of
man
,
and
consequently
(
if
infinite
wisdom
be
to
be
trusted
)
it
must
be
his
best
choice
to
be
Holy.
19.
Secondly
let
him
consider
,
that
the
Practice
of
Religion
consults
a
man's
whole
interest
,
and
partly
of
its
own
nature
and
partly
by
divine
constitution
,
tends
to
make
him
happy
in
all
his
capacitys
,
and
consequently
must
needs
be
his
best
choice
.
As
for
impious
and
unjust
Practises
,
if
they
do
at
any
time
promote
a
man's
private
and
secular
interest
,
yet
't
is
always
both
at
the
expence
of
the
public
,
and
of
his
own
eternal
welfare
,
and
then
,
what
will
it
profit
a
man
to
gain
the
whole
world
and
lose
his
own
Soul
?
But
now
this
is
the
peculiar
gain
of
godliness
,
that
it
has
the
promise
both
of
this
life
and
of
that
which
is
to
come
,
that
it
conduces
to
our
advantage
both
here
and
hereafter
.
Interest
and
Duty
are
immediatly
link'd
together
in
this
life
,
and
every
Vertue
has
a
natural
Sanction
of
Reward
and
Punishment
respectively
attending
it
,
as
I
could
easily
demonstrate
,
but
that
it
has
been
already
done
by
many
excellent
hands
,
and
particularly
with
Mathematic
day
of
the
revelation
of
the
righteous
Judgments
of
God.
And
altho
instead
of
being
rewarded
it
be
our
fortune
to
suffer
for
righteousness
sake
,
yet
we
Christians
know
that
it
entitles
us
to
one
of
our
Saviours
Beatitudes
,
and
we
are
also
well
assured
from
one
whose
case
it
was
to
be
so
dealt
with
,
that
the
sufferings
of
the
present
time
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
reveal●d
,
and
that
our
light
affliction
which
is
but
for
a
moment
,
worketh
for
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
far
more
exceeding
and
eternal
weight
of
glory
.
So
that
whatever
difficultys
and
hardships
Religion
may
somtimes
engage
a
man
in
,
yet
when
the
whole
account
is
cast
up
,
he
will
find
the
Practise
of
Religion
as
gainful
,
as
the
belief
of
it
is
rational
,
that
to
be
Holy
is
his
best
choice
,
and
that
he
has
infinite
reason
to
pray
in
the
words
of
Balaam
,
Let
me
die
the
death
of
the
Righteous
,
and
let
my
last
end
be
like
his
.
20.
And
now
one
would
think
,
that
one
who
has
so
great
and
so
apparent
reason
for
his
choice
as
the
Religious
man
has
,
should
not
easily
be
brought
to
retract
it
,
and
say
with
those
in
Malachi
,
it
is
vain
to
serve
God
,
and
what
profit
is
it
that
I
have
kept
his
ordinances
?
But
because
't
is
observ'd
to
be
the
Nature
of
Man
to
be
more
strongly
affected
with
Punishments
than
Rewards
,
I
shall
for
his
better
establishment
in
the
purposes
of
Holiness
present
him
with
the
2d
general
Consideration
,
which
is
,
that
if
notwithstanding
the
excellency
of
his
choice
he
does
retract
it
,
he
will
not
only
lose
the
advantages
of
it
,
but
also
incur
an
opposite
portion
of
misery
,
and
that
in
greater
measures
than
other
sinners
.
21.
That
he
will
lose
the
advantages
of
his
first
and
best
choice
,
is
plain
from
the
whole
tenour
of
the
Gospel
,
Perseverance
to
the
end
being
the
express
condition
of
Salvation
.
And
that
he
will
incur
an
opposite
portion
of
misery
,
is
plain
from
the
double
Sanction
of
Rewards
and
Punishments
wherewith
God
has
bound
us
to
the
observance
of
his
otherwise
sufficiently
profitable
Laws
.
And
altho
this
be
sufficient
in
the
severest
trials
to
preserve
us
from
Apostasy
,
and
when
flames
of
fire
surround
us
to
secure
our
footing
in
the
Holy
ground
,
yet
thus
far
is
but
to
dye
the
common
death
of
sinners
,
and
to
be
visited
after
the
visitation
of
the
Impenitent
.
But
now
if
the
Lord
make
a
new
thing
,
and
the
Desertor
of
Piety
be
punish'd
in
a
greater
measure
than
other
sinners
,
then
shall
ye
understand
that
this
man
has
provoked
the
Lord
.
22.
And
that
he
shall
be
so
punish'd
is
the
peculiar
consideration
which
I
shall
now
insist
upon
,
and
which
I
prove
from
the
heinousness
of
his
crime
,
Apostasy
having
in
it
many
degrees
of
evil
beyond
the
common
state
of
sin
.
For
if
after
they
have
escaped
the
Pollutions
of
the
world
through
the
knowledg
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
again
entangled
therein
and
overcome
,
the
latter
end
is
worse
with
them
than
the
beginning
.
For
it
had
been
better
for
them
not
to
have
kuown
the
way
of
Righteousness
,
than
after
they
have
known
it
to
turn
from
the
Holy
Commandment
deliver'd
unto
them
.
23.
But
to
represent
the
heinousness
of
Apostasy
a
little
more
particularly
,
and
that
this
sin
above
all
others
may
appear
to
be
exceeding
sinful
,
let
me
desire
the
unthinking
man
to
consider
,
1st
,
that
he
that
falls
back
from
a
course
of
holy
living
,
does
in
a
special
manner
grieve
the
holy
Spirit
of
God.
He
sacrilegiously
takes
that
from
him
which
he
had
once
most
solemnly
consecrated
to
his
service
,
he
defiles
the
seat
of
his
residence
,
alienates
it
to
profane
uses
,
blots
out
the
Tetragrammaton
of
the
Temple
,
and
suffers
it
to
be
no
longer
Holiness
to
the
Lord
.
He
disinherits
his
God
,
disturbs
his
rest
,
and
forces
him
to
leave
the
habitation
whereof
he
had
once
said
,
This
shall
be
my
rest
for
ever
,
here
will
I
dwell
for
I
have
a
delight
therein
.
Add
to
this
affront
of
the
H.
Spirit
that
resided
in
him
,
that
he
grieves
the
Angels
that
attended
him
,
and
with
much
concern
and
hopes
minister'd
to
his
Salvation
.
Those
disappointed
and
unsuccessfull
Guardians
with
sorrow
cry
out
to
one
another
as
the
Angels
did
in
the
Jewish
Temple
,
when
through
many
profanations
it
was
no
longer
fit
for
their
charge
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Repentance
and
Conversion
,
and
began
to
reckon
upon
the
new
accession
they
should
have
to
the
Quire
of
Heaven
,
now
tune
their
Harps
to
the
strains
of
sorrow
and
lament
the
disappointment
of
their
hopes
.
24.
Consider
secondly
,
that
to
the
sin
of
Apostasy
is
added
the
circumstance
of
inexcusableness
.
The
man
has
enter'd
within
the
veil
,
has
seen
the
inner
Beautys
of
the
Holy
place
,
and
has
been
taught
the
secrets
of
the
kingdom
,
his
understanding
has
been
instructed
,
and
his
will
has
been
entertain'd
,
he
has
given
proof
of
his
Powers
and
abilitys
and
has
conquer'd
the
steepest
part
of
the
Mount
his
difficultys
lessen
and
his
strength
encreases
;
so
that
if
now
he
retreat
and
slide
back
to
the
bottom
of
the
hill
,
he
has
nothing
whereby
to
excuse
himself
either
before
God
or
man
,
but
stands
in
the
highest
sense
of
the
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self-condemn'd
.
We
generally
make
some
allowances
for
the
miscarriages
of
those
who
were
never
enlightned
,
and
have
had
no
acquaintance
with
the
substantial
delights
of
Religion
,
and
the
satisfaction
of
sober
counsels
,
because
indeed
they
knew
no
better
,
but
when
we
are
told
that
the
wisest
of
men
after
a
censure
of
Vanity
pass'd
upon
the
whole
Creation
,
and
a
long
application
of
his
mind
to
the
excellent
Theories
of
Moral
and
Divine
Knowledg
,
was
yet
toward
the
evening
of
his
life
when
the
Sun
drove
hard
and
the
shadows
encreas'd
,
drawn
aside
by
strange
women
,
and
that
his
wisdom
departed
from
him
like
the
Dream
wherein
it
was
given
him
,
this
indeed
we
may
lament
,
but
cannot
excuse
.
25.
Consider
thirdly
,
that
he
who
falls
from
a
state
of
Holiness
must
needs
do
strange
violence
to
his
Reason
.
If
he
be
a
new
Convert
he
cannot
sure
without
great
reluctancy
defile
that
Temple
which
he
has
so
lately
swept
and
garnish'd
.
And
if
he
be
a
Saint
of
some
considerable
standing
,
sure
he
must
be
the
more
unwilling
to
break
off
a
long-dated
innocence
for
the
unsatisfying
pleasure
of
a
moment
.
For
tho
(
as
't
is
well
observ'd
by
Plutarch
)
men
of
desperate
and
bankrupt
fortunes
have
little
regard
to
their
expences
,
because
should
they
save
them
the
tide
of
their
estates
wont
rise
much
the
higher
,
and
so
they
think
it
impertinent
to
be
frugal
,
when
there
's
no
hopes
of
being
rich
.
Yet
they
that
see
their
heaps
begin
to
swell
,
and
that
they
are
within
the
neighborhood
of
wealth
,
think
it
worth
while
to
be
saving
and
improve
their
growing
stock
.
But
then
after
a
long
thrift
and
sparing
,
to
throw
away
the
hard
purchase
of
many
years
in
one
nights
gaming
,
is
one
of
the
Prodigys
of
Folly
and
Indiscretion
.
And
yet
this
is
the
very
case
of
him
that
lets
go
his
integrity
.
26.
Consider
fourthly
and
lastly
,
that
the
Apostate
has
the
greatest
ingratitude
imaginable
to
aggravate
his
folly
.
Indeed
every
sinner
is
a
very
ungrateful
person
,
because
he
trespasses
against
his
best
Friend
and
Benefactor
,
against
him
that
made
him
,
against
him
that
died
for
him
,
and
against
him
that
follows
him
with
the
daily
offers
of
his
grace
and
lays
stratagems
of
mercy
for
his
reformation
.
But
the
Back
sliding
man
sins
against
greater
mercys
,
endearments
and
obligations
yet
.
He
has
liv'd
in
the
service
of
his
Lord
,
has
receiv'd
the
earnest
of
his
Spirit
,
he
has
been
of
his
Family
,
nay
more
,
he
has
been
call'd
his
Friend
,
he
has
eaten
with
him
at
his
Table
,
he
has
dwelt
under
the
endearments
of
familiar
converse
,
he
has
been
with
him
in
his
Banquetting
house
where
the
Banner
that
was
over
him
was
Love
,
he
has
plighted
his
faith
,
given
his
heart
and
said
with
Passion
,
My
Beloved
is
mine
and
I
am
his
,
so
that
to
turn
Renegade
now
is
the
greatest
beseness
and
ingratitude
conceivable
,
't
is
to
betray
his
Lord
and
Master
after
the
obligations
of
Intimacy
and
Discipleship
,
't
is
to
break
the
tables
of
his
law
after
he
has
been
with
him
on
the
Mount
,
and
seen
the
back
parts
of
his
glory
.
27.
Since
therefore
the
Apostate
has
so
many
peculiar
circumstances
to
aggravate
his
crime
beyond
the
guilt
of
common
sinners
,
of
how
much
sorer
punishment
suppose
ye
shall
he
be
thought
worthy
who
has
thus
trodden
under
foot
the
Son
of
God
,
and
has
counted
the
blood
of
the
Covenant
wherewith
he
was
sanctify'd
an
unholy
thing
,
and
has
done
despite
to
the
Spirit
of
Grace
?
which
was
the
last
general
consideration
.
28.
What
now
remains
,
but
that
upon
a
serious
consideration
of
the
Premises
,
He
that
is
Holy
think
himself
highly
concern'd
to
be
Holy
still
.
That
he
lift
up
the
hands
that
hang
down
;
and
sstrengthen
the
feeble
knees
,
that
he
hold
fast
that
which
he
has
,
that
no
man
take
his
Crown
,
that
he
unravel
not
his
holy
vows
,
nor
put
himself
back
in
the
accounts
of
eternity
,
that
he
be
not
frighted
or
laught
out
of
his
Religion
,
since
't
is
his
best
and
wisest
choice
,
and
will
be
found
to
be
so
in
spite
of
all
the
profane
drollery
of
supposed
wits
,
in
the
day
when
wisdom
shall
be
justify'd
of
all
her
wisdom
.
For
then
shall
the
Righteous
man
stand
in
great
boldness
before
the
face
of
such
as
have
afflicted
him
and
made
no
account
of
his
labours
.
And
they
shall
say
within
themselves
,
this
was
he
whom
we
had
somtimes
in
derision
and
a
proverb
of
reproach
;
we
fools
counted
his
life
madness
,
and
his
end
to
be
without
honour
.
How
is
he
number'd
among
the
children
of
God
,
and
his
lot
is
among
the
Saints
!
Wherefore
again
,
let
him
that
is
Holy
be
Holy
still
.
Let
him
but
maintain
his
station
during
his
short
warfare
here
on
earth
,
and
he
shall
be
hereafter
confirm'd
both
in
holiness
and
happiness
,
and
be
fix'd
in
that
Center
where
he
shall
for
ever
rest
.
For
so
says
the
Spirit
to
the
Churches
,
Him
that
overcometh
will
I
make
a
Pillar
in
the
Temple
of
my
God
,
and
he
shall
go
no
more
out
.
A
DISCOURSE
CONCERNING
HEROIC
PIETY
,
Wherein
its
Notion
is
stated
and
its
Practice
recommended
.
A
DISCOURSE
CONCERNING
HEROIC
PIETY
.
1.
SInce
the
Practice
of
Religion
in
general
is
not
only
the
Natural
Instrument
of
our
present
Happiness
,
but
also
the
only
and
indispensable
condition
of
our
Future
,
one
would
think
there
were
but
little
left
for
the
Orator
to
do
here
,
the
naked
efficacy
of
Self-love
,
and
a
serious
consideration
of
our
true
and
main
Interest
,
being
sufficient
to
engage
us
upon
Religious
performances
.
But
he
that
shall
undertake
to
recommend
the
Practice
of
Heroic
Piety
,
has
a
much
heavier
task
,
not
only
because
he
perswades
to
higher
degrees
of
Vertue
,
but
because
he
is
to
address
himself
wholly
to
a
weaker
Principle
.
For
since
our
interest
is
secured
by
the
performance
of
necessary
Duty
,
there
remains
nothing
but
a
Principle
of
Generosity
to
carry
us
on
to
the
higher
advances
,
the
more
glorious
Atchievements
in
Religion
.
And
what
small
probability
there
is
that
it
will
often
do
so
,
may
appear
from
the
ill
success
of
the
former
and
more
prevailing
Principle
.
For
if
the
greatest
interest
imaginable
can
prevail
with
so
very
few
to
perform
what
is
indispensably
necessary
to
secure
it
,
sure
there
is
little
hopes
that
Generosity
,
which
is
a
much
weaker
Principle
,
should
engage
many
upon
greater
performances
.
2.
But
yet
,
notwithstanding
these
discouragements
,
since
our
Blessed
Saviour
has
taught
us
to
pray
,
not
only
for
the
performance
of
God's
will
in
general
,
but
that
it
be
done
on
Earth
as
it
is
in
Heaven
;
that
is
,
with
the
greatest
zeal
,
readiness
and
alacrity
,
with
all
the
degrees
of
Seraphic
ardency
that
frail
Mortality
is
capable
of
,
I
think
a
Perswasive
to
Heroic
Piety
may
be
a
proper
and
useful
undertaking
;
it
being
very
reasonable
we
should
make
that
the
object
of
our
endeavours
,
which
our
Saviour
thought
fit
to
make
the
matter
of
our
Prayers
.
3.
In
discoursing
upon
this
subject
,
I
shall
proceed
in
this
Method
.
1.
I
shall
state
the
notion
of
Heroic
Piety
,
and
shew
what
I
mean
by
it
.
2.
I
shall
demonstrate
that
there
is
such
a
thing
.
And
3.
I
shall
offer
some
Perswasives
to
recommend
the
practice
of
it
.
4.
The
Notion
of
Heroic
Piety
will
be
best
understood
by
considering
what
the
Moralists
mean
by
Heroic
Vertue
.
For
the
one
carries
the
same
proportion
in
Religion
that
the
other
does
in
Morality
.
But
before
I
proceed
to
explain
the
Thing
,
I
suppose
it
will
not
be
amiss
to
give
some
short
account
of
the
Name
.
That
it
is
derived
from
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
very
obvious
,
all
the
difficulty
is
concerning
the
derivation
of
the
Greek
word
it self
.
And
here
I
find
the
Grammarians
are
very
much
divided
;
some
derive
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
seems
somwhat
hard
;
others
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
't
was
supposed
by
the
Ancients
that
the
Souls
of
the
Heroes
had
their
abode
in
the
Air
,
where
they
had
a
near
prospect
of
human
affairs
;
and
accordingly
Xenon
in
Laertius
,
lib.
7.
calls
Heroes
the
Souls
of
wise
men
separated
from
their
Bodies
,
and
ranging
about
in
the
Air
;
others
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
the
Heroes
are
a
kind
of
terrestrial
Gods
,
according
to
that
definition
which
Lucian
gives
of
an
Hero
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
is
neither
God
nor
man
,
but
a
compound
of
both
.
Others
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
name
of
Juno
,
who
was
the
President
Goddess
of
the
Air
,
intimating
thereby
either
the
Habitation
,
or
the
light
aereal
Nature
of
the
Heroes
.
And
this
Etymology
I
remember
is
approv'd
of
by
St.
Austin
,
lib.
10.
de
Civ
.
Dei
,
cap.
21.
But
methinks
the
most
natural
and
significant
one
is
that
of
Plato
,
who
derives
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
that
ardent
and
passionate
Love
which
the
Heroes
are
supposed
to
have
for
God.
And
as
the
word
Hero
is
very
doubtful
as
to
its
Etymology
,
so
is
it
also
various
in
its
acceptation
.
Somtimes
it
is
attributed
to
illustrious
and
eminent
Personages
while
living
,
such
as
act
and
live
above
the
ordinary
strain
of
Mortality
,
and
render
it
a
very
disputable
Point
whether
they
are
Gods
or
men
.
A
Character
which
Homer
gives
of
the
great
Hector
,
Iliad
●●
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
in
this
sense
the
word
Hero
is
used
by
Hesiod
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Somtimes
by
Heroes
are
meant
the
Souls
of
wise
and
good
men
departed
,
as
is
evident
from
the
fore-cited
testimony
in
Laertius
.
But
in
the
Platonic
Philosophy
by
Heroes
is
understood
a
middle
sort
of
Being
,
inferiour
to
those
whom
they
stile
the
Immortal
Gods
,
and
superiour
to
Man
;
as
is
to
be
seen
at
large
in
Hierocles
.
5.
Beyond
these
three
acceptations
of
the
word
,
I
do
not
know
of
any
other
.
But
this
is
certain
,
that
in
whatsoever
sense
it
is
used
,
it
always
denotes
somthing
great
and
extraordinary
.
So
that
from
hence
't
is
easie
to
collect
what
is
meant
by
Heroic
Vertue
,
(
viz.
)
Such
a
vehement
and
intense
pursuance
of
a
mans
last
and
best
end
,
as
engages
him
upon
such
excellent
and
highly
commendable
actions
,
which
advance
him
much
above
the
ordinary
level
of
human
Nature
,
and
which
he
might
wholly
omit
,
and
yet
still
maintain
the
Character
of
a
good
man
.
Aristotle
in
his
Ethics
l.
7.
c.
1.
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Vertue
that
is
above
us
.
By
which
,
I
suppose
,
he
does
not
mean
that
it
is
above
our
reach
and
unattainable
,
but
that
it
is
above
our
obligation
,
and
that
when
it
is
attain'd
,
it
will
elevate
us
above
our selves
.
6.
In
proportion
to
this
Notion
of
Heroic
Vertue
,
I
understand
by
Heroic
Piety
those
excellent
degrees
and
eminences
of
Religion
,
which
,
tho
to
arrive
at
be
extremely
laudable
,
yet
we
may
fall
short
of
them
without
Sin
,
God
having
not
bound
them
upon
us
as
parts
of
Duty
,
or
made
them
the
Conditions
of
our
Salvation
,
but
only
recommended
them
by
way
of
Counsel
,
and
left
them
as
instances
of
Generosity
.
Of
this
sort
are
those
high
and
singular
Exercises
of
Religion
which
are
the
fruits
and
effects
of
a
profound
and
steady
contemplation
of
God
:
Such
as
are
the
passionate
applications
of
Seraphic
Love
,
acts
of
ecstatic
joy
and
complacency
in
the
Perfections
of
the
Divine
Nature
,
holy
transports
of
Zeal
and
Devotion
,
Praise
and
Adoration
:
earnest
contentions
and
very
numerous
returns
of
Prayer
,
actual
references
of
our
most
natural
and
indifferent
actions
to
Gods
glory
,
extraordinary
works
of
Charity
,
great
severities
of
Mortification
and
Self-denial
,
abstemiousness
from
many
lawful
Pleasures
,
perpetual
Celebacy
,
and
whatsoever
else
are
the
excellent
products
of
a
contemplative
and
affectionate
Religion
.
7.
Thus
far
of
the
Notion
of
Heroic
Piety
.
I
come
now
to
my
second
Undertaking
,
which
was
to
shew
that
there
is
such
a
thing
.
Tho
universality
and
sincerity
of
Obedience
be
indispensably
required
of
every
Christian
,
and
consequently
every
part
of
Religion
obliges
under
the
penalty
of
Damnation
as
to
its
kind
,
yet
that
there
may
be
some
degrees
to
the
attainment
of
which
we
are
not
so
obliged
,
will
evidently
appear
from
the
proof
of
this
one
single
Proposition
,
That
every
one
is
not
bound
to
do
what
is
best
.
The
reasonableness
of
which
Proposition
appears
from
the
very
nature
of
the
thing
;
for
since
that
which
is
Best
is
a
Superlative
,
it
necessarily
supposes
the
Positive
to
be
good
:
And
if
so
,
then
we
are
not
bound
to
that
which
is
best
,
for
if
we
were
,
then
that
which
is
only
good
would
be
evil
,
(
it
being
short
of
what
we
are
bound
to
)
which
is
contrary
to
the
supposition
.
8.
This
Argument
I
take
to
be
Demonstrative
,
and
therefore
't
would
be
a
kind
of
Supererogation
in
me
to
alledge
any
more
.
But
however
,
for
the
clearer
eviction
and
stronger
confirmation
of
this
Assertion
,
I
farther
consider
,
that
the
Scripture
consists
of
Counsels
as
9.
It
is
farther
observable
,
that
in
Scripture
there
is
mention
made
of
a
threefold
Will
of
God.
Rom.
12.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
Will
which
is
good
,
that
which
is
well-pleasing
,
and
that
which
is
perfect
.
The
first
of
these
denotes
absolute
Duty
,
the
two
last
the
various
degrees
of
Perfection
and
Heroic
Excellence
.
Thus
for
St.
Paul
to
preach
the
Gospel
to
the
Corinthians
,
was
an
Act
of
strict
Duty
which
he
could
not
leave
undone
without
incurring
that
woe
which
he
annexes
to
the
omission
of
it
,
1
Cor.
9.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
to
preach
without
charging
them
was
an
instance
of
Generosity
,
and
in
that
respect
there
was
room
for
boasting
.
Thus
again
,
for
a
Jew
to
allot
the
tenth
part
of
his
Revenue
every
third
year
toward
the
relief
of
the
Poor
,
was
an
act
of
express
Duty
,
and
in
doing
of
that
,
he
would
but
satisfie
the
obligation
of
the
Law
;
But
now
if
in
his
charitable
contributions
he
should
exceed
that
proportion
,
according
to
the
degrees
of
the
excess
,
so
would
the
degrees
of
his
Perfection
be
.
Thus
again
in
the
matter
of
Devotion
,
daily
Prayer
is
generally
concluded
to
be
a
Duty
,
and
by
some
Criticks
that
it
be
twice
perform'd
,
in
proportion
to
the
returns
of
the
Jewish
Sacrifices
,
Morning
and
Evening
;
But
now
if
a
more
generously
disposed
Christian
should
add
a
third
time
,
or
out
of
abundance
of
zeal
should
come
up
to
the
Psalmist's
resolution
of
(
Seven
times
a
day
will
I
praise
thee
)
this
would
be
a
free-will
Offering
,
well
pleasing
and
of
sweet
savour
,
but
not
commanded
.
10.
From
these
and
many
other
instances
,
which
,
if
necessary
,
I
could
easily
produce
,
it
plainly
appears
that
Religion
does
not
consist
in
an
indivisible
point
,
but
has
a
Latitude
,
and
is
capable
of
more
and
less
,
and
consequently
there
is
room
for
voluntary
Oblations
and
Acts
of
Heroic
Piety
.
11.
I
know
it
is
usually
objected
here
,
that
what
is
supposed
to
be
thus
Heroically
perform'd
,
is
inclusively
enjoyn'd
by
vertue
of
those
comprehensive
words
,
(
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
Soul
,
&c.
)
But
,
I
conceive
,
that
all
which
is
intended
by
that
phrase
,
will
amount
to
no
more
than
,
First
,
a
sincere
love
of
God
,
as
't
is
opposed
to
that
which
is
partial
and
divided
;
and
secondly
,
such
a
degree
of
loving
him
,
as
admits
of
nothing
into
Competition
with
him
.
And
thus
far
reach
the
Boundaries
of
indispensable
Duty
,
it
being
impossible
that
he
who
does
not
love
God
in
this
sense
and
degree
,
should
keep
his
Commandments
.
But
beyond
this
,
there
are
higher
degrees
,
which
,
because
we
may
fall
short
of
without
sin
,
are
the
more
excellent
when
attain'd
.
So
that
in
this
Precept
of
loving
God
,
as
in
all
other
instances
of
Religion
,
there
is
a
great
latitude
,
it
being
very
possible
for
two
Persons
to
love
God
sincerely
and
with
their
whole
Soul
,
and
yet
in
different
measures
(
which
is
observ'd
even
among
the
Angels
,
the
Seraphins
having
their
name
from
their
excess
of
Love
)
nay
,
for
the
same
Person
always
to
love
God
sincerely
,
and
yet
at
some
times
to
exceed
himself
,
and
with
his
Saviour
(
who
to
be
sure
never
fail'd
of
necessary
Duty
)
to
pray
yet
more
earnestly
.
12.
There
is
another
Objection
yet
behind
,
which
I
think
my self
concern'd
to
answer
,
as
well
in
my
own
defence
as
that
of
my
Argument
.
Some
perhaps
may
be
so
weak
to
imagine
,
that
by
asserting
such
a
thing
as
Heroic
Piety
,
and
that
a
Christian
may
do
more
than
he
is
commanded
,
I
too
much
favour
the
Doctrine
of
Supererogation
.
But
I
consider
,
that
for
a
Man
to
do
more
than
he
is
commanded
,
is
an
ambiguous
expression
,
and
may
denote
either
that
he
can
perform
the
whole
Law
of
God
and
more
,
or
that
,
tho
he
fail
of
his
Duty
in
many
Instances
,
and
consequently
with
the
rest
of
Mankind
,
is
concluded
under
Sin
;
Yet
in
some
others
he
may
exceed
it
,
by
pressing
forward
to
some
degrees
of
excellency
he
is
not
obliged
to
.
I
do
not
assert
the
former
of
these
,
but
the
latter
.
And
I
think
I
have
sufficiently
proved
,
that
there
are
certain
degrees
in
Religion
,
which
we
are
not
obliged
to
under
Pain
of
Sin
,
and
consequently
that
he
who
arrives
so
far
,
does
(
according
to
the
latter
notion
of
the
Phrase
)
do
more
then
he
is
commanded
.
13.
Having
in
the
foregoing
Periods
stated
the
Notion
of
Heroic
Piety
,
and
demonstrated
that
there
is
such
a
thing
,
I
proceed
now
to
my
third
and
last
undertaking
,
which
was
to
offer
some
Perswasives
to
recommend
the
Practise
of
it
.
First
then
,
I
consider
that
Religion
is
the
Perfection
of
a
Man
,
the
improvement
and
accomplishment
of
that
part
of
him
wherein
he
resembles
his
Maker
,
the
pursuance
of
his
best
and
last
end
,
and
consequently
his
Happiness
.
And
will
a
man
set
bounds
to
his
Happiness
?
Will
he
be
no
more
happy
than
he
is
commanded
,
no
more
than
what
will
just
serve
to
secure
him
from
a
miserable
Eternity
?
Is
not
Happiness
desirable
for
it
self
,
as
well
as
for
the
avoiding
of
Misery
?
Why
then
do
we
deal
with
it
as
with
dangerous
Physic
,
weighing
it
by
Grains
and
Scruples
and
nice
Proportions
?
Why
do
we
drink
so
moderately
of
the
River
of
Paradise
,
so
sparingly
of
the
Well
of
Life
?
Are
we
afraid
of
making
too
nigh
advances
to
the
State
of
Angels
,
of
becoming
too
like
God
,
of
antedating
Heaven
?
Are
we
affraid
our
Happiness
will
flow
in
too
thick
upon
us
,
that
we
shall
not
bear
up
against
the
Tide
,
but
sink
under
the
too
powerful
enjoyment
?
Hereafter
indeed
,
when
we
are
blest
with
the
Beatific
Vision
,
and
the
Glories
of
the
Divine
Brightness
shall
flash
too
strong
upon
our
Souls
,
so
that
our
Happiness
begins
to
be
lessen'd
by
its
greatness
;
We
may
then
with
the
Angels
that
attend
the
Throne
,
veil
our
Faces
,
and
divert
some
of
the
too
exuberant
blessedness
:
But
now
in
this
Region
we
are
far
enough
from
being
under
the
Line
,
there
is
no
danger
of
such
Extremity
,
but
rather
the
contrary
,
and
therefore
it
would
be
now
most
advisable
for
us
to
be
as
Happy
,
and
to
that
end
,
as
Religious
as
we
can
.
14.
Secondly
,
I
consider
,
that
since
God
,
out
of
the
abundance
of
his
overflowing
and
communicative
Goodness
,
was
pleas'd
to
create
and
design
man
for
the
best
of
Ends
,
the
fruition
of
himself
in
endless
Happiness
,
and
since
he
has
prescribed
no
other
Conditions
for
the
attainment
of
this
Happiness
;
but
that
we
would
live
happily
here
in
this
State
of
Probation
,
having
made
nothing
our
Duty
but
what
would
have
been
best
for
us
to
do
whether
he
had
commanded
it
or
no
,
and
has
thereby
declared
,
that
he
is
so
far
only
pleas'd
with
our
Services
to
him
as
they
are
beneficial
to
our selves
;
this
must
needs
be
a
most
endearing
engagement
to
one
that
has
the
least
spark
of
Generosity
or
Ingenuity
,
to
do
somthing
for
the
sake
of
so
good
a
God
,
beyond
the
Measures
of
Necessity
,
and
the
regards
of
his
main
and
final
Interest
.
This
is
the
only
Tribute
of
Gratitude
we
are
capable
of
paying
God
for
giving
us
such
good
,
such
reasonable
,
and
righteous
Laws
.
Had
the
conditions
of
our
eternal
welfare
been
never
so
hard
,
arbitrary
,
and
contradictory
to
our
present
Happiness
,
yet
mere
interest
would
engage
us
to
perform
necessary
Duty
,
and
shall
we
do
no
more
out
of
a
principle
of
Love
to
our
excellent
Lawgiver
,
for
making
our
present
Happiness
the
Condition
of
our
future
?
Shall
the
Love
of
God
constrain
us
to
do
no
more
then
what
we
would
do
merely
for
the
Love
of
our selves
?
shall
we
stint
our
Performances
to
him
,
who
sets
no
Measures
to
his
Love
of
us
?
Can
our
Generosity
be
ever
more
seasonably
employ'd
than
in
endeavouring
to
please
him
in
extraordinary
Measures
,
whose
Pleasure
is
to
see
us
happy
even
while
we
please
him
?
For
so
is
the
will
of
the
wise
and
good
Governour
of
the
World
,
that
in
serving
him
we
should
serve
our selves
,
and
like
Adam
in
his
dressing
and
cultivation
of
Paradise
,
at
the
same
time
discharge
the
Employment
which
God
sets
us
about
,
and
consult
our
own
Convenience
:
So
that
it
fares
with
us
in
our
religious
Exercises
as
with
the
Votary
that
sacrifices
at
the
Altar
,
who
all
the
while
he
pleases
and
serves
his
God
,
enjoys
the
perfumes
of
his
own
Incense
.
15.
Thirdly
,
I
consider
,
that
every
man
has
a
restless
Principle
of
Love
implanted
in
his
Nature
,
a
certain
Magnetism
of
Passion
,
whereby
(
according
to
the
Platonic
and
true
notion
of
Love
)
he
continually
aspires
to
somthing
more
excellent
than
himself
,
either
really
or
apparently
,
with
a
design
and
inclination
to
perfect
his
Being
.
This
affection
and
disposition
of
Mind
all
Men
have
,
and
at
all
times
.
Our
other
Passions
ebb
and
flow
like
the
Tide
,
have
their
Seasons
and
Periods
like
intermitting
Feavers
.
But
this
of
Love
is
as
constant
as
our
Radical
heat
,
as
inseparable
as
thought
,
as
even
and
equal
as
the
Motions
of
Time.
For
no
man
does
or
can
desire
to
be
happy
more
at
one
time
than
at
another
,
because
he
desires
it
always
in
the
highest
degree
possible
.
'T
is
true
,
his
Love
,
as
to
particular
objects
,
may
increase
or
decrease
,
according
to
the
various
apprehensions
he
has
of
their
excellencies
;
but
then
,
like
Motion
in
the
Universe
,
what
it
loses
in
one
part
it
gains
in
another
;
so
that
in
the
whole
it
remains
always
alike
,
and
the
same
.
Now
this
Amorous
Principle
which
every
man
receives
with
his
Soul
,
and
which
is
breath'd
into
him
with
the
breath
of
Life
,
must
necessarily
have
an
object
about
which
it
may
exercise
it self
,
there
being
no
such
thing
in
Love
(
if
in
Nature
)
as
an
Element
of
Self-sufficient
Fire
.
For
tho
we
may
easily
and
truly
frame
an
abstract
notion
of
Love
or
Desire
in
general
,
yet
if
we
respect
its
real
existence
,
we
shall
as
soon
find
First
Matter
without
Form
,
as
Love
without
a
particular
Object
.
And
,
as
't
is
necessary
to
the
very
being
of
Love
that
it
have
an
object
,
so
is
it
to
our
content
and
happiness
,
that
it
be
a
proportionate
and
satisfying
one
;
for
otherwise
that
passion
which
was
intended
as
an
instrument
of
happiness
,
will
prove
an
affliction
and
torment
to
us
.
Now
there
is
but
one
such
object
to
be
found
,
and
that
is
God.
In
the
application
of
our
Passions
to
other
things
,
the
advice
of
the
Poet
is
exceeding
necessary
,
Quicquid
amas
cupias
non
placuisse
nimis
.
Martial
.
That
we
should
be
very
cautious
how
far
we
suffer
our selves
to
be
engaged
in
the
love
of
any
thing
,
because
there
is
nothing
but
disappointment
in
the
enjoyment
,
and
uncertainty
in
the
possession
.
We
must
needs
therefore
be
miserable
in
our
Love
,
unless
God
be
the
object
of
it
.
But
neither
is
our
happiness
sufficiently
secured
by
making
God
the
object
of
our
Love
,
unless
we
concenter
our
whole
affections
upon
him
,
and
(
in
the
strictest
sense
of
the
Phrase
)
love
him
with
all
our
Heart
and
with
all
our
Soul.
For
otherwise
,
whatever
portion
of
our
Love
does
not
run
in
this
Channel
,
must
necessarily
fix
upon
disproportionate
and
unsatisfying
objects
,
and
consequently
be
an
instrument
of
discontent
to
us
.
'T
is
necessary
therefore
to
the
compleating
of
our
happiness
,
that
that
object
should
engross
all
our
affections
to
it self
,
which
only
can
satisfie
them
;
and
(
according
to
the
entire
Dedication
of
our
love
to
God
as
this
,
is
not
always
practicable
in
this
Life
.
It
is
the
priviledg
and
happiness
of
those
confirm'd
Spirits
who
are
so
swallow'd
up
in
the
Comprehensions
of
Eternity
,
and
so
perpetually
ravish'd
with
the
Glories
of
the
Divine
Beauty
,
that
they
have
not
the
power
to
turn
aside
to
any
other
object
.
But
tho
this
Superlative
Excellency
of
Divine
Love
be
not
attainable
on
this
side
of
the
thick
darkness
,
it
being
the
proper
effect
of
open
Vision
,
and
not
of
Contemplation
;
yet
however
,
by
the
help
of
this
latter
,
we
may
arrive
to
many
degrees
of
it
,
and
the
more
entire
and
undivided
our
love
is
to
God
,
the
fewer
disappointments
and
dissatisfactions
we
shall
meet
with
in
the
World
,
which
is
a
very
strong
engagement
to
Heroie
Piety
.
16.
Fourthly
,
I
consider
,
that
the
degrees
of
our
Reward
shall
be
proportionable
to
the
degrees
of
our
Piety
:
We
shall
reap
as
plentifully
as
we
sow
,
and
at
the
great
day
of
Retribution
,
we
shall
find
,
that
besides
the
general
Collation
of
Happiness
,
peculiar
Coronets
of
Glory
are
prepared
for
Eminent
Saints
.
Indeed
,
all
hearty
and
sincere
lovers
of
God
and
Religion
shall
partake
of
the
glories
of
the
Kingdom
;
but
some
shall
sit
nearer
the
Throne
than
others
,
and
enjoy
a
more
intimate
perception
of
the
Divine
Beauty
.
All
the
true
Followers
of
Jesus
shall
indeed
feast
with
him
at
the
great
Supper
,
but
some
shall
be
placed
nearer
to
him
than
others
,
and
still
there
shall
be
a
Beloved
Disciple
that
shall
lean
on
his
Bosom
.
I
know
this
Doctrine
concerning
different
degrees
of
Glory
,
is
(
and
indeed
what
is
there
that
is
not
)
very
much
question'd
by
some
,
and
peremptorily
deny'd
by
others
;
but
since
it
is
so
highly
agreeable
to
the
goodness
and
bounty
of
God
,
and
to
the
Catholic
Measures
of
Sense
and
Reason
;
and
is
so
mightily-favour'd
,
if
not
expresly
asserted
in
many
places
of
Scripture
,
I
shall
not
here
go
about
to
establish
the
truth
of
it
,
but
taking
it
for
granted
,
do
urge
this
as
another
consideration
of
great
moment
,
toward
encouraging
the
practice
of
Heroic
Piety
.
17.
Fifthly
,
and
lastly
,
I
consider
,
that
We
have
indeed
but
very
little
time
to
serve
God
in
.
The
Life
of
man
at
longest
is
but
short
,
and
considering
how
small
a
part
of
it
we
live
,
much
shorter
.
If
we
deduct
from
the
Computation
of
our
Years
(
as
we
must
do
,
if
we
will
take
a
true
estimate
of
our
Life
)
that
part
of
our
time
which
is
spent
in
the
incogitancy
of
Infancy
and
Childhood
,
the
impertinence
and
heedlesness
of
Youth
,
in
the
necessities
of
Nature
,
Eating
,
Drinking
,
Sleeping
,
and
other
Refreshments
;
in
business
and
worldly
Concerns
,
engagements
with
Friends
and
Relations
,
in
the
offices
of
Civility
and
mutual
intercourse
;
besides
a
thousand
other
unnecessary
avocations
:
we
shall
find
that
there
is
but
a
small
portion
left
even
for
the
Retirements
of
Study
,
for
our
improvement
in
Arts
and
Sciences
,
and
other
intellectual
accomplishments
.
But
then
if
we
consider
what
great
disbursements
of
our
time
are
made
upon
them
also
,
we
shall
find
that
Religion
is
crowded
up
into
a
very
narrow
compass
;
so
narrow
,
that
were
not
the
rewards
of
Heaven
matter
of
express
Revelation
,
't
would
be
the
greatest
Presumption
imaginable
to
hope
for
them
upon
the
condition
of
such
inconsiderable
Services
.
Since
then
our
time
of
serving
God
is
so
very
short
,
so
infinitely
disproportionate
to
the
rewards
we
expect
from
him
,
't
is
but
a
reasonable
piece
of
ingenuity
to
work
with
all
our
might
,
and
do
as
much
in
it
as
we
can
:
to
supply
the
poverty
of
Time
by
frugal
management
and
intenseness
of
affection
,
to
serve
God
earnestly
,
vigorously
,
and
zealously
;
and
in
one
days
Devotion
to
abbreviate
the
ordinary
Piety
of
many
years
.
'T
is
said
of
the
Devil
,
that
he
prosecuted
his
malicious
designs
against
the
Church
with
greater
he
knew
he
had
but
a
short
time
.
And
shall
not
the
same
consideration
prevail
with
a
generous
Soul
to
do
as
much
for
God
and
Religion
,
as
the
Devil
did
against
them
?
'T
is
a
shame
for
him
that
has
but
a
short
part
to
act
upon
the
Stage
,
not
to
perform
it
well
,
especially
when
he
is
to
act
it
but
once
.
Man
has
but
one
state
of
Probation
,
and
that
of
an
exceeding
short
continuance
,
and
therefore
,
since
he
cannot
serve
God
long
,
he
should
serve
him
much
,
employ
every
minute
of
his
life
to
the
best
advantage
,
thicken
his
Devotions
,
hallow
every
day
in
his
Kalendar
by
Religious
exercises
,
and
every
action
in
his
Life
by
holy
references
and
designments
;
for
let
him
make
what
haste
he
can
to
be
wise
,
Time
will
out-run
him
.
This
is
a
Consideration
of
infinite
moment
to
him
that
duly
weighs
it
;
and
he
that
thus
numbers
his
days
,
will
find
great
reason
to
apply
his
heart
to
more
than
ordinary
degrees
of
Wisdom
.
CONTEMPLATION
AND
LOVE
.
OR
,
The
Methodical
Ascent
of
the
Soul
to
God
,
by
steps
of
Meditation
.
—
Nisi
ad
haec
admitterer
,
Non
fuerat
operae
pretium
nasci
.
Senec.
Nat.
Quaest.
l.
1.
Contemplation
the
First
.
That
't
is
necessary
Man
should
have
some
end
.
1.
IN
the
Depth
of
Solitude
and
Silence
,
having
withdrawn
my self
not
only
from
all
worldly
Commerce
,
but
from
all
thoughts
concerning
any
thing
without
my
own
Sphere
;
I
retire
wholly
into
my self
,
and
there
speculate
the
Composition
of
my
Intellectual
nature
.
2.
And
here
besides
that
faculty
of
Perception
whereby
I
apprehend
objects
,
whether
Material
or
Immaterial
,
without
any
Material
species
;
(
which
in
the
Cartesian
Dialect
I
call
Pure
Intellect
)
and
that
other
of
apprehending
objects
as
present
,
under
a
corporeal
image
or
representation
;
(
which
I
distinguish
from
the
other
power
of
Perception
by
the
name
of
Imagination
)
I
say
,
besides
these
two
,
I
observe
an
Appetitive
Faculty
,
whereby
I
incline
to
Apparent
good
;
and
that
either
by
a
bare
act
of
Propension
,
or
endeavour
to
unite
with
the
agreeable
object
;
which
answers
to
Pure
Intellect
,
and
may
be
call'd
Will
or
rather
Volition
)
or
by
such
a
propension
of
the
Soul
as
is
also
accompany'd
with
a
Commotion
of
the
Blood
and
Spirits
;
which
answers
to
Imagination
,
and
is
the
same
with
the
Passion
of
Love.
3.
And
of
this
I
further
meditate
,
and
by
self
reflexion
experiment
,
that
altho
the
Perceptive
Faculty
be
not
always
in
actual
exercise
,
or
at
least
not
in
the
same
degree
of
it
.
(
For
,
if
according
to
the
Cartesian
Hypothesis
there
be
no
intermission
of
Cogitation
,
yet
't
is
most
certain
that
its
applications
are
not
always
equal
and
uniform
)
tho
this
I
say
be
true
as
to
the
Perceptive
;
yet
,
I
find
by
attending
to
the
operations
of
my
nature
,
that
the
Appetitive
faculty
is
not
only
always
in
Act
,
but
in
the
same
degree
of
intension
and
Application
.
As
it
never
has
any
total
intermission
,
so
neither
is
it
subject
(
as
indeed
every
thing
else
in
man
is
)
to
ebbs
and
flows
,
but
acts
uniformly
as
well
as
constantly
.
This
Amorous
Biass
and
Endeavour
of
the
Soul
is
like
that
stock
of
Motion
which
the
French
Philosopher
supposes
the
Universe
at
first
endow'd
with
,
which
continues
always
at
the
same
rate
,
not
to
be
abated
or
increas'd
.
Not
that
this
equality
of
Love
is
to
be
understood
in
reference
to
particular
objects
,
any
more
than
that
of
Motion
in
reference
to
particular
Bodyes
;
but
only
,
that
it
gains
in
one
part
,
as
much
as
it
loses
in
another
,
so
as
in
the
whole
to
remain
equal
and
uniform
.
4.
For
however
various
and
inconstant
I
may
be
in
my
love
of
particular
objects
,
according
to
the
various
apprehension
I
have
of
their
respective
excellencyes
;
yet
certainly
I
persue
Happiness
in
general
with
the
same
earnestness
and
vigour
,
and
do
not
love
or
wish
well
to
my self
more
at
one
time
,
than
at
another
.
5.
And
indeed
since
all
my
inconstancy
in
the
prosecution
of
particular
objects
proceeds
from
the
variety
of
my
Apprehensions
concerning
their
Excellency
;
and
the
only
reason
why
I
withdraw
my
Affection
from
this
or
that
thing
is
,
because
I
discern
or
suspect
that
Happiness
not
to
be
there
which
I
expected
,
it
is
hence
plainly
argued
à
posteriori
,
that
I
stand
at
all
times
equally
affected
towards
Happiness
it self
.
As
he
that
is
therefore
only
variously
affected
toward
the
means
according
as
he
variously
apprehends
their
serviceableness
to
the
End
,
may
be
truly
said
to
affect
the
End
it self
always
alike
.
6.
Nor
can
it
possibly
be
otherwise
than
that
I
should
thus
point
at
Happiness
with
an
equal
Verticity
;
because
I
always
affect
it
in
the
highest
degree
that
is
possible
,
which
admits
of
no
Latitude
.
For
I
consider
my self
here
as
a
necessary
Agent
,
and
accordingly
as
such
can
neither
suspend
the
whole
Act
,
nor
any
one
degree
of
it
,
but
must
needs
operate
to
the
utmost
stretch
of
my
Power
.
This
Spring
of
my
Soul
(
my
Appetitive
Faculty
)
is
always
at
its
full
bent
,
and
accordingly
presses
and
endeavours
with
its
whole
Elasticity
.
7.
For
since
Good
or
Happiness
is
the
utmost
object
of
my
Appetitive
,
it
must
needs
employ
its
whole
Power
,
otherwise
so
much
of
it
as
is
not
in
act
will
be
for
ever
uncapable
of
being
so
;
(
there
being
nothing
left
beyond
that
to
bring
it
into
act
)
and
consequently
will
be
planted
in
me
in
vain
,
which
I
think
absurd
to
admit
;
and
therefore
find
it
necessary
to
conclude
that
my
Appetitive
is
wholly
employ'd
in
the
love
of
Happiness
;
or
that
I
always
love
it
to
the
utmost
capacity
of
my
faculty
.
8.
Since
therefore
I
find
in
my self
an
Appetitive
Faculty
which
is
always
in
actual
exercise
,
and
that
after
an
even
and
equal
measure
;
and
not
only
so
,
but
also
in
the
very
Height
of
activity
and
Invigoration
;
I
am
by
the
clue
of
Meditation
further
led
to
conclude
,
that
there
must
be
some
Center
for
this
Weight
;
some
object
or
other
,
either
within
or
without
me
,
of
such
ample
,
copious
and
solid
excellence
as
may
answer
to
the
full
extent
of
my
desires
,
bear
the
whole
stress
of
my
inclining
Soul
,
and
such
as
may
well
deserve
to
be
call'd
the
End
of
man
.
9.
For
I
cannot
think
it
any
way
consistent
with
the
goodness
of
that
great
Being
which
call'd
me
out
of
the
womb
of
Nothing
to
what
I
am
,
to
plant
in
me
such
an
Amorous
Principle
which
at
no
time
lies
Dormant
,
but
is
always
equally
awake
,
and
acting
with
the
utmost
plenitude
of
its
vigour
,
supposing
there
were
no
proportionable
object
in
the
whole
Latitude
of
Entity
for
it
to
fix
and
bottom
upon
.
It
being
only
a
greater
preparation
and
qualification
for
misery
to
have
inlarged
Faculties
and
Appetites
when
there
is
nothing
to
afford
them
agreeable
satisfaction
.
Which
however
some
may
be
justly
subjected
to
for
their
after-demerit
,
can
yet
never
be
reasonably
suppos'd
to
be
the
Antecedent
will
of
God.
10.
And
this
I
am
further
induced
to
believe
,
when
I
consider
how
the
great
Author
of
Nature
has
made
provision
for
the
entertainment
of
our
animal
Faculties
and
particular
Appetites
:
All
our
senses
,
Seeing
,
Hearing
,
Tasting
,
Smelling
and
Touching
,
have
their
proper
objects
and
opportunities
of
pleasure
respectively
.
Which
makes
it
very
unlikely
that
our
great
and
general
Appetite
of
being
Happy
,
should
be
the
only
one
that
is
disinherited
and
unprovided
for
.
Especially
considering
that
the
enjoyment
and
indulgence
of
any
of
the
rest
is
then
only
and
in
such
instances
and
circumstances
restrain'd
,
when
the
greater
interests
of
Happiness
are
thereby
cross'd
and
defeated
.
Which
argues
,
that
the
true
Happiness
of
Man
is
the
thing
chiefly
regarded
by
God
;
and
consequently
,
that
there
is
a
Provision
for
that
great
Appetite
of
his
of
being
Happy
,
as
well
as
for
any
of
the
rest
.
11.
Which
is
yet
further
confirm'd
to
me
,
when
I
consider
,
that
there
is
an
exemplification
of
it
in
the
material
part
of
the
universe
.
The
most
ponderous
Body
that
is
has
its
Center
towards
which
it
always
presses
,
and
in
which
it
settles
with
full
acquiescence
.
Now
since
there
is
somthing
in
Spiritual
Beings
which
corresponds
to
weight
in
Bodies
,
(
according
to
that
of
St.
Austin
,
Amor
tuus
est
Pondus
tuum
)
the
Analogy
of
the
thing
perswades
me
to
think
that
there
is
also
somthing
which
shall
be
to
them
in
the
nature
of
a
Center
.
12.
And
as
the
contrary
is
inconsistent
with
the
Divine
goodness
,
so
neither
can
I
reconcile
it
to
the
Wisdom
of
him
who
made
all
things
in
Number
,
Weight
and
Measure
,
to
be
so
much
out
in
his
Proportions
as
to
create
an
Appetite
too
high
,
vigorous
,
and
craving
,
for
the
excellency
and
fullness
of
any
object
.
This
would
be
like
making
a
Body
too
heavy
for
the
Central
Poise
;
or
as
if
the
Spring
of
a
Watch
should
be
made
too
strong
for
the
wheel
,
or
any
other
such
disproportionate
operations
:
which
neither
comports
with
the
Geometry
of
the
Divine
Mind
,
nor
with
the
exact
Harmony
of
his
other
works
.
13.
The
Conclusion
therefore
from
these
Premises
is
,
that
Man
is
not
as
a
Body
for
ever
,
rolling
on
in
an
Infinite
vacuity
;
or
as
a
Needle
continually
trembling
for
an
embrace
:
but
that
he
has
his
proper
end
and
Center
;
to
which
't
is
possible
for
him
to
arrive
,
and
in
which
as
impossible
for
him
when
once
arrived
,
not
fully
to
Acquiesce
.
The
Prayer
.
MY
God
,
My
Creator
,
who
by
that
active
Principle
of
Love
and
immense
Desire
thou
hast
interwoven
with
my
Nature
,
hast
given
me
fair
grounds
to
conclude
that
there
must
be
some
End
on
which
I
may
fix
and
Center
with
the
full
stress
of
my
Faculties
;
point
out
to
me
by
the
guidance
of
thy
Spirit
this
my
true
End
,
direct
me
in
the
persuance
,
and
bring
me
to
the
attainment
of
it
.
Let
me
neither
mistake
my
true
Center
,
nor
by
any
irregular
or
oblique
motion
decline
from
it
.
But
as
thou
hast
appointed
me
for
Happiness
,
and
furnish'd
me
with
natural
Capacitys
of
receiving
it
,
so
let
it
be
thy
good
pleasure
to
possess
my
Soul
with
such
a
serious
and
diligent
Concern
for
my
great
interest
,
that
I
may
not
by
any
default
of
mine
fail
of
that
excellent
good
which
will
fill
all
the
emptinesses
of
my
Soul
,
leave
no
desire
unsatisfy'd
,
and
no
trouble
I
can
undergo
in
the
quest
of
it
unrewarded
.
O
suffer
me
not
to
be
disappointed
of
that
excellent
,
that
only
good
:
but
as
thou
hast
made
me
aspire
towards
it
infinitely
,
so
grant
I
may
enjoy
it
eternally
,
for
thy
great
love
and
goodness
sake
,
Amen
.
Contemplation
the
Second
.
That
't
is
impossible
Man
should
be
his
own
end
.
1.
BEing
from
my
yesterdays
Contemplation
of
my
Intellectual
Nature
,
and
the
stock
of
desires
therein
implanted
,
led
to
this
Conclusion
,
that
't
is
necessary
man
should
have
some
end
;
I
now
consider
that
't
is
but
to
carry
on
the
thred
of
the
same
Contemplation
a
little
further
,
and
't
will
as
evidently
appear
,
that
't
is
impossible
man
should
be
his
own
end
.
2.
For
while
I
stand
fix'd
in
the
Contemplation
of
my self
,
I
observe
that
I
have
this
Appetitive
Principle
,
not
only
in
such
a
manner
as
answers
to
Weight
in
Bodies
,
but
also
so
as
to
be
analogous
to
gravitation
,
that
is
,
to
Weight
not
only
in
actu
primo
,
but
in
actu
secundo
,
as
it
denotes
such
an
inclination
of
Body
whereby
not
only
one
part
presses
against
another
,
but
whereby
the
whole
leans
and
endeavours
to
somthing
beyond
the
bounds
of
its
own
circumference
.
3.
For
besides
Acts
of
self-complacency
,
whereby
I
delight
and
please
my self
in
the
perfections
of
my
Nature
,
and
turn
as
it
were
upon
my
own
Axis
;
I
find
in
me
a
great
deal
of
Extatical
Love
,
which
continually
carryes
me
out
to
good
without
my self
;
which
I
endeavour
to
close
and
unite
with
,
in
hopes
of
bettering
my
present
state
,
and
of
supplying
from
without
what
I
seek
,
but
cannot
find
within
.
4.
Hence
therefore
I
conclude
that
I
am
not
(
whatever
complacencies
I
may
somtimes
take
in
my self
)
a
Central
or
self-terminative
Being
,
it
being
as
impossible
that
what
is
so
should
love
any
thing
without
,
(
as
love
is
taken
for
Desire
or
Aspiring
to
good
)
as
that
a
Body
should
gravitate
in
the
Center
.
That
which
loves
any
thing
without
,
wants
somthing
within
.
If
therefore
I
gravitate
I
am
off
from
the
Center
,
consequently
not
my
own
Center
.
5.
And
that
I
cannot
ever
Center
in
my self
and
be
my
own
End
,
is
yet
further
evidenc'd
to
me
,
when
I
contemplate
the
great
Disproportion
between
my
Appetitive
and
all
my
other
Perfections
whether
of
Body
or
of
Mind
.
I
desire
both
more
kinds
of
pleasure
than
they
all
can
afford
,
and
more
Degrees
of
pleasure
in
the
same
kind
.
Which
must
necessarily
be
,
because
my
Desires
are
extended
to
all
possible
good
,
but
my
reall
endowments
and
perfections
are
infinitely
short
of
that
extent
.
And
by
consequence
,
my
Desires
cannot
be
cramp'd
within
the
narrow
bounds
of
my
own
Sphere
,
but
will
of
necessity
run
out
farther
,
even
as
far
as
there
is
good
without
it
.
6.
And
as
there
is
a
manifest
disproportion
between
my
stock
of
self-perfection
and
my
Appetitive
,
as
to
its
objective
Latitude
(
viz.
)
the
kinds
and
degrees
of
Happiness
;
so
is
there
no
less
as
to
the
intenseness
of
its
Acts.
This
Appetitive
of
mine
(
as
was
remark'd
in
the
preceding
Contemplation
)
is
always
in
an
equal
invigoration
,
and
burns
with
an
even
and
uniform
heat
;
but
I
have
not
within
my self
fuel
enough
to
maintain
this
flame
in
an
equal
height
.
I
always
equally
desire
,
but
I
am
not
always
equally
desirable
:
partly
because
I
am
somtimes
(
even
in
my
own
partial
judgment
)
in
a
Condition
of
less
excellence
both
as
to
my
Morals
and
Intellectuals
than
at
other
times
;
and
partly
,
because
the
stock
of
my
Perfections
tho
't
were
possible
they
could
be
always
alike
as
my
Desires
are
,
yet
being
both
Finite
in
Nature
;
and
Few
in
Number
,
cannot
bear
a
long
and
uninterrupted
enjoyment
,
and
appear
still
equally
grateful
under
it
,
any
more
than
a
short
Poem
tho
in
it
self
equally
excellent
,
can
please
equally
after
a
Million
of
Repetitions
.
7.
Hence
it
comes
to
pass
,
that
I
do
not
always
take
an
equal
Complacency
in
my self
,
but
am
oftentimes
(
especially
after
long
retirements
)
apt
to
be
melancholy
and
to
grow
weary
of
my
own
company
;
so
that
I
am
fain
to
lay
aside
my self
(
as
it
were
)
for
a
while
,
and
relieve
the
penury
of
Solitude
with
the
variety
of
Company
,
and
so
whet
my
appetite
toward
my self
as
I
do
toward
my
meat
,
by
Fasting
and
abstemiousness
.
8.
Since
therefore
I
always
desire
equally
,
but
not
my
self
;
(
being
not
upon
the
two
accounts
before
mention'd
always
equally
desirable
)
it
follows
,
that
the
steddiness
and
evenness
of
this
my
Flame
must
depend
upon
some
other
Fuel
,
good
which
is
without
me
.
And
consequently
,
I
do
not
terminate
in
my self
,
and
so
am
not
my
own
End.
The
Prayer
.
MY
God
,
my
Creator
,
who
hast
in
thy
great
wisdom
furnish'd
me
with
Desires
too
large
and
vehement
for
the
other
Perfections
of
my
Nature
,
and
hast
thereby
made
it
impossible
that
I
should
ever
be
my
own
End
;
grant
me
effectually
to
consider
the
Barrenness
and
insufficiency
of
my
own
Nature
,
and
how
unable
I
am
upon
my
own
solitary
stock
to
satisfy
the
importunity
of
my
Soul
:
that
so
I
may
not
be
transported
with
vain
complacencies
▪
nor
endeavour
to
bottom
my self
upon
such
a
Center
as
will
moulder
away
under
me
and
deceive
me
.
Let
me
ever
weigh
my self
in
a
true
Ballance
,
and
be
as
observant
of
my
imperfections
as
of
my
excellencies
.
Let
me
be
ever
thankfull
for
the
one
,
and
humble
for
the
other
.
What
ever
else
I
am
ignorant
of
,
O
grant
me
a
true
understanding
of
my self
;
that
I
may
not
to
the
vanity
of
my
Nature
add
levity
of
Spirit
,
nor
become
despicable
in
thy
eyes
by
being
too
pretious
in
my
own
.
Amen
,
Amen
.
Contemplation
the
Third
.
That
't
is
impossible
that
any
other
Created
good
should
be
the
end
of
man
.
1.
HAving
by
the
light
of
Contemplation
discover'd
the
necessity
of
man's
having
some
end
,
and
the
utter
impossibility
of
his
ever
being
his
own
End
;
I
am
now
concern'd
to
look
beyond
the
Orb
of
my
own
Perfections
,
and
to
consider
,
whether
the
whole
Latitude
of
the
Creation
can
afford
any
good
that
will
terminate
the
Amorous
Bent
of
my
Soul
,
and
wherein
I
may
sweetly
and
securely
rest
as
in
my
end
or
Center
.
2.
And
this
I
am
the
more
induced
to
enquire
into
,
first
,
because
I
observe
that
the
generality
of
men
and
those
some
of
the
most
sagacious
,
thinking
,
and
inquisitive
,
do
persue
many
interests
in
this
visible
and
sublunary
world
(
which
yet
is
the
most
cheap
and
inconsiderable
part
of
the
Creation
)
with
as
much
fervency
,
vigour
and
assiduity
,
as
they
could
possibly
do
were
it
the
true
End
of
man
.
So
that
one
would
think
by
the
quickness
of
their
motion
they
were
nigh
the
Center
.
3.
Secondly
,
because
I
observe
concerning
my self
,
that
there
are
some
few
things
in
the
world
which
I
love
with
great
passion
,
and
delight
in
with
somthing
like
satisfaction
and
acquiescence
.
Such
as
are
Conversation
with
select
Friends
,
or
men
of
harmonical
and
tunable
dispositions
;
reading
of
close
and
fine-wrought
Discourses
,
solitary
walks
and
Gardens
,
the
magnificence
of
the
Heavens
,
the
Beauty
of
the
Spring
;
and
above
all
,
majestic
and
well
composed
Music
.
Which
last
,
could
I
enjoy
it
in
its
highest
perfection
and
without
interruption
,
would
,
I
am
apt
to
fancy
,
terminate
my
desires
and
make
me
happy
;
at
least
I
am
well
assured
I
should
pity
more
than
I
should
envy
.
4.
Thirdly
,
because
I
consider
that
the
great
Author
of
Nature
is
brought
in
by
Moses
commending
upon
a
deliberate
review
all
the
works
of
his
hands
.
That
which
before
the
divine
Incubation
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Solitude
and
inanity
,
after
the
Spirit
had
moved
upon
the
waters
he
pronounc'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Superlatively
good
.
So
very
Superlatively
good
,
that
even
the
glory
of
Solomon
,
in
the
judgment
of
him
who
was
both
greater
and
wiser
than
he
,
was
not
comparable
to
one
of
Nature's
meanest
flowers
.
And
if
the
Beauty
and
variety
of
the
Creature
was
so
considerable
as
to
merit
approbation
from
him
that
made
it
,
what
is
there
of
our
Love
and
Complacency
that
it
may
not
challenge
?
That
which
can
but
please
God
,
may
well
be
suppos'd
able
to
satisfy
man
:
That
wherein
the
Creator
delights
,
the
Creature
one
would
think
might
fully
rest
and
acquiesce
in
.
5.
By
such
considerations
as
these
when
solely
attended
to
,
I
have
been
somtimes
almost
prevail'd
upon
to
think
that
there
is
good
enough
in
the
Creation
of
God
,
if
amass'd
together
and
fully
enjoy'd
,
to
employ
the
whole
activity
of
my
Love
,
and
fix
the
entire
weight
of
my
Soul.
But
yet
when
I
consider
experience
,
and
compare
the
Aspirations
of
my
Nature
with
the
goodness
of
the
Creation
,
I
am
driven
to
conclude
,
that
altho
the
Creatures
of
God
(
whatever
the
Manichees
say
to
the
contrary
)
are
all
good
enough
to
afford
matter
for
entertainment
and
praise
,
yet
they
cannot
detain
and
give
Anchorage
to
the
Soul
of
man
.
The
motion
of
the
Appetite
may
be
somwhat
resisted
by
created
good
,
and
its
force
a
little
broken
,
but
it
will
soon
sink
through
,
like
a
stone
through
a
watery
medium
.
Some
repast
may
be
found
in
the
Creature
;
but
as
for
complete
satisfaction
and
termination
of
desires
the
Sea
saith
it
is
not
in
me
,
and
the
Depth
saith
it
is
not
in
me
.
All
that
God
ever
did
or
ever
can
make
will
prove
insufficient
for
this
purpose
,
and
come
under
that
decretory
Sentence
of
the
wise
Preacher
,
Vanity
of
Vanitys
,
all
is
Vanity
.
6.
And
this
is
first
confirm'd
to
me
from
experience
,
and
that
not
my
own
only
,
but
of
all
mankind
.
For
as
the
weight
of
my
affections
(
as
was
observ'd
in
yesterdays
Contemplation
)
is
extatical
and
inclines
to
good
without
my self
;
so
does
it
press
beyond
that
which
is
created
too
;
and
consequently
argues
,
that
the
Creation
without
me
can
no
more
be
my
Center
,
than
I
can
be
to
my self
.
7.
For
not
to
insist
upon
the
great
Emptiness
of
Fruition
,
that
every
flower
in
this
Paradise
of
God
shrinks
assoon
as
touch'd
;
that
whatever
Reversions
and
Prospects
of
happiness
we
may
have
,
't
is
yet
seldom
known
that
any
man
pronounces
himself
tolerably
happy
in
the
present
;
that
men
are
not
pleas'd
with
that
themselves
,
for
which
they
envy
another
:
not
to
insist
,
I
say
,
on
these
and
the
like
,
did
every
any
man
,
tho
never
so
fortunate
in
his
designs
and
never
so
well
pleas'd
in
his
attainments
,
find
himself
able
to
confine
his
desires
within
the
sphere
of
that
good
he
was
possess'd
of
?
'T
is
true
indeed
,
he
may
desire
no
more
of
the
same
,
he
may
have
so
much
of
Riches
as
to
desire
no
more
Riches
,
so
much
of
Honour
as
to
desire
no
more
Honour
;
but
he
cannot
have
so
much
of
any
thing
as
not
simply
to
desire
on
further
.
That
is
in
short
,
he
may
be
satiated
,
but
not
satisfy'd
.
8.
And
this
we
have
confirm'd
by
the
ingenuous
confession
of
one
,
who
dug
as
low
for
this
Treasure
as
ever
man
did
or
could
,
that
ransack'd
the
whole
Creation
,
and
seem'd
to
make
it
his
profess'd
business
to
extract
if
possible
this
divine
Elixir
,
not
as
a
Voluptuary
but
as
a
Philosopher
,
for
Experiment
and
Curiosity
more
than
for
sensuality
and
pleasure
.
But
what
was
the
issue
?
Why
,
after
the
chargeable
Operation
the
deluded
Chymist
sits
down
,
recounts
his
gains
,
and
finds
this
to
be
the
sum
of
them
,
that
his
judgment
indeed
was
inform'd
,
but
not
that
his
desires
were
satisfy'd
;
that
he
had
with
all
his
cost
bought
only
this
piece
of
wisdom
,
to
know
the
vanity
of
the
Creation
so
far
as
to
give
o're
all
further
search
,
and
lose
no
more
time
,
cost
and
labour
in
a
fruitless
experiment
.
9.
And
that
what
this
great
Enquirer
after
Happiness
experimented
is
every
mans
case
,
I
am
further
assured
,
when
I
contemplate
that
the
greatest
Favorites
of
Fortune
,
those
who
have
had
the
world
at
command
,
and
could
enjoy
all
that
is
good
in
it
with
almost
as
little
trouble
as
't
was
created
,
at
a
words
speaking
,
have
yet
all
along
been
subject
to
melancholy
,
especially
after
some
notable
enjoyment
,
as
the
Grecian
Hero
wept
when
he
had
conquer'd
the
world
.
Now
what
should
the
cause
of
this
be
,
but
that
they
find
themselves
empty
in
the
midst
of
their
fullness
;
that
they
Desire
further
than
they
enjoy
;
that
however
every
sense
about
them
be
feasted
to
the
Height
,
yet
their
remains
a
general
Appetite
,
that
of
being
Happy
,
which
is
not
satisfy'd
;
and
not
only
so
,
but
because
they
suspect
withall
(
as
indeed
they
have
very
good
reason
,
having
tasted
the
utmost
of
Natures
entertainment
)
that
it
never
shall
be
.
And
from
this
Desire
and
Despair
proceeds
their
melancholy
and
dejection
of
Spirit
.
And
to
this
purpose
I
call
to
mind
a
very
remarkable
story
recorded
by
Eusebius
Nierembergius
,
in
his
book
De
Arte
Voluntatis
,
concerning
an
Eastern
10.
Now
I
consider
,
that
if
mean
Persons
only
were
subject
to
Melancholy
,
the
Desire
from
whence
it
proceeded
might
be
accounted
for
another
way
;
namely
,
from
their
not
having
so
much
of
created
good
as
if
possess'd
might
be
thought
sufficient
to
satisfy
.
But
when
men
that
sit
on
the
top
of
Fortune's
wheel
,
and
drink
at
the
head
fountains
of
Nature
,
are
yet
liable
to
melancholy
dejections
,
't
is
to
me
a
plain
argument
that
the
cause
of
this
melancholy
,
their
Desires
,
proceeds
from
a
Deficiency
in
the
things
themselves
;
not
that
they
are
straitned
in
their
possessions
,
but
that
the
things
which
they
possess
are
weigh'd
in
the
Ballance
and
found
wanting
.
11.
Thus
far
is
this
Truth
attested
to
by
Experience
.
But
I
am
yet
further
assured
of
it
when
I
compare
the
Aspirations
of
my
Nature
with
the
goodness
of
the
Creation
;
for
when
I
do
so
,
I
find
they
are
very
disproportionate
.
'T
was
a
Celebrated
Problem
among
the
ancient
Mythologists
,
what
was
the
strongest
thing
,
what
the
wisest
,
and
what
the
greatest
?
Concerning
which
't
was
thus
determin'd
,
that
the
strongest
thing
was
Necessity
,
the
wisest
was
Time
,
and
the
greatest
was
the
Heart
of
Man
.
And
well
may
that
be
call'd
the
greatest
thing
whose
capacity
can
take
in
the
whole
Creation
,
and
yet
like
the
immense
space
,
remain
still
an
unreplenish'd
Emptiness
.
12.
For
my
Desires
are
circumscribed
with
no
limits
,
but
run
on
indefinitely
to
all
possible
good
.
But
now
the
good
of
the
Creation
,
like
the
Creation
it self
,
is
bounded
;
the
very
notion
of
a
Creature
involving
imperfection
,
as
much
as
Body
does
Circumscription
and
termination
.
Hence
therefore
I
conclude
,
that
not
only
all
the
good
of
the
Creation
tho
collected
together
into
Extract
and
Spirit
by
the
Chymistry
of
its
great
Author
,
would
be
insufficient
to
afford
me
perfect
Satisfaction
;
but
that
't
is
not
in
the
Power
of
him
that
is
Omnipotent
to
Create
any
good
that
can
satisfy
my
Desires
,
any
more
than
to
create
a
Body
that
shall
fill
Immense
space
.
And
consequently
,
that
't
is
impossible
that
any
created
good
should
be
the
end
of
man
.
The
Prayer
.
MY
God
,
My
Creator
,
who
hast
made
all
things
for
the
present
Entertainment
,
but
nothing
for
the
End
of
Man
;
grant
I
may
ever
justly
discern
between
the
goodness
and
the
vanity
of
thy
Creatures
,
that
I
may
not
either
by
not
heeding
to
the
former
become
unthankful
,
or
by
not
heeding
to
the
latter
,
become
Idolatrous
.
O
keep
this
Conviction
still
awake
in
me
how
insufficient
all
created
good
is
towards
true
Felicity
;
that
I
may
not
any
longer
with
the
mistaken
Votaries
of
thy
Son's
Sepulcher
,
seek
the
Living
among
the
Dead
,
Light
in
the
Regions
of
Darkness
;
and
that
I
may
no
longer
labour
for
that
which
is
not
bread
.
Let
me
not
add
care
,
labour
and
toil
to
the
misery
of
unquench'd
Thirst
and
unsatisfy'd
Desires
:
but
since
I
am
certain
never
to
find
Rest
in
the
bosom
of
thy
Creation
,
grant
I
may
be
so
wise
at
least
,
as
not
to
weary
my self
more
in
the
fruitless
persuit
of
it
.
Withdraw
,
I
beseech
thee
,
my
expectations
of
Happiness
from
all
the
works
of
thy
hands
:
and
fix
them
there
only
,
where
there
is
no
disappointment
or
delusion
,
even
in
the
true
Center
of
all
Desire
:
for
the
sake
of
thy
tender
compassions
,
Amen
.
Contemplation
the
Fourth
.
That
God
who
is
the
Author
of
man
,
is
likewise
his
true
End
and
Center
.
1.
WHen
I
Contemplate
the
Nature
of
man
,
and
consider
how
the
Desire
of
Happiness
is
interwoven
with
it
;
that
Love
is
strong
as
Death
and
importunate
as
the
Grave
;
that
there
is
a
vehement
and
constant
Verticity
in
the
Soul
towards
perfect
good
,
which
begins
assoon
,
and
is
as
immortal
as
her self
;
and
withall
,
how
disproportionately
this
Amorous
disposition
of
the
Soul
is
gratify'd
by
any
entertainment
whether
domestic
or
forreign
she
can
meet
with
in
the
Circle
of
created
good
:
I
find
it
necessary
to
conclude
,
that
the
great
Being
who
commanded
me
to
exist
,
is
so
every
way
perfect
and
all-sufficient
as
to
answer
that
vast
stock
of
desires
our
Natures
come
fraught
withall
into
the
world
;
since
otherwise
(
which
is
absurd
to
suppose
)
of
all
the
Creatures
in
it
Man
would
be
the
most
miserable
.
2.
For
what
man
of
thoughts
is
there
,
who
after
a
thorough
Conviction
that
he
can
neither
get
rid
of
his
desires
,
nor
among
the
Provisions
of
Nature
have
them
fully
gratify'd
,
would
not
immediatly
throw
up
his
Title
to
Immortality
,
if
he
thought
himself
arriv'd
to
the
Meridian
of
his
Happiness
,
and
that
he
must
never
expect
to
be
in
a
better
Condition
than
he
is
?
For
to
have
enlarg'd
desires
and
nothing
to
satisfy
them
,
is
such
a
contrivance
for
misery
,
that
't
is
thought
by
some
to
be
the
Portion
of
Hell
,
and
to
make
up
the
very
Formality
of
Damnation
.
3.
But
to
our
great
Consolation
't
is
wholly
in
our
own
power
whether
it
shall
be
always
so
with
us
,
or
no.
There
is
a
Being
whose
perfections
are
answerable
to
our
Desires
.
He
that
made
us
can
satisfy
every
Appetite
he
has
planted
in
us
,
and
he
that
is
Happy
in
reflecting
upon
himself
can
make
us
so
too
,
by
the
direct
view
of
his
Glory
.
He
can
entertain
all
our
facultys
;
our
understandings
as
he
is
Truth
,
and
our
wills
as
he
is
goodness
;
and
that
in
the
Highest
degree
,
because
he
is
infinite
in
both
.
He
can
more
than
employ
all
our
Powers
in
their
utmost
Elevation
,
for
he
is
every
way
Perfect
and
all-sufficient
,
yea
he
is
altogether
Lovely
.
4.
But
to
evince
more
particularly
and
distinctly
that
God
is
the
true
End
of
man
,
I
shall
consider
,
whether
the
conditions
requisite
to
his
being
so
are
found
in
him
.
Now
these
can
be
no
other
than
these
two
in
general
,
1st
,
that
he
be
absolutely
good
and
perfect
in
himself
,
so
as
to
be
able
to
fill
and
satisfy
the
whole
capacity
of
our
Desires
;
and
2ly
,
that
he
be
willing
that
man
shall
partake
of
this
his
Transcendent
Fullness
,
so
as
actually
one
time
or
other
to
fix
the
weight
of
his
Appetite
and
become
his
Center
.
If
therefore
these
two
conditions
are
found
in
God
,
he
has
all
that
is
requisite
to
make
him
our
End.
And
that
they
are
,
is
now
to
be
made
appear
.
5.
First
then
,
that
God
is
absolutely
good
and
perfect
in
himself
,
so
as
to
be
able
to
fill
and
satisfy
the
whole
capacity
of
our
desires
.
There
are
several
Topics
in
the
Metaphysics
from
whence
I
might
infer
this
,
but
I
shall
confine
my
present
speculation
to
this
one
,
that
God
is
the
First
Being
.
This
is
a
very
reasonable
Postulatum
;
it
being
too
obvious
to
need
any
proof
,
that
there
is
a
First
Being
,
or
,
that
by
the
First
Being
is
meant
God.
It
remains
therefore
,
that
we
try
what
advantage
may
be
made
of
it
.
6.
When
therefore
I
consider
God
as
the
First
Being
,
I
am
from
thence
in
the
first
place
led
to
conclude
,
that
he
has
eminently
and
in
a
most
excellent
manner
in
himself
all
kinds
and
degrees
of
perfection
,
that
exist
loosely
and
seperately
in
all
second
Beings
.
And
that
,
not
only
because
the
Effect
cannot
possibly
exceed
the
vertue
of
the
cause
,
any
more
than
it
can
proceed
from
no
cause
:
(
which
is
the
ground
Cartesius
builds
upon
,
when
he
proves
the
existence
of
God
from
the
objective
reality
of
his
Idea
)
but
because
I
further
observe
that
in
the
Scale
of
Being
all
ascension
is
by
addition
,
and
,
that
what
is
dispers'd
in
the
Inferiour
,
is
collected
,
and
that
after
a
more
excellent
manner
,
in
the
Superiour
.
Thus
in
Vegetables
there
is
bare
life
,
in
Sensitives
Vegetative
life
and
sense
,
in
Rationals
Vegetative
life
sense
and
reason
:
and
all
this
either
formally
or
eminently
with
Intelligence
in
Angels
.
And
since
there
is
such
an
Harmonical
Subordination
among
second
Beings
,
so
that
the
Superiour
contains
all
the
perfection
of
the
Inferiour
,
with
a
peculiar
excellence
of
its
own
superadded
;
I
think
I
have
fair
grounds
to
conclude
,
that
the
absolutely
First
Being
has
in
his
rich
Essence
all
the
scatter'd
excellencies
of
the
subordinate
ones
in
a
more
perfect
manner
than
they
themselves
have
,
with
some
peculiar
excellence
of
his
own
besides
.
Now
tho
a
Being
thus
accumulatively
perfect
and
excellent
,
would
be
beyond
all
Conception
,
great
and
glorious
,
and
would
employ
an
Eternity
in
Contemplation
and
Love
;
we
have
yet
seen
but
an
Arme
of
this
Sea
of
Beauty
,
and
been
enlightned
only
with
the
Back-parts
of
his
Glory
.
For
if
God
be
the
First
Being
,
as
is
here
supposed
,
I
may
further
conclude
that
he
is
also
the
First
Good
:
(
Good
and
Being
being
convertible
,
and
every
thing
having
so
much
Good
in
it
as
it
has
of
Entity
and
no
more
)
and
if
he
be
the
First
Good
,
I
cannot
see
how
this
Conclusion
can
be
avoided
,
that
he
is
Infinitely
Good.
8.
For
I
consider
,
that
the
First
Good
can
have
no
Cause
of
that
Goodness
which
it
has
:
otherwise
,
it
being
necessary
that
the
Cause
of
Good
should
be
Good
,
it
would
not
be
the
First
.
And
if
the
First
Good
can
have
no
cause
of
its
Goodness
,
it
can
likewise
have
no
cause
of
the
Termination
of
it
,
since
what
has
no
cause
absolutely
and
simply
,
cannot
have
a
cause
in
any
particular
respect
;
and
if
it
has
no
cause
of
its
Termination
it
must
necessarily
be
interminate
or
infinite
,
and
Consequently
God
,
who
is
the
First
Good
,
is
infinitely
Good.
9.
And
now
breath
a
while
my
Soul
;
and
consider
what
a
rich
Mine
of
Good
thou
hast
Sprung
.
Thou
hast
found
out
a
Being
,
who
is
not
only
the
Ideal
as
well
as
Efficient
cause
of
all
created
excellence
;
but
who
is
Infinitely
Good
and
excellent
.
This
is
he
whose
great
Perfection
not
only
contains
and
infinitely
exceeds
,
but
Eclipses
and
quite
Extinguishes
all
the
Beauty
of
the
Creature
;
so
that
(
as
the
express
Image
of
this
great
Excellence
informs
us
)
there
is
none
Good
,
but
one
,
which
is
God.
This
is
he
whose
Good
is
incomprehensible
by
the
understanding
,
and
inexhaustible
by
the
will
and
affections
of
man
.
This
is
the
celebrated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Aristotle
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Plato
,
and
the
El
Shaddai
of
the
Hebrews
.
This
is
the
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
universal
Plenitude
,
whose
Happiness
is
consummated
within
his
own
Circle
;
who
supports
himself
upon
the
Basis
of
his
own
All-Sufficiency
,
and
is
his
own
End
and
Center
.
10.
And
now
what
is
there
more
requisite
to
qualify
him
for
being
mine
also
but
this
only
;
that
he
be
willing
that
man
shall
partake
of
this
his
transcendent
fullness
,
so
as
actually
one
time
or
other
to
fix
the
Weight
of
his
Appetite
;
which
was
the
second
Condition
.
11.
And
that
this
is
also
found
in
God
,
I
think
I
have
sufficient
assurance
from
these
two
things
;
the
Absolute
Perfection
of
his
Nature
;
and
those
express
Revelations
he
has
made
of
his
Will
,
as
to
this
particular
.
As
for
the
Nature
of
God
,
it
involves
,
as
in
Notion
and
Conception
,
so
likewise
in
Truth
and
reality
,
(
as
was
above
demonstrated
)
absolute
and
infinite
Perfection
;
and
consequently
,
includes
a
Beneficent
and
Communicative
disposition
;
this
being
a
Perfection
.
12.
Nor
does
the
Superlative
eminency
of
the
Divine
nature
only
argue
him
to
be
Communicative
,
but
to
be
the
Most
Communicative
and
Selfdiffusive
of
all
Beings
.
For
,
as
all
Kinds
,
so
all
degrees
of
excellency
must
of
necessity
be
included
in
a
Being
absolutely
and
infinitely
perfect
,
such
as
God
is
.
Whence
it
will
also
follow
,
that
he
is
not
only
the
most
Communicative
of
all
Beings
,
but
that
he
will
also
Communicate
himself
:
and
not
only
so
,
but
in
such
an
ample
and
liberal
measure
too
,
as
entirely
to
satisfy
the
most
aspiring
&
reaching
Appetite
of
man
;
Since
Otherwise
some
degrees
of
Communicativeness
&
consequently
of
Excellence
would
be
wanting
;
which
is
absurd
to
suppose
in
a
Being
absolutely
perfect
.
Especially
considering
,
that
those
importunate
desires
of
Human
nature
are
of
his
own
planting
,
which
as
it
firmly
assures
us
of
his
being
able
,
so
is
it
no
less
cogent
an
Argument
for
his
being
willing
to
be
our
Center
;
it
being
incredible
that
so
infinite
an
Excellence
should
plant
in
man
such
desires
,
as
either
he
could
not
or
would
not
satisfy
.
13.
And
of
this
willingness
of
God
that
man
should
partake
of
his
fullness
,
so
far
as
to
bottom
upon
it
,
and
acquiesce
in
it
,
there
is
yet
further
assurance
from
many
express
Revelations
of
his
good
pleasure
to
that
purpose
.
Which
consist
of
two
kinds
,
express
words
,
wherein
he
professes
himself
passionately
desirous
of
the
Salvation
and
happiness
of
man
;
and
two
very
notable
and
signal
Acts
;
namely
,
the
consigning
to
the
world
a
copy
of
his
Will
,
as
a
Chart
to
direct
us
to
the
true
Haven
of
Rest
and
Anchorage
;
and
the
sending
his
Beloved
Son
from
the
mansions
of
glory
to
dislodge
the
angry
Guardian
of
Paradise
,
and
re-open
for
us
an
Entrance
into
the
joy
of
our
Lord
.
By
both
which
kinds
of
revelation
he
has
given
us
the
highest
assurance
imaginable
,
that
he
designs
not
to
engross
and
monopolize
the
Perfections
of
his
rich
essence
,
but
that
he
is
heartily
willing
to
admit
man
to
a
participation
of
that
excellent
good
,
wherein
he
himself
is
Happy
;
to
give
him
(
as
the
Psalmist
expresses
it
)
everlasting
felicity
,
and
make
him
glad
with
the
joy
of
his
countenance
.
14.
To
which
Considerations
I
might
further
add
,
that
this
excellent
communicativeness
of
the
Divine
nature
is
typically
represented
and
mysteriously
exemplify'd
by
the
Porphyrian
Scale
of
Being
.
For
as
there
the
lower
degrees
are
determin'd
and
contracted
,
but
the
Higher
more
common
and
extensive
,
so
is
it
in
the
real
Scale
of
Being
.
The
inferiour
,
which
are
either
matter
,
or
complicated
and
twisted
with
matter
,
are
more
contracted
,
narrow
,
selfish
and
illiberal
;
but
the
superiour
as
they
are
less
immers'd
in
and
allay'd
with
matter
,
so
are
they
more
open
,
diffusive
and
free
.
For
indeed
all
contraction
and
consinement
is
from
matter
,
but
't
is
Form
and
Spirit
that
is
the
Root
of
all
freeness
and
inlargement
.
And
thus
we
see
in
bodys
;
the
more
of
kin
they
are
to
Spirit
in
subtilty
and
refinement
,
the
more
spreading
are
they
and
self-diffusive
.
Whereupon
Light
,
which
of
all
Bodys
is
nearest
ally'd
to
Spirit
,
is
also
most
diffusive
and
self-communicative
.
God
therefore
,
who
is
at
the
very
top
of
all
Being
,
who
is
an
absolute
,
mere
and
Spiritual
Act
,
and
who
lastly
is
such
a
pure
Light
as
in
which
there
is
no
darkness
at
all
,
must
needs
be
infinitely
self-imparting
and
Communicative
;
&
consequently
,
wants
nothing
to
qualify
him
to
be
the
true
End
and
Center
of
Man
.
The
Prayer
.
MY
God
,
my
Happiness
,
who
art
as
well
the
End
as
the
Author
of
my
Being
;
who
hast
more
perfection
than
I
have
desire
,
and
art
also
seriously
willing
to
quench
my
great
Thirst
in
the
Ocean
of
thy
Perfection
;
I
beseech
thee
shew
me
thy
Glory
.
Withdraw
thy
hand
from
the
Clift
of
the
rock
,
and
remove
the
bounds
from
the
Mount
of
thy
Presence
,
that
I
may
see
thee
as
thou
art
,
face
to
face
,
and
ever
dwell
in
the
light
of
thy
Beauty
.
I
have
long
dwelt
with
Vanity
and
Emptiness
,
and
have
made
my self
weary
in
the
persuit
of
Rest
.
O
let
me
not
fail
at
last
,
after
my
many
wandrings
and
disappointments
,
to
be
taken
up
into
this
true
and
only
Ark
of
repose
and
security
,
where
I
may
for
ever
rest
,
and
for
ever
bless
the
Author
of
my
Happiness
.
In
the
mean
time
strike
,
I
beseech
thee
,
my
Soul
with
such
lively
and
ravishing
apprehensions
of
thy
excellencies
,
such
bright
irradiations
of
thy
divine
light
,
that
I
may
see
enough
to
love
thee
infinitely
,
to
depend
on
thee
for
my
happiness
entirely
,
to
live
upon
holy
hopes
and
comfortable
expectations
,
and
to
bear
up
my
Spirit
under
the
greatest
Ariditys
and
dejections
with
the
delightfull
prospect
of
thy
Glorys
.
O
let
me
sit
down
under
this
thy
shadow
with
great
delight
,
till
the
fruit
of
thy
Tree
of
life
shall
be
sweet
to
my
tast
.
Let
me
stay
and
entertain
my
longing
Soul
with
the
Contemplation
of
thy
Beauty
,
till
thou
shalt
condescend
to
kiss
me
with
the
kisses
of
thy
mouth
,
till
thou
shalt
bring
me
into
thy
banquetting
house
,
where
Vision
shall
be
the
support
of
my
Spirit
,
and
thy
Banner
over
me
shall
be
Love.
Grant
this
O
my
God
,
my
Happiness
,
for
the
sake
of
thy
great
love
,
and
of
the
Son
of
thy
love
,
Christ
Jesus
.
Amen
.
Contemplation
the
Fifth
.
Two
Corollaries
hence
deduc'd
:
the
first
whereof
is
,
that
God
is
therefore
to
be
loved
with
all
possible
application
and
elevation
of
Spirit
,
with
all
the
heart
,
soul
and
mind
.
1.
AMong
the
Perfections
of
human
nature
the
faculty
of
desiring
or
reaching
out
after
agreeable
Objects
is
not
the
least
considerable
,
and
't
is
the
peculiar
glory
of
man
to
be
an
Amorous
,
as
well
as
a
Rational
Being
.
For
by
this
he
supplies
the
defects
of
his
nature
,
not
only
enjoys
the
good
he
unites
with
,
but
digests
it
as
it
were
into
himself
and
makes
it
his
own
,
and
relieves
his
domestic
poverty
by
forreign
negotiation
.
2.
But
tho
the
Pathetic
part
of
man
be
one
of
the
noblest
perfections
he
is
furnish'd
with
,
yet
so
generally
faulty
are
we
in
the
due
application
and
direction
of
this
noble
faculty
,
that
to
be
pathetically
and
amorously
dispos'd
is
lookt
upon
by
some
not
as
a
Perfection
but
as
a
Disease
of
the
Soul
,
and
is
condemn'd
by
a
whole
order
of
men
as
inconsistent
with
the
Character
of
wisdom
,
according
to
that
Stoical
Aphorism
,
Amare
simul
&
sapere
ipsi
Jovi
non
datur
.
3.
But
certainly
,
Eve
was
intended
as
a
Help
for
Adam
,
tho
in
the
event
she
prov'd
the
instrument
of
his
seduction
;
and
our
Passions
were
given
us
to
perfect
and
accomplish
our
natures
,
tho
by
accidental
misapplications
to
unworthy
objects
they
may
turn
to
our
degradation
and
dishonour
.
We
may
indeed
be
debased
as
well
as
innobled
by
them
,
but
then
the
fault
is
not
in
the
large
Sails
,
but
in
the
ill
conduct
of
the
Pilot
,
if
our
Vessel
miss
the
Haven
.
The
Tide
of
our
love
can
never
run
too
high
,
provided
it
take
a
right
Channel
;
our
Passion
then
will
be
our
highest
Wisdom
:
and
he
was
no
Stoic
that
said
,
as
the
Hart
panteth
after
the
water
brooks
,
so
panteth
my
Soul
after
thee
O
God.
And
again
,
my
Soul
is
athirst
for
God.
And
again
,
my
Soul
breaketh
out
for
fervent
desire
.
whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
earth
that
I
desire
in
comparison
of
thee
.
4.
Being
therefore
from
the
foregoing
Periods
arrived
to
this
Conclusion
,
that
God
is
the
true
End
and
Center
of
man
,
I
think
I
ought
now
to
let
loose
the
reins
of
my
affections
,
to
unbay
the
current
of
my
Passion
,
and
love
on
without
any
other
boundary
or
measure
than
what
is
set
me
by
the
finiteness
of
my
natural
powers
.
5.
'T
is
true
indeed
,
whenever
we
turn
the
Edge
of
our
desire
towards
any
Created
good
,
't
is
Prudence
as
well
as
Religion
to
use
caution
and
moderation
,
to
gage
the
Point
of
our
affections
lest
it
run
in
too
far
;
there
being
so
much
emptiness
in
the
enjoyment
,
and
so
much
hazard
in
the
Possession
.
When
we
venture
to
lean
upon
such
objects
we
are
like
men
that
walk
upon
a
Quagmire
,
and
therefore
should
tread
as
lightly
as
we
can
,
lest
it
give
way
and
sink
under
us
.
6.
But
how
excellent
a
Vertue
soever
Moderation
may
be
in
our
concernments
with
other
objects
,
we
have
nothing
to
do
with
it
in
the
love
of
that
Being
who
is
our
End
and
Center
.
There
is
here
danger
but
of
one
Extreme
,
and
that
is
of
the
defect
.
We
can
love
but
finitely
when
we
have
lov'd
our
utmost
;
and
what
is
that
to
him
who
is
infinitely
lovely
?
Since
therefore
our
most
liberal
proportions
will
be
infinitely
short
and
scanty
,
we
ought
not
sure
to
give
new
retrenchments
to
our
love
,
and
cut
it
yet
shorter
by
frugal
limitations
.
7.
For
if
God
be
our
End
and
Center
he
must
necessarily
have
all
that
good
in
him
which
we
can
possibly
desire
;
and
if
so
,
then
he
is
able
to
stay
and
satisfy
all
our
Love
;
and
if
so
,
then
nothing
so
reasonable
as
that
he
should
have
it
all
.
We
are
therefore
to
love
him
with
all
possible
application
and
elevation
of
Spirit
,
with
all
the
heart
,
Soul
and
mind
.
We
should
collect
and
concenter
all
the
rays
of
our
love
into
this
one
Point
,
and
lean
towards
God
with
the
whole
weight
of
our
Soul
,
as
all
that
is
ponderous
in
nature
tends
with
its
whole
weight
toward
the
Center
.
And
this
we
should
do
as
directly
as
may
be
,
with
as
little
warping
and
declension
the
Creature
as
is
possible
.
For
so
also
't
is
to
be
observ'd
in
nature
,
that
not
only
all
weight
or
Pondus
tends
toward
the
Center
,
but
that
also
it
moves
thither
as
nigh
as
it
can
in
a
direct
and
perpendicular
line
.
The
Prayer
.
MY
God
,
my
Happiness
,
who
art
fairer
than
the
Children
of
men
,
and
who
thy self
art
very
Love
as
well
as
altogether
lovely
,
draw
me
and
I
will
run
after
thee
.
O
wind
up
my
Soul
to
the
highest
pitch
of
Love
that
my
facultys
will
bear
,
and
let
me
never
alienate
any
degree
of
that
noble
Passion
from
thee
its
only
due
object
.
Quench
in
me
all
terrene
fires
and
sensual
relishes
,
and
do
thou
wound
me
deep
,
and
strike
me
through
with
the
arrows
of
a
divine
Passion
,
that
as
thou
art
all
Beauty
and
Perfection
,
so
I
may
be
all
Love
and
Devotion
.
My
heart
is
ready
O
God
,
my
heart
is
ready
for
a
Burnt
offering
;
send
down
then
an
holy
fire
from
above
to
kindle
the
Sacrifice
,
and
do
thou
continually
fan
and
keep
alive
,
and
clarify
the
flame
,
that
I
may
be
ever
ascending
up
to
thee
in
devout
breathings
,
and
pious
Aspirations
,
till
at
length
I
ascend
in
Spirit
to
the
Element
of
Love
,
where
I
shall
know
thee
more
clearly
and
love
thee
more
Seraphically
,
and
receive
those
peculiar
coronets
of
glory
thou
hast
reserv'd
for
those
that
eminently
love
thee
,
Amen
.
Contemplation
the
Sixth
.
The
second
Corollarŷ
:
that
therefore
God
is
ultimately
to
be
refer'd
to
in
all
our
actions
,
and
that
he
is
not
to
be
used
by
us
,
but
enjoyed
.
1.
AS
there
is
nothing
of
greater
and
more
universal
moment
to
the
regular
ordination
of
human
life
,
than
rightly
to
accommodate
the
Means
and
the
End
,
and
to
make
them
uniform
and
Symbolical
;
so
is
there
nothing
wherein
men
are
more
universally
peccant
and
defective
,
and
that
not
only
in
Practice
,
but
also
in
Notion
and
Theory
.
2.
For
altho
to
do
an
ill
action
for
a
good
End
,
and
to
do
a
good
action
for
an
ill
End
,
are
generally
acknowledg'd
alike
criminal
,
yet
concerning
this
latter
't
is
observable
,
that
men
usually
think
the
morality
of
their
actions
sufficiently
secured
,
if
the
End
proposed
be
not
in
its
own
nature
specifically
evil
.
Whereas
indeed
there
is
yet
another
way
whereby
an
End
may
become
evil
,
namely
,
by
being
rested
in
when
't
is
not
the
last
,
without
any
further
respect
or
reference
.
By
this
undue
and
ill-plac'd
Acquiescence
,
an
End
that
is
otherwise
in
its
own
intrinsic
nature
good
,
upon
the
whole
commences
evil
.
For
tho
it
be
good
to
be
chosen
,
it
is
yet
ill
to
be
rested
in
.
3.
For
indeed
't
is
against
the
order
and
oeconomy
of
things
as
well
as
against
the
perfection
of
Religion
,
that
any
End
should
be
ultimately
rested
in
but
what
is
truly
the
last
.
Now
the
last
end
of
action
can
be
no
other
than
that
which
is
the
last
end
of
the
will
which
is
,
the
Spring
of
action
.
This
therefore
being
God
(
as
appears
from
what
I
have
already
contemplated
)
it
follows
,
that
he
ought
to
be
the
ultimate
End
of
all
our
actions
,
that
we
ought
not
in
any
of
our
motions
to
stop
short
of
this
Center
,
but
in
all
our
actions
to
make
a
further
reference
either
actual
or
habitual
,
and
according
to
that
of
the
Apostle
,
whether
we
eat
or
drink
to
do
all
to
the
glory
of
God.
4.
For
what
can
be
more
absurd
and
incongruous
than
to
turn
the
Means
into
the
End
,
and
the
End
into
the
Means
,
to
enjoy
what
ought
to
be
only
used
,
and
to
use
what
ought
to
be
enjoyed
?
God
is
our
last
End
,
and
therefore
must
not
be
desired
for
any
thing
but
himself
,
nor
used
as
a
means
to
accomplish
any
other
Design
.
Which
also
concludes
against
all
those
who
make
Religion
a
Point
of
Secular
interest
,
and
a
tool
of
State-policy
,
whereas
that
ought
to
prescribe
,
and
not
receive
measures
from
any
Human
affairs
.
The
Prayer
.
MY
God
,
my
Happiness
,
who
art
the
last
end
of
my
Desires
,
the
very
utmost
of
all
Perfection
,
and
beyond
whom
there
is
no
good
,
be
thou
the
last
end
of
my
Actions
too
,
and
let
them
all
meet
and
unite
in
thee
as
lines
in
their
Center
.
Grant
I
may
set
thee
before
me
in
all
my
thoughts
,
words
and
actions
,
let
my
eye
of
Contemplation
be
always
open
,
and
whatever
intermedial
designs
I
may
have
,
let
my
last
aim
be
thy
glory
.
And
O
let
me
never
be
so
low
sunk
,
base
and
wicked
,
as
to
make
Religion
an
instrument
of
worldly
policy
,
nor
to
dishonour
thee
and
my
own
Soul
by
such
a
mercenary
Piety
.
But
do
thou
always
possess
my
mind
with
such
a
due
value
for
thy
infinite
excellency
,
that
I
may
refer
all
things
to
thee
,
and
thee
and
thine
to
nothing
,
but
love
and
embrace
thee
for
thy
own
self
,
who
in
thy self
alone
art
altogether
lovely
,
Amen
,
Amen
.
A
DISCOURSE
UPON
ROMANS
.
12.
3.
—
Not
to
think
of
himself
more
highly
than
he
ought
to
think
;
But
to
think
soberly
according
as
God
hath
dealt
to
every
man
the
measure
of
Faith.
1.
THERE
is
nothing
wherein
men
are
so
much
divided
from
one
another
as
in
Opinions
,
and
nothing
wherein
they
more
unanimously
conspire
than
in
thinking
well
of
themselves
.
This
is
a
Humour
of
so
Catholic
a
Stamp
,
and
universal
Empire
,
that
it
may
seem
to
challenge
a
place
among
those
Elements
of
our
Constitution
,
those
Essentials
of
our
nature
which
run
throughout
the
whole
Kind
,
and
are
participated
by
every
Individual
.
For
should
a
man
take
the
Wings
of
the
Morning
,
and
travel
with
the
Sun
round
the
Terrestrial
Globe
,
he
would
hardly
find
a
man
either
of
a
Judgment
so
difficult
to
be
pleas'd
,
or
of
accomplishment
so
little
to
recommend
him
,
that
was
not
notwithstanding
sufficiently
in
love
with
himself
,
however
he
might
dislike
every
thing
else
about
him
;
And
without
question
that
arrogant
and
peevish
Mathematician
who
charged
the
grand
Architect
with
want
of
skill
in
the
Mechanism
of
the
World
,
thought
he
had
play'd
the
Artist
well
enough
in
himself
,
and
as
to
the
Harmony
of
his
own
frame
acquitted
the
Geometry
of
his
Maker
.
2.
And
as
men
are
thus
naturally
apt
to
think
well
of
themselves
in
general
,
so
there
is
nothing
wherein
they
indulge
this
Humour
more
than
in
the
Opinion
they
have
of
the
Goods
of
the
Mind
,
and
among
these
there
is
none
which
has
so
great
a
share
of
their
Partiality
,
as
their
Intellectual
faculty
.
The
Desire
of
Knowledg
is
not
more
natural
then
the
Conceit
that
we
are
already
furnish'd
with
a
considerable
Measure
of
it
,
and
tho
a
particular
Sect
were
Characteriz'd
by
that
Appellation
,
yet
all
mankind
are
in
reality
,
Gnostics
.
For
as
t
is
(
ingeniously
observ'd
by
the
excellent
Cartesius
)
nothing
Intellectual
Talent
,
wherewith
every
one
fancies
himself
so
abundantly
stockt
,
that
even
those
who
have
the
most
unsatiable
Desires
,
and
whom
Providence
could
not
satisfy
in
any
one
thing
else
,
are
notwithstanding
as
to
this
Dispensation
of
Heaven
well
enough
content
,
complain
not
of
the
dull
Planet
that
influenc'd
their
Nativity
,
or
wish
their
minds
more
richly
endow'd
than
they
are
.
And
altho
there
are
a
generation
of
men
who
use
to
be
very
eloquent
in
setting
out
the
degeneracy
of
human
nature
in
general
,
and
particularly
in
decyphering
the
Shortness
of
our
Intellectual
Sight
,
and
the
defects
of
our
now
diminish'd
understanding
,
yet
should
a
man
take
them
at
their
word
,
and
apply
that
Verdict
to
themselves
in
particular
which
they
so
freely
bestow
upon
the
whole
Species
,
no
men
in
the
world
so
full
of
resentment
and
impatience
as
they
;
and
I
dare
affirm
notwithstanding
their
Harangues
upon
the
Corruption
of
Human
Nature
,
could
all
mankind
lay
a
true
claim
to
that
Estimate
which
they
pass
upon
themselves
,
there
would
be
little
or
no
difference
betwixt
laps'd
and
perfect
Humanity
,
and
God
might
again
review
his
image
with
paternal
Complacency
,
and
still
pronounce
it
good
.
3.
Nor
is
it
at
all
to
be
wonder'd
that
Self-Conceitedness
should
be
of
such
an
unlimited
and
Transcendental
Nature
as
to
run
through
all
Sorts
and
Classes
of
men
,
since
the
cause
of
it
,
Self-love
,
has
such
an
universal
Jurisdiction
in
our
hearts
.
'T
is
most
natural
and
necessary
for
every
man
(
and
indeed
for
every
Intelligent
Being
)
to
be
a
Lover
of
himself
,
and
to
covet
whatsoever
any
way
tends
to
the
perfection
of
his
Nature
.
And
as
't
is
necessary
for
every
man
to
be
thus
affected
towards
himself
,
so
is
this
the
only
Disposition
of
mind
wherein
Man
acts
with
Constancy
and
Vniformity
.
Our
other
Passions
have
somtimes
their
total
intermissions
,
and
at
best
their
increases
and
decreases
,
but
this
is
always
at
Full
,
and
stands
drawn
out
to
the
utmost
Stretch
of
its
Capacity
.
No
man
loves
himself
more
at
one
time
than
at
another
,
and
that
because
he
always
loves
himself
in
the
highest
Degree
that
is
possible
.
More
than
all
good
he
cannot
wish
to
himself
,
and
less
than
all
he
will
not
,
nay
I
had
almost
pronounc'd
it
impossible
for
Omnipotence
it self
which
stays
the
proud
waves
of
the
Ocean
,
and
blocks
up
its
barrs
and
doors
,
to
say
unto
this
Passion
,
hitherto
shalt
thou
come
but
no
further
,
or
to
set
any
other
bounds
to
it
besides
those
of
all
possible
good
.
4.
Now
Man
being
such
an
infinite
Lover
of
himself
,
is
easily
brought
to
believe
that
he
is
really
Master
of
many
of
those
excellencies
and
perfections
,
which
he
so
passionately
wishes
among
the
inventory
of
his
possessions
.
For
there
is
this
notorious
difference
betwixt
Self-love
and
the
Love
of
others
,
that
whereas
the
Love
of
others
supposes
an
opinion
of
their
excellency
,
the
love
of
our selves
begets
it
.
We
love
others
because
we
think
well
of
them
,
but
(
so
preposterous
is
the
method
of
Self-love
)
we
think
well
of
our selves
because
we
first
love
our selves
.
So
that
now
upon
the
whole
,
considering
how
necessarily
and
vehemently
every
man
is
carried
on
to
the
love
of
himself
,
and
what
a
natural
product
Self-conceit
is
of
Self-love
,
't
is
much
to
be
fear'd
,
that
as
we
cannot
set
any
bounds
to
the
love
of
our selves
,
so
we
shall
hardly
set
due
ones
to
our
Opinions
of
our selves
,
and
consequently
the
most
mortify'd
and
resign'd
Man
of
us
all
,
has
no
reason
to
think
himself
unconcern'd
in
this
Admonition
of
the
Apostle
.
—
Not
to
think
of
himself
more
highly
than
he
ought
to
think
;
but
to
think
soberly
,
according
as
God
hath
dealt
to
every
man
the
measure
of
Faith.
5.
'T
is
supposed
that
the
Apostle
in
these
words
had
respect
to
the
then
prevailing
Heresy
of
the
Gnostics
,
a
sort
of
men
that
pretended
to
great
Heights
of
divine
Knowledg
,
to
close
intimacies
and
familiarities
with
God
,
and
upon
that
presumption
grew
so
haughty
and
insolent
as
to
despise
dominions
,
and
speak
evil
of
dignities
,
and
withall
so
careless
and
secure
,
as
to
defile
the
flesh
,
and
indulge
themselves
all
manner
of
Sensuality
,
as
you
may
see
their
Character
in
the
Epistle
of
St.
Jude
.
Nay
of
such
turbulent
ungovernable
Principles
and
profligate
manners
were
these
men
,
that
some
of
the
Learned
(
and
particularly
an
eminent
Divine
Abundance
of
Revelation
had
himself
been
in
danger
of
being
exalted
above
Measure
,
and
experimentally
knew
how
prone
human
nature
is
to
swell
and
plume
upon
a
Conceit
of
its
own
excellencies
,
thought
it
expedient
to
advise
his
Charge
at
Rome
(
the
place
which
Simon
Magus
the
Author
of
that
proud
Sect
had
(
as
For
I
say
(
says
he
)
through
the
grace
given
unto
me
to
every
man
that
is
among
you
not
to
think
of
himself
more
highly
,
&c.
6.
The
Discourse
which
I
design
upon
these
words
shall
be
comprized
within
these
limits
.
First
,
I
observe
that
we
are
not
at
our
own
liberty
to
entertain
what
Opinions
we
please
concerning
our selves
,
but
that
we
ought
to
regulate
them
by
some
Standard
.
Which
I
collect
from
the
former
part
of
the
Text
,
Not
to
think
of
himself
more
highly
than
he
ought
to
think
,
but
to
think
soberly
.
7.
Secondly
,
I
observe
that
the
Standard
whereby
we
are
to
regulate
our
Opinions
concerning
our selves
are
those
excellencies
and
perfections
which
we
are
really
indow'd
with
,
which
I
collect
from
the
latter
part
of
the
Text
,
according
as
God
has
dealt
to
every
man
the
measure
of
Faith.
8.
And
in
the
third
place
I
shall
consider
the
Absurdities
and
ill
Consequences
of
transgressing
this
Standard
,
whereby
it
shall
appear
how
highly
reasonable
this
Admonition
of
the
Apostle
is
,
and
so
conclude
with
a
practical
Application
of
the
whole
in
relation
to
our selves
,
and
the
present
occasion
.
9.
I
begin
with
the
first
Proposition
,
That
we
are
not
at
our
own
liberty
to
entertain
what
Opinions
we
please
concerning
our selves
,
but
that
we
ought
to
regulate
them
by
some
Standard
.
10.
The
Acts
of
the
understanding
are
by
some
men
thought
as
free
from
all
Law
as
the
Acts
of
the
will
are
from
all
necessity
,
and
accordingly
they
give
every
one
a
Toleration
to
abound
in
his
own
sense
and
(
provided
his
actions
be
conformable
to
the
Rule
)
to
think
what
he
please
.
Now
since
a
Man
cannot
be
accountable
for
an
Opinion
of
himself
in
particular
,
unless
it
be
first
granted
that
he
is
under
a
Law
as
to
the
Acts
of
his
understanding
in
general
,
before
I
can
proceed
any
farther
I
find
it
necessary
to
lay
down
this
Preparatory
Position
,
That
we
are
under
an
Obligation
as
to
the
Acts
of
our
understanding
,
or
(
which
is
all
one
)
that
we
are
accountable
for
them
.
Nay
I
believe
I
may
venture
higher
,
and
affirm
that
the
understanding
is
not
only
under
Obligation
,
but
that
't
is
the
Primary
and
immediat
Subject
of
it
.
For
the
proof
of
which
Paradox
,
I
desire
the
Patrons
of
the
Intellectual
Libertinism
to
consider
,
that
that
must
be
the
Primary
and
immediat
subject
of
all
Obligation
which
is
so
of
Liberty
.
Now
that
this
cannot
be
the
Will
,
I
suppose
will
be
acknowledg'd
a
clear
consequence
,
if
the
Will
necessarily
follows
the
Practical
Dictate
of
the
Understanding
.
And
that
it
does
so
,
I
think
there
is
Demonstration
.
11.
'T
is
an
unquestionable
Axiom
in
all
the
Schools
of
Learning
in
the
world
,
that
the
Object
of
the
Will
is
apparent
good
;
Now
apparent
good
in
other
words
,
is
that
which
is
apprehended
or
judg'd
to
be
good
,
and
if
so
,
then
it
follows
that
the
Will
cannot
but
conform
to
the
Dictate
of
the
Understanding
,
because
otherwise
somthing
might
be
the
object
of
the
Will
that
is
not
apprehended
good
,
which
is
contrary
to
the
supposition
.
In
short
,
the
Will
(
as
Aquinas
has
well
expressed
it
)
is
the
Conclusion
of
an
Operative
Syllogism
,
and
follows
as
necessarily
from
the
Dictate
of
the
Understanding
as
any
other
Conclusion
does
from
its
Premises
,
and
consequently
cannot
be
the
immediat
subject
of
Liberty
,
and
consequently
not
of
Obligation
.
12.
But
then
are
we
not
involv'd
in
the
same
difficulty
as
to
the
understanding
?
Does
not
that
act
with
equal
(
if
not
more
)
necessity
than
the
Will
?
So
I
know
it
is
ordinarily
taught
.
But
if
this
be
absolutely
and
universally
true
,
I
must
confess
it
above
the
reach
of
my
Capacity
to
salve
the
Notion
of
Morality
,
or
Religion
,
or
to
find
out
an
expedient
how
the
Foundations
of
the
Intellectual
world
should
not
be
out
of
course
.
For
since
't
is
evident
both
from
the
preceding
Demonstration
,
and
from
experimental
Reflection
,
that
the
Will
necessarily
acts
in
Conformity
to
the
Dictates
of
the
Understanding
,
if
those
very
Dictates
are
also
wholly
and
altogether
necessary
,
there
can
be
no
such
thing
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
is
bound
hand
and
foot
,
has
nothing
left
whereby
to
render
him
a
Moral
Agent
,
to
qualify
him
for
Law
or
Obligation
,
Vertue
or
Vice
,
Reward
or
Punishment
.
But
these
are
Absurdities
not
to
be
indured
,
and
therefore
I
conclude
according
to
the
Rules
of
right
Reasoning
,
the
Principle
from
which
they
flow
to
be
so
too
.
13.
To
clear
up
then
the
whole
Difficulty
with
as
much
Brevity
and
Perspicuity
as
in
a
matter
of
this
intricacy
is
possible
,
I
shall
no
longer
consider
the
Understanding
and
Will
as
Faculties
really
distinct
either
from
the
Soul
it self
,
or
from
one
another
,
but
that
the
Soul
does
immediatly
understand
and
will
by
it self
,
without
the
intervention
of
any
Faculty
whatsoever
.
And
that
for
this
demonstrative
reason
in
short
,
because
in
the
contrary
Hypothesis
,
either
Judgment
must
be
ascribed
to
the
Will
,
and
then
the
will
immediatly
commences
Understanding
,
or
the
Assent
of
the
will
must
be
blind
,
brutish
,
and
unaccountable
,
both
which
are
as
great
Absurdities
as
they
are
true
Consequences
.
This
being
premised
,
I
grant
that
as
the
Soul
necessarily
wills
as
she
understands
,
so
likewise
does
she
necessarily
understand
as
the
Object
appears
.
And
thus
far
our
sight
terminates
in
Fatality
,
and
Necessity
bounds
our
Horizon
.
That
then
that
must
give
us
a
Prospect
beyond
it
,
must
be
this
,
that
altho
the
Soul
necessarily
understands
or
judges
according
to
the
Appearance
of
things
,
yet
that
things
should
so
appear
(
unless
it
be
in
Propositions
that
are
self-evident
,
as
that
the
whole
is
greater
than
any
one
part
,
or
the
like
)
is
not
alike
necessary
,
but
depends
upon
the
degrees
of
Advertency
or
Attention
which
the
Soul
uses
,
and
which
to
use
either
more
or
less
is
fully
and
immediatly
in
her
own
power
.
And
this
indifferency
of
the
Soul
as
to
attending
or
not
attending
I
take
to
be
the
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
bottom
and
foundation
into
which
the
Morality
of
every
action
must
be
at
length
resolv'd
.
For
a
farther
proof
as
well
as
Illustration
of
which
Hypothesis
let
us
apply
it
to
a
particular
case
and
try
how
well
it
will
answer
the
Phaenomena
.
In
the
case
then
of
Martyrdom
,
I
look
upon
sin
as
an
evil
,
and
not
only
so
but
(
while
I
attend
fully
to
its
Nature
)
the
greatest
of
evils
.
And
as
long
as
I
continue
this
Judgment
't
is
utterly
impossible
I
should
commit
it
,
there
being
according
to
my
present
apprehension
no
greater
evil
for
the
declining
of
which
I
should
think
it
eligible
.
But
now
the
evil
of
Pain
being
presented
before
me
,
and
I
not
sufficiently
attending
to
the
evil
of
Sin
,
this
latter
appears
to
be
the
lesser
evil
of
the
two
,
and
I
accordingly
pro
hic
&
nunc
so
pronounce
it
,
and
in
Conformity
to
that
judgment
necessarily
chuse
it
.
But
because
't
was
absolutely
in
my
power
to
have
attended
more
heedfully
there
was
Liberty
in
the
Principle
,
the
mistake
which
influenc'd
the
action
was
vincible
,
and
consequently
the
action
it self
imputable
.
This
Hypothesis
however
strange
it
may
seem
to
those
that
have
sworn
Faith
and
Allegiance
to
the
Dictates
of
the
Schools
,
I
believe
will
be
the
more
approv'd
the
more
it
is
examin'd
,
and
that
not
only
as
rational
and
consistent
in
it self
,
but
also
as
a
refuge
from
those
Absurdities
which
attend
the
ordinary
Solutions
.
Neither
is
this
account
wholly
unlicens'd
by
Authority
,
for
I
find
some
hints
and
intimations
of
it
in
the
[
*
](A52417-e104120-b)
*
See
Hierocles
upon
the
Golden
Verses
of
Pythagoras
.
School
of
Plato
,
where
the
reason
why
those
middle
sort
of
Beings
call'd
Heroes
are
not
so
uniformly
pure
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
assign'd
to
be
because
they
do
not
so
equally
attend
to
the
Beauty
of
the
Supream
Good.
14.
From
what
has
been
said
it
appears
plainly
that
the
Morality
of
every
human
action
must
be
at
length
resolv'd
into
an
immediat
indifference
that
the
Soul
has
of
attending
or
not
attending
,
and
consequently
that
we
are
not
only
under
Obligation
as
to
the
acts
of
the
Understanding
,
but
that
all
Obligation
begins
there
.
15.
Having
thus
clear'd
the
way
by
the
Proof
of
this
Preparatory
Position
,
that
we
are
under
Obligation
as
to
the
acts
of
the
Understanding
in
general
,
I
may
now
proceed
to
consider
that
our
opinion
of
our selves
is
one
of
those
acts
of
the
Understanding
which
are
subject
to
Law
,
or
in
other
terms
,
that
we
are
not
at
our
own
liberty
to
entertain
what
Opinions
we
please
concerning
our selves
,
but
that
we
ought
to
regulate
them
by
some
Standard
.
Now
the
general
reason
of
this
is
,
because
't
is
of
great
moment
and
influence
in
relation
to
our
Practice
,
what
Opinion
we
entertain
concerning
our selves
.
Indeed
there
are
many
acts
of
the
Understanding
which
tho
originally
free
,
yet
fall
under
no
Obligation
by
reason
of
the
Indifferency
of
the
Matter
,
as
in
things
of
pure
and
naked
Speculation
.
These
are
the
unforbidden
Trees
of
the
Garden
,
and
here
we
may
let
loose
the
Reins
and
indulge
our
thoughts
the
full
Scope
.
Thus
there
is
no
danger
of
Heresy
in
asserting
or
denying
the
Antipodes
,
nor
is
Orthodoxy
concern'd
whether
the
Moon
be
habitable
.
But
altho
to
mistake
a
Star
be
of
no
consequence
to
the
Theorist
that
sits
immured
in
his
Study
,
yet
it
may
be
to
the
Pilot
that
is
to
Steer
his
Course
by
it
.
There
are
other
things
which
have
a
practical
Aspect
,
and
here
't
is
not
indifferent
what
we
think
,
because
't
is
not
indifferent
what
we
do
.
Now
among
these
the
Opinion
of
our selves
is
to
be
reckon'd
,
as
having
a
great
influence
upon
our
well
or
ill
demeaning
our selves
respectively
,
as
will
more
minutely
and
particularly
appear
when
we
come
in
the
third
and
last
place
to
consider
the
absurdities
and
ill
consequences
of
transgressing
the
Standard
prescribed
,
and
therefore
I
shall
defer
the
farther
prosecution
of
it
till
then
,
and
in
the
mean
while
proceed
to
the
second
Observable
,
Namely
,
That
the
Standard
whereby
we
are
to
regulate
our
Opinions
concerning
our selves
,
are
those
excellencies
and
perfections
which
we
are
really
endow'd
with
.
Which
is
collected
from
these
words
,
according
as
God
has
dealt
to
every
man
the
measure
of
Faith.
16.
In
the
former
part
of
the
Text
there
was
indeed
a
Restraint
laid
upon
our
Opinions
concerning
our selves
,
but
it
was
general
only
and
indefinite
.
But
here
the
ground
is
measured
out
,
and
the
Boundaries
precisely
set
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
's
the
great
Ecliptic
Line
which
is
to
bound
the
Career
of
our
most
forward
and
Self-indulging
Opinions
.
If
we
keep
within
this
compass
our
motion
is
natural
and
regular
,
but
if
we
slide
never
so
little
out
of
it
,
't
is
unnatural
and
portentous
.
Or
to
speak
with
greater
Simplicity
,
he
that
judges
of
himself
according
to
those
excellencies
,
whether
Moral
or
Intellectual
,
which
he
really
has
,
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thinks
soberly
,
and
he
that
thinks
himself
indow'd
with
any
Kind
or
Degree
of
Excellence
which
really
he
has
not
,
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thinks
of
himself
more
highly
than
he
ought
to
think
.
17.
Here
then
are
Two
things
to
be
considered
.
-
First
that
we
may
proceed
so
far
as
this
Standard
.
-
And
Secondly
,
That
we
may
not
go
beyond
it
.
First
,
That
we
may
proceed
so
far
.
18.
It
has
been
taught
by
some
of
the
severe
Masters
of
Spiritual
Mortification
,
That
we
ought
to
take
up
the
most
low
and
abject
thoughts
of
our selves
that
are
possible
,
to
be
conscious
of
no
manner
of
excellency
in
our selves
,
and
consequently
not
to
be
affected
with
the
least
Self-complacency
;
That
we
ought
to
account
our selves
to
be
Nothing
,
to
have
nothing
,
to
be
worth
nothing
,
but
to
be
very
refuse
and
off-scouring
of
all
things
.
And
this
they
call
the
Mystical
Death
,
or
the
Spiritual
Annihilation
.
Now
whatever
degrees
of
excellency
this
may
have
(
which
I
shall
not
now
dispute
)
't
is
most
certain
it
can
have
nothing
of
Duty
.
For
tho
it
may
,
and
oftentimes
is
required
of
a
man
to
think
the
Truth
,
yet
he
can
never
be
under
an
Obligation
to
be
mistaken
.
Besides
,
'T
is
hard
to
conceive
how
any
man
(
especially
one
that
dwells
much
with
himself
,
and
heedfully
reflects
upon
the
actings
of
his
own
mind
)
should
be
master
of
any
considerable
excellency
,
and
yet
not
be
conscious
of
it
.
And
besides
,
That
very
degree
of
Attention
which
is
required
that
a
man
should
not
think
himself
more
accomplish'd
than
indeed
he
is
,
will
also
infallibly
hinder
him
from
thinking
he
is
less
.
'T
is
true
indeed
Moses
knew
not
that
his
Face
shone
,
after
he
had
been
conversing
with
God
on
the
Mount.
He
saw
not
the
Orb
of
glory
that
stream'd
from
him
,
and
wondred
what
it
was
that
made
him
so
dreadful
to
the
people
.
But
't
is
not
so
with
the
Soul
,
whose
reflexive
faculty
will
not
fail
to
give
her
information
of
her
most
retir'd
and
reserv'd
accomplishments
.
'T
is
not
with
the
Lesser
,
as
with
the
Greater
World
,
where
whole
Tracts
and
Regions
(
and
those
some
of
the
best
too
)
lye
undiscover'd
.
No
,
Man
cannot
be
such
a
Stranger
to
his
own
Perfections
,
such
an
America
to
himself
.
For
who
can
know
the
things
of
a
man
,
if
not
the
Spirit
of
man
which
is
in
him
.
And
accordingly
we
find
that
the
ignorance
of
our selves
with
which
Mankind
has
been
hitherto
so
universally
tax'd
,
runs
quite
in
another
Channel
,
and
does
not
consist
in
overlooking
any
of
those
indowments
which
we
have
,
but
in
assuming
to
our selves
those
which
we
have
not
.
19.
I
confess
(
were
it
possible
)
I
should
think
it
advisable
for
some
persons
to
be
ignorant
of
some
of
their
excellencies
,
and
like
the
Sun
not
to
reflect
home
to
their
own
Sphere
of
light
;
Not
that
I
think
in
the
least
unlawful
to
be
fully
conscious
of
ones
own
worth
,
but
only
I
consider
that
some
men
have
not
heads
strong
enough
to
endure
Heights
,
and
walk
upon
Spires
and
Pinnacles
.
But
if
they
can
stand
there
without
growing
vertiginous
,
they
need
not
question
the
lawfulness
of
the
station
,
they
are
still
within
the
Region
of
Humility
.
For
't
is
not
every
thinking
well
of
ones
self
that
falls
in
with
the
notion
of
Pride
,
but
only
when
there
is
more
of
Opinion
than
there
is
of
Worth.
'T
was
this
that
was
the
Condemnation
of
the
Apostate
Angel
,
not
that
he
took
a
just
complacency
in
the
eminency
of
his
Station
,
but
that
he
vainly
arrogated
to
himself
what
was
not
his
due
,
in
that
he
said
,
I
will
ascend
into
Heaven
,
I
will
exalt
my
throne
above
the
Stars
of
God
,
I
will
sit
upon
the
sides
of
the
North
,
I
will
ascend
above
the
heights
of
the
Clouds
,
I
will
be
like
the
most
High.
'T
was
for
this
that
the
Angel
of
Death
drew
upon
Herod
,
not
because
he
was
pleas'd
with
the
sineness
and
success
of
his
Oratory
,
but
because
he
was
not
so
just
to
God
as
the
People
were
to
him
,
but
lookt
upon
himself
as
the
Head-fountain
of
his
own
perfections
,
and
so
gave
not
God
the
glory
.
20.
But
now
if
we
take
care
to
proportion
our
estimation
of
,
and
our
Complacencies
in
our selves
to
the
measure
of
our
endowments
,
and
if
we
look
upon
those
very
endowments
not
as
originary
and
independent
but
as
derivative
from
the
Father
of
lights
from
whom
every
good
and
perfect
gift
descends
,
and
accordingly
refer
all
to
Gods
glory
,
and
with
the
Elders
in
the
Revelations
take
off
our
Crowns
from
our
Heads
and
cast
them
as
he
is
;
he
reflects
upon
the
Beauty
of
his
Essence
,
and
rejoyces
with
an
infinite
Complacency
.
Now
certainly
that
wherein
consists
the
Happiness
of
the
Creator
,
cannot
be
a
Sin
in
the
Creature
.
Besides
,
I
would
fain
know
why
a
man
may
not
as
lawfully
think
well
of
himself
upon
the
Score
of
his
real
worth
,
as
desire
that
others
should
think
well
of
him
for
the
same
reason
?
And
that
he
may
do
the
latter
is
confess'd
as
well
by
the
Practice
,
as
by
the
common
Suffrage
of
Mankind
.
For
otherwise
what
becomes
of
that
good
Reputation
which
Solomon
says
is
rather
to
be
chosen
than
great
Riches
,
and
of
which
stretch
out
our selves
beyond
our
measure
,
so
must
we
take
care
with
the
great
Apostle
,
not
to
give
others
occasion
to
think
of
us
above
that
which
they
see
us
to
be
.
Besides
,
if
we
may
not
be
allow'd
to
take
the
full
Height
of
our
own
Excellencies
,
how
shall
we
be
able
to
give
God
thanks
for
them
?
The
Elders
must
know
they
wear
Crowns
before
they
can
use
them
as
Instruments
of
Adoration
,
and
Herod
must
be
conscious
of
the
right
Genius
of
his
Oratory
,
before
he
can
give
God
the
Glory
.
Again
in
the
last
place
,
if
a
man
may
not
have
leave
to
take
Cognisance
of
his
own
Deserts
and
to
value
himself
accordingly
,
what
will
become
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
Apostle
speaks
of
,
the
answer
of
a
good
Conscience
towards
God
,
which
is
nothing
else
but
a
Sentence
of
Approbation
,
which
a
man
passes
upon
himself
for
the
well
managing
of
that
Talent
of
Liberty
which
God
has
entrusted
him
with
?
Now
this
is
the
Reward
of
Vertue
,
and
therefore
certainly
not
contrary
to
it
.
21.
Neither
is
this
Self-esteem
only
the
Reward
of
Vertue
but
also
the
Cause
of
it
too
,
and
consequently
't
is
not
only
allowable
,
but
also
highly
needful
that
we
should
think
Honorably
of
our selves
.
'T
is
a
frequent
Observation
among
Moral
and
Divine
Writers
,
That
most
if
not
all
the
Sins
which
men
commit
,
proceed
from
want
of
a
due
sense
of
the
Dignity
of
their
Nature
.
And
consequently
a
due
reflection
upon
a
man
's
own
Worth
,
must
needs
be
a
strong
Preservative
against
whatsoever
would
stain
its
Glory
.
Shall
such
a
man
as
I
flee
?
was
the
powerful
Above
all
things
reverence
thy self
.
And
't
was
the
Saying
of
another
of
the
Sons
of
Wisdom
,
Let
not
the
Reverence
of
any
man
cause
thee
to
sin
.
Which
it
certainly
will
do
,
unless
we
observe
the
former
Rule
,
and
reflect
with
due
Reverence
upon
our
own
Worth
and
Dignity
.
22.
From
these
Considerations
(
not
to
urge
any
more
)
it
seems
to
me
very
evident
,
that
't
is
not
only
lawful
but
in
some
respects
highly
Expedient
,
that
our
Opinions
of
our selves
should
rise
up
so
as
to
be
of
a
Level
with
our
Excellencies
,
whatsoever
they
are
.
Let
one
of
the
Scales
be
mounted
never
so
high
,
yet
if
there
be
a
proportionable
Weight
in
the
Other
,
the
Ballance
moves
regularly
,
and
as
it
should
do
.
We
may
then
proceed
so
far
as
this
Standard
.
23.
But
Secondly
,
We
must
not
go
beyond
it
.
For
all
beyond
this
is
Pride
.
Pride
,
that
turn'd
the
Angels
out
of
Heaven
,
Adam
out
of
Paradice
,
and
levell'd
the
great
King
of
Babylon
with
the
Beasts
that
perish
;
and
which
24.
I
shall
observe
only
the
most
notorious
;
and
these
I
shall
reduce
to
these
Three
general
Heads
.
First
,
That
it
unqualifies
us
for
the
performance
of
many
Duties
.
Secondly
,
That
it
betrays
us
into
many
sins
.
And
Thirdly
,
That
it
frustrates
all
methods
of
Reformation
.
Of
these
very
briefly
.
25.
First
an
excessive
opinion
of
our selves
(
and
that
is
so
which
surpasses
the
measure
of
our
real
worth
)
unqualifies
us
for
the
performance
of
many
Duties
;
and
that
both
in
relation
to
God
,
our
Neighbour
and
our Selves
.
First
in
relation
to
God.
26.
As
Folly
leads
to
Atheism
,
so
does
an
overweening
opinion
of
our
own
Wisdom
or
any
other
excellency
to
Profaneness
.
For
as
the
Fool
has
said
in
his
heart
there
is
no
God
,
so
it
is
said
in
another
place
That
the
ungodly
is
so
Proud
that
he
careth
not
for
him
.
Pride
then
is
altogether
inconsistent
with
that
Subjection
,
Honour
and
Veneration
which
we
owe
to
God.
For
how
can
he
submit
his
passions
to
the
Authority
of
the
Divine
Will
who
has
made
a
Law
of
his
own
?
And
as
it
indisposes
us
for
all
active
,
so
likewise
for
all
passive
Obedience
,
for
how
can
he
suffer
that
with
Patience
,
which
he
thinks
he
does
not
deserve
in
Justice
?
Or
how
can
he
submit
with
resignation
to
the
seeming
unevennesses
of
Providential
Dispensations
,
the
equality
of
which
because
he
cannot
discern
,
he
must
in
honour
to
his
own
understanding
deny
?
And
upon
the
same
ground
it
unqualifies
us
for
Faith
in
many
of
the
Divine
Revelations
.
For
how
can
he
Captivate
his
understanding
to
Mysteries
,
who
thinks
it
a
dishonour
to
own
any
,
and
is
resolv'd
to
believe
no
farther
than
he
can
comprehend
?
27.
Lastly
,
It
unqualifies
us
for
Gratitude
towards
God
,
and
consequently
puts
a
Bar
to
all
those
good
actions
which
we
would
otherwise
perform
upon
that
Principle
.
And
by
this
it
becomes
a
Multiplied
,
a
Legion
evil
.
For
how
can
he
acknowledg
an
Obligation
pass'd
upon
him
by
Gods
Favours
,
who
calls
them
not
by
that
name
,
but
esteems
them
as
Rewards
and
Payments
,
and
inverting
the
Protestation
28.
Then
Secondly
,
In
relation
to
our
Neighbour
,
it
unqualifies
us
for
Obedience
to
Civil
Government
.
For
how
can
he
submit
to
the
Wisdom
of
his
Superiours
,
and
pay
an
implicite
deference
to
the
Occult
reasons
of
State
,
who
thinks
himself
wiser
than
a
whole
Senate
,
and
disputes
even
the
ways
of
Providence
?
Pride
was
ever
observed
to
be
the
Mother
of
Faction
and
Rebellion
,
and
accordingly
St.
Jude
makes
it
part
of
the
Character
of
the
Proud
Gnostics
,
To
despise
Dominions
and
speak
evil
of
Dignities
.
29.
Again
,
It
unqualifies
us
for
those
acts
of
Justice
which
consist
in
a
due
observation
of
our
Neighbours
Merits
,
and
a
deference
of
external
Respect
proportionable
to
that
observation
.
For
how
can
he
be
at
leasure
to
take
notice
of
anothers
worth
,
who
is
so
wholly
taken
up
in
the
contemplation
of
his
own
?
Let
the
Reputation
of
his
best
Friends
(
if
it
be
possible
for
a
Proud
man
to
have
any
)
be
in
never
so
great
danger
,
he
like
Archimedes
,
is
so
overbusie
in
admiring
the
Creatures
of
his
own
brain
,
those
Draughts
and
Ideas
which
he
has
form'd
of
himself
there
,
that
he
regards
not
the
Ruin
that
is
about
him
.
Or
if
he
does
,
he
is
so
far
from
appearing
in
their
defence
(
as
in
Justice
he
ought
)
that
he
rather
rejoyces
at
their
Spots
as
Accessions
to
his
own
brightness
.
30.
Again
,
It
unqualifies
us
for
the
Offices
of
Humanity
,
and
Civil
Behaviour
,
and
all
kinds
of
Homilitical
virtue
:
for
how
can
he
treat
those
with
any
tolerable
Civility
,
whom
he
looks
down
upon
as
a
whole
Species
below
him
?
31.
Lastly
,
it
unqualifies
us
for
Gratitude
toward
our
Benefactors
.
For
how
can
he
think
himself
obliged
by
man
,
who
counts
God
his
Debtor
?
32.
Then
Thirdly
,
In
relation
to
our Selves
,
here
is
this
grand
ill
consequence
of
an
immoderate
self-esteem
,
that
it
unqualifies
us
not
only
for
higher
attainments
,
but
even
for
the
very
endeavours
of
improvement
,
and
so
cuts
short
and
bedmarfs
all
our
excellencies
.
'T
is
the
Observation
of
Cicero
,
Multi
ad
scientiam
pervenissent
nisi
se
jam
pervenisse
credidissent
,
The
Opinion
of
the
Proud
man
has
so
far
got
the
start
of
the
real
worth
,
that
the
latter
will
never
overtake
the
former
.
33.
And
as
the
immoderate
esteem
of
our Selves
unqualifies
us
for
the
performance
of
many
Duties
,
so
does
it
also
in
the
second
place
Betray
us
into
many
Sins
.
34.
First
,
Into
all
those
sins
which
are
contrary
to
the
foremention'd
Vertues
respectively
.
And
besides
them
into
many
more
,
such
as
are
presumption
and
security
,
vexation
and
discontent
,
contempt
of
others
(
tho
at
the
same
time
it
exposes
us
to
theirs
)
Anger
and
Contention
,
Malice
and
Revenge
.
For
the
Proud
man
is
not
content
to
be
his
own
private
Admirer
,
but
quarrels
with
all
others
that
are
not
of
his
perswasion
,
and
with
the
Tyrant
of
Babylon
kindles
a
fire
for
those
who
will
not
fall
down
and
worship
the
Image
which
he
has
set
up
.
35.
Neither
does
the
Leprosy
stop
here
.
But
as
it
betrays
us
into
many
sins
,
so
in
the
Third
and
last
place
(
which
is
the
most
dismal
Consequence
of
all
)
It
frustrates
all
Methods
of
Reformation
.
Gods
judgments
will
but
exasperate
and
inrage
him
,
because
he
thinks
he
does
not
deserve
them
,
and
his
Mercies
will
not
indear
him
,
because
he
thinks
he
does
.
Advice
he
thinks
he
does
not
need
,
and
Reproof
he
cannot
bear
.
Besides
he
thinks
so
well
of
himself
already
,
that
he
wonders
what
you
mean
by
advising
him
to
become
better
,
and
therefore
as
he
does
not
endeavour
after
any
of
those
excellencies
which
he
thinks
he
has
,
so
neither
can
he
dream
of
mending
those
faults
which
he
thinks
he
is
not
guilty
of
:
Thus
is
the
man
Seal'd
up
to
iniquity
,
and
deeply
lodg'd
in
the
strong
holds
of
sin
,
where
nothing
that
has
a
Salutary
Influence
can
come
nigh
him
.
And
in
this
he
resembles
the
first
Presidents
of
his
Folly
,
who
from
Angels
transform'd
themselves
into
Devils
,
and
fell
beyond
the
possibilities
of
recovery
.
36.
These
are
some
of
the
fruits
of
this
Root
of
Bitterness
,
and
tho
more
might
be
named
,
yet
these
I
think
sufficient
to
justify
this
Admonition
of
the
Apostle
to
every
man
,
not
to
think
of
himself
more
highly
than
he
ought
to
think
,
but
to
think
soberly
,
according
as
God
has
dealt
to
every
man
the
measure
of
faith
.
Let
us
then
all
endeavour
to
conform
our
opinions
concerning
our selves
to
this
Standard
.
Let
us
not
stretch
our selves
beyond
our
natural
dimensions
,
but
learn
to
entertain
modest
and
sober
thoughts
of
our
own
excellencies
and
endowments
,
and
mortify
our
understandings
as
well
as
our
sensitive
affections
.
And
thus
shall
we
compleat
our
Lent
Exercise
by
joyning
the
mortification
of
the
Spirit
to
that
of
the
flesh
,
without
which
the
greatest
Austerities
wherewith
we
can
afflict
the
latter
,
will
not
be
such
a
Fast
as
God
has
chosen
.
For
what
will
it
avail
to
macerate
the
Body
,
while
the
principal
part
the
Soul
remains
unmortify'd
?
The
Humility
of
Moses
must
conspire
with
his
Forty
days
Fasting
to
qualify
a
man
for
Divine
Intercourses
,
to
make
him
the
Joy
of
Angels
,
the
Friend
of
God.
Thus
then
let
us
accomplish
the
Refinings
of
our
Souls
,
and
fill
up
the
Measure
of
our
Mortifications
.
To
which
end
let
us
add
this
one
further
Consideration
to
what
has
been
already
said
,
that
Humility
in
the
Judgment
even
of
the
High
and
Lofty
one
that
inhabits
Eternity
,
is
a
Vertue
of
such
great
Excellency
,
and
singular
advantage
to
the
happiness
of
Mankind
,
that
our
Blessed
Saviour
came
down
from
Heaven
to
teach
it
,
that
his
whole
life
was
one
continu'd
Exercise
of
it
,
and
that
he
has
dignify'd
it
with
the
first
place
among
his
Beatitudes
.
Let
us
then
,
as
many
as
profess
the
Religion
of
the
Humble
and
Crucify'd
JESUS
,
make
it
our
strict
Care
that
we
neglect
not
this
his
great
Commandment
,
nor
omit
to
Copy
out
this
Principal
Line
,
this
main
stroke
of
the
Pattern
he
has
set
us
.
Especially
let
us
of
this
place
who
are
set
among
the
greater
Lights
of
the
Firmament
,
and
whose
profession
and
business
is
to
contemplate
Truth
,
and
to
think
of
things
as
God
made
them
,
in
Number
,
Weight
and
Measure
,
labour
in
the
first
place
to
take
just
and
true
Measures
of
our
Selves
,
that
our
Knowledg
puff
us
not
up
,
nor
our
Height
become
our
Ruin.
CONSIDERATIONS
UPON
THE
NATURE
OF
SIN
.
Accommodated
to
the
ends
both
of
Speculation
and
Practise
.
Considerations
upon
the
Nature
of
Sin
,
&c.
SECT.
I.
Of
the
division
of
Sin
into
Material
and
Formal
,
and
of
the
reality
and
necessity
of
that
Distinction
.
1.
TO
make
this
our
Discourse
about
Sin
more
clear
and
distinct
,
before
we
enter
upon
its
Nature
't
will
be
requisite
to
premise
somthing
concerning
the
double
acceptation
of
the
word
.
For
nothing
can
be
defined
before
it
be
distinguish'd
.
2.
I
observe
therefore
,
that
Sin
may
be
consider'd
either
abstractedly
,
for
the
bare
act
of
Obliquity
,
or
concretely
with
such
a
special
dependence
of
it
upon
the
will
as
renders
the
Agent
guilty
,
or
obnoxious
to
punishment
.
I
say
with
such
a
special
dependence
of
it
upon
the
will
;
for
not
every
dependence
of
an
action
upon
the
will
is
sufficient
to
make
it
imputable
,
as
shall
be
shewn
hereafter
.
The
former
of
these
,
by
those
that
distinguish
more
nicely
,
is
call'd
transgressio
voluntatis
,
the
latter
transgressio
voluntaria
,
or
according
to
the
more
ordinary
distinction
the
former
is
the
material
,
the
latter
the
formal
part
of
Sin.
3.
This
distinction
is
both
real
and
necessary
.
1.
it
is
real
,
because
the
Idea
or
conception
of
material
sin
is
not
only
distinct
from
the
Idea
of
formal
sin
(
as
it
may
be
in
things
really
the
same
)
but
when
consider'd
as
alone
does
positively
exclude
the
other
.
For
this
notion
,
a
bare
act
of
Obliquity
,
does
not
only
prescind
from
,
but
also
positively
deny
such
a
special
dependence
of
it
upon
the
will
as
makes
it
imputable
for
punishment
.
4.
Now
as
it
is
a
certain
sign
of
Identity
when
the
Idea
of
one
thing
necessarily
includes
the
Idea
of
another
,
so
is
it
of
real
distinction
when
the
Idea
of
one
thing
in
any
case
positively
excludes
the
Idea
of
the
other
.
There
may
indeed
be
distinct
conceptions
of
one
and
the
same
thing
,
whereof
there
are
different
Propertys
or
Degrees
,
but
then
one
does
only
abstract
from
,
and
not
in
any
case
positively
exclude
the
other
.
Which
when
it
does
it
is
an
evident
sign
of
real
distinction
.
5.
But
the
greatest
Argument
of
real
distinction
is
separability
and
actual
separation
.
For
nothing
can
be
separated
from
it self
.
And
this
also
has
place
here
.
For
the
material
part
of
sin
may
actually
exist
without
the
formal
.
That
is
,
there
may
be
an
act
of
obliquity
,
or
an
irregular
act
without
any
guilt
deriv'd
upon
the
Agent
,
or
to
speak
more
strictly
,
without
that
special
dependence
of
the
act
upon
the
will
which
is
the
foundation
of
that
guilt
.
This
is
evident
in
the
case
of
fools
and
mad
men
.
6.
And
as
this
Distinction
is
real
,
so
also
is
it
very
useful
and
necessary
.
1st
in
the
notion
,
to
prevent
ambiguitys
and
fallacys
,
that
might
arise
from
the
use
of
the
word
(
sin
)
.
As
when
St.
John
says
,
he
that
commits
sin
is
of
the
7.
2ly
in
the
thing
,
for
the
honour
and
vindication
of
the
Divine
Attributes
.
Particularly
from
the
damning
of
Infants
merely
for
the
corruption
of
nature
,
commonly
call'd
Original
sin
;
It
being
repugnant
to
the
measures
of
Justice
and
the
Dictates
of
Common
Sense
,
that
the
bare
doing
an
irregular
act
,
or
the
bare
having
an
irregular
propension
should
be
punishable
at
all
,
much
more
with
eternal
damnation
,
as
it
must
be
if
every
dependence
of
an
action
upon
the
will
be
enough
to
render
it
imputable
,
that
is
,
if
every
material
be
also
a
formal
sin
.
This
I
say
would
be
very
unjust
,
because
such
irregular
acts
are
no
more
a
man
's
own
than
those
committed
by
another
man
.
8.
But
it
is
certain
that
God
does
not
proceed
by
such
measures
;
as
may
be
gather'd
from
the
Oeconomy
of
his
severest
dispensation
,
the
Law.
For
when
he
forbad
murther
with
such
strictness
and
severity
,
as
to
order
the
murtherer
SECT.
II.
A
more
particular
and
explicit
consideration
of
Material
sin
,
and
what
it
adds
to
the
general
nature
of
evil
.
1.
AFter
our
Distinction
of
sin
into
Material
and
Formal
,
and
our
justification
of
that
distinction
,
it
follows
that
in
the
next
place
we
give
some
more
particular
and
explicit
account
of
the
nature
of
Material
sin
.
That
it
is
an
irregular
act
in
general
,
was
intimated
before
,
but
to
speculate
its
nature
more
thoroughly
we
must
set
it
in
a
clearer
light
,
and
define
what
it
is
that
makes
an
action
irregular
.
And
the
account
which
I
shall
give
of
this
,
I
shall
ground
upon
that
Definition
of
St.
John
,
who
tells
us
that
sin
is
a
transgression
of
the
Law.
So
that
transgression
of
the
Law
is
the
irregularity
of
an
action
,
and
is
more
explicitly
the
Material
part
of
sin
.
2.
Thus
far
in
general
.
But
now
to
make
Transgression
of
the
Law
fully
adequate
and
commensurate
to
Material
sin
,
so
as
to
extend
to
all
kinds
of
it
,
it
concerns
us
in
the
next
place
to
enquire
,
what
is
here
to
be
understood
by
(
Law
)
and
upon
the
right
stating
of
this
,
will
depend
the
whole
Theory
of
Material
sin
.
3.
By
Law
therefore
in
the
first
place
,
is
to
be
understood
that
which
is
Positive
,
that
is
,
any
rule
of
action
prescribed
to
us
by
God
,
consider'd
only
as
prescribed
.
Any
action
so
prescribed
,
be
it
otherwise
never
so
indifferent
for
the
matter
,
puts
on
the
force
of
a
Law
from
the
Authority
of
the
Prescriber
,
and
every
transgression
of
such
a
Rule
is
Sin.
4.
But
the
Transgression
of
Law
in
this
narrow
sense
of
the
word
will
not
comprehend
all
the
kinds
of
Material
sin
.
For
altho
Positive
Law
creates
the
first
difference
in
some
things
,
yet
it
does
not
in
all
.
For
had
God
never
made
any
Positive
Law
yet
the
doing
of
some
actions
would
have
been
sin
,
nay
there
was
sin
where
there
was
no
Positive
Law
,
as
may
be
probably
collected
from
the
fall
of
Angels
.
But
where
there
is
no
Law
there
is
no
Transgression
.
There
must
be
therefore
some
other
law
besides
Positive
Law.
5.
By
Law
therefore
2ly
is
to
be
understood
the
Law
of
Reason
,
that
Candle
of
the
Lord
that
lights
every
man
that
comes
into
the
world
in
his
passage
through
it
.
This
is
twofold
.
For
1st
,
by
the
Law
of
Reason
may
be
understood
that
Original
stock
of
rational
Tendencys
or
practical
sentiments
which
prevent
all
Discourse
and
reasonings
about
what
is
to
be
done
,
and
answer
to
Speculative
Principles
.
For
as
the
Animal
and
sensitive
Nature
is
not
only
furnish'd
with
Sense
and
Perception
,
but
also
with
certain
connatural
instincts
and
impressions
,
whereby
Animals
are
directed
and
inclined
to
sensitive
good
,
so
for
the
guardianship
and
security
of
Vertue
,
against
the
danger
either
of
ignorance
or
inadvertence
▪
God
has
furnish'd
the
Rational
nature
not
only
with
the
faculty
of
reasoning
,
but
with
certain
common
Principles
and
Notions
,
whereby
't
is
inclined
to
the
good
of
the
Reasonable
life
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
much
talkt
of
,
and
that
which
men
generally
mean
by
the
Law
of
Nature
.
6.
Or
else
2ly
,
by
the
Law
of
Reason
may
be
understood
a
Power
,
which
a
Rational
Creature
has
of
finding
out
by
discoursing
from
first
Principles
what
is
fit
to
be
done
,
and
of
reflecting
upon
the
reasonableness
of
those
Moral
Anticipations
and
impressions
,
which
he
before
entertain'd
,
tho
he
knew
not
upon
what
ground
.
7.
These
two
make
up
the
adequate
notion
of
the
Law
of
Reason
,
but
we
are
not
yet
come
to
the
adequate
notion
of
Law.
For
if
the
Law
of
Reason
be
taken
in
the
first
sense
for
a
stock
of
Moral
Anticipations
implanted
by
God
in
the
Soul
,
this
will
be
but
another
branch
of
Positive
Law.
For
Light
of
Nature
and
Light
of
Scripture
are
but
different
modes
of
Divine
revelation
,
and
neither
of
these
can
be
the
ultimate
Reason
,
into
which
the
Morality
of
every
action
is
to
be
resolv'd
.
8.
But
if
the
Law
of
Reason
be
taken
in
the
latter
sense
,
for
a
Power
which
a
Rational
Creature
has
of
finding
out
by
discourse
what
is
reasonable
to
be
done
,
this
will
of
necessity
lead
us
higher
,
namely
to
consider
that
there
are
certain
antecedent
and
independent
aptnesses
or
qualitys
in
things
,
with
respect
to
which
they
are
fit
to
be
commanded
or
forbidden
by
the
wise
governour
of
the
world
in
some
positive
Law
,
whether
that
of
internal
or
external
Revelation
,
or
both
.
9.
We
are
therefore
in
the
next
place
to
resolve
these
antecedent
aptnesses
of
things
into
their
proper
ground
,
or
to
assign
what
that
is
which
makes
an
action
fit
to
be
commanded
or
forbidden
.
Which
when
we
have
done
we
are
advanced
as
high
as
we
can
go
,
and
have
found
out
that
supreme
,
eternal
and
irreversible
Law
,
which
prescribes
measures
to
all
the
rest
,
and
is
the
last
Reason
of
good
and
evil
.
10.
That
therefore
which
makes
an
action
fit
to
be
commanded
or
forbidden
by
the
wise
governour
of
the
world
,
can
be
nothing
else
in
general
,
but
its
respective
tendency
to
prompt
or
hinder
the
attainment
of
some
certain
end
or
other
,
which
that
governour
proposes
.
For
all
action
being
for
some
end
,
and
not
the
End
it
self
,
its
aptness
to
be
commanded
or
forbidden
must
be
founded
upon
its
serviceableness
or
disserviceableness
to
some
end
.
So
much
in
general
.
11.
I
further
consider
,
that
this
end
must
be
that
which
is
simply
and
absolutely
the
best
and
greatest
.
For
no
other
is
worthy
of
God.
Now
certainly
there
is
none
better
or
greater
than
the
universal
good
of
the
whole
Sisteme
of
things
,
which
is
therefore
to
be
regarded
and
prosecuted
to
the
utmost
both
by
God
and
all
other
Intelligent
Beings
.
12.
And
hence
arises
this
first
and
great
Canon
or
Law
,
that
whatever
naturally
tends
to
the
promotion
of
the
common
interest
is
good
and
apt
to
be
commanded
,
and
whatever
naturally
tends
to
the
disinterest
of
the
public
,
is
evil
and
apt
to
be
forbidden
.
This
is
the
great
Basis
of
Morality
,
the
fixt
and
immutable
standard
of
good
and
evil
,
and
the
fundamental
Law
of
Nature
.
13.
And
because
there
are
some
actions
in
specie
,
which
with
relation
to
the
present
systeme
both
of
the
Material
and
Intellectual
world
,
have
such
a
natural
connexion
with
the
furtherance
or
prejudice
of
this
great
end
,
therefore
these
by
way
of
Assumption
under
the
two
general
Propositions
are
intrinsecally
and
naturally
good
or
bad
,
and
are
thereby
differenc'd
from
those
that
are
made
so
only
by
arbitrary
Constitution
.
Tho
yet
in
one
respect
these
are
arbitrāry
too
,
in
as
much
as
they
depend
upon
such
a
particular
Hypothesis
of
the
world
which
was
it self
arbitrary
,
and
which
if
God
should
at
any
time
change
,
the
relations
of
actions
to
the
great
end
might
change
too
;
that
which
now
naturally
makes
for
the
common
advantage
,
might
as
naturally
make
against
it
,
and
consequently
,
that
which
is
now
good
might
have
been
then
evil
.
But
still
the
two
great
Hinges
of
Morality
stand
as
fixt
and
as
unvariable
as
the
two
Poles
;
whatever
is
naturally
conducive
to
the
common
interest
is
good
,
and
whatever
has
a
contrary
influence
is
evil
.
These
are
propositions
of
eternal
and
unchangeable
verity
,
and
which
God
can
no
more
cancel
or
disanull
than
he
can
deny
himself
.
14.
So
that
now
to
analyze
the
immorality
of
any
action
into
its
last
Principles
;
If
it
be
enquired
why
such
an
action
is
to
be
avoided
,
the
immediat
answer
is
,
because
't
is
sin
:
if
it
be
ask'd
why
't
is
sin
,
the
immediat
answer
is
,
because
't
is
forbidden
,
if
why
forbidden
,
because
't
was
in
it self
fit
to
be
forbidden
,
if
why
fit
,
because
naturally
apt
to
prejudice
the
common
interest
:
if
it
be
ask'd
why
the
natural
aptness
of
a
thing
to
prejudice
the
common
interest
should
make
it
fit
to
be
forbidden
,
the
answer
is
,
because
the
common
interest
is
above
all
things
to
be
regarded
and
prosecuted
:
if
farther
a
reason
be
demanded
of
this
,
there
can
no
other
be
given
but
because
't
is
the
best
and
greatest
end
,
and
consequently
,
is
to
be
desired
and
prosecuted
not
for
the
sake
of
any
thing
else
,
but
purely
for
it self
.
15.
So
that
now
the
last
Law
whereof
sin
is
a
Transgression
,
is
this
great
and
Supream
Law
concerning
the
prosecution
of
the
common
interest
.
And
every
sin
is
some
way
or
other
,
directly
or
indirectly
a
transgression
of
this
Law.
Those
against
any
Moral
Precept
,
directly
,
and
those
against
a
Precept
merely
Positive
,
indirectly
,
because
't
is
for
the
common
good
that
the
Supreme
Authority
be
acknowledg'd
and
submitted
to
,
let
the
instance
wherein
Obedience
is
required
,
be
in
it self
never
so
indifferent
.
16.
If
it
be
now
objected
that
according
to
these
measures
there
will
be
no
difference
between
Moral
and
Physical
evil
,
contrary
to
the
common
distinction
between
malum
Turpe
and
malum
Noxium
,
the
one
as
opposed
to
bonum
utile
,
and
the
other
as
opposed
to
bonum
honestum
;
I
answer
,
that
I
know
of
no
good
or
evil
but
of
the
end
and
of
the
means
.
Good
of
the
end
is
what
we
call
bonum
jucundum
,
good
of
the
means
is
what
we
call
utile
.
Evil
of
the
end
there
is
properly
none
,
but
that
only
is
evil
which
is
prejudicial
to
it
.
Indeed
the
old
masters
of
Morality
discours'd
of
moral
good
and
evil
as
of
absolute
natures
,
and
accordingly
,
nothing
so
common
among
them
as
to
talk
of
Essential
Rectitudes
,
and
Essential
Turpitudes
.
But
I
think
it
greater
accuracy
to
say
,
that
Moral
good
and
evil
are
Relative
things
,
that
bonum
honestum
is
one
and
the
same
with
that
which
is
truly
utile
,
and
that
Malum
Turpe
is
that
which
is
naturally
against
the
profit
of
the
Community
.
And
herein
I
assert
no
more
than
what
the
great
master
of
the
Latin
Philosophy
and
Eloquence
professedly
contends
for
throughout
the
whole
third
book
of
his
Offices
.
And
therefore
instead
of
evading
the
Objection
,
I
freely
own
its
charge
,
and
affirm
that
there
is
no
difference
between
Moral
and
Physical
evil
,
any
otherwise
than
that
Physical
evil
extends
to
all
things
in
nature
which
obstruct
Happiness
,
whereas
Moral
evil
is
appropriated
to
Actions
that
do
so
.
SECT.
III.
The
second
part
of
the
Discourse
,
which
briefly
treats
of
Formal
sin
,
with
the
requisites
▪
necessary
to
its
constitution
.
Where
also
't
is
enquired
,
whether
the
Nature
of
sin
be
positive
or
privative
.
1.
WE
are
now
come
to
the
second
part
of
our
Discourse
,
where
we
are
to
treat
of
the
nature
of
Formal
Sin
,
that
is
,
of
Sin
consider'd
not
abstractedly
for
the
mere
act
of
Obliquity
,
but
Concretely
with
such
a
special
dependence
of
it
upon
the
will
as
serves
to
render
the
Agent
guilty
,
or
obnoxious
to
punishment
.
2.
And
here
the
first
thing
to
be
observ'd
is
,
that
altho
material
sin
does
neither
in
its
notion
nor
in
its
existence
include
formal
sin
,
yet
formal
sin
does
always
include
the
other
.
Tho
there
may
be
a
transgression
of
the
Law
without
formal
sin
,
yet
the
latter
always
supposes
the
former
,
and
as
St.
John
says
,
whosoever
committeth
sin
,
transgresses
also
the
Law.
3.
But
that
which
formal
sin
adds
over
and
above
to
material
,
and
under
whose
respect
we
are
now
to
consider
it
,
is
the
connotation
of
that
special
dependence
of
it
upon
the
will
which
derives
guilt
upon
the
Agent
.
So
that
for
a
Definition
of
formal
sin
we
may
say
,
that
it
is
an
irregular
action
,
or
a
transgression
of
the
law
,
so
depending
upon
the
will
,
as
to
make
the
Agent
liable
to
punishment
.
This
is
in
the
Phrase
of
St.
John
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
have
sin
,
that
faithful
and
just
to
forgive
,
and
consequently
not
of
material
,
(
for
where
there
is
no
guilt
there
can
be
no
Remission
)
but
of
formal
sin
.
4.
From
this
general
notion
of
formal
sin
,
proceed
we
to
enquire
what
that
special
dependence
is
that
makes
an
irregular
action
formally
a
sin
.
And
here
't
is
in
the
first
place
supposed
,
that
not
every
dependence
of
an
action
upon
the
will
is
sufficient
to
make
it
imputable
.
And
with
very
good
reason
.
For
otherwise
the
actions
of
Infants
,
Fools
and
Madmen
would
be
imputable
,
for
these
(
as
indeed
all
actions
)
have
some
dependence
upon
the
will
,
at
least
as
a
Physical
Principle
.
5.
To
be
positive
therefore
,
that
an
irregular
action
may
so
depend
upon
the
will
as
to
derive
guilt
upon
the
Agent
,
't
is
necessary
first
,
that
it
proceed
from
the
will
as
from
a
free
Principle
;
Free
not
only
in
opposition
to
coaction
(
for
so
all
the
actions
of
the
will
are
free
)
but
in
opposition
to
necessity
or
determination
to
one
part
of
the
contradiction
.
That
is
in
one
word
,
't
is
necessary
to
the
imputableness
of
an
action
that
it
be
avoidable
.
To
this
purpose
is
that
common
saying
of
St.
Austin
,
Nemo
peccat
(
that
is
formaliter
)
in
eo
quod
vitare
non
potest
.
And
great
reason
the
Father
had
to
say
so
,
for
he
that
cannot
avoid
transgressing
the
Law
is
not
so
much
as
capable
of
being
obliged
by
it
(
because
no
man
can
be
obliged
to
what
is
impossible
)
and
if
he
be
not
obliged
by
it
,
certainly
he
cannot
Morally
and
Formally
break
it
.
A
thing
which
the
Patrons
of
Physical
Predetermination
would
do
well
to
consider
.
6.
But
when
I
make
it
necessary
to
the
imputableness
of
an
action
that
it
be
freely
exerted
,
I
would
not
be
understood
of
an
immediat
Freeness
.
For
certainly
those
rooted
and
confirm'd
sinners
,
who
have
by
long
use
reduced
themselves
under
a
necessity
of
sinning
,
are
never
the
more
excusable
for
the
impotence
they
have
contracted
.
If
there
was
Liberty
in
the
Principle
't
is
sufficient
.
7.
The
next
requisite
,
and
that
which
gives
the
last
and
finishing
stroke
to
Formal
sin
is
,
that
it
proceeds
from
the
will
sufficiently
instructed
by
the
understanding
.
That
is
,
to
make
a
man
sin
formally
't
is
requisite
that
he
has
not
only
a
Power
of
avoiding
that
action
,
which
is
a
transgression
of
the
Law
,
but
that
he
also
know
it
to
be
a
Transgression
of
the
Law
,
at
least
that
he
be
in
a
capacity
so
to
do
,
that
so
he
may
be
induced
to
exert
that
Power
.
And
't
is
also
necessary
that
he
know
that
he
commits
it
,
that
is
,
he
must
have
or
at
least
be
in
a
capacity
of
having
,
both
notitia
Juris
and
notitia
Facti
.
8.
The
former
of
these
depends
upon
that
common
Principle
that
Laws
do
not
oblige
till
they
are
publish'd
,
according
to
that
known
Maxime
of
the
Canon
Law
,
Leges
constituuntur
cum
promulgantur
,
and
that
of
the
Civilians
,
Leges
quae
constringunt
hominum
vitas
intelligi
ab
omnibus
debent
.
And
the
latter
also
depends
upon
the
equity
of
the
same
Principle
,
tho
somewhat
more
remotely
,
for
without
this
the
Law
,
with
relation
to
that
particular
instance
,
cannot
be
said
to
be
properly
known
.
For
altho
I
know
such
a
species
of
action
(
suppose
Adultery
)
to
be
a
transgression
of
the
Law
,
yet
if
I
know
not
that
by
such
a
particular
instance
I
commit
it
,
I
cannot
be
said
to
know
that
this
my
action
is
a
Transgression
of
the
Law
;
and
consequently
(
supposing
this
my
ignorance
invincible
)
am
wholly
excusable
;
as
appears
in
the
case
9.
So
that
to
the
Constitution
of
Formal
sin
these
two
things
are
required
,
1st
,
that
the
Transgressor
have
a
Power
either
immediatly
,
or
at
least
in
the
Principle
of
not
doing
that
action
which
is
a
Transgression
:
2ly
,
that
he
either
do
or
may
know
that
act
to
be
a
Transgression
of
the
Law
,
and
likewise
,
that
he
know
when
he
commits
it
.
And
thus
have
I
shewn
the
rise
,
progress
and
maturity
of
sin
;
I
have
presented
to
view
both
the
imperfect
Embryo
and
the
full
proportion'd
and
animated
Monster
.
All
which
I
shall
briefly
comprize
in
that
compendious
description
of
St.
James
,
Lust
when
it
is
conceiv'd
bringeth
forth
sin
,
and
sin
when
it
is
finish'd
,
bringeth
forth
death
.
10.
There
is
one
thing
behind
relating
to
the
nature
of
sin
in
common
,
which
I
shall
briefly
consider
,
and
that
is
,
whether
its
nature
be
Positive
or
Privative
.
The
latter
is
generally
held
both
by
Metaphysitians
,
Moralists
and
Divines
,
but
upon
what
sufficient
grounds
I
could
never
yet
understand
.
The
Formal
part
of
sin
without
all
Question
is
Positive
,
as
is
plain
from
the
very
notion
of
it
.
For
it
denotes
only
that
special
Dependence
which
an
irregular
act
has
upon
the
will
,
which
is
the
same
(
as
well
as
the
common
substance
of
the
act
)
both
in
good
and
bad
actions
,
and
consequently
alike
Positive
.
11.
All
the
controversy
therefore
remains
concerning
the
Material
part
of
sin
,
whether
that
be
Positive
or
Privative
.
And
this
too
,
not
with
respect
to
the
mere
Act
(
for
that
without
question
is
positive
)
but
with
respect
to
the
irregularity
of
it
.
12.
Here
then
I
consider
,
that
according
to
the
foregoing
measures
the
irregularity
of
an
action
is
not
only
its
aberration
from
the
Rule
,
but
its
crossing
or
going
contrary
to
it
.
For
't
is
not
only
its
not
promoting
,
but
its
opposing
,
or
at
least
its
natural
aptness
to
oppose
the
greatest
and
best
of
ends
.
So
that
't
is
not
so
properly
an
irregularity
,
as
a
contra-regularity
.
And
therefore
good
and
bad
actions
are
not
privatively
but
contrarily
opposed
,
and
consequently
both
positive
,
for
contrarys
are
always
so
.
13.
For
as
to
be
in
pain
is
not
Privatively
but
contrarily
opposed
to
being
Happy
(
for
Pain
is
something
more
than
want
of
Happiness
)
so
that
action
which
causes
Pain
or
misery
is
not
Privatively
but
contrarily
opposed
to
that
which
is
effective
of
Happiness
,
and
consequently
is
as
Positive
as
the
other
.
14.
Those
sins
which
bid
the
fairest
for
Privation
are
sins
of
Omission
.
But
even
these
,
if
we
consider
their
Nature
,
will
appear
to
be
also
Positive
.
For
to
speak
properly
,
their
irregularity
does
not
lye
in
the
not
doing
or
the
not
willing
to
do
what
ought
to
be
done
,
but
in
the
willing
not
to
do
it
.
But
to
will
the
not
doing
of
a
thing
is
as
positive
as
the
willing
to
do
it
,
as
being
not
contradictorily
or
privatively
,
but
contrarily
opposed
to
it
.
The
sins
therefore
of
Omission
are
as
Positive
as
those
of
Commission
.
The
only
difference
is
,
that
the
Positiveness
of
sins
of
Commission
lies
both
in
the
Habitude
of
the
will
,
and
in
the
executed
act
too
,
whereas
the
Positiveness
of
sins
of
Omission
is
in
the
Habitude
of
the
will
only
.
15.
And
what
is
here
determin'd
concerning
Moral
evil
,
will
,
I
suppose
,
hold
equally
true
in
all
evil
,
except
only
that
which
is
Absolute
,
that
is
,
whose
evil
is
not
its
noxiousness
to
any
thing
else
,
but
only
the
want
of
some
constituent
Perfection
due
to
its
self
,
according
to
that
distinction
mention'd
by
Suarez
in
his
Disputation
de
Malo
,
of
Malum
in
se
and
malum
alteri
.
This
indeed
does
import
no
more
than
a
Privation
.
And
this
I
suppose
might
be
the
occasion
of
mistake
to
those
who
first
thought
Moral
evil
to
consist
in
a
Privation
only
;
for
Absolute
evil
does
so
,
and
they
(
as
I
intimated
above
)
took
Moral
evil
to
be
a
kind
of
absolute
Nature
.
16.
Many
things
I
know
might
be
and
are
commonly
objected
against
the
Positiveness
of
sin
,
but
I
can
think
but
of
one
that
's
worth
considering
,
which
is
,
that
if
Sin
be
positive
it
will
be
a
real
Entity
,
and
if
so
,
then
we
are
press'd
with
a
double
absurdity
,
1st
that
God
will
be
the
Author
of
it
,
as
being
the
efficient
cause
of
all
Entity
.
2ly
,
that
it
will
be
good
,
goodness
being
a
necessary
Affection
of
Ens.
17.
To
this
I
answer
,
1st
that
I
not
only
freely
acknowledg
,
but
contend
that
sin
is
a
real
Entity
.
But
then
I
distingush
of
Entity
.
There
are
Physical
,
and
there
are
Moral
Entitys
.
By
the
latter
(
which
alone
needs
explication
)
I
understand
certain
modes
of
determination
,
superadded
to
Physical
things
or
motions
by
intelligent
Beings
,
in
order
either
to
the
interest
or
disinterest
of
the
universe
.
18.
This
being
premised
,
I
answer
to
the
first
part
of
the
objection
by
denying
that
it
hence
follows
that
God
is
the
Author
of
sin
.
God
indeed
is
the
Author
of
all
Physical
Beings
and
Motions
,
but
not
of
those
modes
of
determination
superadded
by
Intelligent
Beings
,
which
I
call
Moral
Entitys
.
As
to
the
second
,
I
grant
the
consequence
,
but
deny
the
absurdity
of
it
.
For
it
is
no
absurdity
that
Moral
evil
should
be
Metaphysically
good
.
For
this
Metaphysical
,
transcendental
goodness
,
which
is
the
affection
of
Ens
,
is
nothing
else
but
a
Being's
having
that
essence
whereof
it
is
capable
,
or
(
as
Suarez
expresses
it
)
its
having
that
perfection
which
is
convenient
to
it
.
But
this
is
very
consistent
with
the
nature
of
Moral
evil
,
for
this
may
have
what
belongs
to
its
Idea
as
well
as
good
,
and
't
is
the
Perfection
of
sin
to
be
exceeding
sinful
.
SECT.
IV.
Corollarys
deduced
from
the
whole
.
The
foulness
and
deformity
of
sin
represented
.
That
it
is
the
greatest
of
evils
.
That
no
Formal
sin
can
be
in
its
self
Venial
.
That
in
all
probability
Vindicative
Justice
is
essential
to
God
,
hence
deduced
.
A
new
Hypothesis
for
the
reconciling
of
eternal
Punishments
with
the
Divine
Justice
.
That
he
who
thoroughly
understands
and
actually
attends
to
the
Nature
of
sin
cannot
possibly
commit
it
.
1.
HAving
thus
far
carried
on
the
Theory
of
sin
,
we
may
now
sit
down
,
and
take
an
estimate
of
its
Foulness
and
Deformity
.
And
methinks
I
am
affrighted
at
the
ugliness
of
the
face
which
I
have
unmask'd
,
and
am
ready
to
start
back
from
the
distorted
and
ill-boding
monster
.
For
however
the
magic
of
Self-love
may
reconcile
men
to
their
own
faults
,
yet
if
we
set
the
object
at
a
more
convenient
distance
from
the
eye
,
and
consider
the
Nature
of
sin
irrespectively
to
our
selves
,
't
will
certainly
appear
according
to
the
precedent
measures
,
to
be
the
most
deform'd
,
monstrous
thing
,
that
can
either
be
found
or
conceiv'd
in
Nature
.
2.
For
if
we
consider
it
in
its
full
latitude
,
it
is
the
highest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Habitude
of
the
will
to
the
worst
of
objects
;
than
which
what
can
be
imagin'd
more
monstrous
and
absurd
?
If
we
consider
it
as
a
violation
of
Positive
Law
,
what
can
be
more
indecorous
than
for
a
Creature
to
violate
the
commands
,
and
trample
upon
the
Authority
of
that
awful
excellence
to
whom
he
owes
his
life
,
his
motion
and
his
very
being
?
If
we
consider
it
as
a
violation
of
the
Law
of
Reason
,
what
can
be
more
monstrous
and
unnatural
than
for
a
man
to
rebel
against
the
vicarious
power
of
God
in
his
Soul
,
to
refuse
to
live
according
to
that
part
of
him
whereby
he
is
a
man
,
to
suffer
the
ferine
and
brutish
part
to
get
the
Ascendent
over
that
which
is
rational
and
Divine
,
to
refuse
to
be
govern'd
by
those
sacred
Digests
which
are
the
Transcripts
of
the
Moral
Nature
of
God
,
and
to
act
against
the
very
frame
and
contexture
of
his
being
.
Lastly
,
if
we
consider
it
as
a
Transgression
against
that
great
and
Soveraign
Law
of
promoting
the
common
Happiness
,
what
a
monstrous
evil
must
that
be
which
crosses
and
opposes
the
best
of
ends
,
and
which
is
also
proposed
by
the
best
of
Beings
;
that
for
the
interest
of
an
inconsiderable
part
(
commonly
ones
self
)
justles
the
great
wheel
of
Society
out
of
its
proper
track
,
that
by
persuing
a
lesser
in
prejudice
to
a
greater
good
,
disturbs
the
order
of
things
,
dislocates
the
frame
,
and
untunes
the
Harmony
of
the
universe
!
3.
We
may
also
hence
conclude
,
that
sin
is
the
greatest
evil
that
is
,
or
that
can
possibly
be
.
For
it
is
contrarily
opposed
to
the
greatest
possible
good
,
and
consequently
,
must
needs
be
the
greatest
evil
.
And
besides
,
't
is
that
which
in
no
case
or
juncture
whatsoever
is
to
be
committed
,
and
therefore
must
be
the
greatest
evil
;
because
otherwise
it
might
happen
to
come
into
competition
with
a
greater
,
and
so
commence
eligible
,
which
is
contrary
to
the
supposition
.
Moreover
,
the
greatness
of
this
evil
above
all
others
is
à
posteriori
further
confirm'd
from
the
greatness
of
the
Sacrifice
required
for
its
attonement
.
God
could
not
,
or
at
least
thought
not
fit
to
remit
it
without
the
shedding
of
blood
,
and
that
too
of
the
blood
of
God.
So
great
a
Fool
is
he
,
so
little
does
he
consider
,
that
makes
a
mock
at
sin
.
4.
Again
it
may
be
hence
collected
,
that
no
Formal
sin
can
be
in
its
own
nature
venial
.
For
according
to
the
former
measures
every
Formal
sin
tho
never
so
small
,
is
a
sin
against
the
greatest
Charity
imaginable
.
For
't
is
against
that
Charity
whereby
I
ought
to
promote
the
ends
of
God
,
and
prosecute
the
great
interest
of
the
universe
.
And
consequently
,
cannot
be
in
its
own
Nature
venial
,
or
pardonable
without
Repentance
.
5.
Nay
may
I
not
further
conclude
according
to
the
preceding
measures
,
that
't
is
very
probable
that
no
sin
could
have
been
pardon'd
even
with
Repentance
,
had
there
not
been
also
satisfaction
made
for
it
,
and
that
vindicative
Justice
is
essential
to
the
nature
of
God
?
For
when
I
consider
sin
,
I
find
it
so
diametrically
contrary
to
the
essential
sanctity
of
God
,
and
so
destructive
of
that
great
End
which
he
cannot
but
propose
,
that
he
must
needs
hate
it
with
an
infinite
hatred
.
But
how
he
should
do
so
,
and
yet
not
punish
for
it
,
is
hard
to
understand
.
6.
Upon
these
measures
we
may
also
find
out
a
way
of
reconciling
eternal
punishments
with
Divine
Justice
.
The
great
Objection
is
,
what
Proportion
is
there
between
a
transient
act
of
sin
and
eternal
misery
?
And
if
there
be
none
,
how
is
it
consistent
with
divine
Justice
to
inflict
the
one
for
the
other
?
This
has
been
a
great
difficulty
,
and
has
for
a
long
time
stood
proof
against
all
solutions
.
But
now
if
we
consider
sin
as
contrarily
opposed
to
the
greatest
possible
good
,
the
good
of
the
universe
,
and
consequently
as
the
greatest
possible
evil
,
its
demerit
will
be
such
that
we
need
not
fear
't
will
be
over-punish'd
even
with
eternal
misery
.
For
if
any
misery
is
to
be
endured
rather
than
one
sin
to
be
committed
,
't
is
also
just
that
any
may
be
,
when
it
is
committed
.
For
the
equity
of
both
depends
upon
sin's
being
the
greatest
evil
.
7.
The
last
Deduction
which
I
shall
make
from
the
Premises
is
this
,
that
he
who
thoroughly
understands
and
actually
attends
to
the
nature
of
sin
,
cannot
possibly
commit
it
.
For
as
long
as
he
does
so
,
he
must
look
upon
it
as
the
greatest
evil
,
otherwise
he
cannot
be
said
rightly
to
understand
it
.
And
if
he
look
upon
it
as
the
greatest
evil
he
cannot
chuse
it
,
so
long
as
he
continues
in
that
judgment
,
because
the
then
chusing
it
would
be
the
chusing
of
all
that
whereby
it
exceeds
other
evils
,
gratis
,
which
is
the
chusing
of
evil
as
evil
,
which
is
impossible
.
8.
Whosoever
therefore
consents
to
the
commission
of
sin
passes
first
a
wrong
judgment
upon
it
,
has
the
light
of
his
understanding
darkned
,
and
intercepted
by
a
cloud
of
Passion
,
loses
the
present
Conviction
of
sin's
being
the
greatest
evil
,
and
so
commits
it
to
avoid
(
as
he
then
foolishly
thinks
)
a
greater
.
So
that
the
cause
and
origine
of
all
sin
is
ignorance
,
folly
and
inadvertence
:
there
is
a
false
Proposition
in
the
understanding
before
there
is
any
misapplication
in
the
will
,
and
't
is
through
the
swimming
of
the
head
that
the
feet
slip
and
lose
their
station
.
And
yet
the
sinner
is
no
way
excusable
for
this
his
deception
,
because
't
is
the
ignorance
of
that
which
he
habitually
knows
,
and
he
might
have
attended
better
,
and
't
was
his
fault
that
he
did
not
.
9.
And
't
is
the
recovering
and
awaking
up
into
this
Conviction
,
that
is
the
Principle
of
Repentance
and
reformation
of
life
.
When
a
man
by
the
aid
of
grace
and
the
use
of
due
attention
,
resumes
his
interrupted
Judgment
of
Sins
being
the
greatest
evil
,
he
then
comes
again
to
himself
,
forms
new
resolutions
never
to
commit
it
,
and
returns
to
the
wisdom
of
the
just
.
O
grant
me
understanding
and
I
shall
live
.
THE
PRAYER
.
O
My
God
,
who
art
pure
light
and
in
whom
there
is
no
darkness
at
all
,
who
art
pure
Love
,
and
hatest
nothing
but
sin
,
and
hatest
that
infinitely
,
give
me
an
heart
after
thine
own
heart
,
that
I
may
also
abhor
it
without
measure
,
and
without
end
.
Open
thou
mine
eyes
that
I
may
see
those
two
wondrous
things
of
thy
Law
,
the
Beauty
of
Holiness
,
and
the
deformity
of
sin
.
Inspire
me
with
that
Charity
which
seeketh
not
her
own
,
that
I
may
ever
propose
and
follow
that
great
and
excellent
end
which
thou
proposest
,
that
I
may
ever
adhere
to
that
which
is
simply
and
absolutely
best
,
and
never
for
any
self-advantage
disturb
the
order
of
thy
Creation
.
O
let
me
never
so
far
abuse
those
facultys
thou
hast
given
me
,
as
to
thwart
the
designs
of
thy
goodness
and
wisdom
,
and
to
interrupt
that
Harmony
wherein
thou
so
delightest
.
But
let
all
my
designs
be
generous
,
unselvish
and
sincere
,
so
as
chiefly
to
rejoyce
at
the
good
of
thy
Creation
,
at
whose
very
material
Beauty
the
Morning
Stars
sang
together
,
and
all
the
sons
of
God
shouted
for
joy
.
Holy
Father
,
't
is
thy
will
that
this
thy
great
Family
should
be
prosperous
and
happy
,
and
the
better
part
of
it
thy
Angels
,
strictly
conform
to
it
;
O
let
this
thy
will
be
done
here
on
Earth
as
it
is
in
Heaven
,
and
grant
that
every
member
of
this
great
Body
may
so
study
the
good
of
the
whole
,
that
thou
may'st
once
more
review
the
works
of
thy
hands
,
and
with
a
Fatherly
complacency
pronounce
them
good
.
Grant
this
for
the
sake
of
him
who
gave
his
life
for
the
Happiness
of
the
world
,
thy
Son
Jesus
,
Amen
.
II.
GIve
me
wisdom
that
sitteth
by
thy
throne
,
and
reject
me
not
from
among
thy
children
.
That
wisdom
which
was
with
thee
from
the
Beginning
,
which
knoweth
all
thy
works
and
was
present
when
thou
madest
the
world
,
and
knew
what
was
acceptable
in
thy
sight
and
right
in
thy
Commandments
.
O
send
her
out
of
thy
holy
Heavens
and
from
the
throne
of
thy
glory
,
that
being
present
she
may
labour
with
me
,
that
I
may
know
and
thoroughly
consider
what
an
evil
it
is
to
affront
thy
Authority
,
to
break
through
the
bounds
which
thou
hast
set
,
to
rebel
against
the
most
excellent
and
divine
part
of
my
nature
,
and
to
oppose
that
which
thou
lov'st
,
and
which
is
of
all
things
the
most
lovely
.
O
let
thy
wisdom
dwell
with
me
,
let
my
loins
be
always
girt
,
and
this
my
Light
always
burning
,
that
I
may
never
be
deceiv'd
through
the
deceitfulness
of
sin
,
nor
seek
death
in
the
errour
of
my
life
.
Thy
words
have
I
hid
within
my
heart
that
I
might
not
sin
against
thee
,
O
grant
me
understanding
and
I
shall
live
.
Keep
I
beseech
thee
this
conviction
still
fresh
and
fully
awake
in
me
that
Sin
is
the
greatest
of
all
evils
,
that
so
the
fear
of
none
may
ever
drive
me
to
do
the
thing
which
thy
Soul
hates
.
Consider
and
hear
me
O
Lord
my
God
,
lighten
mine
eyes
that
I
sleep
not
in
death
.
Amen
,
Amen
.