Monsieur
PASCALL'S
THOUGHTS
,
Meditations
,
and
Prayers
,
Touching
Matters
MORAL
and
DIVINE
,
As
they
were
found
in
his
Papers
after
his
Death
.
Together
with
a
DISCOURSE
upon
Monsieur
Pascall's
THOUGHTS
,
Wherein
is
shewn
what
was
his
Design
.
As
also
another
DISCOURSE
On
the
PROOFS
of
the
Truth
of
the
Books
of
Moses
.
And
a
TREATISE
,
Wherein
is
made
appear
that
there
are
DEMONSTRATIONS
of
a
different
Nature
,
but
as
certain
as
those
of
Geometry
,
and
that
such
may
be
given
of
the
Christian
Religion
.
Done
into
English
by
Jos.
Walker
.
Licensed
by
R.
M.
LONDON
,
Printed
for
Jacob
Tonson
at
the
Judge's
Head
in
Chancery-lane
near
Fleet-street
.
1688.
TO
THE
HONOURABLE
Robt.
Boyle
,
ESQUIRE
,
A
Member
of
the
Royal
Society
.
Honoured
Sir
,
IT
being
my
Fortune
to
Live
some
Years
in
a
Port
,
where
your
Immortal
Brother
(
for
so
his
Deeds
has
made
him
)
the
Earl
of
Orrery
came
to
take
Shipping
for
Ireland
,
his
Lordship
was
pleas'd
to
shew
me
a
small
Treatise
writ
(
I
think
)
by
the
Baron
De
Isola
,
intimating
it
was
worth
Translating
into
English
;
I
on
my
part
yielded
a
ready
compliance
,
and
his
Lordship
was
pleas'd
to
say
it
was
done
to
his
satisfaction
.
The
Approbation
of
so
great
a
Judge
,
incouraged
me
to
set
on
farther
Attempts
of
that
kind
,
so
that
hearing
by
a
Judicious
Person
,
that
Monsieur
Pascall's
Works
would
be
well
accepted
,
I
got
one
of
the
Books
,
and
have
used
my
Endeavours
about
it
,
and
observing
a
Parity
there
is
(
in
some
things
)
betwixt
your
Honour
and
our
Author
,
I
thought
I
could
not
commit
the
so
much
Admir'd
and
Esteem'd
Monsieur
Pascall
and
his
Precious
Remains
,
into
safer
and
better
Hands
than
the
Famous
Master
Boyle's
,
nor
recommend
him
to
Travel
the
Kings
Dominions
,
under
a
better
or
safer
Conduct
,
than
that
of
your
Honours
Favourable
Approbation
and
Acceptance
.
If
the
Translation
has
not
the
Advantages
of
Art
and
Elegancy
it
requir'd
and
deserves
,
I
cannot
help
it
,
the
Will
must
pass
for
the
Deed
;
much
Silver
cannot
be
expected
out
of
a
Lead
Mine
;
I
have
kept
to
the
Authors
Sense
as
near
as
I
could
;
and
have
given
way
,
that
any
one
else
might
have
perform'd
it
better
if
they
pleas'd
.
Monsieur
Pascall
was
Nobly
Descended
,
and
a
great
lover
of
Vertue
and
Learning
from
his
Infancy
,
Every
body
knows
,
Sir
,
you
Eminently
enjoy
these
Advantages
.
He
was
call'd
a
Christian
Philosopher
,
and
Mathematician
;
who
knows
not
but
your
Honour
deserves
these
Epithets
,
by
the
many
Learned
and
Profound
Treatises
you
have
Compos'd
.
He
made
all
his
Works
,
and
Actions
of
his
Life
,
tend
to
the
Temporal
and
Eternal
good
of
Men
:
You
have
Employ'd
your
whole
Life
and
Estate
in
Laborious
Studying
the
abstrusest
Recesses
of
Nature
,
for
the
Glory
of
God
,
of
Religion
,
and
the
good
of
Manking
.
as
appears
by
your
Excellent
Treatise
of
the
Stile
of
the
Holy
Scritures
,
&c.
Monsieur
Pascall
was
Eminently
Charitable
,
Pious
,
and
Exemplary
in
his
Morals
,
hating
and
reproving
Vice
in
himself
and
others
,
wherein
he
surpast
most
of
the
Clergy
:
These
things
,
Sir
,
cannot
be
deny'd
you
to
such
a
Degree
;
that
for
disapproving
Vice
,
you
acquir'd
the
Title
of
Lay-Bishop
;
for
those
truly
deserve
double
Honour
who
throughly
Reform
themselves
,
and
do
sincerely
reprove
Sin
and
Vice
impartially
in
all
sorts
of
Persons
whatsoever
.
The
Prophets
,
Christ
,
the
Apostles
,
and
all
Good
Men
have
done
so
.
Those
who
are
indifferent
in
this
regard
,
and
that
manage
themselves
and
Interests
with
a
kind
of
human
Policy
,
thinking
thereby
to
scape
in
a
whole
Skin
;
let
such
tremble
,
for
a
Monsieur
Pascall
and
a
Master
Boyle
will
Rise
up
in
Judgment
and
condemn
them
;
such
doings
will
not
turn
to
Account
in
the
End
,
as
appears
by
our
next
Neighbours
sad
Experience
.
I
observe
,
and
could
Instance
other
particular
Strains
in
Monsieur
Pascall's
and
your
Honours
Works
,
and
Life
,
which
the
World
would
be
Proud
to
know
;
but
I
hold
my
Hand
,
and
referr
so
weighty
a
Work
to
be
perform'd
by
your
Panegyrists
.
It
is
very
seldom
such
Vertues
as
were
in
him
,
are
found
in
those
of
the
Communion
wherein
he
Liv'd
:
But
when
I
consider
and
compare
his
Writings
and
Life
,
with
a
Lord
Treasurer
Manchester
,
a
Master
Herbert
,
and
many
other
Worthies
that
have
liv'd
and
shin'd
in
the
English
Climate
,
I
will
not
presume
,
but
shall
leave
it
to
the
Learned
World
to
judge
the
apparent
differences
may
be
discern'd
.
It
is
true
Monsieur
Pascall
is
Dead
,
but
his
great
Purity
of
Life
and
Zeal
,
according
to
what
he
could
discern
through
the
Mists
of
Superstition
,
and
part
of
his
Remains
in
this
Treatise
:
and
you
Illustrious
,
Sir
,
in
the
Numerous
Issue
you
have
enrich'd
the
World
with
:
I
say
the
Pious
and
Learned
Master
Boyle
,
and
Monsieur
Pascall
,
in
their
Excellent
Works
,
do
yet
,
and
Will
for
ever
Live
and
Shine
,
and
speak
aloud
in
the
Temple
of
Fame
,
and
will
be
rever'd
in
the
Memory
of
Good
Men
,
and
thereby
have
acquir'd
a
Name
better
than
of
Sons
and
Daughters
.
I
know
it
is
a
common
Practice
to
Expose
Pieces
as
the
Real
Product
of
a
Couper
,
a
Carrachio
,
a
Vandike
,
&c.
and
to
impose
on
Men
Spurious
Brats
for
Legitimate
Children
,
because
they
may
have
some
Features
of
their
Parents
.
I
dare
not
assure
the
World
that
the
Account
here
given
us
of
Monsieur
Pascall's
Life
and
Works
,
are
a
Lively
and
Perfect
Representation
of
him
;
on
the
contrary
,
having
seriously
consider'd
the
Solidity
and
Design
of
his
Book
,
in
most
parts
of
it
,
I
am
rather
apt
to
believe
,
there
are
many
Strokes
and
Alterations
made
by
other
Hands
,
through
that
which
some
call
pia
fraus
,
that
were
never
intended
by
him
,
had
he
liv'd
to
have
seen
his
own
Works
finish'd
.
It
is
Recorded
of
Epaminondas
,
that
he
earnestly
desir'd
he
might
obtain
one
of
the
Prizes
at
the
Olympick
Games
,
that
his
Mother
might
partake
with
him
the
Pleasure
of
his
Happiness
.
What
an
exceeding
great
Contentment
must
it
needs
be
to
your
Illustrious
Relations
,
to
see
you
for
so
many
years
successively
enjoy
,
in
the
sight
of
all
Europe
,
greater
Honours
than
that
so
Passionately
desir'd
by
that
Famous
Graecian
.
You
were
not
Content
to
search
into
the
Secrets
and
Nature
of
all
things
,
in
the
Elements
over
and
under
us
,
but
you
at
length
lanched
out
into
the
Boundless
Ocean
,
not
precipitately
,
as
it
is
said
the
Prince
of
the
Ancient
Philosophers
did
;
but
by
your
Rare
and
Indefatigable
Studies
:
You
,
I
may
say
,
Inverted
the
Order
;
for
the
Prophet
made
the
Waters
Potable
by
casting
Salt
into
them
;
whereas
you
make
Salt
Waters
Sweet
and
Wholsom
by
taking
the
Fire
and
Salt
out
of
them
.
What
Cause
has
all
Europe
to
thank
Heaven
for
the
Blessing
they
do
or
may
(
if
they
be
not
wanting
to
themselves
)
receive
by
your
Contriving
and
perfecting
those
Engines
and
Materials
for
making
Salt
〈◊〉
water
Fresh
?
A
Secret
no
less
Profitable
than
Pleasant
,
Almighty
God
was
pleas'd
you
should
discover
,
and
in
this
last
Age
of
the
World
communicate
to
Men
,
to
refresh
and
Cherish
them
in
their
Sea
Voyages
,
with
what
Quantity
of
Wholsom
Water
they
pleas'd
every
Day
;
whereas
formerly
,
they
were
oft
times
forc'd
to
spread
their
Tarry
Sails
,
and
with
avidity
catch
the
Drops
of
Rain
any
kind
Cloud
did
spare
them
;
or
were
forc'd
to
drink
putrid
Waters
,
that
caus'd
the
Miscarriage
of
many
Rich
Ships
,
and
the
Death
and
loss
of
many
brave
Seamen
.
Some
boast
of
their
Atchievements
in
Wars
by
Land
,
others
of
their
Successes
by
Sea
,
it
is
only
the
Vertuous
Man
that
feels
true
Content
and
Pleasure
in
controlling
his
own
unruly
Passions
,
by
bringing
them
in
Subjection
to
the
Rules
of
Right
Reason
,
and
of
the
Will
of
God.
It
is
said
of
Alexander
the
Great
,
that
he
wept
when
he
heard
there
was
no
more
Worlds
to
conquer
:
Time
has
now
disprov'd
that
great
Philosopher
Hipocrates
and
Physicians
Maxim
,
Ars
longa
,
vita
brevis
.
What
part
of
the
World
,
which
of
the
Elements
has
not
your
Stupendious
Wit
penetrated
,
and
still
are
ready
with
a
more
than
Herculean
Force
,
to
Attempt
and
surmount
those
things
,
that
to
others
seem
impossible
to
be
effected
.
But
Words
are
too
weak
to
display
the
least
of
your
Merits
,
your
own
Works
will
better
transmit
your
Memory
to
Posterity
;
therefore
knowing
too
much
Commendation
,
though
never
so
well
deserv'd
,
is
a
burden
to
Modest
Ears
,
I
shall
restrain
my
Pen
from
so
Pleasant
a
Theme
,
and
subscribe
my self
,
Honoured
Sir
,
Your
Faithful
Servant
ever
to
be
Comanded
,
JOS.
WALKER
.
THE
PREFACE
.
Done
from
the
French.
Wherein
is
shew'd
in
what
manner
these
Thoughts
were
Written
and
Collected
;
what
deferr'd
the
Publishing
of
them
;
what
the
Authors
Design
was
in
this
Work
,
and
how
it
was
that
he
spent
the
last
Years
of
his
Life
.
MOnsieur
Pascall
did
not
long
persist
in
Reading
the
Mathematicks
,
Physick
,
and
other
Prophane
Studies
,
although
he
therein
(
for
the
time
)
made
as
great
Progress
as
any
that
handled
those
Matters
.
About
the
Thirtieth
year
of
his
Age
he
apply'd
himself
to
weighter
and
more
serious
things
,
and
to
addict
himself
wholly
(
as
much
as
his
Health
would
permit
)
to
the
Study
of
the
Holy
Scriptures
,
the
Fathers
,
and
Christian
Morality
.
And
though
he
no
less
excell'd
in
these
Sciences
,
than
he
did
in
others
,
as
has
appear'd
by
Treatises
made
by
him
,
which
are
esteem'd
perfect
enough
in
their
Kind
,
yet
it
may
be
truly
said
,
that
if
God
had
given
him
space
to
have
labour'd
some
longer
time
,
on
that
he
had
a
Design
to
do
concerning
Religion
,
and
about
which
he
intended
to
spend
the
residue
of
his
Life
,
this
Work
had
very
far
surpassed
all
the
rest
of
his
Writings
;
because
that
his
Knowledge
and
Light
on
this
Subject
,
was
infinitely
greater
than
that
he
had
of
other
things
.
I
suppose
there
is
no
body
but
will
easily
believe
so
,
by
seeing
the
little
now
expos'd
to
view
,
how
imperfect
soever
it
seems
to
be
;
especially
knowing
the
manner
he
did
it
in
,
and
the
whole
History
,
of
the
Collecting
and
disposing
of
it
.
Monsieur
Pascall
contriv'd
the
design
of
this
Work
several
years
before
his
Death
;
yet
it
is
not
to
be
thought
strange
that
it
was
so
long
before
he
committed
it
to
Writing
,
for
he
was
wont
to
Ruminate
a
good
while
of
things
,
and
to
digest
them
in
his
Mind
,
before
he
made
any
shew
of
them
,
fully
to
consider
and
weigh
which
part
to
set
foremost
,
and
which
should
follow
,
and
the
best
way
of
Marshalling
them
,
that
so
they
may
produce
the
Effect
he
desir'd
.
And
being
endow'd
with
an
Excellent
,
and
as
may
be
said
,
a
Prodigious
Memory
;
he
often
said
,
he
never
forgot
any
thing
he
had
once
imprinted
in
his
Mind
;
so
that
when
he
once
apply'd
himself
to
a
Subject
,
he
never
fear'd
that
the
Thoughts
he
conceiv'd
should
pass
out
of
his
Memory
,
therefore
he
often
deferr'd
Writing
them
,
either
for
want
of
leisure
,
or
that
his
Health
would
not
suffer
him
to
apply
himself
closely
and
effectually
to
it
,
being
almost
always
very
languishing
and
sickly
.
This
was
the
Reason
that
at
his
Death
,
the
greatest
part
of
what
he
had
already
conceiv'd
touching
his
Design
was
lost
;
for
he
had
not
scarce
noted
any
of
the
principal
Reasons
that
he
intended
to
use
,
as
grounds
whereon
to
raise
his
Building
,
and
the
Order
he
intended
to
observe
,
which
doubtless
was
very
considerable
.
All
this
was
so
deeply
rooted
in
his
Mind
,
and
Memory
,
that
having
neglected
to
write
it
when
it
may
be
he
was
able
;
it
happen'd
,
that
he
could
not
at
all
do
it
,
when
probably
he
would
have
done
it
:
However
about
Ten
o●
Twelve
years
ago
,
there
fell
out
an
occasion
wherein
he
was
oblig'd
,
not
to
write
what
was
in
his
Mind
touching
this
Subject
,
but
to
declare
something
concerning
it
by
Word
of
Mouth
;
he
did
it
in
Presence
,
and
at
the
request
of
several
very
considerable
Persons
of
his
Acquaintance
.
In
few
Words
,
he
discover'd
to
them
the
whole
design
of
his
Work
;
he
represented
to
them
the
Subject
and
Matter
of
it
;
he
related
to
them
succinctly
the
Reasons
and
Grounds
of
it
,
and
he
explain'd
to
them
,
the
Order
and
Method
of
things
he
intended
to
Treat
of
.
These
Persons
being
as
capable
as
may
be
,
to
judge
of
things
of
this
Nature
,
freely
confessed
,
that
they
never
heard
any
thing
finer
,
weightier
,
nor
more
Pathetical
and
Convincing
;
that
they
were
charm'd
at
it
,
and
that
what
they
saw
of
this
Project
and
Design
,
in
a
Discourse
of
Two
or
Three
hours
long
,
made
Extempore
,
without
any
notice
or
time
of
Preparation
,
made
them
conjecture
,
what
it
might
be
one
day
,
if
it
ever
came
to
be
executed
,
and
brought
to
Perfection
by
a
Person
whose
Capacity
and
Parts
they
had
such
Knowledge
of
;
for
he
was
wont
so
to
revise
his
Works
,
that
he
scarce
ever
was
satisfy'd
with
his
first
Thoughts
,
how
good
soever
they
appear'd
to
others
,
and
has
sometimes
done
a
thing
Eight
or
Ten
times
over
,
which
others
would
have
judg'd
to
have
been
extraordinary
well
at
first
.
Having
represented
to
them
what
were
the
Evidences
that
make
the
greatest
impression
on
the
Minds
of
Men
,
and
the
fittest
to
perswade
them
,
he
undertook
to
shew
that
Christian
Religion
had
as
many
Marks
of
Certainty
and
Evidence
,
as
those
things
which
are
believed
most
undoubtedly
in
the
World.
To
this
effect
,
he
first
of
all
begins
with
a
Description
of
Man
,
wherein
he
omits
nothing
that
might
make
him
known
both
Internally
and
Externally
,
even
to
the
most
secret
Thoughts
of
his
Heart
.
Then
he
imagins
a
Man
,
that
having
always
liv'd
in
a
general
ignorance
and
indifference
of
all
things
,
and
especially
of
himself
;
at
length
comes
to
consider
his
own
Portraicture
,
and
to
Examin
what
he
is
;
he
is
surpris'd
therein
to
see
several
things
that
he
never
dreamt
of
,
and
he
cannot
without
Wonder
and
Admiration
,
believe
what
Monsieur
Pascall
mentions
of
his
Greatness
,
and
of
his
Misery
,
of
his
Privileges
,
and
of
his
Infirmities
,
of
the
little
Knowledge
and
Light
he
has
left
,
and
of
the
great
Ignorance
wherewith
he
is
encompass'd
:
And
to
conclude
,
of
the
many
strange
Contrarieties
that
are
in
his
Nature
;
he
cannot
after
all
this
remain
in
a
State
of
Indifferency
,
if
he
has
the
least
Spark
of
Reason
,
and
how
stupid
soever
he
has
been
,
coming
to
know
himself
,
he
ought
to
consider
whence
he
came
,
and
what
shall
become
of
him
.
Monsieur
Pascall
having
reduc'd
him
to
this
Condition
of
desiring
to
be
inform'd
of
so
weighty
a
Doubt
,
in
the
first
place
,
he
directs
him
to
Philosophers
,
and
having
there
discover'd
to
him
all
that
the
greatest
Philosophers
of
all
manner
of
Sects
have
said
of
the
State
of
Man
,
he
shews
so
many
Defects
,
so
many
Weaknesses
,
Contradictions
,
and
Absurdities
in
what
they
have
alledg'd
,
that
it
is
no
hard
matter
for
Men
to
judge
,
that
they
cannot
there
find
any
safety
.
Then
he
makes
him
reflect
on
the
whole
Universe
,
and
on
all
Ages
,
and
shews
the
many
Religions
that
is
Profess'd
,
but
at
the
same
time
he
shews
him
by
undeniable
Arguments
,
that
all
those
Religions
are
compos'd
but
of
Vanity
and
Folly
,
of
Errours
and
Extravagancies
,
and
that
he
cannot
yet
therein
find
any
thing
may
satisfie
him
.
At
length
he
makes
him
look
on
the
Jews
,
and
in
them
he
shews
such
extraordinary
Circumstances
,
that
they
easily
Attract
his
Attention
;
having
shew'd
what
this
People
had
that
was
Peculiar
,
he
particularly
insists
in
mentioning
an
only
Book
whereby
they
are
Govern'd
,
and
which
contains
,
both
their
History
,
their
Law
,
and
Religion
.
One
no
sooner
opens
this
Book
,
but
that
one
finds
the
World
is
the
Work
of
God
,
and
that
it
is
the
same
God
who
did
make
Man
after
his
own
Image
,
and
that
he
invested
him
with
all
Benefits
of
Body
and
Mind
,
suitable
to
that
State.
Although
there
has
been
nothing
yet
that
convinc'd
him
of
this
Truth
,
yet
it
is
very
grateful
to
him
,
and
Reason
alone
suffices
to
shew
that
he
finds
more
likelihood
that
God
made
Man
,
and
all
things
in
the
World
,
than
in
all
that
Men
have
fansy'd
by
their
own
Imaginations
.
What
most
puzzles
him
is
,
That
by
the
Description
made
of
Man
,
he
is
very
uncapable
of
Possessing
the
Privileges
that
belonged
to
him
when
he
first
came
out
of
the
Hands
of
his
Creator
;
but
he
does
not
long
continue
in
this
Doubt
,
for
persisting
to
Read
this
same
Book
,
he
therein
finds
,
that
Man
being
Created
by
God
in
the
State
of
Innocence
,
and
enjoying
all
manner
of
Perfection
,
the
first
thing
he
did
,
was
to
Rebel
against
his
Maker
,
and
to
employ
all
the
Benefits
he
received
to
displease
him
.
Monsieur
Pascall
makes
him
understand
,
this
was
the
greatest
Crime
that
could
be
,
in
all
its
Circumstances
;
it
was
punish'd
not
only
in
the
First
Man
,
who
thereby
falling
from
his
first
State
,
was
plung'd
in
Misery
,
in
Weakness
,
Errour
,
and
Ignorance
;
but
also
all
his
Posterity
are
thereby
Polluted
and
Corrupted
to
all
ensuing
Generations
.
Then
he
shews
him
several
places
in
this
Book
,
wherein
he
has
discover'd
this
Truth
;
he
lets
him
see
that
there
is
scarce
any
more
mention
made
of
Man
,
but
in
reference
to
this
State
of
Weakness
and
Corruption
,
that
it
is
often
repeated
,
that
all
Flesh
is
Polluted
,
that
Men
have
given
up
themselves
to
their
Lusts
,
and
that
they
are
prone
to
Evil
from
their
Birth
.
He
shews
also
that
this
first
Fall
is
the
Spring
,
not
only
of
what
is
most
incomprehensible
in
the
Nature
of
Man
,
but
also
of
a
great
many
Effects
that
are
without
him
,
and
whereof
the
Cause
is
unknown
to
him
.
To
conclude
,
he
represents
Man
in
such
Lively
Colours
,
in
this
Book
,
that
he
does
not
appear
to
differ
from
the
first
Original
that
he
found
out
.
'T
is
not
enough
to
have
shewn
to
this
Man
his
State
of
Misery
,
Monsieur
Pascall
shews
him
farther
,
That
in
this
same
Book
,
he
shall
find
matter
of
Comfort
;
and
in
Effect
,
he
shews
him
that
't
is
said
,
that
the
Remedy
is
in
the
Hands
of
God
,
that
it
is
to
him
we
must
have
Recourse
to
have
the
Helps
we
stand
in
need
of
,
that
he
will
be
intreated
of
us
,
and
that
he
will
send
a
Saviour
to
Men
,
that
will
pay
a
Ransom
for
them
,
and
that
will
restore
them
to
Life
and
Happiness
.
Having
explain'd
unto
him
a
great
many
particular
Remarks
touching
this
Book
,
and
People
,
he
farther
makes
him
consider
,
that
it
is
that
alone
that
makes
due
mention
of
the
Soveraign
Being
,
and
that
gives
a
Right
Notion
of
a
True
Religion
;
he
represents
the
most
sensible
Marks
,
which
he
referrs
to
those
contain'd
in
this
Book
,
and
he
inclines
him
particularly
to
consider
,
that
it
makes
the
Essence
of
true
Worship
consist
in
Loving
and
Adoring
God
,
which
is
a
peculiar
Character
,
and
that
does
visibly
distinguish
it
from
all
other
Religions
,
whose
falseness
appears
,
by
want
of
this
Essential
Mark.
Though
Monsieur
Pascall
had
led
this
Man
on
so
far
,
whom
he
intended
insensibly
to
convince
,
having
not
yet
said
any
thing
to
him
that
might
confirm
him
in
the
Truths
that
he
discover'd
to
him
,
nevertheless
he
put
him
in
a
State
of
receiving
them
with
satisfaction
,
provided
he
may
be
assur'd
that
he
ought
so
to
do
,
and
wished
with
all
his
Heart
that
they
may
be
certain
,
and
well
grounded
,
seeing
he
therein
found
such
great
Benefit
for
his
Repose
,
and
for
satisfying
his
Doubts
.
This
is
the
State
every
Reasonable
Man
should
be
in
,
if
he
duely
consider'd
the
Consequences
of
the
things
Monsieur
Pascall
Treated
of
;
and
it
might
justly
be
hoped
,
that
then
he
would
soon
submit
to
the
Proofs
that
he
after
alledged
,
to
confirm
the
certainty
of
the
weighty
Truths
which
he
asserted
,
and
which
make
up
the
ground
of
the
Christian
Religion
,
which
he
design'd
to
teach
.
To
speak
something
briefly
to
those
Proofs
,
having
shew'd
in
General
,
that
the
Truths
in
Agitation
,
were
contain'd
in
a
Book
,
the
certainty
whereof
no
Man
of
Sense
ever
question'd
,
he
insisted
particularly
on
the
Books
of
Moses
,
wherein
these
Truths
are
more
especially
to
be
found
,
and
he
shew'd
by
a
great
many
undeniable
Circumstances
,
that
it
was
alike
impossible
,
that
Moses
should
have
Recorded
Untruths
,
or
that
the
People
to
whom
he
committed
them
,
should
suffer
themselves
to
be
Cheated
,
had
Moses
a
design
to
do
so
.
He
spake
also
of
all
the
Miracles
that
are
mention'd
in
this
Book
,
and
being
of
great
concern
to
the
Religion
therein
contain'd
,
he
made
appear
it
was
impossible
but
they
must
needs
be
true
,
not
only
by
the
Authority
of
the
Book
wherein
they
are
contain'd
,
but
also
by
the
Circumstances
wherewith
they
are
attended
,
and
which
render
them
Infallible
.
He
shew'd
also
,
how
all
Moses's
Law
was
Figurative
,
that
all
which
hapned
to
the
Jews
,
was
only
the
Figure
of
the
Truths
accomplish'd
at
the
coming
of
the
Messias
;
and
that
the
Veil
that
cover'd
these
Figures
being
taken
off
,
it
was
easie
to
see
their
accomplishment
,
and
full
Consummation
in
regard
of
those
that
believed
in
Jesus
Christ
.
Monsieur
Pascall
afterwards
undertook
to
prove
the
Truth
of
Religion
by
Prophecies
,
and
he
inlarged
very
much
on
this
Subject
more
than
on
any
other
;
having
taken
much
pains
therein
;
and
having
particular
Abilities
to
this
purpose
,
he
explain'd
them
in
a
very
full
and
clear
manner
;
he
shewed
the
Sense
and
Meaning
of
them
with
wonderful
Skill
,
and
set
them
in
their
full
Beauty
and
Lustre
.
To
conclude
,
Having
run
over
the
Books
of
the
Old
Testament
,
and
laid
down
several
Convincing
Observations
to
serve
as
Proofs
,
and
a
Ground
for
Religion
;
he
also
undertook
to
speak
of
the
New
Testament
,
and
also
to
draw
Proofs
of
it
from
the
New
Testament
it self
.
He
began
by
Jesus
Christ
,
and
though
he
had
already
undeniably
prov'd
it
by
Prophecies
,
and
by
the
Types
of
the
Law
,
wherein
the
perfect
Accomplishment
was
found
in
him
;
he
produced
also
several
other
Proofs
drawn
from
his
very
Person
,
from
his
Miracles
,
his
Doctrine
,
and
all
the
Circumstances
of
his
Life
.
Then
he
Insisted
on
the
Apostles
,
and
to
shew
the
Truth
of
the
Faith
they
every
where
Preached
,
having
shewn
they
could
not
be
charg'd
of
Imposture
,
but
in
supposing
that
they
were
Cheats
,
or
that
they
were
cozen'd
themselves
;
he
manifestly
shew'd
,
that
both
these
Surmises
were
alike
impossible
.
To
conclude
,
He
omitted
nothing
of
what
might
contribute
to
the
Truth
of
the
History
of
the
Gospel
,
making
fine
Observations
on
the
Gospel
it self
,
on
the
Stile
of
the
Evangelists
,
and
on
their
Persons
,
particularly
on
the
Apostles
,
and
on
their
Writings
;
on
their
many
Miracles
,
on
the
Saints
and
Martyrs
;
and
in
a
Word
,
on
all
the
Degrees
whereby
Christian
Religion
came
to
be
Establish'd
in
the
World.
And
though
in
one
Discourse
he
had
not
time
at
large
to
Treat
of
so
Ample
a
Subject
as
he
intended
to
do
in
his
Work
,
yet
he
said
enough
to
shew
that
all
this
could
not
be
the
Work
of
Men
,
and
that
it
was
God
only
that
could
conduct
the
Success
of
so
many
different
Effects
that
do
all
concenter
equally
and
invincibly
,
to
prove
the
Religion
he
himself
came
to
Establish
amongst
Men.
These
in
Substance
are
the
principal
things
he
intended
to
Treat
of
in
this
Discourse
,
which
he
propos'd
to
those
that
heard
him
,
only
as
〈◊〉
Epitome
of
the
Body
of
the
Work
he
designed
,
and
it
is
by
means
of
one
of
those
then
present
,
that
what
I
have
Recited
came
to
be
understood
.
In
the
Fragments
now
published
,
some
part
of
Monsieur
Pascall's
great
Design
may
be
seen
;
and
these
very
things
therein
to
be
seen
,
are
so
imperfect
,
so
succinct
,
and
so
ill
dispos'd
,
that
they
can
give
but
a
very
imperfect
view
of
the
Manner
how
he
intended
to
handle
them
.
Moreover
it
must
not
be
thought
strange
,
if
in
the
little
that
is
publish'd
,
the
Order
and
Method
he
intended
is
not
kept
in
publishing
them
;
having
scarce
any
one
thing
that
depended
upon
another
,
it
was
not
necessary
to
be
ty'd
up
to
that
Rule
,
and
it
was
thought
sufficient
to
dispose
them
in
the
way
and
manner
as
might
be
judg'd
most
proper
and
convenient
for
what
was
found
of
his
:
And
it
is
hoped
,
that
there
are
but
few
Persons
,
that
having
reflected
on
Monsieur
Pascall's
Design
,
but
will
of
themselves
supply
this
want
of
Method
;
and
that
seriously
considering
the
divers
Subjects
contain'd
in
these
Fragments
,
will
easily
judge
whereunto
they
referr
,
according
to
the
Idea
of
him
who
wrote
them
.
If
this
Discourse
had
been
preserv'd
at
large
,
and
in
the
manner
it
was
pronounc'd
,
one
might
have
some
cause
of
being
Comforted
for
the
Defect
of
this
Work
;
and
it
may
be
said
,
that
one
had
at
least
a
little
imperfect
Pattern
of
it
.
But
God
was
not
pleas'd
that
he
should
leave
us
either
the
one
or
the
other
:
For
a
little
while
after
he
fell
sick
of
a
lingering
Disease
,
which
continu'd
the
last
Four
Years
of
his
Life
;
which
though
it
appear'd
not
outwardly
to
be
much
,
nor
oblig'd
him
to
keep
his
Bed
,
or
Chamber
,
yet
it
was
very
troublesom
,
and
hinder'd
him
from
doing
almost
any
thing
;
so
that
the
chief
Care
and
Business
of
those
that
attended
him
,
was
to
hinder
him
from
Writing
,
and
even
from
speaking
of
any
thing
that
savour'd
of
any
difficulty
,
and
to
Entertain
him
only
of
things
indifferent
,
and
that
might
least
disturb
him
.
Nevertheless
it
was
during
these
Four
years
of
Sickness
and
Pain
,
that
he
fram'd
and
wrote
all
that
he
left
and
meditated
of
this
Work
,
and
which
is
now
publish'd
in
this
Treatise
;
for
though
he
deferr'd
setting
in
good
earnest
about
this
Work
till
he
recover'd
his
Health
,
and
to
have
Writ
and
reduc'd
in
Order
,
the
things
he
had
before
digested
and
disposed
in
his
Mind
,
nevertheless
when
there
came
any
new
Thoughts
,
any
Notions
,
new
Idea's
,
or
even
any
Turn
or
Expression
that
he
saw
might
serve
his
Design
,
being
not
then
in
a
Condition
to
apply
himself
as
diligently
about
it
,
as
he
did
in
his
Health
,
nor
imprint
them
so
firmly
in
his
Mind
and
Memory
,
as
he
was
wont
,
he
thought
better
to
Note
them
down
,
than
to
forget
them
;
and
to
that
End
,
he
took
the
first
piece
of
Paper
he
could
find
,
whereon
he
would
write
down
his
Thoughts
in
few
Words
;
and
many
times
only
at
halves
,
for
he
did
it
only
for
himself
;
therefore
he
thought
it
sufficient
only
to
do
it
very
briefly
,
not
to
weary
himself
,
and
only
to
Note
down
what
was
sufficient
to
make
him
remember
what
was
in
his
Mind
.
It
was
in
this
manner
he
Wrote
most
of
the
Fragments
contain'd
in
this
Collection
,
so
that
it
is
nothing
to
be
wonder'd
at
,
if
some
are
to
be
found
which
seem
to
be
imperfect
,
too
short
,
and
too
intricate
,
and
wherein
also
may
be
found
Terms
and
Expressions
,
not
so
Proper
and
Elegant
,
as
might
be
.
Nevertheless
it
some
times
hapned
,
that
having
his
Pen
in
his
Hand
,
he
could
not
forbear
being
led
by
his
Fancy
,
but
that
he
advanc'd
his
Thoughts
,
and
extended
them
farther
,
although
it
was
never
with
the
strength
and
industry
of
Mind
,
as
he
might
have
done
in
his
perfect
Health
;
therefore
it
is
,
that
some
will
be
seen
to
be
more
Copious
and
better
Writ
than
others
,
and
some
Chapters
more
Uniform
and
Perfect
than
others
.
This
is
the
manner
in
which
these
Thoughts
were
Written
;
and
I
believe
there
is
no
body
but
will
easily
judge
by
these
slight
beginnings
,
and
Essays
of
a
Sick
Person
,
which
he
wrote
only
for
his
private
use
,
and
but
to
bring
to
Mind
some
Thoughts
he
fear'd
to
forget
,
which
he
never
review'd
nor
alter'd
,
what
the
intire
Work
would
have
been
if
Monsieur
Pascall
had
recover'd
his
perfect
Health
,
and
put
the
last
hand
to
it
;
he
who
knew
so
well
to
dispose
things
in
so
clear
a
Lustre
,
and
good
Order
,
that
gave
so
Noble
,
Fine
,
and
Elevated
a
Grace
to
all
that
he
said
,
and
intended
to
have
taken
more
Pains
and
Care
about
this
Treatise
than
on
all
those
that
he
had
ever
Writ
before
,
and
also
would
employ
all
the
Skill
and
Industry
of
Mind
,
and
Talents
God
had
bestow'd
on
him
,
the
which
he
often
said
,
would
require
Ten
years
time
to
compleat
and
finish
.
It
being
known
that
Monsieur
Pascall
intended
to
Write
concerning
Religion
,
there
was
very
great
care
taken
to
preserve
all
his
Papers
on
this
Subject
.
After
his
Death
they
were
found
all
together
ty'd
up
in
Bundles
,
without
any
Order
or
Method
,
because
,
as
I
before
mention'd
,
they
were
only
the
first
Expressions
of
his
Thoughts
,
which
he
wrote
down
on
little
bits
of
Paper
,
as
they
came
in
his
Mind
;
and
that
also
was
so
imperfect
,
and
ill
written
,
that
it
prov'd
the
hardest
matter
in
the
World
to
unriddle
them
.
The
first
thing
that
was
done
,
was
to
cause
them
to
be
Copy'd
out
fair
,
just
as
they
were
,
and
in
the
same
confus'd
manner
as
they
were
found
;
being
seen
in
this
Condition
,
and
easier
to
be
Read
and
Examin'd
than
before
;
at
the
first
view
they
appear'd
so
confus'd
,
so
abrupt
,
and
the
most
of
them
so
intricate
,
that
it
was
resolv'd
a
good
while
not
to
Publish
them
at
all
,
although
there
were
several
Persons
of
great
Quality
,
that
often
and
earnestly
desir'd
to
see
them
Printed
,
for
it
was
judg'd
,
that
Mens
Minds
and
Expectations
touching
this
Work
(
the
noise
whereof
had
formerly
been
spread
abroad
)
could
not
be
satisfi'd
in
the
Condition
they
were
in
.
But
at
length
there
was
a
Necessity
to
comply
with
the
Importunity
and
great
desire
every
body
shew'd
,
in
having
the
Papers
Printed
;
and
it
was
the
readilier
granted
,
hoping
those
that
should
Read
them
would
be
so
Candid
,
to
make
a
distinction
betwixt
the
first
Draught
or
Essay
,
and
a
Peice
compleatly
finish'd
,
and
to
judge
of
the
Peice
by
the
Pattern
,
how
imperfect
soever
it
were
.
And
so
it
was
resolv'd
to
make
them
Publick
;
but
there
being
divers
ways
of
Effecting
it
,
there
was
a
good
time
spent
in
advising
which
to
take
.
The
first
that
was
thought
of
was
doubtless
the
easiest
,
and
that
was
,
to
have
them
Printed
along
in
order
in
the
same
manner
as
they
were
found
;
but
it
was
soon
discern'd
,
that
to
do
so
was
to
lose
all
the
Benefit
that
was
expected
by
them
;
because
the
perfectest
,
the
clearest
,
the
most
compact
and
intirest
Thoughts
,
being
mingl'd
,
and
as
it
were
quite
hid
and
cover'd
up
in
heaps
of
other
imperfect
,
obscure
,
and
(
to
any
but
him
that
writ
them
)
unintelligible
Thoughts
,
there
was
too
much
cause
to
fear
,
that
the
one
would
make
the
others
to
be
slighted
,
and
that
the
Book
,
swell'd
(
to
little
or
no
purpose
)
with
imperfect
Notions
,
would
appear
to
be
but
a
heap
of
Confusion
and
Nonsense
,
and
good
for
nothing
.
There
was
another
Expedient
found
of
Publishing
these
Papers
;
which
was
,
first
to
review
them
,
to
clear
those
Thoughts
that
were
obscure
,
to
compleat
those
that
were
imperfect
,
and
by
having
regard
to
Monsieur
Pascall's
Design
in
these
Fragments
,
in
some
sort
,
to
finish
the
Work
he
design'd
.
This
doubtless
had
been
the
best
way
,
but
it
was
a
very
difficult
Matter
to
effect
:
There
was
a
long
time
spent
in
deliberating
about
it
,
and
some
Progress
was
made
in
it
,
but
afterwards
it
was
thought
fit
to
lay
this
Course
aside
,
as
well
as
the
former
,
it
being
consider'd
,
that
it
was
almost
impossible
,
rightly
to
judge
the
Thoughts
and
Design
of
an
Author
,
and
especially
of
one
Deceas'd
;
and
that
this
would
not
have
been
to
have
Publish'd
Monsieur
Pascall's
Works
,
but
others
quite
different
from
his
.
So
that
to
avoid
the
Inconveniencies
that
might
arise
by
either
of
these
Methods
,
in
Publishing
his
Writings
,
a
Medium
was
chosen
,
which
is
that
observ'd
in
this
Collection
.
There
has
been
chosen
out
of
the
many
Thoughts
he
left
,
those
which
appear
the
clearest
and
most
perfect
,
and
they
are
Publish'd
just
as
they
were
found
,
without
changing
or
adding
ought
unto
them
,
only
that
as
they
were
without
any
Order
,
and
confusedly
scatter'd
here
and
there
,
they
are
reduc'd
into
some
kind
of
Order
,
and
those
which
Treated
of
the
same
Subject
are
reduc'd
under
the
same
Title
,
those
which
appear'd
either
too
obscure
or
imperfect
,
are
omitted
.
Not
but
that
many
of
them
also
were
very
weighty
,
and
might
have
been
of
great
use
to
those
that
would
have
rightly
understood
them
,
but
being
loath
to
spend
the
time
,
and
labour
of
clearing
and
perfecting
them
,
they
were
not
judg'd
useful
,
in
the
State
they
were
in
.
And
that
one
may
have
an
Instance
of
it
,
I
will
here
Relate
one
Passage
,
whereby
one
may
judge
of
the
rest
that
are
omitted
.
See
here
the
Thought
,
and
the
manner
it
was
found
amongst
his
Fragments
,
A
Tradseman
that
speaks
of
Riches
,
a
Lawyer
that
speaks
of
War
,
of
Majesty
,
&c.
But
the
Rich
speak
of
Riches
,
Kings
speak
coldly
of
great
Donatives
they
made
,
and
God
speaks
of
God.
There
is
a
very
deep
Notion
in
this
Thought
,
but
it
will
be
understood
but
by
very
few
,
because
it
is
but
imperfectly
explain'd
,
and
very
briefly
and
obscurely
set
down
,
so
that
had
not
one
often
heard
him
by
Word
of
Mouth
,
deliver
the
same
thing
,
it
would
have
been
very
hard
to
have
known
its
meaning
in
so
intricate
Terms
;
this
is
near
hand
the
Scope
of
it
.
He
had
made
several
particular
Remarks
on
the
Stile
of
the
Holy
Scriptures
,
and
especially
on
the
New
Testament
,
and
he
therein
discover'd
Excellencies
that
it
may
be
none
had
done
before
him
:
Amongst
other
things
,
the
clearness
the
simplicity
,
and
as
it
may
be
said
,
the
freeness
that
Jesus
Christ
uses
in
speaking
of
the
highest
and
weightiest
things
;
as
for
Example
,
of
the
Kingdom
of
God
,
the
Happiness
the
Saints
shall
possess
in
Heaven
,
the
Torments
of
Hell
,
without
enlarging
thereon
,
as
many
of
the
Fathers
did
,
and
most
others
that
have
Writ
on
these
Subjects
;
and
he
said
,
that
the
cause
thereof
was
,
that
these
things
which
indeed
are
very
weighty
and
sublime
,
as
to
us
,
are
not
so
in
regard
of
Jesus
Christ
,
and
therefore
it
is
not
to
be
wonder'd
at
,
that
he
speaks
so
Familiarly
of
them
,
and
without
any
Admiration
;
as
is
seen
,
for
Instance
,
That
a
General
of
an
Army
speaks
coldly
of
besieging
a
strong
Place
,
or
of
winning
a
great
Battel
;
and
a
King
speaks
indifferently
of
Fifteen
or
Twenty
Millions
,
whereas
a
Tradseman
,
or
a
private
Person
,
would
be
much
concern'd
and
mov'd
at
such
things
.
This
is
the
meaning
of
the
Thought
,
hid
and
contain'd
in
those
few
Words
,
which
make
up
this
Fragment
;
and
this
Consideration
,
together
with
several
others
of
the
same
Nature
,
were
sufficient
to
convince
any
Reasonable
Person
that
acted
Sincerely
,
of
being
an
Evidence
of
the
Divinity
of
Jesus
Christ
.
This
only
Example
may
suffice
to
shew
what
were
the
other
Fragments
that
were
omitted
,
as
also
the
little
heed
,
or
rather
negligence
(
as
one
may
say
)
wherewith
they
were
almost
all
Written
;
which
may
fully
evince
what
I
said
,
That
Monsieur
Pascall
writ
them
only
for
his
own
Memory
,
never
intending
they
should
appear
in
this
Condition
,
and
therefore
it
is
hoped
,
that
the
Defects
therein
found
,
will
the
easier
be
excus'd
.
If
in
this
Collection
there
be
some
Thoughts
found
that
are
obscure
,
nevertheless
I
suppose
that
by
making
a
little
serious
Reflection
thereon
,
they
may
be
found
intelligible
,
and
are
not
of
the
least
Moment
;
and
it
was
thought
better
to
Publish
them
as
they
are
,
than
by
a
great
many
Words
,
to
go
about
to
explain
them
,
which
would
only
have
render'd
them
squallid
,
and
would
have
depriv'd
them
of
their
greatest
Ornament
,
which
is
to
say
much
in
a
few
Words
.
An
Instance
may
be
seen
hereof
in
one
of
the
Fragments
of
the
Chapter
of
the
Proofs
of
Jesus
Christ
by
Prophecies
,
pag.
85.
conceiv'd
in
these
Words
,
The
Prophets
spake
of
particular
things
,
and
of
the
Messias
,
to
the
end
,
that
the
Prophecies
of
the
Messias
should
not
be
without
Proofs
,
and
that
particular
Prophecies
should
not
be
without
Fruit.
In
this
Fragment
he
shews
the
Reason
wherefore
the
Prophets
that
only
look
at
the
Messias
,
and
that
should
chiefly
have
Prophesy'd
of
him
,
and
of
his
Reign
;
nevertheless
often
foretold
particular
things
,
which
seem'd
but
little
to
concern
their
Design
.
He
says
,
it
was
to
the
end
,
that
these
particular
Events
being
Daily
accomplish'd
in
the
sight
of
all
Men
,
just
as
they
were
foretold
,
they
were
undoubtedly
own'd
for
true
Prophets
;
and
by
that
means
,
the
certainty
of
what
they
Prophesy'd
of
the
Messias
,
was
not
in
the
least
to
be
question'd
:
So
that
by
this
means
,
the
Prophecies
of
the
Messias
did
in
some
sort
inferr
their
Certainty
and
Authority
from
these
particular
Prophecies
which
were
verifyed
and
accomplished
,
and
these
particular
Prophecies
thus
serving
to
prove
and
Authorize
those
of
the
Messias
,
they
were
not
unfruitful
and
useless
;
this
is
the
Sense
of
this
Fragment
being
explain'd
.
It
appears
also
necessary
,
to
undeceive
some
Persons
,
that
happily
may
expect
herein
to
find
Proofs
and
Geometrical
Demonstrations
of
the
Existence
of
God
,
of
the
Immortality
of
the
Soul
,
and
several
other
Articles
of
the
Christian
Faith
,
this
was
not
Monsieur
Pascall's
Ai●●
▪
He
design'd
not
to
discover
these
Truths
of
Christian
Religion
by
such
kind
of
Demonstrations
,
grounded
on
evident
Principles
,
able
to
convince
the
most
obdurate
Persons
;
nor
by
Metaphysical
Disputations
,
which
for
the
most
part
rather
divert
than
perswade
the
Mind
:
Nor
by
common
places
,
drawn
from
the
divers
Effects
of
Nature
;
but
by
Moral
Proofs
,
which
more
touch
the
Heart
than
the
Understanding
;
that
is
,
he
endeavour'd
more
to
affect
the
Heart
,
than
to
convince
or
perswade
the
Judgment
;
knowing
very
well
,
that
Passions
and
Evil
habits
,
which
corrupt
the
Heart
and
the
Will
,
are
the
greatest
hindrances
that
obstruct
our
Faith
;
and
that
if
those
Lets
can
be
remov'd
,
it
would
be
no
hard
matter
to
convey
into
the
Understanding
,
those
Reasons
which
may
effectually
convince
it
.
One
shall
be
easily
convinc'd
of
the
Truth
hereof
in
Reading
this
Treatise
.
But
Monsieur
Pascall
has
explain'd
himself
in
one
of
his
Fragments
found
amongst
his
Papers
,
not
Inserted
in
this
Collection
:
Thus
he
speaks
in
this
Fragment
;
I
will
not
here
undertake
to
prove
by
Natural
Reasons
,
the
Existence
of
God
,
or
the
Trinity
,
or
the
Immortality
of
the
Soul
,
nor
other
things
of
this
Nature
;
not
only
because
I
should
not
think
my self
able
to
find
in
Nature
sufficient
to
convince
obstinate
Atheists
;
but
also
because
this
Knowledge
without
Jesus
Christ
,
is
useless
and
barren
.
Though
a
Man
should
be
perswaded
that
the
proportion
of
Numbers
are
Truths
Immaterial
,
Eternal
,
and
depending
of
a
former
Truth
wherein
they
subsist
,
and
which
is
called
God
,
yet
I
should
not
think
such
a
one
much
advanc'd
in
his
Salvation
.
It
may
be
some
will
think
strange
to
find
such
a
great
Variety
of
Thoughts
in
this
Collection
,
some
of
which
seem
so
little
to
relate
to
the
Subject
Monsieur
.
Pascall
undertook
to
Write
of
;
to
this
may
be
reply'd
,
that
his
Design
was
far
greater
than
many
do
imagin
,
and
that
he
did
not
just
Limit
himself
within
the
Bounds
of
Confuting
the
Arguments
of
Atheists
,
and
of
such
as
deny
some
Articles
of
the
Christian
Religion
.
The
great
Love
and
singular
Esteem
he
had
for
Religion
,
so
wrought
with
him
,
that
he
could
not
only
admit
that
it
should
be
wholly
destroy'd
,
but
also
endeavour'd
it
should
not
be
injur'd
nor
corrupted
in
any
part
of
it
;
so
that
he
bid
open
defiance
to
all
those
that
oppos'd
,
either
the
Truth
or
Holiness
of
it
;
that
is
,
as
well
Atheists
and
Infidels
as
Hereticks
,
who
refuse
to
submit
the
false
Lights
of
their
Reason
unto
Faith
,
and
that
do
refuse
to
believe
the
Truths
which
it
teacheth
us
;
also
he
doth
the
like
to
Christians
and
Catholicks
,
who
being
within
the
Pale
of
the
Church
,
do
not
however
Live
according
to
the
Purity
of
the
Gospel
Precepts
,
which
is
the
Rule
and
Pattern
by
which
we
ought
to
direct
and
govern
all
our
Actions
.
This
was
his
main
Design
,
and
it
was
vast
and
large
enough
to
comprehend
most
of
the
things
contain'd
in
this
Collection
:
Nevertheless
some
few
may
be
found
that
have
but
little
relation
thereunto
,
and
which
indeed
were
not
intended
for
it
;
as
for
Example
,
most
of
those
that
are
in
the
Chapter
of
Divers
Thoughts
,
which
indeed
were
found
amongst
Monsieur
Pascall's
Papers
,
and
were
thought
fit
to
be
added
to
the
others
,
for
this
Book
is
not
Publish'd
barely
as
a
Work
made
against
Atheists
,
or
touching
Religion
,
but
as
a
Collection
of
Thoughts
touching
Religion
and
some
other
things
.
There
remains
no
more
to
end
this
Preface
,
but
to
say
something
of
the
Author
,
having
spoke
of
his
Work
;
I
not
only
think
this
to
be
necessary
,
but
also
believe
that
what
I
intend
to
say
,
will
be
useful
,
to
shew
how
it
was
Monsieur
Pascall
came
to
have
so
high
an
Esteem
and
Love
for
Religion
,
as
to
undertake
the
Design
of
this
Work.
It
has
already
been
shewn
briefly
,
in
the
Preface
of
the
Treatises
of
the
Weight
of
Liquors
,
and
of
the
Weight
of
Air
,
how
it
was
that
he
passed
his
Youth
,
and
the
great
Progress
he
made
in
a
short
time
,
in
all
human
and
prophane
Sciences
that
he
set
about
,
and
especially
in
Geometry
,
and
the
Mathematicks
;
the
strange
and
surprising
way
that
he
learn'd
them
at
Eleven
or
Twelve
years
old
;
the
little
Works
he
sometimes
perform'd
,
which
always
surpass'd
the
strength
of
a
Person
of
his
Age
;
the
Wonderful
and
Prodigious
Effect
of
his
Understanding
and
Wit
,
which
appear'd
in
his
Machine
of
Arithmetick
,
invented
by
him
when
he
was
but
Nineteen
years
of
Age
:
And
to
conclude
,
the
Learn'd
Experiments
of
Vacuity
,
which
he
perform'd
in
Presence
of
several
Persons
of
Learning
and
Quality
of
the
City
of
Roüan
,
where
he
Resided
,
whilst
his
Father
,
Monsieur
Le
President
Pascall
,
was
Employ'd
there
,
in
the
Kings
Business
as
Intendent
of
Justice
;
so
that
I
'll
omit
relating
any
of
that
in
this
place
,
and
shall
only
repeat
in
few
Words
,
how
he
slighted
all
these
Honours
,
and
how
it
was
that
he
passed
the
latter
Years
of
his
Life
,
wherein
he
shew'd
no
less
the
Greatness
and
Solidity
of
his
Vertue
and
Piety
,
than
before
he
had
shewn
the
Vastness
and
Admirable
depth
of
his
Wisdom
.
In
his
Youth
,
by
Gods
particular
Care
and
Goodness
,
he
had
been
preserv'd
from
all
those
Vices
whereunto
most
young
People
are
Subject
,
and
what
is
not
very
usual
to
so
great
a
Wit
as
his
,
he
was
never
inclin'd
to
Novelty
in
what
related
to
Religion
,
having
ever
bounded
his
Curiosity
to
things
Natural
:
And
he
was
often
heard
say
,
that
he
added
this
Obligation
to
all
the
others
he
owed
his
Father
,
who
being
himself
very
Pious
and
Religious
,
he
infus'd
the
same
Thoughts
into
him
from
his
Infancy
,
laying
him
down
this
Maxim
,
That
whatever
is
the
Object
of
Faith
,
cannot
be
of
Reason
,
and
much
less
can
be
Subject
to
Reason
.
These
Instructions
being
often
inculcated
by
a
Father
whom
he
mightily
esteem'd
,
and
in
whom
he
saw
there
was
much
Knowledge
,
accompany'd
with
a
powerful
way
of
Expression
,
did
so
work
on
his
Mind
,
that
what
ever
Discourse
he
heard
made
by
Debauch'd
Libertines
,
he
never
was
much
concern'd
at
it
;
and
though
he
was
very
young
,
he
look'd
upon
them
as
Persons
holding
this
wrong
Principle
,
That
human
Reason
is
above
all
things
,
and
as
such
,
who
could
not
distinguish
Nature
from
Faith.
But
to
conclude
,
having
thus
passed
his
Youth
,
in
Employments
and
Divertisements
that
seem'd
harmless
enough
in
the
sight
of
Men
,
God
so
wrought
on
him
,
that
he
made
him
clearly
perceive
,
that
Christian
Religion
obliges
us
to
Live
wholly
to
him
,
and
to
make
him
our
chief
End
and
Object
.
And
this
Truth
appear'd
so
evident
to
him
,
so
profitable
,
and
so
necessary
,
that
it
made
him
resolve
to
sound
a
Retreat
,
and
by
little
and
little
withdraw
himself
from
all
Worldly
concerns
,
that
he
may
thereunto
the
better
and
more
effectually
apply
himself
.
This
Design
of
sequestring
himself
,
that
he
might
lead
a
more
Christian
and
Austere
Life
,
enter'd
into
his
Mind
,
in
his
younger
Years
,
and
even
then
,
it
inclin'd
him
to
leave
off
his
Study
of
Prophane
Sciences
,
that
he
might
the
better
apply
himself
to
those
things
that
concerned
his
own
Salvation
,
and
also
that
of
other
Men.
But
frequent
Sicknesses
(
whereto
he
was
subject
)
hindered
for
a
time
the
executing
his
Designs
,
until
he
came
to
be
about
Thirty
years
Old.
It
was
about
this
time
he
began
to
set
about
it
in
good
earnest
,
and
the
better
to
effect
it
,
and
at
once
to
shake
of
all
Impediments
,
he
remov'd
his
Habitation
,
and
afterwards
went
into
the
Country
,
where
he
remain'd
some
time
,
being
come
back
,
he
so
well
shew'd
he
intended
to
quit
the
World
,
that
at
last
the
World
forsook
him
.
In
his
retirement
,
he
fix'd
the
manner
of
his
Living
on
two
chief
Maxims
,
which
was
,
to
renounce
all
Pleasure
and
Superfluity
;
these
things
he
had
ever
in
view
,
and
he
indeavour'd
to
persevere
and
perfect
himself
therein
daily
more
and
more
.
It
was
his
continual
Practice
of
these
two
Maxims
,
which
made
him
shew
so
much
Patience
in
all
his
Sickness
and
Sufferings
,
by
which
he
was
scarce
ever
free
from
Pain
all
the
Course
of
his
Life
;
it
made
him
Exercise
very
strict
and
severe
Mortifications
on
himself
,
so
that
he
refus'd
not
only
to
deny
his
Senses
what
might
be
pleasing
to
them
,
but
also
would
without
difficulty
or
regret
,
and
with
Pleasure
,
take
those
things
that
were
irksom
to
them
,
whether
it
was
Food
or
Physick
;
this
inclin'd
him
also
daily
to
deny
himself
every
thing
that
he
suppos'd
was
not
absolutely
necessary
,
as
well
in
Apparel
as
Diet
,
as
also
in
Furniture
,
and
in
all
other
things
whatsoever
,
and
this
inspir'd
him
with
such
a
great
Love
of
Poverty
,
that
it
was
always
in
his
Thoughts
;
and
when
he
intended
to
undertake
any
thing
,
he
would
presently
consider
if
it
might
be
consistent
with
a
State
of
Poverty
,
so
that
he
had
such
a
Tenderness
and
Compassion
for
the
Poor
,
that
he
never
refused
an
Alms
to
any
Poor
body
,
and
many
times
he
gave
very
considerably
,
even
out
of
that
which
he
wanted
for
his
own
support
;
this
made
him
that
he
could
not
indure
to
study
his
own
Conveniencies
,
and
that
he
often
condemn'd
this
over
great
Curiosity
,
and
desire
of
excelling
in
all
things
,
as
of
being
serv'd
by
the
best
Workmen
,
in
having
always
apparel
of
the
best
,
and
most
Fashionably
made
,
and
a
thousand
other
such
things
as
are
done
without
difficulty
,
it
being
thought
there
is
no
hurt
in
it
;
but
he
did
not
think
so
;
and
to
conclude
,
it
made
him
perform
several
other
Remarkable
Christian
Exercises
,
which
I
will
not
here
relate
to
avoid
Prolixity
,
it
being
not
my
design
to
write
a
Life
,
but
to
give
some
Ideas
of
Monsieur
Pascall's
Piety
and
Vertue
,
to
those
that
did
not
know
him
;
for
,
as
for
those
that
did
,
and
were
acquainted
with
him
the
last
Years
of
his
Life
,
I
do
not
pretend
to
inform
such
,
and
make
no
question
but
they
know
very
well
that
I
pass
over
in
silence
many
other
things
that
might
be
here
inserted
.
Approbation
of
the
Bishop
of
Amiens
.
WE
have
Read
the
Posthumus
Book
of
Monsieur
Pascall
,
which
required
the
Authors
care
in
finishing
it
;
although
it
contains
but
Fragments
,
and
seeds
of
Discourse
,
yet
therein
may
be
perceiv'd
great
Curiosities
,
and
Beams
of
Sublime
Light.
The
force
and
loftiness
of
the
Thoughts
,
do
sometimes
amaze
the
Mind
,
but
the
more
they
are
weigh'd
,
the
plainer
they
are
seen
to
be
drawn
from
the
Philosophy
and
Theology
of
the
Fathers
.
A
Work
so
imperfect
,
fills
us
with
Admiration
and
Grief
,
that
there
is
no
other
Hand
that
can
finish
these
first
Essays
,
but
that
which
knew
how
to
ingrave
so
lively
and
great
an
Idea
,
nor
that
can
Comfort
us
for
the
Loss
we
suffer
by
his
Death
.
The
World
is
oblig'd
to
the
Persons
that
have
preserv'd
such
Precious
Remains
,
although
they
are
not
fil'd
and
polish'd
;
such
as
they
are
,
we
make
no
doubt
but
they
will
be
very
useful
to
those
that
love
the
Truth
,
and
their
own
Salvation
.
Given
at
Paris
,
where
we
chanc'd
to
be
about
the
Affairs
of
our
Church
,
the
1st
.
of
November
,
1669.
Francis
of
Amiens
.
Approbation
of
the
Bishop
of
Cominges
.
THese
Thoughts
of
Monsieur
Pascall
shew
the
Beauty
of
his
Wit
,
the
Solidity
of
his
Piety
,
and
his
Profound
Learning
;
they
give
so
Excellent
an
Idea
of
Religion
,
that
,
without
any
great
difficulty
,
one
submits
to
what
is
more
abstruse
in
them
:
They
so
fully
teach
the
chief
Points
of
Morality
,
that
they
presently
discover
the
Spring
and
Progress
of
our
Disorders
,
and
the
Means
of
avoiding
them
;
and
they
so
savour
of
all
other
Sciences
,
that
it
may
easily
be
perceiv'd
,
Monsieur
Pascall
was
not
ignorant
of
any
Human
Learning
.
Although
these
Thoughts
are
only
the
first
Lines
of
Reasonings
he
mus'd
upon
,
yet
nevertheless
they
contain
a
great
depth
of
Knowledge
.
They
are
but
Seeds
,
yet
they
produce
Fruit
as
soon
as
they
are
sown
.
One
Naturally
finishes
what
this
Learn'd
Man
intended
to
say
,
and
the
Readers
themselves
become
Authors
in
an
Instant
,
by
making
but
a
little
serious
Reflection
.
Nothing
therefore
is
fitter
profitably
and
pleasantly
to
entertain
the
Mind
,
than
the
Reading
of
these
Essays
,
how
imperfect
soever
they
at
first
seem
to
be
;
and
according
to
my
Judgment
,
the
perfectest
Productions
that
has
for
this
long
time
appear'd
,
do
not
better
deserve
to
be
Printed
than
this
imperfect
Book
doth
.
At
Paris
September
4th
.
1669.
Gilbert
Bishop
of
Cominges
.
Approbation
of
Monsieur
Camus
,
Dr.
in
Divinity
of
the
Faculty
of
Paris
,
Counsellor
and
Almoner
in
Ordinary
to
the
King
,
and
Bishop
of
Grenoble
.
●T
hapned
to
me
in
Examining
this
Work
in
the
State
it
is
in
,
as
it
will
almost
to
all
those
that
will
Read
〈◊〉
;
which
is
more
than
ever
to
lament
the
Loss
of
the
●uthor
,
who
only
was
able
to
finish
what
he
so
happily
●●d
begun
.
To
conclude
,
if
this
Book
;
imperfect
as
it
is
,
●●th
nevertheless
mightily
work
upon
Reasonable
Per●●s
,
and
discover
the
Truth
of
Christian
Religion
to
●ose
that
Sincerely
seek
after
it
;
What
would
it
not
●●ve
done
if
the
Author
had
liv'd
to
have
perfected
it
?
●nd
if
these
rough
Diamonds
do
here
and
there
cast
●●th
such
shining
Light
,
what
Mind
would
they
not
●●ve
dazl'd
if
this
Skilful
Artist
had
liv'd
to
have
●●lish'd
and
finish'd
them
?
Moreover
had
he
liv'd
,
his
●●cond
Thoughts
had
doubtless
been
more
Methodical
●an
the
First
,
which
are
made
Publick
in
this
Trea●●e
,
but
they
could
not
have
been
Wiser
;
they
might
●●ve
been
better
polish'd
,
and
cemented
,
but
they
could
●●t
have
been
more
Solid
and
Resplendent
.
It
is
the
Te●●imony
we
give
of
this
Work
,
and
that
we
find
no●●ing
in
it
contrary
to
the
Doctrine
and
Belief
of
the
●hurch
.
At
Paris
21st
.
September
,
1669.
Bish.
Le
Camus
,
Dr.
of
the
Faculty
of
Divinity
of
Paris
,
Counsellor
and
Almoner
to
the
King.
ADVERTISEMENT
.
THe
Thoughts
contain'd
in
this
Book
,
having
b●
Writ
and
Compos'd
by
Monsieur
Pascall
in
〈◊〉
manner
as
hath
been
related
in
the
Preface
,
that
to
say
,
just
as
they
came
in
his
Mind
,
and
with
any
continuance
;
it
cannot
be
expected
much
Order
to
be
found
in
the
Chapters
of
this
Collection
,
wh●
is
compos'd
for
the
most
part
of
many
Thoughts
,
●●stinct
the
one
from
the
other
,
and
that
are
●●ranged
under
the
same
Title
,
but
because
they
see
to
Treat
near
hand
of
the
same
Subject
.
And
tho●
it
be
easie
enough
in
Reading
each
Chapter
,
to
ju●●
if
it
be
a
continuation
of
what
preceeded
,
or
〈◊〉
contains
a
New
Thought
;
nevertheless
it
was
judg●
the
better
to
distinguish
them
,
to
make
some
part●●●lar
Mark.
So
that
where
at
the
beginning
of
●
Article
,
this
Mark
(
*
)
is
seen
,
it
imports
,
this
●●ticle
contains
new
Matter
that
relates
not
to
〈◊〉
went
before
,
but
is
distinct
of
it self
;
and
by
〈◊〉
same
Rule
,
it
will
be
found
,
that
the
Articles
〈◊〉
have
not
this
Mark
,
make
but
one
Discourse
,
〈◊〉
were
found
in
this
Order
,
in
Monsieur
Pascall's
O●●ginals
;
yet
in
some
places
the
Articles
being
〈◊〉
Two
or
Three
of
them
,
are
included
in
one
Paragraph
.
It
hath
also
been
thought
convenient
at
the
End
●●
these
Thoughts
,
to
insert
some
Prayers
,
Compos'd
●●
Monsieur
Pascall
during
a
great
Sickness
he
had
in
〈◊〉
younger
years
;
they
have
been
Printed
formerly
twi●●
or
thrice
on
imperfect
Copies
,
it
being
done
witho●●
the
knowledge
of
those
that
give
this
Impression
to
th●
Publick
.
THE
LIFE
OF
MONSIEUR
PASCALL
,
Writ
by
Madam
PERIER
his
Sister
.
MY
Brother
was
born
at
Clermont
the
19th
.
of
June
1623.
My
Father's
Name
was
Stephen
Pascall
,
President
of
the
Court
of
Aids
;
and
my
Mother
was
Antoinete
Begon
.
My
Brother
was
no
sooner
of
Age
to
be
discoursed
with
,
but
he
gave
pregnant
Marks
of
an
extraordinary
Wit
,
by
the
ingenious
Replies
he
made
to
those
that
spake
to
him
,
but
much
more
by
Questions
he
proposed
on
the
Nature
of
sundry
things
,
to
the
admiration
of
those
that
heard
him
;
this
hopeful
Beginning
was
not
without
good
ground
,
for
as
he
grew
in
Years
and
Stature
,
so
he
increased
in
Wisdom
,
and
far
surpassed
what
could
be
expected
from
one
of
his
Age.
My
Mother
departed
this
Life
in
the
Year
1626.
at
which
time
my
Brother
was
but
Three
years
old
:
My
Father
being
left
as
't
were
alone
,
apply'd
himself
more
closely
in
looking
after
his
Family
;
and
having
no
other
Son
but
this
,
the
quality
of
an
only
Son
,
and
the
signs
of
a
towardly
Wit
,
which
he
observ'd
in
this
Child
,
made
him
so
much
delight
in
him
,
that
he
could
not
resolve
to
commit
him
to
be
educated
by
any
body
else
;
and
even
then
resolv'd
to
instruct
him
himself
;
which
he
did
.
My
Brother
never
was
bred
up
at
any
College
,
nor
had
any
other
Master
or
Tutor
but
my
Father
.
In
the
Year
1631.
my
Father
retired
to
Paris
,
and
took
us
all
along
with
him
,
and
there
made
his
Residence
:
My
Brother
being
about
Eight
years
of
Age
,
found
much
benefit
by
this
remove
,
upon
account
of
my
Fathers
design
of
educating
him
;
for
't
is
certain
he
could
not
have
been
so
careful
of
him
in
the
Country
,
where
the
discharge
of
his
Employment
,
and
the
continual
resort
of
Company
that
abounded
at
his
House
,
might
have
hinder'd
him
;
but
at
Paris
he
was
free
and
at
full
liberty
;
he
made
it
his
sole
business
,
and
had
all
Books
and
helps
,
that
the
care
of
so
wise
and
affectionate
a
Father
could
procure
.
His
chief
Maxim
in
the
course
of
his
Education
,
was
,
always
to
keep
my
Brother
above
his
Work
,
and
't
was
for
this
Reason
he
would
not
begin
to
teach
him
Latin
till
he
was
Twelve
years
old
,
that
so
he
might
learn
it
with
the
greater
ease
and
delight
.
During
this
interval
he
left
him
not
Idle
,
but
entertain'd
him
with
all
things
whereof
he
found
him
capable
:
He
shew'd
him
in
general
what
Languages
were
;
he
shew'd
him
how
they
were
reduced
into
Grammar
by
certain
Rules
;
that
those
Rules
had
Exceptions
which
were
to
be
observ'd
,
and
that
thereby
the
means
was
found
out
of
making
all
Languages
communicable
from
one
Country
to
another
.
This
general
Idea
of
things
opened
his
Understanding
,
and
made
him
comprehend
the
Reason
of
Grammar
Rules
;
so
that
when
he
came
to
learn
them
,
he
new
the
meaning
of
them
,
and
apply'd
himself
preisely
to
those
things
only
which
were
most
necessary
to
be
learned
.
After
these
general
Notions
,
my
Father
instructed
him
in
other
things
;
he
often
discoursed
him
of
the
extraordinary
effects
of
Nature
,
as
of
Gun
powder
,
&c.
which
are
surprizing
when
one
considers
them
.
My
Brother
was
much
pleas'd
with
this
kind
of
Discourse
,
but
he
was
very
curious
to
know
the
Reason
of
all
things
,
and
as
they
are
not
always
well
known
,
when
my
Father
did
not
answer
him
,
or
that
he
gave
him
those
Answers
that
are
commonly
alledg'd
(
which
are
for
the
most
part
but
meer
evasions
)
he
was
not
satisfied
therewith
,
for
he
had
ever
an
admirable
clearness
of
Judgment
to
discern
things
;
and
it
may
be
truly
said
,
That
at
all
times
and
in
all
things
,
Truth
was
the
sole
Object
of
his
desire
,
and
nothing
could
satisfie
him
but
the
knowledge
of
it
;
so
that
from
his
Childhood
,
he
could
not
submit
to
any
thing
but
to
what
appeared
to
him
plainly
and
evidently
;
so
that
when
Reasons
were
offer'd
him
that
were
not
solid
,
he
sought
out
others
himself
,
and
when
he
fixed
on
any
thing
,
he
would
not
forsake
it
till
he
found
some
others
that
he
liked
better
:
One
time
amongst
others
,
one
chancing
at
Dinner
to
strike
a
China
Dish
with
his
Knife
,
he
observ'd
it
made
a
great
sound
,
but
as
soon
as
one
put
their
hand
on
the
Dish
the
sound
ceas'd
:
He
desired
at
that
time
to
know
the
Reason
of
it
;
and
this
experiment
inclin'd
him
to
make
several
others
,
upon
the
nature
and
causes
of
Sounds
:
He
therein
observ'd
so
many
things
,
that
he
compos'd
a
Treatise
of
Sounds
at
the
age
of
12.
Years
,
which
was
esteem'd
very
Ingenious
.
His
Inclination
and
Love
to
Geometry
began
to
appear
when
he
was
but
12.
Years
old
,
by
so
strange
a
manner
,
that
I
think
it
deserves
to
be
here
particularly
inserted
.
My
Father
was
a
Man
very
skilful
in
the
Mathematicks
,
and
by
that
means
was
familiar
with
several
Gentlemen
learned
in
those
Sciences
,
who
frequently
resorted
to
his
House
;
but
having
thoughts
of
instructing
my
Brother
in
the
Languages
,
and
knowing
the
Mathematicks-to
be
a
Study
that
fills
and
pleases
the
Mind
,
he
was
not
willing
my
Brother
should
come
to
have
any
knowledge
of
it
,
fearing
least
that
might
divert
him
from
learning
Latin
and
other
Languages
,
wherein
he
intended
to
make
him
perfect
:
for
this
cause
he
kept
all
Books
that
treated
of
it
out
of
his
sight
,
and
forbore
speaking
or
discoursing
of
it
in
his
presence
;
but
all
this
precaution
hinder'd
not
this
Childs
Curiosity
from
being
stir'd
up
,
so
that
he
often
begg'd
his
Father
to
teach
him
the
Mathematicks
;
but
he
deferr'd
it
,
promising
that
he
would
do
that
afterwards
,
if
he
minded
his
Book
well
;
he
promis'd
him
that
as
soon
as
he
was
perfect
in
Latin
and
Greek
,
he
would
teach
him
the
Mathematicks
.
My
Brother
seeing
this
averseness
,
asked
my
Father
one
day
,
What
this
Science
was
and
whereof
it
Treated
?
my
Father
told
him
in
general
,
that
't
was
to
make
true
Figures
,
and
to
find
the
proportions
which
they
contain'd
,
and
at
the
same
time
commanded
him
to
speak
no
more
of
it
,
and
not
trouble
himself
about
it
:
But
his
Genius
could
not
be
confin'd
within
those
limits
,
for
having
got
this
only
Notion
,
that
the
Mathematicks
gave
Rules
of
infallibly
finding
out
just
Figures
,
he
set
himself
a-ruminating
thereon
at
his
spare
hours
,
and
being
alone
in
a
Hall
where
he
was
wont
to
play
;
he
took
a
Piece
of
Ch●r-c●al
and
drew
Figures
upon
the
Ground
,
endeavouring
to
find
means
to
make
Figures
;
for
instance
,
a
Circle
perfectly
round
;
a
Triangle
,
whose
sides
and
Angles
should
be
equal
,
and
other
things
to
the
same
effect
;
all
this
he
found
out
of
himself
,
afterwards
he
found
out
the
proportion
of
Figures
betwixt
themselves
.
But
my
Fathers
care
was
so
great
in
concealing
these
things
from
him
,
that
he
did
not
so
much
as
know
their
names
,
so
that
he
was
forced
to
make
definitions
to
himself
;
he
called
a
Circle
a
Round
,
a
Line
a
Bar
,
and
so
of
the
rest
;
after
these
definitions
,
he
made
Axioms
,
and
at
length
he
made
perfect
Demonstrations
;
and
as
one
proceeds
from
step
to
step
in
these
things
,
he
advanc'd
his
Inquiries
so
far
,
till
he
came
to
the
32d.
Proposition
in
the
First
Book
of
Euclid
:
As
he
was
one
day
very
busie
at
his
work
in
the
Hall
,
my
Father
chanced
to
go
in
,
and
there
stay'd
a
good
while
before
my
Brother
knew
he
was
there
;
it
is
hard
to
judge
which
was
most
surpriz'd
,
the
Son
in
seeing
his
Father
by
reason
of
the
strict
injunction
laid
upon
him
not
to
think
of
those
things
,
or
the
Father
in
seeing
his
Son
exercis'd
in
such
excellent
Speculations
.
But
my
Father
was
most
of
all
surpriz'd
,
when
asking
him
what
he
was
doing
,
he
told
him
,
He
was
seeking
such
a
thing
,
which
was
exactly
what
's
treated
of
in
the
32d
.
Proposition
of
Euclid's
Elements
;
my
Father
ask'd
him
wherefore
he
sought
after
that
?
he
answer'd
't
was
because
he
had
found
such
and
such
things
,
and
thereupon
asking
him
the
same
question
,
he
told
him
of
other
Demonstrations
he
had
made
,
and
so
retrograding
and
explaining
himself
by
the
Terms
of
Round
and
Bar
,
he
came
to
his
Axioms
,
and
Definitions
.
My
Father
was
so
amaz'd
at
the
greatness
and
strength
of
his
Wit
,
that
without
saying
a
word
to
him
he
left
him
,
and
went
to
Mousieur
Le
Pailleur's
House
,
who
was
his
intimate
Friend
,
and
also
a
very
Learned
Gentleman
;
when
he
came
in
he
remain'd
as
't
were
speechless
,
and
like
one
in
an
Extasie
:
Monsieur
Le
Pailleur
seeing
my
Father
in
this
Condition
,
and
also
that
he
shed
some
Tears
,
was
very
much
surpriz'd
,
and
desir'd
that
he
would
no
longer
conceal
from
him
the
cause
of
his
trouble
:
My
Father
told
him
he
did
not
weep
for
sorrow
but
for
joy
;
you
know
the
care
I
have
taken
to
keep
my
Son
from
the
knowledge
of
Geometry
,
fearing
least
it
should
divert
him
from
his
other
Studies
,
nevertheless
see
what
he
has
done
;
whereupon
he
related
to
him
what
he
had
seen
,
whereby
it
may
be
said
,
that
he
in
a
manner
invented
the
Mathematicks
.
Monsieur
Le
Pailleur
was
no
less
amaz'd
than
my
Father
had
been
,
and
told
him
that
he
thought
't
was
pity
to
captivate
such
a
Genius
any
longer
from
the
knowledge
of
this
Art
,
and
that
't
was
fit
to
let
him
have
the
Books
and
helps
that
treated
of
it
,
without
any
farther
delay
.
My
Father
being
also
of
his
Friends
mind
,
let
him
have
Euclid's
Elements
to
read
at
his
leisure
Hours
;
as
soon
as
he
see
it
he
read
and
understood
them
without
any
help
or
explanation
,
and
whilst
he
read
them
he
composed
and
proceeded
so
far
,
that
he
was
constantly
present
at
the
weekly
Conferences
of
the
most
Learned
Men
of
Paris
,
that
assembled
at
the
Academy
,
to
shew
the
Works
they
made
themselves
,
or
to
examine
those
made
by
others
:
My
Brother
maintain'd
his
Station
amongst
them
,
as
well
for
being
examin'd
,
as
for
producing
oftner
than
any
one
else
,
some
new
things
of
his
own
.
There
was
also
examin'd
in
that
Assembly
Propositions
sent
out
of
Germany
,
Italy
,
and
other
foreign
Parts
,
wherein
his
Judgment
was
as
often
taken
as
any
bodies
else
;
for
he
was
of
so
penetrating
a
Wit
,
that
he
often
discern'd
faults
that
others
did
not
;
nevertheless
he
spent
at
this
study
of
Geometry
only
his
vacant
Hours
,
for
he
learn'd
Latin
by
Rules
my
Father
made
a-purpose
for
him
.
But
finding
in
this
Art
the
Truth
he
so
earnestly
sought
after
,
he
was
so
well
pleased
with
it
,
that
he
placed
his
whole
delight
therein
,
so
that
for
the
little
time
he
spent
at
it
he
advanc'd
so
far
,
that
at
16.
years
of
Age
he
wrote
a
Treatise
of
Coniques
,
which
was
esteemed
such
a
rare
production
,
that
the
like
had
not
been
seen
since
the
Days
of
Archimedes
.
The
Learned
were
of
Opinion
it
should
presently
be
printed
,
saying
that
though
't
was
a
Work
that
would
ever
be
highly
valu'd
in
the
World
,
nevertheless
if
it
were
printed
and
published
at
the
time
when
the
Author
was
but
16.
years
Old
,
this
cicumstance
would
add
much
to
the
beauty
and
pleasure
of
it
.
But
my
Brother
not
being
desirous
of
Worldly
applause
,
this
Work
was
never
printed
.
During
all
this
time
he
continued
learning
Greek
and
Latin
,
and
besides
this
,
before
and
after
Meals
,
my
Father
discoursed
him
sometimes
of
Logick
,
sometimes
of
Physick
and
other
Parts
of
Philosophy
,
and
this
is
all
that
he
was
taught
,
having
never
had
any
other
Tutor
,
nor
having
been
sent
to
any
College
:
One
may
imagine
what
pleasure
my
Father
took
in
the
progress
my
Brother
made
in
the
Sciences
,
but
he
was
not
aware
that
the
great
and
constant
Study
of
so
tender
an
Age
,
might
prove
prejudicial
to
his
health
;
and
in
truth
it
appear'd
to
diminish
very
much
as
soon
as
he
was
18.
years
old
.
But
as
the
pains
he
felt
then
were
not
yet
grown
very
strong
,
they
hinder'd
him
not
from
proceeding
in
his
usual
Exercises
,
so
that
't
was
at
that
time
,
and
in
his
19th
.
year
,
that
he
invented
that
System
of
Arithmitick
,
whereby
one
not
only
cast
up
all
sorts
of
Accounts
,
without
Pen
,
Ink
,
or
Counters
;
but
't
is
done
also
without
knowledge
of
any
Rules
of
Arithmitick
,
and
infallibly
certain
.
This
Work
was
lookt
upon
as
a
new
thing
in
Nature
,
to
have
reduced
a
Science
that
consists
wholly
in
the
Understanding
,
into
a
System
,
and
to
have
found
out
the
means
of
making
all
the
Operations
of
it
with
an
absolute
certainty
,
without
the
help
of
Reasoning
:
This
work
weakned
him
very
much
,
not
for
the
invention
or
labour
,
which
he
soon
found
out
,
but
for
making
the
Workmen
understand
all
things
relating
to
it
;
so
that
he
was
two
years
in
putting
it
in
the
condition
't
is
in
at
present
.
So
that
this
weariness
,
and
the
inconstancy
of
his
health
some
years
past
,
cast
him
into
inconveniences
that
never
left
him
,
so
that
he
sometimes
told
us
,
that
ever
since
he
was
18.
years
old
he
never
was
one
day
without
pain
;
however
these
Pains
not
being
always
alike
grievous
,
as
soon
as
he
felt
any
mitigation
,
his
Mind
was
carry'd
to
the
search
of
some
new
Matter
.
It
was
at
that
time
and
in
his
23.
year
,
that
having
seen
Toricelli's
Experiment
,
he
afterwards
invented
and
performed
the
other
Experiences
,
that
are
called
the
Experiments
.
That
of
Vacuity
,
that
proved
so
clearly
,
that
all
the
Effects
that
till
then
were
attributed
to
the
horrour
of
Vacuity
,
are
caused
by
the
heaviness
of
the
Air
;
this
work
was
the
last
that
he
imployed
his
Thoughts
about
in
human
Sciences
;
and
though
he
invented
the
Roulette
afterwards
,
that
does
not
hinder
the
Truth
of
what
I
say
;
for
he
discover'd
it
unawares
,
and
in
such
a
way
as
shews
clearly
that
he
study'd
not
much
after
it
,
as
I
shall
shew
in
its
place
.
Presently
after
this
Experiment
,
being
not
yet
24.
years
of
Age
,
the
Providence
of
God
having
given
an
occasion
that
obliged
him
to
read
Works
of
Piety
;
God
was
pleased
so
to
enlighten
him
by
this
means
,
that
he
perceived
plainly
that
Christian
Religion
obliged
us
to
live
only
to
God
,
and
that
he
should
be
our
chief
Object
;
and
this
Truth
appeared
so
evident
,
so
necessary
and
so
profitable
to
him
,
that
it
put
an
end
to
all
his
human
Studies
,
and
from
thenceforth
he
laid
aside
all
other
Sciences
,
to
apply
himself
solely
to
that
one
thing
,
which
Jesus
Christ
calls
necessary
.
He
had
been
to
that
time
,
by
the
special
Providence
of
God
,
preserv'd
from
the
Vices
of
Youth
,
and
which
is
most
of
all
to
be
admir'd
,
that
notwithstanding
his
great
Wit
and
the
Reputation
he
had
gain'd
,
yet
he
never
was
given
to
any
Extravagancy
about
matters
that
concern'd
Religion
,
having
still
confin'd
his
Curiosity
about
things
Natural
;
he
told
me
several
times
that
he
was
obliged
to
my
Father
for
this
as
well
as
for
other
things
,
who
being
very
Religiously
disposed
himself
,
had
infus'd
it
into
him
from
his
Infancy
,
giving
him
these
Maxims
,
That
whatever
is
the
Object
of
Faith
cannot
be
of
Reason
,
and
much
less
can
it
be
subject
to
Reason
.
These
Maxims
being
often
reiterated
to
him
by
a
Father
for
whom
he
had
so
high
an
esteem
,
and
in
whom
he
found
much
Learning
,
as
also
a
clear
and
strong
way
of
Reasoning
,
all
which
made
such
a
deep
impression
on
his
Mind
,
that
whatever
Discourse
he
heard
,
made
by
prophane
Persons
,
he
was
no
way
moved
by
it
;
and
though
he
was
very
young
,
he
looked
upon
them
as
Persons
that
held
this
wrong
Principle
,
That
human
Reason
is
above
all
things
,
and
that
they
knew
not
the
Nature
of
Faith
;
and
so
this
Soul
,
so
Great
,
so
Vast
,
and
so
fullof
Curiosity
,
that
sought
with
so
much
exactness
the
Causes
and
Reason
of
all
things
,
did
at
the
same
time
submit
unto
all
things
in
Religion
,
like
a
little
Child
,
and
this
humility
reigned
in
him
to
his
Death
;
so
that
since
the
time
that
he
resolved
not
to
follow
any
other
Study
,
but
that
of
Religion
,
he
never
medled
about
the
intricate
questions
of
Divinity
,
but
apply'd
his
whole
mind
to
know
and
practise
the
perfection
of
Christian
Morality
,
whereunto
he
devoted
all
the
Talents
God
had
bestowed
upon
him
,
doing
nothing
the
whole
remainder
of
his
Life
,
but
to
meditate
on
the
Law
of
God
both
day
and
night
.
And
though
he
had
not
made
it
his
business
particularly
to
study
School
Divinity
,
yet
was
he
not
ignorant
of
the
Decisions
of
the
Church
,
against
the
Heresies
that
were
invented
by
the
subtlety
of
Mens
Wits
;
and
it
was
against
such
,
that
he
had
no
little
antipathy
;
and
God
was
pleas'd
about
that
time
to
give
him
an
occasion
to
shew
the
Zeal
he
had
for
Religion
.
He
was
at
Roüen
where
my
Father
was
imploy'd
about
the
Kings
Affairs
,
at
which
time
there
chanc'd
to
be
a
Man
that
taught
a
new
Philosophy
,
which
drew
many
to
hear
him
out
of
Curiosity
:
My
Brother
being
importun'd
to
go
hear
him
by
two
young
Gentlemen
of
his
Acquaintance
,
went
along
with
them
;
but
they
were
much
surpriz'd
in
the
Discourse
they
had
with
this
Doctor
;
for
in
relating
to
them
the
Pinciples
of
his
Philosophy
,
he
drew
Consequences
on
matters
of
Faith
,
that
were
contrary
to
the
Doctrines
of
the
Church
.
He
proved
by
his
Arguments
that
the
Body
of
Jesus
Christ
was
not
made
of
the
Blood
of
the
Virgin
Mary
,
but
of
some
other
matter
made
on
purpose
;
and
sundry
other
things
to
the
same
effect
:
They
would
have
oppos'd
him
,
but
he
continu'd
obstinate
in
his
Opinion
:
So
that
having
amongst
themselves
consider'd
the
danger
there
was
,
that
such
a
Man
should
be
suffered
to
infuse
his
Erroneous
Principles
into
his
Pupils
,
they
resolved
first
to
give
him
warning
,
and
if
he
continu'd
obstinate
,
then
to
make
it
known
to
his
Superiors
.
It
happened
even
so
,
for
he
slighted
their
advice
so
,
that
they
thought
it
their
Duty
to
make
the
business
known
to
Monsieur
Du
Bellay
,
who
then
managed
the
Episcopal
Affairs
in
the
Diocess
of
Roüen
,
by
Commission
of
the
Archbishop
.
Monsieur
Du
Bellay
cited
this
Man
before
him
,
and
being
examin'd
,
he
was
deluded
by
an
Equivocal
Confession
of
Faith
which
he
deliver'd
under
his
hand
,
and
besides
,
was
not
much
concern'd
at
an
information
of
this
importance
given
against
him
by
three
young
Men.
Nevertheless
when
they
saw
this
Confession
of
Faith
,
they
discover'd
the
defect
of
it
,
which
obliged
them
to
go
to
Gaillion
to
speak
with
the
Archbishop
of
Roüen
,
who
having
examin'd
Matters
,
found
the
business
of
such
importance
,
that
he
sent
a
Commission
to
his
Council
,
and
gave
express
order
to
Monsieur
Du
Bellay
to
make
this
Man
to
disown
all
the
Points
that
he
was
accused
of
,
and
not
to
hearken
to
any
thing
he
should
say
,
till
't
was
communicated
to
those
that
had
informed
against
him
;
things
were
transacted
accordingly
,
and
he
appeared
in
the
Archbishop's
Court
,
and
retracted
all
his
former
Opinions
,
and
it
might
be
believed
't
was
sincerely
,
for
he
never
shew'd
any
grudge
against
those
that
prosecuted
him
,
which
shews
that
't
is
like
he
was
deceived
himself
by
the
false
conclusions
he
drew
from
his
false
Principles
;
and
he
was
well
assured
that
they
had
no
Intent
of
hurting
him
,
nor
other
aim
,
but
to
undeceive
him
by
himself
,
and
hinder
him
from
seducing
young
Scholars
that
had
not
been
capable
of
distinguishing
Truth
from
Error
in
those
subtil
questions
:
So
this
Affair
ended
without
Noise
,
and
my
Brother
continuing
more
and
more
the
means
to
please
God
,
this
Love
of
a
Christian
Life
increased
so
much
from
the
24th
.
year
of
his
Age
,
that
it
was
conspicuous
throughout
the
whole
Family
.
My
Father
himself
not
being
ashamed
to
submit
to
his
Sons
instructions
,
and
from
thenceforward
imbraced
a
more
exact
manner
of
Life
,
by
the
continual
Exercise
of
Vertue
until
his
Death
,
which
was
very
exemplary
,
and
as
became
a
good
Christian
.
My
Sister
also
who
was
endued
with
extraordinary
Gifts
of
the
Mind
,
and
that
from
her
Infancy
,
had
acquired
a
Reputation
that
but
very
few
attain
unto
,
was
so
wrought
on
by
my
Brothers
Discourses
,
that
she
resolved
to
part
with
all
Worldly
advantages
she
so
much
loved
,
to
consecrate
her self
wholly
to
Gods
Service
,
which
she
performed
accordingly
,
entring
into
a
Nunnery
,
where
she
so
well
improv'd
the
Talents
God
bestow'd
on
her
,
that
she
was
esteemed
capable
At
Port
Royal
Des
Champ.
of
the
most
difficult
Imployments
,
which
she
discharged
with
all
Fidelity
,
and
departed
this
Life
the
4th
.
of
October
1661.
Aged
36.
Years
.
In
the
mean
while
my
Brother
,
whom
God
made
the
Instrument
of
all
this
good
,
was
agitated
by
continual
Sicknesses
which
still
increas'd
upon
him
:
But
now
knowing
no
other
Science
but
that
of
Holyness
,
he
found
a
great
deal
of
difference
betwixt
this
and
those
that
had
formerly
taken
up
his
Thoughts
;
for
whereas
his
sicknesses
put
a
stop
to
the
progress
of
the
others
,
this
on
the
contrary
made
him
the
better
in
the
same
indispositions
,
by
the
admirable
Patience
with
which
he
bore
all
things
;
and
to
shew
it
I
will
only
relate
one
instance
.
Amongst
other
inconveniencies
,
he
had
that
,
that
he
could
not
swallow
any
liquid
thing
,
unless
't
were
warm
,
and
not
then
neither
but
drop
by
drop
;
and
having
besides
a
violent
Head-ach
,
and
an
excessive
heat
in
the
Bowels
,
and
other
Distempers
,
the
Physicians
order'd
he
should
be
purged
every
other
day
for
three
Months
together
;
so
that
he
must
take
all
this
Physick
warmed
and
drop
by
drop
,
which
was
no
small
torture
,
and
grieved
them
that
were
about
him
,
yet
he
never
seem'd
to
repine
at
it
.
The
continuance
of
this
means
with
other
helps
,
procur'd
him
some
ease
,
but
did
not
fully
recover
him
,
so
that
the
Physicians
were
of
Opinion
that
perfectly
to
recover
his
health
,
it
was
convenient
he
should
lay
apart
all
manner
of
Study
,
and
that
he
should
seek
occasions
of
recreating
himself
as
much
as
he
could
.
My
Brother
was
very
loath
to
follow
this
advice
,
because
he
thought
there
might
be
danger
in
it
;
but
at
last
he
comply'd
with
it
,
thinking
he
was
bound
to
do
what
he
could
for
the
recovery
of
his
health
,
and
he
judged
innocent
Recreations
could
do
him
no
harm
;
and
so
he
set
out
into
the
World
:
and
though
by
God's
Mercy
he
ever
shun'd
all
Vice
,
nevertheless
God
having
appointed
him
to
a
higher
Degree
of
perfection
,
he
would
not
suffer
him
to
remain
in
that
course
of
Life
,
and
he
made
my
Sister
the
Instrument
for
this
purpose
,
as
he
had
formerly
used
my
Brother
as
a
means
to
call
my
Sister
from
the
Pleasures
she
lived
in
in
the
World.
She
was
at
this
time
a
Nun
,
and
lived
so
exemplary
a
Life
,
that
she
was
much
esteemed
by
the
whole
House
;
being
in
this
Condition
,
she
was
concern'd
to
see
him
,
to
whom
,
under
God
,
she
was
bound
for
the
happiness
she
enjoy'd
,
not
to
enjoy
the
like
Graces
;
and
my
Brother
often
visiting
her
,
she
often
spake
to
him
,
and
at
length
did
it
so
effectually
and
obligingly
,
that
she
perswaded
him
to
what
he
had
before
perswaded
her
,
wholly
to
forsake
the
World
;
so
that
he
resolved
with
himself
to
forsake
all
Worldly
Pleasures
and
Enjoyments
,
and
to
omit
all
Superfluities
of
Life
,
even
to
the
indangering
his
Health
,
thinking
his
Salvation
was
to
be
preferr'd
before
all
things
:
He
was
then
about
30.
years
of
Age
,
and
always
sickly
,
and
't
was
about
that
time
he
took
up
the
course
of
Life
that
he
continu'd
till
his
Death
.
The
better
to
accomplish
his
Design
and
to
break
off
all
his
former
Customs
,
he
remov'd
his
Lodging
,
and
went
to
reside
some
time
in
the
Country
,
from
whence
being
return'd
,
he
so
plainly
shew'd
that
he
would
quit
the
World
,
that
at
last
the
World
left
him
,
and
be
setled
the
manner
of
his
living
in
this
retirement
,
upon
those
chief
Maxims
,
of
denying
himself
all
Pleasures
and
Superfluities
,
and
't
was
in
the
Exercise
thereof
,
that
he
spent
all
the
rest
of
his
Days
.
The
better
to
attain
his
desire
,
from
thenceforwards
he
deny'd
himself
the
Attendance
of
his
Servants
as
much
as
he
could
possible
;
he
made
his
Bed
himself
,
he
went
to
take
his
Dinner
at
the
Kitchin
,
and
carry'd
it
to
his
Chamber
,
and
so
return'd
with
it
back
again
:
To
conclude
,
he
made
no
use
of
his
Servants
but
to
dress
his
Meat
,
to
go
of
Errands
,
and
such
other
things
as
he
could
not
well
do
himself
;
he
spent
his
whole
time
in
Praying
and
Reading
the
Holy
Scriptures
,
and
therein
took
unspeakable
Pleasure
:
he
said
,
the
Holy
Scripture
was
not
a
knowledge
of
the
Brain
,
but
a
knowledge
of
the
Heart
,
that
was
not
to
be
attained
but
by
those
that
were
sincere
,
and
that
it
was
obscurity
to
all
others
.
It
was
with
this
Frame
of
Mind
that
he
read
it
,
disclaiming
all
the
perfection
of
his
own
Wit
,
and
made
so
great
progress
therein
,
that
he
had
it
all
by
heart
,
so
that
no
body
could
impose
on
him
therein
,
for
when
any
would
say
't
is
so
,
or
so
,
he
would
answer
positively
,
That
is
of
the
Scripture
,
or
not
,
and
would
presently
turn
to
the
place
.
He
also
read
all
the
Commentaries
with
great
exactness
,
for
the
respect
to
the
Religion
wherein
he
had
been
Educated
from
his
Youth
,
was
now
changed
into
an
ardent
Love
for
all
the
Truths
of
Faith
,
whether
it
be
for
those
that
regard
humility
of
Mind
,
or
those
that
regard
our
Conversation
in
the
World
,
whereunto
all
Religion
does
tend
;
and
this
Love
inclin'd
him
incessantly
to
remove
all
that
should
oppose
these
Truths
.
He
was
endu'd
with
a
Natural
Eloquence
,
which
gave
him
a
wonderful
facility
in
saying
what
he
pleas'd
,
but
thereunto
he
added
Rules
not
before
thought
of
,
and
the
which
he
imployed
to
so
great
advantage
,
that
he
was
Master
of
his
Style
,
so
that
he
not
only
said
what
he
would
,
but
he
said
it
in
the
manner
that
he
pleas'd
,
and
his
Discourse
wrought
the
Effect
he
desir'd
:
And
this
way
of
writing
,
naturally
clear
,
and
strong
,
was
so
proper
and
peculiar
to
him
,
that
as
soon
as
his
Letters
did
but
appear
at
the
Provincials
,
they
were
known
to
be
his
,
what
care
soever
he
took
to
conceal
them
.
It
was
about
this
time
God
was
pleas'd
to
heal
my
Daughter
of
a
Running
Fistula
.
It
had
made
so
great
progress
in
three
years
time
and
a
half
,
that
the
Filth
Issued
out
not
only
by
the
Eyes
,
but
also
the
Nose
,
and
Mouth
:
And
this
Fistula
was
of
so
malignant
a
Quality
,
that
the
ablest
Chirurgeons
of
Paris
judg'd
it
incurable
:
Nevertheless
she
was
cured
of
it
in
a
moment
,
by
touching
a
holy
Thorn
:
and
this
Miracle
was
so
certain
,
that
it
was
This
Thorn
is
at
Port
Royal
in
Suburbs
St.
James
's
at
Paris
.
owned
by
every
body
,
being
attested
by
the
ablest
Physicians
and
Chirurgeons
of
France
,
and
authoriz'd
by
the
Solemn
Judgment
of
the
Church
.
My
Brother
was
sensibly
touched
with
this
Favour
,
which
he
lookt
upon
as
done
to
himself
,
because
't
was
done
to
a
Person
,
that
besides
the
nearness
of
Relation
,
was
also
his
Spiritual
Daughter
in
Baptism
;
and
his
Joy
was
the
greater
,
to
see
God
manifested
himself
so
suddenly
,
in
a
time
when
Religion
seem'd
to
be
wholly
extinct
in
the
Hearts
of
most
Men
;
his
Joy
was
so
great
that
he
was
transported
with
it
,
so
that
having
his
Mind
taken
up
with
this
Blessing
,
God
inspired
him
with
several
fine
Notions
touching
Miracles
,
See
Monsieur
Pascall
's
Thoughts
.
which
giving
him
farther
Lights
in
matters
of
Religion
,
increased
the
Love
and
Respect
he
always
had
for
it
.
It
was
on
this
occasion
that
he
shew'd
the
extream
desire
he
had
to
undertake
to
refute
the
chief
and
greatest
Arguments
of
Atheists
;
he
had
considered
them
with
great
diligence
,
and
employ'd
his
Wits
to
find
out
the
means
of
refuting
them
.
He
employ'd
himself
wholly
about
this
Business
;
he
spent
the
last
Year
of
his
Life
wholly
in
gathering
sundry
Thoughts
on
this
Subject
,
but
God
that
had
put
this
as
well
as
all
other
Thoughts
in
his
Mind
,
was
not
pleas'd
to
permit
him
to
finish
them
,
for
Reasons
unknown
to
us
.
Nevertheless
the
retirement
from
the
World
,
which
he
so
carefully
practis'd
,
hinder'd
not
but
that
he
often
saw
Persons
of
great
Quality
and
Parts
,
who
having
Thoughts
of
forsaking
the
World
,
desired
his
advice
and
follow'd
it
exactly
;
others
that
were
unsatisfy'd
in
their
Minds
touching
Matters
of
Faith
,
knowing
that
he
was
of
great
Judgment
,
came
to
advise
with
him
,
and
always
return'd
well
satisfi'd
,
so
that
all
these
Persons
that
live
at
present
very
comfortable
Lives
,
do
confess
that
't
was
by
his
Advice
and
Council
under
God
,
and
the
directions
he
gave
them
,
that
they
owe
all
the
Good
and
Happiness
they
enjoy
.
The
Company
wherein
he
was
often
ingaged
,
although
't
was
all
on
Charitable
Accounts
,
nevertheless
gave
him
some
apprehension
least
there
might
be
some
danger
in
it
;
but
as
he
could
not
in
point
of
Conscience
refuse
the
help
People
desir'd
of
him
,
he
found
an
expedient
for
it
.
At
some
certain
times
he
would
take
an
Iron
girdle
full
of
sharp
Iron
Pricks
,
which
he
would
wear
next
his
bare
Skin
,
and
when
any
vain
Thought
came
in
his
Mind
,
or
that
he
took
any
delight
where
he
was
,
or
the
like
,
he
would
strike
it
with
his
Elbow
to
redouble
the
Pain
,
and
so
by
this
means
would
put
himself
in
mind
of
his
Duty
.
This
Custom
appear'd
so
useful
to
him
,
that
he
continu'd
it
till
his
Death
,
and
even
in
his
latter
Days
,
wherein
he
was
in
continual
sorrow
.
Because
he
could
neither
Read
nor
Write
,
he
was
constrain'd
to
be
as
't
were
Idle
,
and
only
to
walk
about
.
He
was
under
a
great
apprehension
least
this
want
of
business
should
hinder
him
from
his
Aym
;
we
did
not
know
these
things
till
after
his
Death
,
and
then
by
a
Person
of
great
Merit
,
that
much
confided
in
him
,
to
whom
he
was
obliged
to
relate
them
for
Reasons
that
concern'd
himself
.
This
severity
he
used
upon
himself
was
drawn
from
this
great
Maxim
,
of
forsaking
all
Pleasure
,
whereon
he
had
regulated
the
whole
remainder
of
his
Life
,
from
the
beginning
of
his
retirement
;
he
failed
not
also
to
practice
this
other
,
of
cutting
off
all
superfluity
,
for
he
had
cut
off
with
so
much
exactness
all
excess
,
that
by
little
and
little
he
reduc'd
himself
not
to
have
any
Hangings
in
his
Room
,
thinking
it
was
not
necessary
,
and
besides
was
not
oblig'd
to
it
out
of
Decency
,
because
there
came
none
there
but
his
Servants
,
whom
he
constantly
exhorted
to
Moderation
;
so
that
they
were
nothing
surpriz'd
at
it
,
seeing
their
Master
live
after
the
manner
he
advis'd
them
to
do
.
This
is
the
manner
he
spent
Five
years
of
his
Life
,
from
Thirty
to
Thirty
five
,
labouring
incessantly
for
God
,
for
his
Neighbour
,
and
for
himself
,
striving
to
perfect
himself
more
and
more
:
and
it
may
be
said
,
this
was
all
the
time
he
lived
;
for
the
last
Four
years
of
his
Life
was
nothing
but
a
continual
languishing
.
It
could
not
be
said
to
be
a
sickness
that
had
newly
seized
him
,
but
a
redoubling
of
sicknesses
he
had
been
subject
unto
from
his
Childhood
:
But
he
was
now
seized
with
so
great
violence
and
pain
,
that
he
was
forc'd
to
stoop
to
it
;
and
during
all
this
,
he
could
not
spend
any
time
at
the
great
work
he
had
designed
,
touching
Religion
,
nor
assist
those
Persons
that
apply'd
themselves
to
him
for
advice
,
neither
by
word
nor
by
writing
;
his
pains
were
so
violent
,
he
could
not
satisfie
them
,
though
he
was
very
willing
to
do
it
.
This
renewing
of
his
sickness
began
by
a
violent
pain
of
his
Teeth
that
wholly
deprived
him
of
his
sleep
:
In
his
continual
watching
,
one
night
unawars
there
came
into
his
Thoughts
something
about
the
Proposition
of
the
Roulette
;
this
Thought
was
followed
by
another
,
that
by
another
;
to
conclude
,
a
multitude
of
Thoughts
succeeded
one
another
,
that
at
length
whether
he
would
or
no
,
he
discover'd
the
demonstration
of
all
those
things
whereat
he
himself
was
not
a
little
surpriz'd
.
But
having
a
good
while
before
given
over
thinking
of
these
Sciences
,
he
did
not
so
much
as
vouchsafe
to
note
them
down
;
nevertheless
having
spoke
of
it
to
a
Person
for
whom
he
had
a
great
kindness
and
honour
,
this
Person
being
considerable
as
well
for
Birth
as
for
his
great
Learning
and
Piety
,
having
thereupon
formed
a
design
which
tended
only
to
the
Glory
of
God
,
thought
fit
he
might
use
them
,
which
he
did
,
and
afterwards
had
them
printed
.
It
was
at
that
time
he
wrote
it
,
but
in
great
haste
,
in
Eight
days
,
whilst
the
Printers
were
at
work
,
furnishing
two
Presses
at
once
,
on
two
different
Treatises
,
having
no
other
Copy
but
what
was
made
for
the
Impression
,
which
was
not
known
till
six
Months
after
the
thing
was
discover'd
.
In
the
mean
time
his
sicknesses
continuing
without
intermission
,
he
was
reduced
,
as
I
said
before
,
to
that
pass
that
he
could
no
longer
help
,
nor
scarce
see
any
body
;
but
if
his
Pains
hinder'd
him
from
serving
Persons
publickly
,
or
in
private
,
they
were
not
unprofitable
to
himself
,
and
he
bore
them
with
so
much
patience
and
calmness
,
that
't
is
to
be
hoped
God
was
pleased
thereby
to
make
him
such
as
he
would
have
him
to
be
,
to
appear
in
his
Presence
;
for
during
this
long
sickness
,
he
never
alter'd
from
the
Rules
he
set
himself
,
having
always
these
two
great
Maxims
in
his
Mind
,
of
forsaking
all
Pleasures
and
Superfluities
;
he
practised
this
in
the
greatest
of
his
sickness
,
keeping
a
continual
watch
over
his
Senses
,
absolutely
denying
all
things
that
were
pleasing
to
them
:
and
when
necessity
compelled
him
to
do
any
thing
that
might
give
him
any
delight
,
he
had
a
strange
way
of
turning
his
Mind
,
that
so
he
might
not
take
any
Pleasure
therein
;
for
instance
,
his
continual
weakness
obliging
him
to
a
delicate
Dyet
,
he
took
a
great
care
not
to
find
a
savour
in
what
he
eat
;
and
we
observ'd
,
that
what
care
soever
we
took
to
provide
any
choice
Dyet
,
by
reason
of
his
ill
Stomach
,
yet
he
was
never
heard
to
say
,
that
or
that
is
good
;
and
when
we
served
him
any
thing
that
was
new
,
according
to
the
Seasons
,
if
one
asked
him
after
Dinner
if
he
liked
it
,
he
would
only
say
,
you
should
have
told
me
of
it
before
,
and
I
assure
you
I
took
no
heed
of
it
:
And
when
any
would
admire
the
goodness
of
this
Meat
,
or
that
,
in
his
presence
,
he
could
not
bear
it
,
he
esteemed
it
to
be
Sensual
,
although
't
was
only
common
things
;
for
he
said
't
was
a
mark
of
satisfying
the
Pallate
,
which
was
not
well
.
To
avoid
falling
into
this
danger
,
he
would
never
suffer
one
to
make
him
any
Sause
nor
Ragous
,
not
so
much
as
an
Orange
or
Verjuice
for
Sause
,
nor
nothing
to
provoke
Appetite
,
although
he
naturally
loved
all
these
things
;
and
to
keep
himself
within
Limits
and
Rules
,
he
took
care
from
the
time
of
his
Retirement
,
of
what
should
suffice
for
his
Stomach
,
after
which
he
appointed
how
much
he
would
eat
,
so
that
whatever
Appetite
he
had
,
he
would
not
exceed
what
he
had
limited
;
and
what
aversion
soever
he
had
,
he
would
constrain
himself
to
eat
his
allowance
:
And
being
asked
the
Reason
wherefore
he
would
so
force
himself
,
he
would
answer
,
it
was
the
necessity
of
his
Stomach
that
he
was
to
satisfie
,
and
not
his
Appetite
.
The
Mortification
of
his
Senses
were
not
alone
concern'd
,
in
cutting
off
all
that
might
be
pleasing
to
them
,
but
also
in
not
refusing
them
any
thing
,
for
this
Reason
,
that
he
might
displease
them
,
either
by
his
Food
or
Remedies
:
For
four
years
together
he
took
Jellies
,
without
shewing
any
aversion
;
he
took
all
things
were
prescrib'd
for
his
health
without
difficulty
,
how
nauseous
soever
they
were
;
and
when
I
admir'd
how
he
could
take
so
many
things
,
he
would
laugh
at
me
,
and
say
,
that
he
wonder'd
why
one
should
not
take
them
,
when
one
took
Physick
willingly
being
told
before
't
was
bitter
;
that
it
was
only
surprise
could
produce
this
effect
.
It
was
in
this
manner
that
he
continually
sought
ways
,
and
practis'd
Mortification
.
He
so
much
loved
poverty
that
it
was
always
in
his
thoughts
,
so
that
when
he
was
about
to
ingage
in
any
thing
,
or
that
any
one
asked
his
advice
,
the
first
thing
that
came
in
his
thoughts
,
was
to
see
if
it
consisted
with
Poverty
.
One
thing
that
he
examined
himself
upon
,
was
the
fancy
of
desiring
to
excel
in
all
things
,
as
of
employing
the
best
Work-men
,
and
the
like
;
he
could
not
neither
endure
to
seek
after
Worldly
conveniencies
,
as
in
having
all
things
by
us
,
and
a
thousand
other
things
that
are
done
without
scruple
,
because
't
is
thought
there
is
no
harm
in
it
;
but
he
did
not
think
so
,
and
would
tell
us
there
is
nothing
more
apt
to
extinguish
the
Spirit
of
Poverty
,
as
this
over-much
seeking
of
our
Conveniencies
;
and
this
Curiosity
of
having
always
of
the
best
,
and
best
made
:
and
as
for
Work-men
,
he
would
often
tell
us
we
should
seek
the
poorest
and
honestest
Men
,
and
not
the
chiefest
,
which
is
never
necessary
,
and
can
never
be
useful
.
He
would
sometimes
say
,
If
I
had
the
Heart
as
poor
as
the
Mind
I
should
be
happy
,
for
I
am
much
perswaded
Poverty
is
a
great
means
to
advance
our
Salvation
.
This
love
he
had
for
Poverty
inclin'd
him
to
love
the
Poor
so
tenderly
,
that
he
never
refused
to
give
Alms
,
although
't
was
out
of
his
necessity
,
not
being
very
Rich
,
and
being
forced
to
spend
beyond
his
Revenue
by
reason
of
his
sickness
.
But
when
one
would
represent
to
him
when
he
gave
some
great
Alms
,
he
would
be
troubled
,
and
would
say
,
I
have
observ'd
one
thing
,
that
how
Poor
soever
one
is
,
one
leaves
still
something
behind
when
they
dye
,
and
so
he
stopt
the
Mouth
of
those
that
spake
to
him
;
and
sometimes
he
was
so
necessitated
,
as
he
took
up
Money
on
Interest
,
rather
than
trouble
his
Friends
,
by
giving
what
he
had
to
the
Poor
.
As
soon
as
the
Coach
business
was
setled
,
he
told
me
be
would
demand
a
thousand
Pound
before
hand
for
his
part
of
the
Farmers
that
were
treating
for
it
,
if
they
were
agreed
with
,
they
being
his
Acquaintance
,
to
send
to
the
Relief
of
the
Poor
at
Blois
;
but
as
I
told
him
the
business
was
not
sufficiently
setled
for
that
,
and
that
he
must
stay
till
another
year
,
he
presently
answer'd
me
,
that
he
see
no
great
danger
in
it
;
for
that
if
they
were
losers
he
would
restore
it
to
them
out
of
his
own
Pocket
,
and
that
he
did
not
intend
to
stay
another
year
,
for
the
necessity
was
too
urgent
to
delay
doing
a
good
work
;
and
the
contract
not
being
made
with
those
Persons
,
he
could
not
execute
his
resolution
,
whereby
he
shew'd
us
the
truth
of
what
he
so
often
said
,
that
he
desired
not
Riches
but
to
supply
the
Poor
with
it
,
seeing
that
at
the
very
time
God
gave
him
hopes
of
having
some
,
he
began
aforehand
to
distribute
it
to
the
Poor
,
even
before
he
was
sure
of
it
.
His
Charity
to
the
Poor
was
ever
very
great
,
but
't
was
so
increas'd
towards
the
latter
part
of
his
Life
,
that
I
could
not
please
.
him
more
than
to
discourse
to
him
of
it
.
He
exhorted
me
very
much
for
the
last
Four
years
that
he
liv'd
,
to
employ
my self
in
helping
the
Poor
,
and
to
incline
my
Children
to
do
so
too
;
and
when
I
told
him
I
fear'd
that
might
hinder
me
from
taking
care
of
my
Family
,
he
told
me
this
was
only
want
of
good
will
,
and
as
there
is
sundry
degrees
in
this
Virtue
,
one
may
so
discharge
it
,
as
that
it
should
be
no
hindrance
to
our
Domestick
Affairs
.
He
said
it
was
the
general
calling
of
Christians
,
and
that
't
was
not
needful
to
have
any
particular
Mark
to
know
if
one
was
thereunto
called
,
for
that
was
undoubted
,
and
that
't
is
thereby
Jesus
Christ
will
judg
the
World
;
and
when
one
shall
consider
that
the
only
omission
of
this
Vertue
is
Damnation
,
this
thought
alone
were
sufficient
to
make
us
strip
our selves
of
all
,
had
we
ever
so
little
true
Faith.
He
told
us
also
that
visiting
the
Poor
was
very
profitable
,
in
that
seeing
continually
the
Miseries
they
lye
under
,
and
that
in
the
midst
of
their
sickness
they
want
necessaries
;
seeing
all
this
,
one
must
be
very
hard
hearted
not
willingly
to
deprive
our selves
of
needless
Conveniencies
,
and
superfluous
Apparel
.
All
these
Discourses
excited
and
inclin'd
us
sometimes
to
prepare
to
find
means
to
provide
in
a
general
way
for
regulating
things
,
but
he
approved
not
this
,
and
said
,
That
we
were
not
called
to
generals
,
but
to
particulars
,
and
that
he
thought
the
way
best
pleasing
to
God
,
was
to
serve
the
Poor
poorly
,
that
is
,
every
one
according
to
their
Ability
,
without
being
puft
up
with
those
high
Notions
,
of
the
best
,
the
search
whereof
he
condemned
in
all
things
:
Not
that
he
blamed
the
setling
of
publick
Hospitals
;
on
the
contrary
he
approv'd
it
very
well
,
as
he
shew'd
plainly
by
his
last
Will
;
but
he
said
those
great
Enterprises
were
res●rv'd
to
certain
Persons
God
had
appointed
for
it
,
but
that
it
was
not
the
general
Vocation
of
every
body
,
as
the
dayly
and
particular
helping
the
Poor
is
.
These
are
part
of
the
Instructions
he
gave
us
,
to
incline
us
to
the
practice
of
this
Virtue
,
which
had
so
great
a
place
in
his
Heart
;
it
is
only
a
pattern
,
that
shews
us
the
greatness
of
his
Charity
.
His
Purity
was
nothing
less
;
and
he
had
so
great
a
love
for
this
Virtue
,
that
he
kept
a
continual
watch
,
that
it
should
not
be
touch'd
,
neither
in
himself
nor
others
:
and
it
cannot
be
believed
,
how
exact
he
was
in
this
matter
:
I
my self
was
even
afraid
,
for
he
found
fault
in
something
I
said
,
the
which
I
thought
was
very
harmless
,
the
defects
whereof
he
afterward
represented
to
me
,
which
I
could
never
have
thought
of
,
had
it
not
been
for
him
.
If
sometimes
I
chanc'd
to
say
,
I
see
a
handsom
Woman
,
he
would
be
displeas'd
,
and
say
,
that
I
should
never
use
such
talk
before
Footmen
,
or
young
Folks
;
because
I
did
not
know
what
thoughts
I
might
cause
to
arise
in
them
:
Neither
could
he
suffer
the
Caresses
I
receiv'd
from
my
Children
,
and
he
would
tell
me
,
I
should
break
them
of
it
,
and
that
it
would
do
them
a
prejudice
,
and
that
one
might
express
kindness
to
them
a
thousand
other
ways
.
These
are
the
Instructions
he
gave
me
in
this
matter
,
and
this
was
his
vigilance
in
preserving
Purity
in
himself
and
others
.
There
fell
out
an
occasion
three
Months
before
his
Death
,
which
did
evidently
shew
it
,
and
also
testifies
the
greatness
of
his
Charity
:
Returning
from
Service
from
St.
Sulpitius
Church
,
there
came
to
him
a
young
Girl
about
fifteen
years
of
age
,
of
good
Features
,
asking
him
Alms
;
he
was
concern'd
to
see
such
a
Person
expos'd
to
so
evident
danger
:
he
ask'd
her
who
she
was
,
and
what
made
her
go
a
begging
;
and
understanding
she
came
out
of
the
Country
,
that
her
Father
was
dead
,
and
her
Mother
fallen
sick
,
and
that
very
day
carry'd
to
the
Hospital
,
he
thought
God
had
directed
her
to
him
in
her
necessity
;
so
that
at
that
instant
,
he
went
with
her
to
the
Seminary
,
and
committed
her
to
the
care
of
an
honest
Clergy-Man
,
and
gave
him
Mony
,
and
desired
him
to
see
she
should
not
want
,
and
that
he
would
procure
her
to
some
Service
,
that
she
might
be
instructed
,
by
reason
of
her
Youth
,
and
to
take
care
she
might
live
in
safety
;
and
the
better
to
assist
him
herein
,
to
morrow
he
would
send
a
woman
that
should
buy
her
Cloaths
,
and
all
things
necessary
to
fit
her
to
go
serve
some
honest
Mistress
.
Accordingly
,
next
day
he
sent
a
Woman
,
that
together
with
the
Priest
,
having
apparell'd
her
,
plac'd
her
in
a
good
Service
.
The
Clergy-Man
asked
of
the
Woman
,
the
name
of
him
that
did
this
good
work
;
but
she
answered
,
she
was
bid
not
tell
his
name
,
but
that
from
time
to
time
she
would
come
see
him
,
to
see
the
Maid
should
want
for
nothing
;
and
he
desired
she
would
obtain
leave
of
him
to
know
his
name
,
and
promised
he
would
not
speak
of
it
during
his
life
;
but
if
pleas'd
God
he
should
dye
before
him
,
he
should
with
delight
publish
this
Action
;
he
found
it
so
charitable
,
that
't
was
pitty
it
should
lye
in
oblivion
.
By
this
sole
action
,
this
Priest
,
without
knowing
my
Brother
,
judged
how
charitable
he
was
,
and
also
what
a
great
lover
of
purity
.
He
had
a
great
tend●rness
for
us
,
but
it
did
not
reach
to
a
concernedness
,
whereof
he
shewed
a
manifest
demonstration
in
the
death
of
my
Sister
,
which
happen'd
ten
Months
before
his
.
When
he
had
notice
of
it
,
he
said
only
,
God
grant
we
may
make
so
good
an
end
;
and
ever
after
he
kept
himself
in
an
admirable
submission
to
the
Decrees
of
Gods
Providence
,
always
thinking
of
the
great
Mercies
God
shewed
my
Sister
during
her
life
,
and
of
the
circumstances
that
attended
her
Death
;
which
made
him
often
say
,
blessed
are
those
that
dye
,
provided
they
dye
in
the
Lord
.
Seeing
me
in
continual
sorrow
,
for
this
loss
,
which
was
so
sensible
to
me
,
he
was
troubled
,
and
told
me
I
did
not
do
well
,
and
that
I
should
not
be
so
much
troubled
for
the
death
of
the
Righteous
;
but
that
on
the
contrary
I
should
praise
God
,
that
he
had
so
rewarded
her
,
for
the
little
Services
she
had
done
him
.
In
this
manner
it
was
that
he
shewed
his
indifferency
for
those
he
most
loved
;
for
could
he
have
heen
concern'd
for
any
thing
,
doubtless
it
would
have
been
for
the
death
of
my
Sister
;
for
there
is
no
question
,
but
he
lov'd
her
better
than
any
one
in
the
World.
But
he
stay'd
not
there
,
for
he
not
only
placed
no
delight
in
others
;
but
he
would
not
that
others
should
love
him
.
I
don't
mean
those
criminal
and
gross
Delights
,
for
that
all
the
World
sees
and
condemns
,
but
I
speak
of
the
most
innocent
delight
:
and
in
this
matter
he
kept
a
very
strict
watch
over
himself
,
to
give
no
cause
for
it
,
but
on
the
contrary
to
hinder
it
;
and
I
not
perceiving
this
,
was
troubled
at
the
checks
he
gave
me
sometimes
,
and
told
my
Sister
of
it
,
complaining
to
her
that
my
Brother
did
not
love
me
,
and
that
he
seem'd
unsatisfy'd
,
when
I
assisted
and
helpt
him
the
best
I
could
in
his
greatest
weakness
;
my
Sister
thereupon
told
me
I
was
mistaken
,
that
she
knew
the
contrary
,
that
he
had
as
much
love
for
me
as
I
could
wish
or
desire
.
In
this
manner
it
was
,
my
Sister
satisfy'd
me
,
and
't
was
not
long
before
I
see
effects
of
it
;
for
as
soon
as
any
occasion
offered
,
that
I
had
need
of
my
Brothers
assistance
,
he
presently
imbraced
it
with
so
much
affection
,
that
I
had
no
cause
to
doubt
of
the
greatness
of
his
love
to
me
and
mine
,
so
that
I
imputed
to
the
pain
of
his
sickness
,
that
coldness
with
which
he
receiv'd
the
diligence
I
used
to
divert
him
,
and
this
riddle
was
not
known
to
me
till
the
very
day
he
died
;
that
a
Person
very
considerable
,
for
his
Quality
and
Virtue
,
with
whom
my
Brother
held
a
very
intimate
and
pious
intercourse
,
told
me
,
that
amongst
other
things
,
he
observ'd
this
maxim
,
that
he
never
desir'd
any
body
should
love
him
with
delight
,
that
't
was
a
faillure
whereon
we
don
't
sufficiently
enough
examine
our selves
,
not
being
aware
of
the
danger
of
it
;
not
considering
,
that
suffering
and
increasing
those
delights
,
one
took
up
the
heart
which
belonged
to
God
only
;
that
't
was
to
rob
God
of
the
thing
which
he
prised
more
then
all
things
else
.
We
plainly
discern'd
this
principle
was
deeply
engraven
in
his
heart
:
for
to
think
of
it
the
oftner
,
he
wrot
it
on
a
piece
of
Paper
,
which
lay
by
it self
,
in
these
terms
.
It
is
unjust
one
should
settle
their
delight
on
any
thing
here
below
,
although
it
be
done
with
pleasure
,
and
willingly
;
I
should
deceive
those
in
whom
I
should
create
this
desire
,
for
I
am
not
the
happyness
of
any
body
,
and
have
nothing
that
might
satisfie
them
;
am
not
I
ready
to
dye
?
and
so
the
object
of
their
delight
shall
soon
perish
;
as
I
should
be
too
blame
,
to
make
any
believe
a
lye
,
though
it
were
in
my
power
,
and
that
any
should
do
it
with
pleasure
,
and
would
think
to
oblige
me
in
it
:
So
also
I
should
be
too
blame
,
if
I
should
make
any
to
love
me
,
and
if
I
should
draw
people
to
love
or
delight
in
me
.
I
ought
to
tell
those
that
are
ready
to
yield
to
believe
a
lye
,
that
they
should
not
do
it
,
whatever
benefit
should
accrue
to
me
by
it
;
and
also
that
they
should
place
no
delight
in
me
,
for
they
ought
to
spend
their
life
and
their
care
in
seeking
God
and
pleasing
him
.
This
was
the
manner
that
he
instructed
himself
,
and
that
he
so
strictly
observed
,
that
I
my self
knew
not
of
it
,
but
by
chance
;
by
this
may
partly
be
discovered
the
light
which
God
gave
him
towards
the
perfecting
of
a
Christian
Conversation
.
He
had
so
great
a
Zeal
for
the
Glory
of
God
,
that
he
could
not
suffer
it
to
be
offended
in
any
thing
whatsoever
;
this
made
him
so
earnest
in
the
Kings
Service
,
that
in
the
troubles
at
Paris
,
he
blamed
every
body
,
and
called
the
reason
that
was
given
for
that
Rebellion
,
nothing
else
but
meer
pretences
,
and
said
,
that
in
a
settled
Common-wealth
,
as
Venice
is
,
't
were
a
great
Sin
,
to
think
of
setting
up
a
King
,
and
to
suppress
the
Liberty
God
had
given
the
People
;
but
in
a
State
,
where
Monarchy
is
settled
,
the
respect
due
to
it
,
cannot
be
violated
without
being
guilty
of
a
kind
of
Sacrilege
;
seeing
't
is
not
only
a
resemblance
of
the
Power
of
God
,
but
a
Participation
of
that
Power
,
to
which
one
cannot
resist
,
without
the
breach
of
Gods
Command
;
and
that
so
one
cannot
too
much
exaggerate
this
Crime
;
besides
,
that
't
is
always
attended
with
Civil
Wars
,
which
is
the
greatest
Sin
one
can
commit
against
his
Neighbour
:
and
he
observ'd
this
Maxim
so
punctually
,
that
in
those
times
,
he
refused
very
great
Offers
,
to
comply
with
it
.
He
would
often
say
,
he
had
as
great
aversion
for
that
Sin
,
as
for
the
Sin
of
Murder
,
or
Robbing
on
the
High-way
,
and
that
there
was
nothing
more
contrary
to
his
Naturè
,
and
to
which
he
had
less
temptation
.
These
were
his
Thoughts
towards
the
King
,
and
he
was
no
Friend
to
those
,
who
were
of
any
other
mind
;
and
what
shewed
that
't
was
not
out
of
humour
or
self-will
,
was
,
that
he
had
an
admirable
sweetness
of
Temper
,
for
all
that
offended
him
in
his
Person
;
so
that
he
never
made
any
difference
betwixt
them
and
others
:
and
he
so
fully
forgot
those
that
regarded
himself
only
,
that
unless
the
particular
circumstances
of
things
were
repeated
,
he
would
not
remember
them
.
And
as
this
was
sometimes
wondred
at
,
he
said
,
don't
think
it
strange
,
't
is
not
of
Virtue
,
't
is
by
meer
forgetfulness
,
I
don't
at
all
think
of
it
:
Nevertheless
,
't
is
most
certain
,
it
may
hardly
be
seen
,
that
the
Offences
that
only
regarded
his
Person
,
made
no
great
impression
on
him
,
seeing
he
so
easily
forgot
them
;
for
his
Memory
was
so
good
,
that
he
often
said
,
that
he
never
forgot
any
thing
,
that
he
had
a
mind
to
remember
.
He
used
this
mildness
,
in
things
most
displeasing
to
him
,
to
his
last
end
:
For
a
little
before
his
Death
,
being
offended
in
a
thing
that
was
very
sensible
to
him
,
by
a
Person
he
had
done
great
Kindnesses
for
,
and
having
at
that
time
received
a
kindness
from
this
Person
,
he
thankt
him
,
with
so
many
Complements
and
Civilities
as
could
be
;
yet
it
could
not
be
through
forgetfulness
,
seeing
't
was
at
the
same
time
;
but
it
was
indeed
,
because
he
would
not
think
of
revenging
Injuries
done
to
his
own
Person
.
These
particular
Inclinations
of
his
,
that
I
have
but
slightly
touched
,
you
will
see
hereunder
mentioned
,
in
a
Paper
writ
by
his
own
Hand
.
I
love
Poverty
,
because
Jesus
Christ
lov'd
it
.
I
love
Riches
,
because
thereby
we
have
means
to
relieve
those
that
are
in
distress
.
I
am
Faithful
and
True
to
all
the
World.
I
do
not
do
evil
to
those
that
injure
me
,
but
I
wish
them
to
be
in
the
condition
I
am
in
,
wherein
they
may
receive
neither
good
nor
evil
from
any
Man
.
I
endeavour
to
be
always
True
,
Sincere
,
and
Faithful
to
all
Men
;
and
I
have
a
tenderness
for
those
God
has
more
nearly
related
unto
me
;
and
whether
I
am
alone
or
in
the
sight
of
Men
,
in
all
my
Actions
,
I
have
God
ever
in
my
sight
,
who
shall
judge
me
for
them
,
and
to
whom
I
consecrate
them
.
These
are
my
Thoughts
,
and
every
day
I
bless
my
Redeemer
who
has
put
them
in
my
mind
;
and
that
of
a
weak
,
miserable
Creature
,
full
of
Frailty
,
Haste
,
Pride
,
and
Ambition
,
has
by
his
Grace
,
made
me
a
Man
,
free
from
those
Evils
,
to
whose
Grace
,
I
ascribe
it
,
there
being
in
me
,
nothing
but
Misery
and
Horror
.
Thus
it
was
he
employ'd
himself
,
that
having
always
before
his
Eyes
the
way
of
God
it
so
conducted
him
,
that
he
never
stray'd
from
it
;
the
great
light
he
had
,
together
with
his
great
Wisdom
did
not
hinder
the
sight
of
that
great
Meekness
which
shined
through
the
whole
Course
of
his
Life
,
and
that
made
him
exactly
to
observe
all
things
that
related
to
Religion
.
He
very
much
loved
the
whole
Divine
Service
,
especially
the
little
hours
,
they
being
compos'd
of
the
118.
Psalm
,
wherein
he
found
so
many
admirable
things
,
that
he
was
much
delighted
in
repeating
them
;
when
he
discoursed
with
his
friends
of
the
Excellency
of
this
Psalm
,
he
was
so
transported
that
he
seem'd
to
be
above
himself
;
and
this
Meditation
made
him
so
sensible
of
all
things
,
whereby
one
endeavors
to
honour
God
,
that
he
omitted
no
one
thing
.
When
Tickets
were
sent
him
Monthly
,
as
the
Custom
is
in
many
places
,
he
repeated
them
with
great
respect
,
and
every
day
he
would
repeat
the
Sentence
;
and
the
last
Four
years
of
his
Life
,
not
being
able
to
do
any
thing
else
,
his
chief
Diversion
was
to
go
visit
the
Churches
where
some
Relicks
were
expos'd
,
or
some
other
Solemnity
;
and
to
that
end
he
had
a
spiritual
Almanack
which
shew'd
him
where
there
were
particular
Devotions
;
and
all
this
he
perform'd
with
so
great
Piety
and
Simplicity
,
that
the
Spectators
were
supriz'd
at
it
,
which
was
the
occasion
of
an
Expression
of
a
Person
of
great
Wisdom
and
Virtue
,
That
the
Grace
of
God
appears
in
great
Wits
,
by
doing
of
little
things
,
and
in
ordinary
Persons
,
by
doing
great
things
.
This
great
simplicity
appear'd
when
one
speak
to
him
of
God
,
or
of
himself
,
so
that
the
day
before
his
Death
,
a
Church
Man
very
Eminent
for
Piety
,
being
by
his
desire
come
to
visit
him
,
having
been
with
him
a
whole
hour
,
he
came
away
so
satisfy'd
,
that
he
said
to
me
,
go
,
be
comforted
,
if
God
takes
him
away
you
have
cause
to
be
thankful
for
the
Mercy
he
does
him
;
I
ever
admir'd
the
Graces
that
shin'd
in
your
Brother
,
but
I
never
observ'd
greater
Humility
than
I
now
see
in
him
,
it
is
incomparable
in
one
of
his
Parts
,
I
would
with
all
my
heart
be
in
his
Condition
.
The
Curate
of
St.
Stephen
,
that
visited
him
in
all
his
sickness
perceived
the
same
,
and
would
often
say
,
he
is
a
Child
,
he
is
humble
,
he
is
meek
like
a
little
Child
.
It
was
by
reason
of
this
meekness
that
one
might
freely
tell
him
his
Faults
,
and
he
would
without
opposition
submit
to
the
advise
was
given
him
.
The
great
sagacity
of
his
Wit
sometimes
would
make
him
so
impatient
,
that
one
could
scarce
please
him
,
but
when
one
told
him
of
it
,
or
that
he
perceiv'd
he
had
displeas'd
any
body
in
his
Passion
,
he
would
presently
repair
it
by
his
mild
and
gentle
Behaviour
and
great
Goodness
,
so
that
he
never
lost
any
bodies
good
will
.
I
endeavour
what
I
can
to
draw
to
an
end
,
otherwise
I
could
inlarge
on
these
particulars
;
I
have
but
just
mention'd
them
,
but
not
desiring
to
be
tedious
,
I
'll
draw
to
his
last
sickness
.
It
begun
by
a
strange
aversness
he
had
to
his
Meat
two
Months
before
he
dy'd
;
his
Physician
advis'd
he
should
eat
no
gross
Meat
,
and
that
he
should
purge
.
Whilst
he
was
in
this
State
,
he
did
a
remarkable
piece
of
Charity
,
he
took
a
poor
Man
and
his
Wife
and
Family
into
his
House
,
and
let
them
have
a
Chamber
and
dwell
gratis
,
he
made
no
other
use
of
them
but
that
he
would
not
be
quite
alone
in
his
House
:
It
chanc'd
that
the
old
Mans
Son
fell
sick
of
the
Small
Pox
,
my
Brother
having
need
of
my
assistance
,
feared
lest
I
might
scruple
going
to
his
House
upon
account
of
the
Small
Pox
,
by
reason
of
my
Children
;
this
made
him
think
of
removing
this
sick
Person
,
but
fearing
there
might
be
danger
in
carrying
him
out
of
his
House
in
the
Condition
he
was
in
,
he
chose
rather
to
go
away
himself
,
althougb
he
was
very
ill
;
saying
,
there
's
less
danger
for
me
in
this
removing
,
therefore
it
must
be
I
that
must
depart
the
House
:
Accordingly
he
left
his
House
the
29th
.
of
June
to
come
to
my
House
,
and
he
never
return'd
any
more
to
his
own
;
for
three
days
after
he
was
taken
with
a
violent
Cholick
,
which
permitted
him
not
to
take
any
Rest
,
but
having
a
great
deal
of
Discretion
and
Courage
,
he
bore
those
Pains
with
an
admirable
Patience
;
yet
he
rose
up
every
day
and
took
his
Medicines
himself
,
not
suffering
any
body
to
assist
him
.
The
Physicians
that
tended
him
,
though
they
saw
his
Pains
wax
great
,
yet
finding
no
alteration
in
his
Pulse
,
nor
Symptome
of
Feaver
,
said
there
was
no
danger
,
using
these
very
words
,
there
is
not
so
much
as
any
shadow
of
danger
;
however
,
seeing
the
continuation
of
his
Pains
,
and
that
the
want
of
sleep
much
weakned
him
;
the
Fourth
day
of
his
Chollick
,
and
before
his
incubation
,
he
sent
for
the
Curate
,
and
made
Confession
.
This
made
such
a
stir
amongst
his
Friends
,
that
some
of
them
,
all
in
a
fright
,
came
to
visit
him
:
the
Physicians
also
were
so
surpriz'd
,
that
they
could
not
but
shew
it
,
saying
,
it
was
a
sign
of
some
danger
,
which
they
did
not
expect
.
My
Brother
seeing
the
Noise
occasioned
by
it
,
was
troubled
,
and
said
to
me
,
I
would
willingly
have
receiv'd
the
Sacrament
,
but
seeing
they
are
so
startled
at
my
Confessing
,
I
fear
they
would
be
more
,
therefore
I
think
best
to
defer
it
,
and
the
Curate
was
also
of
the
same
Opinion
.
Nevertheless
his
Pain
continu'd
,
and
as
the
Curate
from
time
to
time
came
to
visit
him
,
he
slipt
none
of
those
occasions
of
Confessing
himself
,
but
he
said
nothing
not
to
affright
the
Company
;
the
Physicians
saying
there
was
no
danger
,
and
in
truth
he
was
a
little
better
,
and
sometimes
walked
in
his
Chamber
;
yet
his
Pains
never
quite
left
him
,
but
sometimes
return'd
,
and
he
grew
very
lean
,
at
which
the
Physicians
were
not
however
much
discourag'd
,
but
what
ever
they
said
,
he
said
himself
he
was
in
danger
,
and
fail'd
not
to
confess
every
time
the
Curate
came
to
visit
him
:
Also
about
this
time
he
made
his
Will
,
wherein
the
Poor
were
not
forgot
,
and
he
was
troubled
in
not
bequeathing
them
more
,
for
he
told
me
if
Monsieur
Perrier
had
been
in
Paris
,
and
that
he
would
have
consented
,
he
would
have
given
all
his
Estate
to
the
Poor
,
for
he
had
nothing
else
in
his
mind
and
thoughts
but
the
Poor
;
and
he
asked
me
sometimes
,
why
he
never
had
done
any
thing
for
the
Poor
,
though
he
ever
loved
them
so
much
.
I
told
him
it
was
because
he
never
had
wealth
enough
to
help
them
very
much
;
he
answer'd
me
,
seeing
I
had
not
wealth
to
bestow
upon
them
,
I
ought
to
have
bestow'd
my
Time
and
Labour
on
them
;
it
is
wherein
I
have
failed
,
and
if
the
Physicians
say
true
,
and
that
God
is
pleas'd
to
recover
me
of
this
sickness
,
I
am
resolv'd
to
have
no
other
Employment
nor
Business
all
the
rest
of
my
Life
but
to
serve
the
Poor
:
these
are
the
thoughts
God
took
him
away
in
.
To
this
great
Charity
during
his
sickness
,
he
joyned
an
admirable
Patience
,
whereby
he
much
comforted
all
those
that
attended
him
;
and
he
said
to
those
as
seemed
to
be
concern'd
to
see
him
in
that
weak
Condition
,
that
as
for
his
part
,
he
was
nothing
troubled
at
it
,
and
that
he
was
even
afraid
of
recovering
;
and
being
asked
the
Reason
,
he
said
,
't
was
because
he
knew
the
dangers
of
health
,
and
the
benefits
of
sickness
;
he
said
also
in
the
height
of
his
Pains
,
when
we
were
grieved
at
it
,
be
not
griev'd
for
me
,
Sickness
is
the
Natural
State
of
Christans
,
because
thereby
one
is
as
they
ought
always
to
be
,
suffering
of
Pain
,
and
deprived
of
all
Good
Things
,
and
of
all
the
Pleasures
of
the
Senses
,
free
from
those
Passions
that
trouble
us
all
our
Life
,
without
Ambition
,
Covetousness
,
and
in
a
continual
expectation
of
Death
.
Is
it
not
so
Christians
should
live
?
and
is
it
not
a
great
Happiness
to
be
found
in
the
Condition
one
ought
to
be
in
,
and
to
have
nothing
else
to
do
but
to
submit
ones
self
humbly
and
quietly
to
the
Will
of
God
?
Therefore
I
desire
nothing
else
of
God
,
but
that
he
would
enable
me
to
do
so
:
And
in
this
manner
it
was
he
bore
all
his
sickness
.
He
very
much
desired
to
receive
the
Communion
,
but
his
Physicians
would
not
agree
to
it
,
saying
,
He
could
not
take
it
fasting
,
unless
't
were
in
the
night
,
which
he
thought
not
fit
to
do
without
necessity
;
and
to
receive
it
as
a
Viaticum
there
ought
to
be
danger
of
Death
,
which
not
appearing
in
him
,
they
could
not
advise
him
to
it
.
This
refusal
troubled
him
,
but
he
was
forc'd
to
submit
;
in
the
mean
time
his
Cholick
continu'd
,
he
was
order'd
to
drink
Waters
,
which
indeed
gave
him
some
ease
,
but
the
6th
.
day
of
his
drinking
them
,
which
was
the
14th
.
of
August
,
he
complain'd
of
a
great
Giddiness
and
Head-ach
;
and
though
the
Physicians
did
not
think
that
strange
,
and
that
they
assur'd
him
't
was
but
the
Vapors
of
the
Waters
,
he
neglected
not
his
Confession
,
and
earnestly
desir'd
that
he
might
receive
the
Sacrament
,
and
that
in
Gods
name
,
they
would
find
some
expedient
for
the
inconveniences
they
hitherto
urged
;
and
he
pressed
it
so
much
,
that
one
there
present
taxed
him
of
being
too
hasty
,
and
that
he
should
submit
to
the
Judgment
of
his
Friends
,
that
he
was
something
better
,
and
almost
free
of
his
Cholick
,
and
that
having
only
some
Vapours
of
the
Waters
,
it
was
not
needful
the
Sacrament
should
be
brought
him
;
that
't
was
better
to
defer
a
while
,
and
receive
the
Communion
at
Church
;
he
reply'd
they
did
not
feel
his
Pain
,
and
they
would
be
all
deceiv'd
;
my
Head-ach
has
something
extraordinary
in
it
;
however
,
seeing
so
many
opposed
his
desire
,
he
was
silent
;
but
said
,
seeing
they
would
not
grant
him
that
favour
,
he
desir'd
to
supply
it
by
some
good
Work
;
and
seeing
he
could
not
communicate
in
the
Head
,
he
desir'd
to
do
it
in
the
Members
,
and
to
that
end
desir'd
to
have
brought
to
him
into
the
House
some
Poor
sick
body
,
to
whom
the
same
Services
might
be
rendered
,
as
were
to
himself
,
that
care
should
be
taken
,
and
no
difference
made
betwixt
them
,
that
he
might
have
the
comfort
to
know
that
there
's
a
Poor
body
as
well
lookt
to
as
he
himself
,
being
troubled
to
see
that
he
enjoy'd
so
many
things
;
for
when
he
consider'd
that
at
the
same
time
he
enjoy'd
such
abundance
,
there
were
many
poor
Folks
sicker
than
he
,
that
wanted
necessaries
,
it
was
such
a
trouble
to
him
as
he
could
not
suffer
;
therefore
I
desire
you
would
speak
to
the
Curate
about
this
business
,
to
get
some
Poor
Body
as
soon
as
may
be
.
I
presently
sent
away
to
the
Curate
,
who
return'd
Answer
that
there
was
none
yet
in
a
Condition
fit
to
be
remov'd
,
but
that
as
soon
as
my
Brother
was
a
little
recover'd
,
he
would
give
him
some
occasion
of
Exercising
his
Charity
,
in
taking
the
charge
of
some
poor
old
Man
,
to
keep
him
as
long
as
he
liv'd
;
for
the
Curate
then
made
no
question
of
his
Recovery
.
Finding
that
he
could
not
have
a
Poor
Body
in
his
House
with
him
,
he
begg'd
of
me
the
favour
,
that
I
would
let
him
be
carry'd
to
the
incurables
,
for
he
had
a
great
desire
to
die
amongst
the
Poor
:
I
told
him
the
Phiysicians
did
not
think
convenient
he
should
be
remov'd
in
the
Condition
he
was
in
;
whereat
he
was
much
troubled
.
He
made
me
promise
h●m
if
he
had
any
ease
,
that
I
should
oblige
him
herein
.
In
the
mean
while
the
great
Pain
of
his
Head
increasing
,
he
bore
it
as
he
did
all
his
other
sickness
without
any
complaining
,
and
once
in
the
height
of
his
Pain
,
the
7th
.
of
August
,
he
desir'd
he
might
have
a
Consultation
of
Physicians
,
but
presently
he
bethought
himself
,
and
told
me
he
fear'd
there
might
be
too
much
of
inquisitiveness
in
so
doing
:
nevertheless
I
got
it
done
,
and
the
Physicians
order'd
he
should
drink
Whey
,
telling
him
always
,
they
did
not
apprehend
any
danger
,
and
that
't
was
nothing
but
a
Megrim
with
the
Vapor
of
the
Waters
;
however
,
notwithstanding
what
they
said
,
he
never
believ'd
them
,
and
desired
me
that
he
might
have
some
Church-Man
to
pass
the
Night
with
him
;
and
I
found
him
so
Ill
,
that
I
privately
gave
order
Candles
and
all
things
should
be
laid
in
readiness
,
that
he
should
receive
the
Sacrament
next
Morning
.
This
preparation
was
not
in
vain
,
but
were
made
use
of
sooner
than
we
expected
,
for
about
Midnight
he
had
such
a
violent
Convulsion
Fit
,
that
when
it
was
over
we
thought
he
was
dead
,
and
with
all
our
other
Sorrows
we
had
this
,
that
we
fear'd
he
was
departed
without
receiving
the
Sacrament
,
having
so
many
times
and
so
earnestly
desir'd
it
;
but
God
being
pleas'd
to
satisfie
so
holy
and
just
a
Desire
,
did
as
't
were
miraculously
suspend
this
Convulsion
,
and
recover'd
him
to
his
perfect
Senses
▪
as
well
as
in
time
of
health
;
so
that
Mr.
Curate
entring
into
his
Chamber
with
the
Sacrament
,
cry'd
out
to
him
,
see
hear
what
you
have
so
much
desir'd
.
These
words
fully
awakened
him
,
and
as
the
Curate
drew
near
to
give
him
the
Sacrament
,
he
rais'd
himself
,
and
sate
up
to
receive
it
with
the
greatest
respect
;
the
Curate
,
according
to
the
usual
manner
,
asking
him
several
Questions
on
the
chief
Mysteries
of
Faith
,
he
answered
distinctly
,
Yes
,
Sir
,
I
believe
so
with
all
my
heart
;
after
which
he
receiv'd
the
Holy
Viaticum
and
extream
Unction
,
with
so
much
humility
and
tenderness
,
that
he
shed
many
Tears
;
he
answered
to
every
thing
,
thanked
the
Curate
,
and
when
he
blessed
him
with
the
holy
Chalice
,
he
said
,
Let
God
never
forsake
me
,
which
were
his
last
words
:
For
having
made
some
short
Prayer
,
his
Convulsions
return'd
,
and
never
left
him
till
he
was
depriv'd
of
his
Senses
,
and
so
continu'd
till
his
Death
,
which
was
24.
Hours
after
,
the
19th
.
of
August
1662.
at
One
a
Clock
in
the
Morning
.
Aged
39.
Years
Two
Months
.
Nobilissimi
Scutarii
Blasii
Pascalis
Tumulus
.
D.
O.
M.
Blasius
Pascalis
Scutarius
Nobilis
Hic
jacet
.
Pietas
si
non
moritur
aeternum
vivet
.
Vir
Conjugii
Nescius
,
Religione
Sanctus
,
Virtute
Clarus
,
Doctrina
Celebris
.
Ingenio
Acutus
,
Sanguine
&
Animo
pariter
Illustris
,
Doctus
non
Doctor
,
Aequitatis
Amator
,
Veritatis
Defensor
,
Virginum
Ultor
,
Christianae
Moralis
Corruptorum
accerimus
Hostis
.
Hunc
Rhetores
amant
Facundum
,
Hunc
Scriptores
norunt
Elegantem
,
Hunc
Mathematici
stupent
Profundum
,
Hunc
Philosophi
quaerunt
Sapientem
,
Hunc
Doctores
laudant
Theologum
,
Hunc
Pii
venerantur
Austerum
,
Hunc
Omnes
mirantur
,
omnibus
ignotum
,
Omnibus
licit
notum
.
Quid
plura
,
viator
?
quem
perdidimus
?
PASCALEM
.
IS
.
LUDOU
.
erat
MONTALTIUS
Heu
!
Satis
dixi
,
urgent
Lacrymae
.
Sileo
.
Et
qui
bene
precaberis
,
bene
tibi
eveniat
&
vivo
&
mortuo
.
Vixit
An.
39.
M.
2.
Obiit
an
.
rep.
Sal.
1662.
14.
Kal.
Sept.
Posuit
A.
P.
D.
C.
Moerens
,
Aurelian
.
Canonista
.
Cecidit
Pascalis
.
Heu
!
Heu
!
qualis
Luctus
?
Monsieur
Pascall
is
bury'd
at
Paris
in
St.
Stephen
's
of
the
Mount
,
being
the
Parish
wherein
he
liv'd
,
behind
the
great
Altar
,
on
the
right
Hand
,
near
the
Corner
of
the
Pillar
of
the
same
Chapel
:
The
Epitaph
is
on
the
Ground
,
but
obliterated
.
Monsieur
PASCALL'S
Thoughts
and
Reflections
Upon
Matters
of
RELIGION
,
And
also
upon
several
other
Subjects
.
§.
I.
Against
Atheism
.
LET
those
that
dispute
against
Religion
,
at
least
first
learn
what
Religion
is
before
they
strive
against
it
.
If
Religion
did
boast
to
have
a
clear
sight
of
God
,
and
to
behold
him
openly
without
a
Veil
,
then
there
might
be
some
colour
of
disputing
against
it
,
by
saying
,
there
is
nothing
to
be
seen
in
the
World
that
shews
it
with
any
great
evidence
.
But
seeing
that
it
declares
on
the
contrary
,
that
Men
are
in
ignorance
and
estranged
from
God
;
that
God
has
hid
himself
from
their
knowledg
,
and
't
is
the
Name
he
gives
himself
in
the
Scriptures
,
Deus
absconditus
;
and
to
conclude
,
that
it
equally
endeavours
to
teach
these
two
things
;
that
God
has
in
the
Church
given
sensible
marks
to
make
himself
be
known
to
those
which
sincerely
seek
him
,
and
nevertheless
has
so
cover'd
them
,
that
they
shall
not
be
known
but
only
to
those
that
seek
him
with
all
their
heart
;
what
advantage
then
can
they
expect
,
whilst
continuing
in
a
State
of
indifferency
wherein
they
profess
to
seek
the
Truth
,
they
complain
that
nothing
discovers
it
to
them
,
seeing
this
obscurity
they
are
in
,
and
which
they
impute
to
the
Church
,
●ot
fully
prove
one
of
the
main
Arguments
she
holds
,
without
prejudicing
the
other
,
and
far
from
destroying
,
does
confirm
her
Doctrine
.
To
say
any
thing
to
purpose
against
it
,
they
should
declare
that
they
have
used
their
utmost
endeavours
in
trying
all
ways
,
and
even
those
things
the
Church
offers
,
as
means
of
instruction
,
but
yet
can
find
no
satisfaction
;
would
they
speak
in
this
manner
,
they
would
indeed
dispute
against
one
of
these
pretensions
;
but
I
hope
to
make
appear
that
no
reasonable
Person
can
say
so
,
and
I
dare
avouch
,
that
none
ever
did
.
It
may
easily
be
judged
how
those
Persons
act
that
are
of
this
mind
:
They
think
they
have
done
enough
for
their
information
,
when
they
have
spent
a
few
hours
in
reading
the
Scriptures
,
or
that
they
have
asked
some
questions
of
a
Clergy
Man
concerning
the
true
Religion
;
which
being
done
,
they
boast
that
they
have
consulted
Men
and
Books
,
without
any
success
.
But
truly
I
cannot
forbear
saying
what
I
have
often
said
,
that
this
negligence
is
insupportable
:
It
is
not
the
slight
interest
of
some
Stranger
that
is
here
in
question
,
it
is
our selves
,
and
our
All
that
is
here
concern'd
.
The
Immortality
of
the
Soul
is
a
thing
that
so
much
regards
,
and
so
deeply
concerns
us
,
that
we
might
have
quite
lost
our
Feeling
not
to
be
profoundly
affected
about
it
:
All
our
Thoughts
and
Actions
should
be
so
variously
directed
,
according
to
the
Eternal
rewards
that
are
to
be
,
or
not
to
be
hoped
for
;
that
't
is
impossible
to
stir
a
right
step
without
directing
it
by
this
Compass
,
which
must
be
our
last
Object
.
Therefore
our
chiefest
interest
and
duty
is
,
to
inform
our selves
on
this
Subject
,
whereupon
depends
our
chiefest
safety
;
and
amongst
such
as
are
not
satisfy'd
,
I
make
a
great
difference
;
of
those
that
use
their
best
endeavour
to
be
instructed
,
and
those
that
live
carelesly
and
without
thinking
or
troubling
themselves
about
it
.
I
cannot
but
much
pity
those
that
sincerely
groan
under
this
doubt
,
that
look
upon
it
as
the
greatest
evil
,
and
that
make
it
their
greatest
study
and
business
to
use
all
means
possible
to
get
out
of
it
.
But
for
such
as
spend
their
time
without
ever
thinking
of
their
latter
end
,
and
that
because
they
have
not
in
themselves
knowledg
sufficient
to
convince
them
,
neglect
to
seek
any
farther
,
and
to
examine
if
this
Opinion
be
of
those
which
Men
receive
by
meer
credulity
,
or
of
those
,
which
though
obscure
,
yet
have
a
good
and
solid
Foundation
;
these
I
consider
quite
different
.
This
negligence
in
a
business
that
concerns
themselves
,
their
Eternity
,
their
All
,
affects
me
more
with
indignation
,
than
compassion
;
it
astonishes
and
affrights
me
,
it
is
monstrous
to
me
.
I
do
not
say
this
through
the
pious
Zeal
of
a
spiritual
Devotion
;
on
the
contrary
,
I
pretend
that
Self-Love
,
human
Interest
,
the
purest
light
of
Reason
,
should
inspire
us
with
these
Thoughts
;
to
know
this
,
we
need
only
see
what
Persons
of
the
meanest
Capacities
understand
.
It
needs
no
depth
of
knowledg
,
to
understand
,
that
in
this
Life
,
no
true
solid
satisfaction
is
to
be
had
,
that
our
Pleasures
are
but
Vanity
,
that
our
Miseries
are
Infinite
,
and
that
Death
which
threatens
▪
us
every
moment
,
will
in
a
few
years
,
it
may
be
in
a
few
days
,
put
us
into
an
Eternal
State
of
Happiness
or
Misery
,
or
of
Annihilation
;
betwixt
us
,
Heaven
,
Hell
,
or
Annihilation
there
is
nothing
but
Life
,
which
is
the
britlest
thing
in
the
World
;
Heaven
not
being
for
those
which
doubt
the
Immortality
of
their
Soul
;
such
can
only
expect
Hell
,
or
to
be
reduc'd
to
nought
.
There
is
nothing
truer
than
this
,
nor
nothing
more
terrible
;
let
us
carry
it
never
so
stout
,
this
is
the
end
that
attends
the
bravest
life
in
the
World.
It
is
in
vain
to
go
about
to
divert
their
thoughts
from
this
Eternity
that
waits
for
them
,
as
if
they
could
destroy
it
in
banishing
it
from
their
minds
:
●
subsists
in
spight
of
them
,
it
comes
on
,
and
Death
that
lets
it
in
,
will
infallibly
in
a
short
time
reduce
them
to
a
necessity
of
being
Eternally
annihilated
,
or
miserable
.
See
here
a
doubt
of
terrible
Consequence
,
and
it
is
certainly
a
very
great
Evil
to
be
in
this
Doubt
,
and
it
is
an
indispensible
Duty
to
try
if
one
be
in
it
:
He
that
doubts
and
seeketh
no
Remedy
,
is
both
unjust
and
miserable
;
but
if
in
this
State
,
he
is
quiet
and
satisfy'd
,
let
him
boast
of
it
;
and
to
conclude
,
let
him
glory
in
it
,
and
let
it
be
of
such
a
State
that
he
makes
his
Joy
and
Delight
;
I
have
not
Words
to
describe
so
extravagant
a
Creature
.
How
can
it
be
possible
to
entertain
such
thoughts
?
What
Comfort
can
there
be
in
expecting
nothing
but
endless
Miseries
?
What
cause
of
Joy
can
there
be
to
see
ones
self
involv'd
in
utter
Darkness
?
What
Comfort
can
there
be
never
to
expect
any
deliverance
?
Repose
in
this
ignorance
is
a
thing
so
Monstrous
,
that
the
stupidity
and
extravagance
of
it
,
must
be
shew'd
to
those
that
pass
their
time
in
it
,
in
shewing
what
is
transacted
in
themselves
,
to
awaken
them
by
the
sight
of
their
own
Folly.
For
see
here
how
those
Men
reason
,
which
choose
to
live
in
this
ignorance
of
themselves
,
and
without
seeking
for
instruction
.
I
know
not
who
sent
me
into
the
World
,
nor
what
the
World
is
,
nor
what
I
am
my self
;
I
am
very
ignorant
of
all
things
;
I
know
not
what
my
Body
is
,
what
my
Sense
,
nor
what
my
Soul
is
;
and
this
very
part
of
my self
that
thinks
what
I
say
,
and
that
reflects
upon
it
,
and
upon
it self
,
knows
not
it self
any
better
than
all
the
rest
.
I
behold
the
vast
distances
of
the
Universe
that
contains
me
,
and
find
my self
confin'd
to
a
Corner
of
this
vast
Body
,
not
knowing
wherefore
I
am
placed
rather
in
this
place
than
another
;
nor
why
the
little
time
alotted
me
to
live
,
is
assign'd
me
at
this
Point
rather
than
any
other
,
of
that
Eternity
that
has
gone
before
,
or
shall
follow
after
me
.
I
see
nothing
but
Infinities
on
all
sides
that
swallow
me
up
like
an
Atom
,
and
like
a
Shadow
that
remains
but
a
Moment
and
passeth
away
:
All
that
I
know
is
,
that
I
shall
shortly
die
;
but
what
I
know
most
of
all
is
,
that
I
do
not
know
Death
it self
,
which
I
cannot
avoid
.
As
I
know
not
whence
I
came
,
so
I
know
not
whither
I
shall
go
,
and
I
only
know
that
departing
out
of
this
World
,
I
shall
fall
Eternally
either
into
the
hands
of
an
Angry
God
,
or
into
nothing
,
not
knowing
which
of
these
two
Conditions
I
shall
Eternally
be
reduc'd
unto
.
This
is
my
State
full
o●
Misery
,
Weakness
,
and
Obscurity
;
from
all
which
,
shall
I
conclude
,
that
I
ought
to
pass
all
the
days
of
my
Life
without
thinking
of
what
shall
befal
me
,
and
that
I
need
only
follow
my
Inclinations
,
without
looking
back
or
troubling
my self
,
in
doing
what
may
be
to
fall
into
Eternal
Misery
?
in
case
what
is
said
be
true
,
probably
I
may
find
fome
information
of
my
doubts
,
but
I
'll
not
trouble
my self
,
nor
take
a
step
to
seek
it
;
and
despising
those
that
give
themselves
this
trouble
,
I
'll
go
on
without
fear
to
try
so
great
an
Experiment
,
and
slide
along
to
Death
,
in
the
incertainty
of
the
Eternity
of
my
future
Condition
.
Undoubtedly
it
is
an
honour
to
Religion
,
to
have
such
unreasonable
Men
for
its
Enemies
,
and
their
opposition
is
so
inconsiderable
,
that
it
serves
on
the
contrary
;
but
to
establish
the
chief
Truths
which
it
,
teacheth
us
;
for
the
Christian
Faith
tendeth
principally
to
teach
these
two
things
,
the
Corruption
of
Nature
,
and
Redemption
by
Jesus
Christ
;
now
if
they
help
not
to
shew
the
truth
of
Redemption
by
the
Sanctity
of
their
Lifes
,
they
do
nevertheless
admirably
shew
the
Corruption
of
Nature
,
by
such
unreasonable
Opinions
.
Nothing
imports
a
Man
so
much
as
to
know
his
own
State
;
nothing
is
of
greater
concernment
to
him
than
Eternity
,
so
that
to
see
Men
unconcern'd
at
the
loss
of
their
being
,
and
in
the
danger
of
an
Eternity
of
Misery
,
this
is
unnatural
;
they
are
quite
otherwise
in
regard
of
all
things
else
;
they
fear
things
of
the
least
Moment
;
they
foresee
them
,
they
are
sensible
of
them
,
and
the
same
Man
that
passes
away
Days
and
Nights
in
vexation
and
grief
for
the
loss
of
an
Office
,
or
for
some
supposed
loss
of
Honour
,
is
the
same
that
knows
he
shall
lose
all
by
Death
,
and
yet
nevertheless
lives
unconcern'd
without
fear
or
any
trouble
.
This
strange
insensibleness
for
things
of
the
highest
concern
,
in
a
heart
so
sensible
of
the
least
Trifles
,
is
most
Monstrous
,
it
is
an
Incomprehensible
Riddle
,
and
Supernatural
Stupidity
.
A
Man
in
a
dark
Dungeon
,
expecting
every
moment
when
Sentence
of
Death
shall
pass
upon
him
,
having
but
one
hours
time
to
know
if
it
be
past
,
and
also
to
try
to
have
it
revoked
,
would
act
contrary
to
Natural
Sense
to
pass
that
hour
away
,
not
in
informing
himself
if
Sentence
be
past
against
him
or
not
,
but
in
Sports
and
Pastimes
.
This
is
the
very
State
wherein
those
Persons
are
;
only
with
this
difference
,
that
the
dangers
they
are
liable
to
,
are
far
more
terrible
than
the
bare
loss
of
Life
and
transient
punishment
this
Prisoner
might
apprehend
;
nevertheless
they
run
without
fear
,
upon
the
Precipice
,
having
willingly
blinded
their
Eyes
,
that
they
should
not
see
their
danger
,
and
scoff
at
those
which
warn
them
of
it
.
So
that
not
only
the
Zeal
of
those
that
seek
God
,
doth
evidently
prove
the
truth
of
Religion
,
but
also
the
blindness
of
those
which
seek
him
not
,
and
that
live
in
this
horrible
negligence
;
there
must
needs
be
a
strange
disorder
in
the
Nature
of
Man
to
live
in
this
state
,
much
more
to
boast
of
it
:
For
could
they
be
fully
assur'd
that
there
was
nothing
to
be
fear'd
after
Death
,
but
to
be
reduc'd
to
nothing
,
were
not
this
a
matter
of
sadness
and
despair
,
rather
than
of
boasting
?
is
it
not
therefore
a
very
great
folly
,
having
no
certainty
to
boast
of
,
being
in
this
doubt
?
Nevertheless
it
is
evident
Man
is
so
deprav'd
,
that
there
is
in
his
heart
a
kind
of
delight
in
this
Condition
.
This
senseless
rest
,
betwixt
the
fear
of
Hell
and
annihilation
,
is
so
pleasing
,
that
not
only
those
which
are
truly
in
this
unhappy
State
,
boast
of
it
,
but
also
those
which
are
not
in
it
,
think
it
brave
to
seem
to
be
in
it
:
For
we
see
by
experience
that
most
of
those
which
pretend
to
this
State
,
are
of
this
latter
sort
,
that
they
are
Persons
which
disguise
themselves
,
and
are
not
such
as
they
seem
to
be
;
they
are
such
as
have
heard
that
the
gentile
way
of
Living
,
consists
in
appearing
stout
;
it
is
what
they
call
casting
off
the
yoke
,
and
must
do
it
only
in
imitation
of
others
.
But
if
they
have
ever
so
little
common
sense
it
is
no
difficult
matter
to
let
them
see
how
much
they
are
mistaken
in
seeking
to
get
any
credit
by
this
way
;
I
say
it
is
not
the
way
to
acquire
credit
amongst
Persons
that
have
a
right
Opinion
of
things
,
and
that
know
that
the
only
way
to
succeed
therein
,
is
to
appear
honest
,
faithful
,
iudicious
,
and
capable
of
being
serviceable
to
friends
;
for
Men
Naturally
love
those
things
which
are
useful
to
them
;
now
what
benefit
can
it
be
to
hear
a
Man
say
he
has
thrown
off
the
yoke
,
that
there
is
no
God
that
regards
his
Actions
,
that
he
is
absolute
Master
of
himself
,
and
does
not
expect
to
be
accountable
to
any
one
else
?
Doth
he
thereby
think
Men
●hould
put
the
more
confidence
in
him
,
and
expect
to
receive
Comfort
,
Council
,
or
Help
from
him
,
in
any
business
that
may
befal
us
?
Doth
●e
think
it
can
be
any
Comfort
to
us
to
say
,
that
he
thinks
the
Soul
is
but
a
little
Wind
,
or
●ir
,
and
to
speak
thus
with
confidence
,
and
a
●eeming
satisfaction
?
Is
this
a
matter
of
sport
?
is
it
●ot
rather
a
thing
to
be
mentioned
with
sadness
,
●s
the
sadest
thing
in
the
World
?
Would
they
seriously
consider
it
,
they
would
●nd
this
is
so
ill
a
Course
,
so
contrary
to
Reason
,
●o
opposite
to
honesty
,
and
so
very
far
distant
from
that
Gentility
they
pretend
to
,
that
nothing
in
the
World
does
more
gain
them
the
hared
and
displeasure
of
Men
,
and
makes
them
●e
looked
on
as
Persons
void
of
Wisdom
or
Judg●ent
;
and
,
in
effect
,
desire
such
to
give
an
account
of
their
Opinions
,
and
the
Reasons
where●ore
they
call
Religion
in
question
,
they
express
●hemselves
so
weakly
and
frivolously
,
that
they
●o
but
the
more
confirm
others
in
the
contrary
●elief
:
what
a
Person
said
to
such
,
is
very
pat
●o
the
purpose
:
If
,
says
he
,
you
continue
to
dis●ourse
after
this
manner
,
truly
you
will
convert
●e
And
he
was
in
the
right
,
for
who
would
●ot
be
afraid
to
continue
in
those
Opinions
,
where
he
is
accompany'd
with
such
wicked
Persons
?
So
that
those
which
only
counterfeit
these
Opinions
,
are
very
unhappy
in
constraining
their
Temper
to
imitate
the
most
impertinent
Per●ons
in
the
World.
If
they
be
really
troubled
●or
not
having
more
knowledg
,
then
let
them
●ot
dissemble
,
it
will
be
no
shame
to
own
it
;
●here
is
no
shame
,
but
in
being
shameless
.
Nothing
does
more
discover
a
greater
weakness
of
Mind
,
than
not
to
know
a
Man's
Misery
,
without
God
;
nothing
more
demonstrates
a
meanness
of
Spirit
,
than
not
earnestly
to
desire
the
enjoyment
of
Eternal
Promises
;
nothing
is
more
stupid
than
to
appear
obstinate
against
God
:
Leave
then
these
extravagancies
to
those
that
are
so
wretched
as
to
be
capable
of
them
;
if
they
will
not
be
good
Christians
,
let
them
forbear
being
profligate
,
and
at
last
own
there
are
but
two
sorts
of
Men
which
may
be
called
reasonable
,
either
those
who
serve
God
with
all
their
Heart
,
because
they
know
him
;
or
those
which
seek
after
him
with
all
their
heart
,
because
they
do
not
yet
know
him
.
It
is
then
for
such
Persons
as
seek
sincerely
after
God
,
and
that
confessing
their
Misery
,
truly
desire
to
be
freed
from
it
,
that
it
is
just
to
contribute
what
help
may
be
to
asist
and
direct
the●
to
the
light
they
seek
for
:
But
as
for
those
who
live
without
knowing
or
seeking
God
,
they
judge
themselves
so
unworthy
of
their
own
case
,
tha●
they
are
not
worthy
others
should
be
concerned
for
them
;
and
one
ought
to
have
all
the
Charity
of
the
Religion
they
despise
,
not
to
slight
the●
so
far
,
as
to
abandon
them
to
their
Folly.
Bu●
because
this
Religion
obliges
us
to
have
a
tenderness
for
them
during
Life
,
as
being
capable
●●
enjoying
the
Grace
which
may
enlighten
them
and
to
believe
they
may
in
time
be
replenish'●
with
a
greater
Measure
of
Faith
than
we
an●
and
that
we
also
may
fall
into
the
ignoran●
wherein
they
be
,
we
must
do
for
them
as
w●
would
desire
others
should
do
for
us
,
were
w●
in
their
Condition
,
and
stir
them
up
to
have
pi●
on
themselves
,
and
at
least
endeavour
to
atta●●
some
degree
of
light
:
Let
them
afford
some
of
the
Hours
they
waste
elsewhere
,
in
reading
this
Work
,
happily
they
may
find
some
profit
by
it
,
at
least
they
can
be
no
great
losers
:
But
as
for
such
as
shall
read
it
with
true
sincerity
,
and
a
desire
of
knowing
the
Truth
,
I
doubt
not
but
they
will
find
satisfaction
,
and
that
they
will
be
fully
convinc'd
of
the
Proofs
of
so
Holy
a
Religion
as
is
contained
in
it
.
§.
II.
Marks
of
the
True
Religion
.
1.
THe
Sign
of
true
Religion
is
to
oblige
Men
to
love
God.
This
is
very
just
,
nevertheless
no
other
Religion
but
ours
commands
this
.
It
ought
also
to
know
the
frailty
of
Man
,
and
the
weakness
he
is
in
,
of
acquiring
Virtue
by
his
own
strength
;
it
should
prescribe
the
Remedies
,
whereof
Prayer
is
the
chief
.
Our
Religion
doth
all
this
,
no
other
Religion
never
sought
of
God
,
to
love
and
follow
him
.
2.
*
To
manifest
a
Religion
to
be
true
,
it
must
fully
understand
our
Nature
;
for
the
true
Nature
of
Man
,
his
real
Happiness
,
true
Virtue
,
and
true
Religion
,
are
things
whose
knowledg
are
inseparable
.
It
ought
to
have
a
right
understanding
of
the
Happiness
and
Misery
of
Man
,
and
the
Reason
of
one
and
the
other
:
What
other
besides
the
Christian
Religion
hath
known
all
these
things
.
3.
*
Other
Religions
,
as
that
of
Pagans
,
is
more
Popular
,
for
they
consist
all
in
outward
shew
,
but
they
are
not
approved
by
Wise
Men
:
a
Religion
more
Spiritual
would
be
more
suitable
to
Prudent
Persons
,
but
then
it
would
not
be
so
fit
for
the
common
People
.
The
Christian
Religion
alone
is
proportion'd
to
all
,
regarding
both
the
exterior
and
interior
.
It
raises
the
People
to
Contemplate
inwardly
,
and
abaseth
the
Proud
in
the
exteriour
,
and
is
not
perfect
without
the
one
and
the
other
;
for
the
People
must
understand
the
Spirit
of
the
Letter
,
that
the
Learned
should
submit
their
Spirit
to
the
Letter
,
in
performing
the
exterior
Part.
4.
*
We
deserve
to
be
hated
,
Reason
convinces
us
of
this
Truth
.
Now
no
other
Religion
but
the
Christian
Religion
,
doth
teach
to
hate
themselves
,
no
other
Religion
than
should
be
allowed
by
those
that
know
their
own
unworthiness
.
5.
*
No
other
Religion
whatsoever
besides
the
Christian
Religion
,
has
understood
that
Man
is
the
most
Excellent
,
and
also
the
most
Miserable
Creature
:
some
that
have
understood
the
reality
of
his
Excellence
,
have
esteemed
as
low
and
mean
,
the
Opinions
Men
have
naturally
of
themselves
;
and
others
that
have
known
how
true
this
Misery
of
Man
is
,
have
as
much
on
the
other
hand
,
despis'd
those
Opinions
of
Grandeur
which
are
so
natural
to
Man
.
6.
*
No
Religion
but
ours
has
taught
that
Man
is
born
in
Sin
;
no
Sect
of
Philosophers
has
taught
it
;
none
therefore
said
true
.
7.
*
God
being
invisible
,
any
Religion
that
teacheth
not
that
God
is
invisible
,
is
not
true
,
and
that
Religion
that
gives
not
the
Reason
of
it
,
is
not
edifying
;
ours
doth
all
this
.
8.
*
That
Religion
that
consists
in
believing
the
fall
of
Man
from
a
State
of
Glory
and
Communion
with
God
,
into
a
State
of
Sorrow
,
of
Penitence
,
and
Absence
from
God
;
but
that
in
the
End
,
he
should
be
restor'd
by
a
Messias
to
come
,
has
always
been
in
the
World
:
All
things
are
passed
away
,
and
that
abides
,
for
whom
are
all
things
;
for
God
designing
to
make
himself
a
Holy
People
,
that
he
would
separate
from
all
Nations
,
that
he
would
save
from
their
Enemies
,
that
he
would
gather
into
a
place
of
Rest
,
promis'd
to
do
it
,
and
to
come
into
the
World
to
that
effect
;
and
foretold
by
his
Prophets
the
time
and
manner
of
his
coming
:
and
in
the
mean
time
to
confirm
the
hope
of
his
Elect
in
all
Ages
,
he
gave
them
Types
and
Figures
,
and
never
left
them
without
great
assurances
of
his
power
and
good
will
for
their
Salvation
:
for
at
the
Creation
of
the
World
,
Adam
was
the
witness
and
depository
of
the
Promise
of
the
Saviour
that
was
to
be
born
of
the
Seed
of
the
Woman
.
And
though
Men
were
yet
so
near
the
Infancy
of
the
World
,
that
they
could
not
forget
their
Creation
and
their
Fall
,
and
the
Promise
God
made
of
sending
a
Redeemer
;
nevertheless
in
those
first
Ages
of
the
World
,
suffering
themselves
to
be
carry'd
away
by
all
sorts
of
disorders
,
yet
there
were
some
Holy
Men
,
as
Enoch
,
Lamech
,
and
others
,
that
patiently
waited
for
the
Messias
promis'd
from
the
Foundation
of
the
World.
Afterwards
God
sent
Noah
that
see
the
wickedness
of
Men
in
the
highest
pitch
,
and
drowning
all
the
rest
of
the
World
,
saved
him
by
a
Miracle
;
which
sufficiently
shewed
the
Power
he
had
to
save
the
World
,
and
his
Good-will
in
doing
it
;
and
in
causing
that
to
be
born
of
a
Woman
that
he
had
promised
.
This
Miracle
was
sufficient
to
confirm
the
Faith
of
Men
;
and
the
Memory
of
it
being
still
fresh
in
their
Minds
,
God
renewed
his
Promise
to
Abraham
,
who
was
incompassed
with
Idolaters
,
and
fully
instructed
him
in
the
Mystery
of
the
Messias
,
which
was
for
to
come
.
In
the
Days
of
Isaac
and
Jacob
,
Iniquity
had
spread
it self
over
the
Face
of
the
Earth
,
but
these
Holy
Men
lived
by
Faith
;
and
Jacob
at
his
Death
,
blessing
his
Children
,
cryed
out
with
a
Holy
Extasie
,
that
interrupted
his
Discourse
,
O
my
God
I
have
waited
for
thy
Salvation
,
Salutare
tuum
expectabo
Domine
.
The
Egyptians
were
corrupted
with
Idolatry
and
Witchcraft
,
the
People
of
God
were
also
corrupted
by
their
Examples
;
nevertheless
Moses
and
others
see
him
,
that
the
greatest
part
perceived
not
,
and
ador'd
him
,
looking
to
those
Eternal
Recompenses
that
he
prepared
for
them
.
The
Greeks
and
Romans
afterwards
adored
false
Divinities
;
Poets
invented
several
Religions
;
Philosophers
were
divided
into
a
Thousand
different
Sects
;
in
the
mean
while
there
was
in
Judea
,
Select
Men
that
foretold
the
coming
of
the
Messias
,
which
was
known
only
to
them
.
He
appeared
at
last
in
the
fulness
of
time
,
since
which
,
though
there
has
ensu'd
so
many
Schisms
and
Heresies
,
such
overturnings
of
States
and
Kingdoms
and
great
changes
,
this
Church
that
Adores
him
that
was
ever
ador'd
,
doth
subsist
without
interruption
:
And
that
which
is
admirable
,
incomparable
,
and
wholly
Divine
,
is
,
that
this
Religion
which
has
always
been
oppos'd
,
doth
still
subsist
:
It
hath
many
a
time
been
almost
quite
extinguished
,
and
yet
God
has
always
been
pleas'd
to
raise
and
recover
it
by
the
Wonders
of
his
Goodness
and
Power
;
and
what
is
also
very
observable
,
is
,
that
it
has
never
submitted
to
yield
or
bow
to
the
Will
or
Power
of
Tyrants
.
9.
*
Kingdoms
would
fall
to
decay
if
the
Laws
did
not
give
way
to
necessity
:
But
Religion
never
us'd
this
course
,
nor
submitted
to
this
Rule
;
yet
such
accomodations
must
be
,
or
do
Miracles
.
It
is
not
strange
to
escape
danger
by
complyance
,
yet
this
cannot
properly
be
call'd
preservation
,
in
the
end
they
vanish
quite
away
,
there
is
none
that
have
subsisted
1500.
years
:
But
that
this
Religion
should
alway
subsist
and
continue
unalterable
,
is
altogether
Divine
.
10.
*
It
would
shew
too
much
of
obscurity
,
should
not
Truth
have
some
visible
.
Marks
:
It
is
a
very
admirable
one
,
that
it
hath
been
always
presery'd
in
a
Church
and
visible
Assembly
of
Believers
.
It
would
give
too
great
a
Lustre
,
were
all
the
Church
of
one
Mind
and
Opinion
;
but
to
know
the
right
,
you
need
only
seek
that
which
has
been
always
believed
,
for
't
is
most
certain
,
the
Truth
has
been
always
believed
,
and
that
no
false
Error
has
been
always
believed
.
11.
*
The
Messias
has
been
always
believed
;
Adam's
Tradition
was
fresh
in
Noah
,
and
Moses
;
the
Prophets
foretold
it
,
and
in
fortelling
other
things
,
the
success
whereof
being
from
time
to
time
accomplish'd
in
the
sight
of
Men
,
proved
the
truth
of
their
Mission
,
and
by
consequence
the
truth
of
their
Prophesies
,
touching
the
Messias
.
They
all
confessed
the
Law
they
had
was
but
till
the
Messias
should
appear
,
that
till
then
it
should
continue
;
but
that
of
the
Messias
should
dure
Eternally
;
that
so
their
Law
,
or
that
of
the
Messias
,
whereof
it
was
a
Promise
,
should
always
abide
in
the
Earth
:
In
effect
,
it
hath
ever
subsisted
,
and
Jesus
Christ
is
come
in
all
the
Circumstances
that
were
Prophesied
of
him
.
He
wrought
Miracles
,
and
the
Apostles
also
,
whereby
the
Gentiles
were
converted
,
whereby
the
Prophesies
being
verified
,
the
Messias
is
unanswerably
proved
.
12.
*
I
see
many
different
Religions
,
and
by
consequence
all
of
them
false
but
one
.
Every
one
would
be
believ'd
by
their
own
Authority
,
and
threaten
those
that
allow
them
not
;
for
that
Reason
I
do
not
approve
of
them
:
Every
one
may
say
so
,
every
one
may
say
I
am
a
Prophet
:
But
I
see
the
Christian
Religion
wherein
I
find
Prophesies
accomplish'd
,
and
a
great
number
of
Miracles
so
well
asserted
,
that
it
cannot
in
reason
be
doubted
;
this
is
what
I
do
not
find
in
any
other
Religion
whatsoever
.
13.
*
The
only
Religion
contrary
to
Nature
,
in
the
State
't
is
at
present
in
,
that
thwarteth
our
Sensual
Pleasures
,
and
that
at
the
first
view
appears
contrary
to
our
common
Sense
,
is
that
alone
which
has
always
been
.
14.
*
The
whole
Course
and
Current
of
things
ought
to
tend
chiefly
to
the
promotion
and
establishment
of
Religion
;
Men
should
have
Opinions
suitable
to
what
it
teacheth
;
and
to
conclude
,
it
ought
in
such
a
manner
to
be
the
Object
and
Center
all
things
should
tend
unto
,
that
whoever
knew
the
ground
of
it
,
should
be
able
to
give
an
account
of
the
Nature
of
Man
in
particular
,
and
of
the
State
of
the
whole
World
in
general
.
Upon
this
Account
the
Prophane
take
liberty
to
blaspheme
the
Christian
Religion
,
because
they
understand
it
not
aright
;
they
think
it
consists
only
in
Adoring
one
God
,
consider'd
as
Great
,
Powerful
,
and
Eternal
;
this
is
properly
Deism
,
almost
as
different
from
Christian
Religion
,
as
Atheism
,
which
is
quite
contrary
to
it
:
And
from
hence
they
conclude
this
Religion
is
false
;
for
if
it
were
true
,
God
would
manifest
himself
to
Men
by
such
Signs
,
that
it
were
impossible
but
that
every
one
must
know
him
.
But
let
them
conclude
what
they
please
against
Deism
,
they
can
conclude
nothing
against
Christian
Religion
,
which
teaches
,
that
since
the
Fall
,
God
doth
not
manifest
himself
to
Man
with
that
clearness
that
he
may
do
,
were
it
consistent
with
his
Will
,
which
is
properly
done
in
the
Mystery
of
the
Redeemer
,
who
uniting
in
himself
the
two
Natures
,
Divine
and
Human
,
has
deliver'd
Man
from
the
Corruption
of
Sin
,
and
reconciled
him
to
God
in
his
Divine
Person
.
True
Religion
teaches
Men
these
two
truths
,
that
there
is
a
God
they
are
capable
of
attaining
unto
,
and
that
there
is
such
a
Corruption
in
Nature
,
as
render
them
unworthy
so
great
a
Happiness
;
it
concerns
Men
equally
to
understand
both
these
things
;
and
it
as
dangerous
for
Men
to
know
God
without
being
sensible
of
their
own
Misery
,
as
it
is
to
see
his
Misery
,
without
knowing
his
recovery
out
of
it
by
a
Redeemer
.
One
of
these
Knowledges
alone
occasion'd
the
Pride
of
Philosophers
,
who
knew
God
,
but
not
their
own
Misery
;
and
the
despair
of
Atheists
,
who
perceive
their
Misery
without
any
hopes
of
a
Saviour
.
So
that
as
it
is
equally
necessary
for
Men
to
understand
these
two
Points
,
it
is
also
just
,
God
in
his
Mercy
should
make
them
known
to
us
;
Christian
Religion
doth
it
,
it
is
therein
it
doth
consist
.
Consult
the
Oeconomy
of
all
things
in
the
World
thereupon
,
and
you
will
find
all
things
tend
to
the
establishing
these
two
Principles
of
Christian
Religion
.
15.
*
If
one
does
not
know
himself
to
be
full
of
Pride
,
Ambition
,
Covetousness
,
Weakness
,
Misery
,
and
Injustice
,
he
must
be
very
Blind
:
And
if
in
knowing
it
,
one
desires
not
to
be
deliver'd
from
this
State
,
what
can
be
thought
of
so
unreasonable
a
Man
?
Should
not
such
a
Religion
then
be
highly
esteem'd
,
as
does
so
well
understand
the
Infirmities
of
Man
;
and
how
earnest
should
our
desires
be
for
the
truth
of
a
Religion
wherein
such
comfortable
Remedies
are
to
be
found
?
16.
*
It
is
impossible
to
consider
all
the
Proofs
of
Christian
Religion
altogether
,
without
being
convinc'd
of
the
force
of
it
,
the
which
no
Reasonable
Man
can
contradict
.
Consider
its
first
Establishment
;
that
a
Religion
so
opposite
to
Nature
should
settle
it self
so
easily
without
any
force
or
violence
,
and
yet
so
firmly
,
that
no
Torments
could
hinder
Martyrs
from
professing
it
,
and
that
all
this
should
be
effected
not
only
without
the
assistance
of
any
Prince
,
but
also
in
despight
of
all
the
Kings
of
the
Earth
that
resisted
it
.
Consider
the
Holyness
,
the
Greatness
,
and
the
Humility
of
a
Christian
Soul.
The
Antient
Philosophers
acquir'd
a
higher
degree
of
Reputation
than
other
Men
,
by
their
orderly
manner
of
Living
,
and
by
certain
Opinions
,
that
had
some
conformity
to
those
of
Christianity
;
but
they
never
looked
upon
that
as
Virtue
,
which
Christians
call
Humility
;
they
would
even
have
thought
it
inconsistent
with
the
other
Virtues
they
made
profession
of
:
It
was
only
the
Christian
Religion
that
knew
to
unite
things
that
till
then
appear'd
so
contrary
;
and
that
first
taught
Men
that
Humility
is
so
far
from
being
inconsistent
with
other
Virtues
,
that
without
it
all
other
Virtues
are
but
Vices
and
Defects
.
Consider
the
infinite
Wonders
of
the
Holy
Scriptures
,
which
are
Marvelous
,
the
greatness
and
sublimity
more
than
Human
,
of
things
which
it
contains
,
the
admirable
simplicity
of
its
Stile
,
having
nothing
forc'd
nor
affected
,
and
that
bears
such
a
Character
of
Truth
,
as
cannot
be
disown'd
nor
gainsaid
.
Consider
the
Person
of
Jesus
Christ
in
particular
;
whatever
Opinion
one
has
of
him
,
it
cannot
be
deny'd
but
he
was
endeu'd
with
great
and
wonderful
Wisdom
,
of
which
he
gave
sufficient
Testimonies
in
his
Infancy
,
before
the
Doctors
of
the
Law
;
nevertheless
instead
of
improving
those
Tallents
by
Studdy
,
and
frequenting
the
Company
of
Learned
Men
,
he
spent
Thirty
years
of
his
Life
in
a
Handy-craft
Trade
,
and
a
kind
of
retirement
from
the
World
;
and
during
the
Three
years
of
his
Ministry
,
he
took
into
his
Company
,
and
chose
for
his
Apostles
,
ordinary
Persons
,
without
Learning
or
Reputation
,
and
incurr'd
the
hatred
and
displeasure
of
those
that
were
esteem'd
the
Wise
and
Learned
Men
of
the
time
:
a
very
strange
conduct
for
one
that
intended
to
Establish
a
new
Religion
.
Take
a
serious
view
of
the
Apostles
chosen
by
Jesus
Christ
,
those
Persons
who
were
ignorant
and
unlearn'd
,
of
a
sudden
were
found
sufficiently
able
to
put
to
silence
the
Wisest
Philosophers
,
and
Couragious
enough
to
oppose
the
greatest
Kings
or
Tyrants
,
that
resisted
the
Christian
Religion
,
which
they
taught
and
preached
.
Then
consider
the
wonderful
Succession
of
Prophets
,
which
follow'd
one
another
for
near
Two
Thousand
years
,
and
that
in
different
manners
all
foretold
,
even
to
the
least
Circumstances
,
the
Life
and
Death
of
Jesus
Christ
,
his
Resurrection
,
the
Mission
of
the
Apostles
,
the
Preaching
of
the
Gospel
,
the
Conversion
of
the
Gentiles
,
and
several
other
things
,
touching
the
Establishment
of
the
Christian
Religion
,
and
the
abolishing
of
the
Law.
Consider
the
admirable
accomplishment
of
these
Prophesies
,
so
fully
and
perfectly
in
the
Person
of
Jesus
Christ
,
that
it
is
impossible
but
to
know
him
therein
,
unless
one
will
be
wilfully
ignorant
.
Consider
the
State
of
the
Jewish
Nation
before
and
after
the
coming
of
Jesus
Christ
,
their
flourishing
State
before
his
coming
,
and
their
miserable
and
wretched
State
after
they
had
rejected
him
;
for
to
this
day
they
continue
without
any
Mark
of
Religion
,
having
neither
Temples
nor
Sacrifices
,
dispers'd
over
the
face
of
the
Earth
,
and
the
scorn
and
refuse
of
all
Nations
.
Consider
the
Duration
of
Christian
Religion
,
having
subsisted
since
the
beginning
of
the
World
,
whether
it
be
in
the
Saints
under
the
Law
,
who
lived
in
expectation
of
Christ
Jesus
to
come
,
or
in
those
that
received
and
believed
in
him
since
his
coming
,
there
being
no
other
Religion
that
hath
been
perpetual
,
which
is
the
principle
Mark
of
the
true
one
.
To
conclude
,
let
the
Holiness
of
this
Religion
be
consider'd
,
its
Doctrine
,
giving
an
account
of
all
things
,
even
of
those
that
are
most
discordant
in
Man
,
and
all
other
particularities
Supernatural
and
Divine
,
that
shine
in
all
its
parts
.
After
all
which
how
can
it
any
way
be
doubted
,
that
the
Christian
Religion
is
the
only
true
Religion
,
and
whether
there
was
ever
any
other
that
was
like
it
.
§.
III.
The
True
Religion
prov'd
by
the
distances
that
are
in
Man
,
and
by
Original
Sin.
1.
THe
greatness
and
Miseries
of
Man
are
so
visible
,
that
true
Religion
must
needs
teach
us
that
there
is
in
him
some
Principle
of
Greatness
,
and
at
the
same
time
some
great
depth
of
Misery
.
True
Religion
must
of
necessity
have
a
distinct
knowledg
of
our
Nature
,
that
is
to
say
,
it
must
understand
what
it
hath
of
Greatness
,
and
all
it
hath
of
Misery
,
and
the
Cause
both
of
the
one
and
the
other
:
It
must
also
know
how
to
satisfie
us
of
the
strange
distances
that
are
therein
to
be
seen
;
if
there
is
but
one
sole
beginning
of
all
things
,
and
but
one
end
of
all
,
then
True
Religion
must
teach
us
to
love
and
adore
him
only
;
but
finding
our selves
unable
to
Worship
what
we
do
not
know
,
and
to
love
something
besides
our selves
,
true
Religion
,
which
instructs
us
in
these
Duties
,
doth
also
inform
us
of
our
unability
,
and
also
affords
us
necessary
Remedies
.
To
make
a
Man
happy
,
Religion
must
teach
him
there
is
but
one
God
,
that
't
is
our
Duty
to
love
him
,
that
't
is
our
perfect
Happiness
to
be
his
,
and
our
greatest
Misery
to
be
separated
from
him
;
this
Religion
should
shew
us
,
that
we
are
so
full
of
ignorance
,
that
it
hinders
us
from
knowing
and
loving
God
,
so
that
our
Duty
obliging
us
to
love
God
,
and
our
Corruptions
hindering
us
,
shews
that
we
are
full
of
unholiness
.
It
must
make
us
sensible
of
the
a
version
we
have
to
God
and
to
our
own
welfare
:
It
must
teach
us
the
remedies
,
and
the
means
to
obtain
those
Remedies
.
Let
a
Man
examin
all
the
Religions
in
the
World
in
this
regard
,
and
see
if
there
be
any
but
the
Christian
Religion
that
answers
these
particulars
.
Is
it
what
the
Philosophers
taught
,
who
propos'd
the
good
inherent
in
us
to
be
the
chiefest
good
?
Is
this
the
chiefest
good
?
Have
they
discover'd
the
Remedy
for
our
Sorrows
?
to
heal
the
presumption
of
Man
,
is
it
to
have
equall'd
him
to
God
?
and
those
which
have
equall'd
us
with
Beasts
,
and
that
have
given
us
the
Enjoyments
of
the
Earth
for
our
Portion
;
Have
they
found
a
remedy
for
our
Concupiscences
?
Lift
up
your
Eyes
to
God
say
some
,
behold
him
whom
you
resemble
,
and
that
has
made
you
to
adore
him
;
you
may
make
your selves
like
him
,
Wisdom
will
liken
you
to
him
,
if
you
will
follow
it
;
others
say
,
bow
down
your
Eyes
to
the
Ground
miserable
Worms
that
you
are
,
and
behold
the
Beasts
,
whose
Companions
you
are
What
then
will
become
of
Man
?
Shall
he
be
equal
to
God
or
to
Beasts
?
What
a
vast
distance
is
this
?
What
will
become
of
us
?
What
Religion
is
it
will
teach
us
the
cure
of
Pride
and
Concupiscence
?
What
Religion
will
teach
us
our
Happiness
,
our
Duties
,
our
Imperfections
that
hinder
us
from
it
,
the
remedies
that
may
cure
us
,
and
the
means
to
obtain
those
remedies
?
Let
us
see
what
the
Wisdom
of
God
says
to
us
on
all
this
,
and
speaks
to
us
in
the
Christian
Religion
.
It
is
in
vain
O
Man
that
thou
seekest
in
thy self
the
remedy
of
thy
Miseries
;
all
your
knowledg
will
only
reach
to
know
that
Truth
and
solid
Good
is
not
to
be
had
in
thy self
:
Philosophers
have
indeed
promis'd
it
,
but
they
could
not
perform
it
;
they
did
not
know
neither
thy
true
Happiness
,
nor
thy
true
State
;
how
was
it
possible
they
should
give
a
remedy
of
your
Miseries
,
seeing
they
never
fully
knew
them
;
your
greatest
evils
are
Pride
,
which
estranges
you
from
God
,
and
Concupiscence
,
which
draws
you
after
the
World
;
and
they
have
always
cherish'd
at
least
one
of
these
Evils
.
If
they
propose
God
to
you
for
your
Object
,
it
was
only
to
increase
your
Pride
;
they
made
you
think
that
by
Nature
you
resembl'd
him
;
and
those
which
have
seen
the
Vanity
of
this
pretension
,
have
flung
you
into
the
other
Precipice
,
in
shewing
you
that
your
Nature
was
like
that
of
Beasts
,
and
inclin'd
you
to
seek
your
Happiness
in
Sensualities
,
which
is
the
Portion
of
brute
Beasts
.
These
are
not
the
means
to
inform
you
of
your
Transgressions
;
expect
not
therefore
neither
Truth
nor
Consolation
from
Men
,
I
am
he
that
form'd
thee
,
and
that
alone
can
shew
thee
what
thou
art
;
but
you
are
not
now
in
the
State
I
set
you
in
;
I
made
Man
Holy
,
Innocent
,
perfect
;
I
fill'd
him
with
light
,
and
understanding
;
I
communicated
my
Glory
and
Majesty
to
him
:
Man
did
then
with
his
Eye
behold
the
Glory
of
God
;
he
was
not
in
darkness
that
blinds
him
,
nor
in
the
Mortality
and
Miseries
that
surround
him
;
but
he
did
not
long
enjoy
that
Glory
,
but
fell
into
presumption
;
he
would
needs
become
his
own
Center
,
and
live
without
my
support
;
he
withdrew
himself
from
my
Rule
,
and
equalling
himself
to
me
,
through
a
desire
of
finding
a
Felicity
in
himself
,
I
left
him
to
himself
,
and
causing
all
the
Creatures
I
had
put
under
his
Feet
,
to
revolt
from
him
,
I
made
them
become
his
Enemies
;
so
that
now
Man
is
become
like
to
the
Beasts
,
and
so
far
estrang'd
from
me
,
that
there
is
scarse
any
little
light
of
his
first
Author
to
be
found
in
him
;
his
Faculties
are
so
much
confus'd
,
or
so
near
extinguish'd
;
his
Sences
either
independent
of
his
Reason
,
or
for
the
most
part
overcoming
his
Reason
,
leads
him
away
to
the
love
of
Pleasures
;
all
Creatures
either
tempt
or
afflict
him
,
and
either
sway
him
by
prevailing
over
him
by
their
force
,
or
charm
him
by
their
delights
,
which
is
the
more
imperious
and
dangerous
slavery
of
the
two
.
2.
*
This
is
the
State
of
Man
at
present
;
there
is
as
yet
remaining
in
him
some
little
glimering
light
of
the
Happiness
of
his
first
State
,
but
he
is
overwhelm'd
in
the
Miseries
of
his
ignorance
,
which
is
become
his
Second
Nature
.
3.
*
From
these
Principles
which
I
briefly
lay
down
,
you
may
easily
discern
the
cause
of
so
many
vast
contrarieties
,
which
have
divided
and
astonish'd
Men.
4.
*
Now
take
notice
of
the
several
desires
of
Greatness
and
Glory
,
which
the
sense
of
so
many
Miseries
cannot
extinguish
,
and
see
if
the
cause
of
this
be
not
a
second
Nature
.
5.
*
Know
then
O
proud
Man
,
what
a
Paradox
thou
art
to
thy self
;
weak
Reason
humble
thy self
;
frail
Nature
be
silent
,
know
that
Man
doth
infinitely
surpass
Man
,
and
expect
to
understand
thy
true
State
from
thy
Maker
,
which
thou
art
utterly
ignorant
of
.
6.
*
For
if
Man
had
never
been
defil'd
by
Sin
,
he
should
with
safety
have
enjoy'd
Truth
and
Happiness
;
and
had
he
been
always
corrupt
,
he
would
never
have
had
any
Idea
of
Truth
nor
of
Blessedness
.
But
wretched
Creatures
that
we
are
,
and
the
rather
,
as
though
there
were
no
greatness
in
our
Condition
,
we
have
a
desire
after
Happiness
,
but
cannot
attain
to
it
;
we
feel
a
Notion
of
Truth
,
and
yet
possess
nothing
but
a
Lye
;
unable
quite
to
be
ignorant
,
and
cannot
know
certainly
;
so
sure
it
is
we
were
in
a
State
of
Perfection
,
from
whence
we
are
miserably
fallen
,
7.
*
What
is
it
then
that
this
weakness
and
avidity
intimates
to
us
,
but
that
there
was
formerly
in
Man
a
real
good
,
and
there
now
remains
only
the
Foot-steps
of
it
,
which
he
in
vain
strives
to
fill
up
with
what
he
sees
round
about
him
,
seeking
in
things
absent
,
the
succour
he
cannot
find
in
those
present
,
and
which
neither
the
one
nor
the
other
is
capable
of
affording
him
,
because
this
wide
Gulf
cannot
be
fill'd
,
but
by
an
Object
which
is
infinite
and
unmoveable
.
8.
*
Nevertheless
it
is
a
thing
very
wonderful
,
that
the
Mystery
farthest
off
from
our
Knowledg
,
which
is
that
of
the
Transmission
of
Original
Sin
,
is
such
a
thing
,
that
without
it
we
cannot
have
a
right
knowledg
of
our selves
;
for
there
is
no
doubt
to
be
made
,
nothing
does
more
startle
our
Reason
,
than
to
say
,
the
Sin
of
Adam
doth
make
those
to
be
guilty
,
which
seem
to
be
uncapable
of
participating
of
it
,
by
reason
of
their
great
distance
from
the
Fountain
;
this
infection
seems
not
only
to
be
impossible
,
but
it
also
seems
to
us
to
be
unjust
.
For
what
seems
more
contrary
to
the
miserable
Rules
of
our
Justice
,
than
eternally
to
Damn
an
Infant
,
that
hath
not
the
power
to
will
,
for
a
Sin
wherein
it
seems
so
little
concern'd
,
that
't
was
committed
6000
years
before
it
had
any
Being
;
certainly
nothing
seems
more
difficult
to
us
than
this
Doctrine
:
Nevertheless
without
this
Mystery
,
the
most
incomprehensible
of
all
others
,
we
are
incomprehensible
to
our selves
;
the
Mystery
of
our
Condition
is
complicated
in
this
Abyss
;
so
that
Man
is
more
inconceivable
without
this
Mystery
,
than
this
Mystery
is
unfathomable
to
Man
.
9.
*
Original
Sin
is
foolishness
to
Man
,
it
is
granted
to
be
so
;
the
want
of
Reason
should
not
be
urged
in
this
Doctrine
,
for
it
is
not
expected
Reason
should
attain
to
it
.
But
this
foolishness
is
wiser
than
the
Wisdom
of
Men
;
Quod
stultam
est
Dei
,
sapientius
est
hominibus
;
for
without
this
,
10.
*
These
two
Estates
of
Innocence
and
Corruption
being
laid
down
,
it
is
impossible
but
we
should
be
convinc'd
of
them
.
11.
*
Let
us
follow
our
own
Sense
;
let
us
observe
our
own
selves
,
and
try
if
we
do
not
find
the
lively
Characters
of
these
two
Natures
.
12.
*
So
many
contradictions
would
they
be
found
in
a
single
Subject
.
13.
*
This
duplicity
of
Man
is
so
visible
,
that
some
have
thought
we
had
two
Souls
,
a
single
Subject
appearing
to
them
uncapable
of
such
great
and
sudden
varieties
,
from
a
boundless
Presumption
,
unto
an
extraordinary
lowness
of
Spirit
.
14.
*
So
that
all
these
contrarieties
,
which
seem
most
to
alienate
Men
from
the
knowledg
of
Religion
,
are
the
very
things
should
most
of
all
direct
them
to
the
knowledg
of
the
Truth
.
As
for
my
particular
,
I
freely
confess
that
as
soon
as
the
Christian
Religion
discovers
this
Principle
,
that
the
Nature
of
Man
is
Corrupt
,
and
fallen
from
God
;
it
presently
enables
me
to
see
clearly
the
Character
of
this
Truth
;
for
Nature
is
such
,
that
in
all
things
it
shews
plainly
the
loss
of
God
,
both
in
Man
and
without
Man
.
Without
these
Divine
Lights
what
were
Man
able
to
do
,
unless
he
rais'd
himself
up
in
the
little
remainder
of
the
Thoughts
of
their
last
Dignity
,
or
cast
themselves
down
in
the
sense
of
their
present
Misery
;
for
not
having
a
clear
view
of
the
Truth
,
they
could
never
attain
to
perfect
Virtue
;
some
considering
Nature
as
corrupted
,
others
as
irreparable
,
they
could
not
have
avoided
Pride
or
Sloth
,
which
are
the
Springs
of
all
Vice
;
seeing
they
could
not
shun
falling
therein
by
weakness
,
or
be
freed
by
Pride
;
for
did
they
know
the
Excellency
of
Man
,
they
would
be
ignorant
of
his
Corruption
,
whereby
they
would
avoid
Sloath
,
but
would
be
plunged
into
Pride
:
And
did
they
know
the
Infirmity
of
Nature
,
they
would
not
know
its
Dignity
,
whereby
though
they
avoided
the
Vanity
of
it
,
yet
it
was
by
running
head-long
into
despair
.
From
hence
proceeded
the
divers
Sects
of
Stoicks
,
Epicureans
,
Dogmatists
,
and
Accademists
,
&c.
It
is
Christian
Religion
only
is
capable
of
curing
these
two
Evils
;
not
in
making
them
expel
each
other
by
Worldly
Wisdom
,
but
in
expelling
both
of
them
by
the
Simplicity
of
the
Gospel
:
For
it
teacheth
the
Just
,
whom
it
lifteth
up
to
the
participation
of
the
Divinity
it self
,
that
in
this
exalted
State
they
yet
have
in
them
the
Spring
of
all
the
Corruption
,
which
,
during
the
course
of
Life
,
renders
them
subject
to
Error
,
Misery
,
Death
,
and
Sin
;
and
it
informs
the
most
guilty
,
that
they
are
capable
of
the
favour
of
their
Redeemer
,
whereby
it
makes
those
fear
whom
it
justifies
,
and
affords
Comfort
to
those
it
Condemns
.
It
doth
with
so
much
evenness
temper
fear
with
hope
,
by
this
double
capacity
which
is
common
to
all
,
of
Grace
and
Sin
,
that
it
humbleth
infinitely
more
than
Reason
can
do
,
but
without
casting
into
despair
;
and
elevateth
infinitely
more
than
the
Pride
of
Nature
,
yet
without
puffing
up
;
shewing
plainly
thereby
,
that
being
free
from
Error
and
Vice
,
it
only
appertains
to
her
,
both
to
correct
and
instruct
Men.
15.
*
We
cannot
comprehend
the
glorious
Estate
of
Adam
,
the
Nature
of
Sin
,
nor
the
manner
how
it
reacheth
unto
us
;
these
things
were
transacted
in
a
State
of
Nature
diflerent
from
ours
,
and
do
surpass
our
present
capacity
;
and
indeed
all
those
things
are
unnecessary
for
our
Knowledg
,
to
free
us
out
of
our
Miseries
;
all
that
behoves
us
to
know
,
is
,
that
by
Adam
we
are
miserable
,
corrupt
,
estranged
from
God
,
but
Redeemed
by
Jesus
Christ
;
and
of
this
we
have
admirable
Proofs
upon
Earth
.
16.
*
Christianity
is
surprising
;
It
enjoyns
Man
to
confess
that
he
is
vile
and
abominable
;
and
at
the
same
time
it
commands
him
to
endeavour
to
be
like
God
;
without
such
a
Ballance
,
this
elevation
would
render
him
extreamly
Vain
,
or
this
lowness
would
render
him
horribly
Contemptible
.
17.
*
Misery
inclines
us
to
despair
,
greatness
doth
inspire
presumption
.
18.
*
The
Incarnation
discovers
to
Man
the
height
of
his
Misery
by
the
greatness
of
the
Remedy
that
it
wanted
.
19.
*
There
is
not
to
be
found
in
Christian
Religion
that
degree
of
Misery
which
makes
us
incapable
of
Happiness
,
nor
a
State
of
Holiness
that
is
exempt
from
Sin.
20.
*
There
is
no
Doctrine
more
suitable
to
Man
than
this
,
it
informing
him
of
his
double
capacity
,
of
receiving
and
losing
Grace
,
by
reason
of
the
double
danger
whereunto
he
is
always
exposed
,
of
Despair
or
of
Pride
.
21.
*
Philosophers
never
prescrib'd
any
means
proportion'd
to
these
two
States
;
they
inspired
only
thoughts
of
Pride
and
Greatness
,
and
this
is
not
the
true
State
of
Man
;
they
inspir'd
also
Toughts
of
meanness
,
and
that
is
not
neither
the
State
of
Man
;
there
must
be
thoughts
of
meanness
;
not
of
the
abjectness
of
Nature
,
but
of
Repentance
;
not
to
rest
in
it
,
but
to
proceed
on
to
Greatness
;
there
must
be
thoughts
of
greatness
,
but
of
that
greatness
which
proceeds
from
Grace
,
not
Merit
,
after
having
been
humbled
.
22.
*
No
body
is
so
happy
as
a
true
Christian
;
nor
so
Virtuous
,
Reasonable
,
and
Aimable
.
With
how
little
Pride
doth
a
Christian
think
he
is
united
to
God
?
how
unconcernedly
doth
he
compare
himself
to
the
Worms
of
the
Earth
.
23.
*
Who
then
can
refuse
to
believe
these
Heavenly
Lights
,
and
to
Adore
them
?
For
is
it
not
as
clear
as
the
Light
,
that
we
feel
in
our selves
indelible
Characters
of
Excellence
?
and
is
it
not
also
as
certain
that
we
feel
every
Moment
the
Effects
of
our
deplorable
State
?
What
then
doth
this
chaos
and
horrible
confusion
inform
us
,
but
the
truth
of
this
double
State
,
with
such
a
loud
Voice
,
that
't
is
impossible
to
resist
.
§.
IV.
It
is
not
incredible
that
God
should
unite
himself
to
us
.
WHat
most
of
all
hinders
Men
from
believing
that
they
are
capable
of
being
united
to
God
,
is
nothing
else
but
the
musing
upon
their
own
wretchedness
;
if
they
think
on
it
sincerely
,
and
extend
it
as
far
as
I
have
done
,
that
they
confess
this
vileness
to
be
indeed
very
great
;
and
that
we
are
of
our selves
uncapable
of
knowing
,
if
his
Mercy
cannot
make
us
worthy
of
him
:
For
I
would
fain
know
how
this
Creature
that
confesses
himself
so
Vile
,
comes
to
limit
the
Mercy
of
God
,
and
to
set
it
the
bounds
that
his
Fancy
doth
suggest
.
Man
knows
so
little
what
God
is
,
that
he
doth
not
know
what
he
himself
is
,
and
being
troubled
at
the
sight
of
his
own
State
,
how
dares
he
say
God
cannot
render
him
capable
of
communicating
himself
to
him
.
I
would
ask
him
,
if
God
requires
ought
else
of
him
,
but
to
know
and
love
him
;
and
wherefore
he
should
think
God
should
not
make
himself
be
known
and
loved
of
him
,
seeing
he
is
naturally
capable
of
Love
and
Knowledg
;
for
there
's
no
question
to
be
made
,
but
that
at
least
he
knows
that
he
is
,
and
that
he
loves
something
:
If
he
then
sees
something
in
the
dark
state
wherein
he
is
,
and
finds
something
on
Earth
that
deserves
his
Love
:
If
God
be
pleas'd
to
infuse
into
him
some
Beams
of
his
Essence
,
wherefore
should
it
be
thought
strange
that
he
should
be
made
capable
of
knowing
and
loving
him
,
as
he
shall
be
pleas'd
to
communicate
himself
to
him
?
These
kinds
of
reasoning
therefore
are
very
presumptuous
,
though
they
seem
to
be
grounded
on
a
kind
of
Humility
,
yet
it
is
not
sincere
nor
reasonable
,
unless
it
makes
us
confess
,
that
not
knowing
of
our selves
what
we
are
,
we
cannot
know
it
of
any
but
God.
§.
V.
The
submission
and
use
of
Reason
.
1.
THe
farthest
Reason
can
go
,
is
to
confess
that
there
are
infinite
numbers
of
things
that
are
above
it
;
It
is
very
weak
if
it
proceeds
not
so
far
.
2.
*
One
must
know
to
doubt
where
there
's
cause
to
doubt
,
assure
where
there
is
cause
,
and
submit
when
one
ought
;
who
doth
not
these
things
don't
understand
the
force
of
Reason
:
There
are
many
that
do
not
observe
these
three
Principles
;
either
they
assure
all
,
as
demonstrable
,
in
not
rightly
knowing
what
demonstration
is
;
or
in
doubting
of
all
,
not
knowing
where
to
submit
;
or
in
submitting
to
all
,
not
knowing
where
to
judg
.
3.
*
If
all
be
submitted
to
Reason
,
our
Religion
would
have
nothing
mysterious
and
supernatural
in
it
;
if
the
Principles
of
Reason
are
violated
,
our
Religion
would
be
absurd
and
Rediculous
.
4.
*
Reason
,
saith
St.
Austin
,
would
never
submit
,
if
it
did
not
judg
that
there
are
certain
occasions
wherein
it
ought
to
submit
:
It
is
therefore
just
it
should
submit
,
when
it
judges
that
it
ought
to
submit
;
and
that
it
should
not
submit
,
when
upon
good
grounds
it
ought
not
to
submit
,
but
great
care
must
be
taken
of
not
being
deceiv'd
.
5.
*
Piety
is
very
different
from
Superstition
.
To
advance
Piety
to
Superstition
you
destroy
it
.
Hereticks
charge
us
with
superstitious
submission
;
it
were
to
do
what
they
charge
us
with
,
if
we
requir'd
this
submission
in
things
indifferent
.
There
is
nothing
so
conformable
to
Reason
,
as
to
lay
aside
Reason
in
matters
of
Faith
;
and
nothing
more
contrary
to
Reason
,
than
the
disusing
of
Reason
,
in
things
that
do
not
concern
Faith
:
These
are
two
extreams
alike
dangerous
,
to
exclude
Reason
,
and
to
admit
nothing
but
Reason
.
6.
*
Faith
teaches
things
which
Sense
doth
not
,
but
never
nothing
contrary
to
it
;
it
is
above
,
but
not
contrary
to
Reason
.
§.
VI.
Faith
without
Reasoning
.
IF
we
see
a
Miracle
,
say
some
Men
,
we
would
be
converted
:
They
would
not
speak
in
this
manner
,
did
they
know
what
Conversion
means
:
They
think
there
is
no
more
in
it
but
to
believe
there
is
a
God
,
and
that
to
Worship
him
consists
only
in
certain
Forms
of
Words
,
much
like
those
the
Gentiles
used
to
their
Idols
:
True
Conversion
consists
in
humbling
our selves
before
that
Soveraign
Majesty
we
have
so
often
provok'd
,
and
who
might
justly
every
Minute
destroy
us
;
to
confess
that
we
can
do
nothing
without
him
,
and
that
we
have
deserv'd
nothing
but
his
displeasure
;
it
consists
in
acknowledging
that
there
is
a
great
enmity
betwixt
God
and
us
,
and
that
without
a
Mediator
we
could
have
had
no
access
nor
favour
.
Do
not
think
it
strange
to
see
common
People
believe
without
Reasoning
;
God
works
in
them
a
love
of
Holiness
,
and
a
hatred
of
themselves
;
he
inclines
their
heart
to
believe
.
One
shall
never
believe
with
a
true
saving
Faith
,
unless
God
inclines
the
Heart
,
and
as
soon
as
he
inclines
it
,
one
shall
believe
.
And
it
is
what
the
Prophet
David
knew
very
well
,
when
he
Those
that
believe
without
having
examin'd
the
Proofs
of
Religion
,
it
is
because
they
have
an
inward
Holy
Disposition
,
and
that
what
they
hear
said
of
our
Religion
,
is
wholly
conformable
to
it
.
They
feel
that
God
has
made
them
,
they
will
love
none
but
him
,
they
will
hate
none
but
themselves
;
they
find
their
own
weakness
,
and
that
they
are
unable
to
go
to
God
,
and
that
if
God
don't
vouchsafe
to
come
to
them
,
they
can
have
no
Communion
with
him
;
and
they
find
it
is
said
in
our
Religion
,
that
we
must
love
God
and
hate
our selves
;
but
being
wholly
depraved
,
and
uncapable
of
coming
to
God
,
God
became
Man
to
unite
himself
to
us
.
There
needs
nothing
more
to
perswade
Men
who
have
this
Disposition
in
their
Heart
,
together
with
this
knowledg
of
their
incapacity
and
Duty
.
Those
whom
we
see
to
be
Christians
without
the
knowledg
of
Prophesies
and
Proofs
,
do
nevertheless
judg
as
well
as
those
that
have
this
Knowledg
;
they
judge
by
the
heart
,
as
the
others
do
by
the
understanding
:
It
is
God
himself
that
inclines
them
to
believe
,
and
therefore
they
are
very
effectually
perswaded
.
I
grant
that
one
of
these
Christians
that
believes
without
knowing
the
Proofs
,
may
not
,
it
may
be
,
know
so
well
how
to
convince
an
Infidel
,
who
may
say
so
much
of
himself
.
But
those
that
understand
the
Proofs
of
Religion
,
can
easily
prove
that
a
believer
is
truly
inspired
of
God
,
although
he
cannot
tell
how
to
do
it
himself
.
§.
VII
.
That
it
is
more
advantageous
to
believe
,
than
not
believe
what
is
taught
by
the
Christian
Religion
.
Advertisement
.
MOst
of
what
is
contained
in
this
Chapter
concerns
only
certain
Persons
,
who
not
being
satisfy'd
with
the
Proofs
of
Religion
,
and
much
less
with
the
Reasons
of
Atheists
,
remain
in
suspense
betwixt
Faith
and
Infidelity
;
the
Author
pretends
only
to
shew
by
their
own
Principles
,
and
the
light
of
Natural
Reason
,
that
they
should
judg
it
is
their
Intrest
to
believe
,
and
that
't
were
their
wisest
course
so
to
do
,
did
this
choice
depend
of
their
own
Will
.
Whence
it
follows
,
that
till
they
have
found
means
to
convince
them
of
the
Truth
,
they
should
do
what
may
most
tend
that
way
,
and
avoid
all
those
Courses
which
hinder
them
from
getting
true
Faith
,
which
are
principally
Passions
and
vain
Amusements
.
1.
UNity
joyn'd
to
Infinity
adds
nothing
to
it
,
no
more
than
a
Foot
does
to
an
infinite
Measure
;
the
Finite
disappears
in
presence
of
the
infinite
,
and
becomes
nothing
;
so
doth
our
Wisdom
in
the
sight
of
God
,
and
our
Righteousness
,
before
the
Divine
Holiness
.
There
is
not
so
great
a
disproportion
betwixt
Unity
and
Infinity
,
as
there
is
betwixt
our
Righteousness
and
that
of
God.
2.
*
We
know
there
is
an
Infinite
Being
,
but
are
ignorant
of
his
Nature
;
as
for
Example
,
we
know
it
is
false
,
that
Numbers
are
Finite
;
then
it
is
true
there
is
an
Infinity
in
Number
,
but
we
know
not
what
it
is
:
It
is
false
that
't
is
even
,
it
is
false
that
't
is
odd
,
for
in
adding
the
Unity
it
changes
not
Nature
.
So
we
may
plainly
see
there
is
a
God
,
and
not
know
what
he
is
,
and
you
ought
not
conclude
there
is
no
God
,
because
we
do
not
perfectly
know
his
Nature
.
To
convince
you
of
his
existence
,
I
will
not
insist
upon
the
Faith
by
which
we
certainly
know
him
,
nor
of
all
the
other
Proofs
which
we
have
,
seeing
you
will
not
submit
to
them
.
I
will
deal
with
you
only
by
your
own
Principles
,
and
I
don't
doubt
by
the
usual
way
that
you
discourse
daily
of
things
of
the
least
Moment
,
you
will
see
how
you
should
discourse
of
this
matter
,
and
what
side
you
should
take
in
discussing
this
important
Point
of
the
Existence
of
God.
You
say
we
are
incapable
of
knowing
if
there
is
a
God
;
nevertheless
it
is
certain
there
is
a
God
,
or
there
is
not
,
there
is
no
Medium
:
but
which
side
shall
we
take
,
Reason
you
say
can
determine
nothing
in
the
case
;
there
is
an
Infinite
chaos
that
separates
us
;
at
this
infinite
distance
there
will
a
chance
happen
,
Cross
or
Pile
;
what
will
you
lay
?
by
Reason
you
cannot
assure
one
nor
the
other
;
by
Reason
you
cannot
deny
neither
of
both
:
Do
not
then
blame
those
of
falshood
that
have
made
a
choice
,
for
you
can't
tell
if
they
have
done
ill
,
or
chosen
wrong
;
no
,
you
will
say
,
but
I
blame
them
not
for
having
made
this
choice
,
but
for
making
any
choice
,
and
as
well
he
that
took
Cross
as
he
that
took
Pile
,
have
both
done
ill
;
the
best
way
had
been
not
to
have
lay'd
at
all
.
Say
you
so
,
but
there
's
a
necessity
we
must
lay
,
it
is
not
at
our
liberty
,
you
are
imbarqu'd
,
and
not
to
lay
God
is
,
is
to
lay
he
is
not
,
which
of
the
two
will
you
bet
:
Let
us
consider
the
loss
and
gain
;
in
betting
to
believe
God
is
,
if
you
win
you
win
all
;
if
you
lose
you
lose
nothing
;
lay
then
that
he
is
,
without
hesitating
.
Well
,
I
must
lay
,
but
it
may
be
I
risque
too
much
;
let
us
see
,
seeing
there
is
the
like
hazard
in
winning
and
losing
,
had
you
but
two
Lives
to
win
for
one
,
you
may
well
lay
;
and
were
there
Ten
to
be
gain'd
,
you
would
be
very
unwise
not
to
venture
your
Life
to
win
ten
,
at
a
Game
where
there
is
no
more
hazard
of
losing
than
winning
.
But
here
there
is
an
infinite
number
of
Lives
infinitly
happy
,
to
be
won
,
with
the
like
hazard
of
winning
,
as
of
losing
;
and
what
you
risque
is
of
so
little
value
,
and
short
continuance
,
that
't
is
a
meer
Folly
to
spare
it
,
in
this
occasion
.
For
it
avails
nothing
to
say
it
is
uncertain
if
one
shall
win
,
and
that
't
is
sure
one
does
venture
,
and
that
the
infinite
distance
which
is
betwixt
the
certainty
of
what
one
lays
down
,
and
the
uncertainty
of
what
one
shall
win
,
does
equal
the
finite
good
which
one
lays
down
,
to
the
infinite
good
which
is
uncertain
.
This
is
not
true
.
All
Gamsters
do
venture
certain
,
in
hopes
to
win
,
and
yet
he
certainly
risques
the
finite
,
to
gain
uncertainly
the
infinite
,
without
any
contradiction
of
Reason
.
There
is
not
an
infinity
of
distance
betwixt
this
certainty
of
what
one
lays
down
,
and
the
uncertainty
of
winning
,
that
is
not
true
;
there
is
indeed
infinity
betwixt
the
certainty
of
gaining
,
and
the
certainty
of
losing
.
But
the
uncertainty
of
wining
is
proportion'd
to
the
certainty
of
what
one
ventures
,
according
to
the
proportion
of
the
hazards
of
winning
and
losing
;
and
thence
it
is
,
that
if
there
be
as
many
hazards
of
one
side
as
there
is
of
the
other
,
the
Game
is
equal
,
and
then
the
certainty
of
what
one
plays
,
is
equal
to
the
uncertainty
of
the
Game
,
it
is
so
far
from
being
infinitly
distant
;
and
so
our
Proposition
is
in
full
force
,
when
the
Finite
only
is
hazarded
,
at
a
play
where
there
is
as
much
probability
of
winning
as
losing
,
and
the
Infinity
to
be
won
:
this
is
Demonstration
,
and
if
Men
are
capable
of
admitting
Truth
,
they
ought
to
receive
this
.
I
own
I
grant
it
;
but
is
there
not
yet
other
means
of
seeing
more
clearly
;
yes
,
by
the
Scriptures
,
and
by
all
the
other
Proofs
of
Christian
Religion
,
which
are
very
many
and
clear
.
Those
who
expect
to
be
sav'd
,
you
will
say
,
are
happy
in
such
a
State
;
but
then
they
are
often
terrify'd
with
the
fear
of
being
Damn'd
.
But
who
is
it
has
more
cause
to
fear
Hell
,
either
him
that
thinks
there
is
no
Hell
,
and
sure
to
be
damn'd
if
there
be
one
,
or
him
that
is
certainly
perswaded
there
is
a
Hell
,
and
in
hope
to
be
preserved
from
it
if
there
be
one
.
Whoever
had
but
eight
Days
to
live
,
and
would
think
the
best
way
was
to
believe
it
fell
out
so
by
hazard
,
must
needs
have
lost
his
Senses
;
now
were
we
not
sway'd
by
our
Passions
,
eight
Days
and
a
hundred
Years
would
be
but
the
same
thing
.
What
danger
can
it
be
to
you
to
resolve
on
this
Course
,
it
will
make
you
Faithful
,
Honest
,
Humble
,
Thankful
,
Sincere
,
and
Charitable
.
It
s
true
you
will
not
live
in
filthy
Pleasures
,
in
Vanity
,
and
Fleshly
delights
.
But
shall
I
gain
nothing
else
?
I
tell
you
even
in
this
Life
you
will
be
a
Gainer
,
and
as
you
proceed
in
this
way
,
you
will
find
so
much
certainty
of
profit
,
and
so
much
of
emptiness
in
what
you
risque
,
that
at
last
you
will
find
you
have
betted
for
a
thing
certain
and
infinite
,
and
that
you
have
given
nothing
for
obtaining
it
.
But
you
say
,
you
are
so
made
,
that
you
cannot
believe
:
Learn
at
least
your
own
inabillity
to
believe
,
seeing
your
Reason
tells
you
you
should
,
and
yet
have
not
power
to
do
it
;
strive
therefore
to
overcome
your self
,
not
by
desiring
more
Proofs
on
Gods
part
,
but
by
diminishing
your
own
Passions
.
You
would
walk
in
Faith
,
and
do
not
know
the
way
;
you
would
be
heal'd
of
your
infidellity
,
and
seek
not
the
Remedies
:
inform
your self
of
those
that
have
been
in
your
State
,
and
that
now
are
free
from
Doubts
;
they
know
the
way
you
would
willingly
go
in
,
and
are
cured
of
the
Evil
you
would
be
freed
from
;
follow
the
Course
they
took
,
follow
their
outward
Examples
;
if
you
cannot
as
yet
enjoy
their
inward
Dispositions
,
lay
aside
those
delays
wherewith
you
have
been
hinder'd
.
I
should
soon
have
quitted
these
Pleasures
,
you
will
say
,
if
I
had
but
Faith
;
and
I
tell
you
,
you
would
soon
have
Faith
,
if
you
would
forsake
these
Pleasures
.
Now
't
is
your
part
to
begin
.
If
it
were
in
my
power
I
would
give
you
Faith
,
but
I
cannot
,
and
by
consequence
am
not
able
to
prove
the
truth
of
what
you
say
;
but
you
may
easily
quit
these
Pleasures
,
and
try
if
what
I
say
be
true
.
3.
*
Let
us
not
be
ignorant
of
our selves
,
we
are
Flesh
as
well
as
Spirit
,
and
thence
it
is
,
that
the
instrument
which
perswadeth
,
is
not
the
only
Demostration
.
How
few
things
be
there
that
is
demonstrated
?
Proofs
do
only
convince
the
Understanding
;
Custom
gives
us
the
strongest
Evidence
;
it
inclines
the
Senses
,
which
insensibly
draws
the
understanding
after
it
unawares
.
Who
ever
demonstrated
,
that
to
morrow
it
would
be
Day
,
and
that
we
shall
Dye
,
and
yet
what
is
there
more
universally
believ'd
;
therefore
it
is
Custom
perswades
us
hereunto
;
it
is
that
makes
so
many
Turks
and
Pagans
,
it
is
Custom
makes
so
many
sundry
Trades
,
Soldiers
,
&c.
It
s
true
one
must
not
begin
by
it
to
seek
for
Truth
,
but
when
once
the
Understanding
has
discover'd
Truth
,
recourse
must
be
had
to
her
to
be
fortifi'd
in
that
belief
,
which
otherwise
we
should
be
often
ready
to
forget
;
for
it
would
be
too
tedious
always
to
have
Proofs
in
readiness
.
We
must
acquire
an
easie
Belief
,
which
is
a
kind
of
Habit
,
that
without
violence
,
Art
,
or
Argument
,
may
make
us
believe
things
,
and
incline
our
Faculties
to
this
belief
,
so
that
our
Minds
may
naturally
fall
into
it
.
It
is
not
sufficient
to
believe
by
force
of
conviction
,
if
the
Senses
incline
us
to
believe
the
contrary
.
We
must
make
our
two
parts
march
together
,
the
Understanding
by
the
Reason
,
through
which
it
has
been
once
already
sufficiently
convinc'd
;
and
the
Senses
,
by
Custom
,
in
not
suffering
them
to
incline
any
other
way
.
§
VIII
.
The
Portraiture
of
a
Man
tired
in
seeking
God
by
Reasoning
,
and
that
begins
to
Read
the
Scriptures
.
1.
IN
seeing
the
Blindness
and
Misery
of
Man
,
and
those
strange
contradictions
which
are
discover'd
in
his
Nature
,
and
seeing
the
whole
Universe
dumb
,
and
Man
left
in
darkness
,
abandon'd
to
himself
,
and
as
it
were
lost
in
a
corner
of
the
World
,
not
knowing
who
put
him
there
,
what
his
business
is
,
nor
what
will
become
of
him
when
he
dies
;
I
am
amaz'd
,
like
a
Man
that
should
be
carry'd
a
sleep
into
a
desolate
Island
,
and
that
awaking
knows
not
where
he
is
,
nor
any
means
of
getting
out
;
hereupon
I
admire
that
most
don't
despair
in
such
a
miserable
State.
I
see
others
by
me
of
the
same
Nature
,
I
ask
them
if
they
are
better
inform'd
than
I
,
they
say
no.
Whereupon
those
miserable
straglers
,
lookking
about
them
,
and
seeing
some
pleasant
Objects
,
presently
were
wholly
taken
up
with
them
;
as
for
my
particular
,
I
could
not
be
satisfi'd
so
,
nor
could
take
any
Pleasure
in
the
Society
of
Persons
like
my self
,
that
were
miserable
as
I
was
,
and
indigent
like
my self
;
I
see
they
cannot
give
me
comfort
in
my
Death
,
I
will
die
alone
;
now
were
I
alone
I
would
not
build
Houses
,
I
would
not
concern
my self
in
troublesom
businesses
,
I
would
not
seek
the
esteem
of
any
body
,
I
would
only
endeavour
to
discover
Truth
.
So
that
considering
how
great
likelihood
there
is
of
something
else
besides
what
I
see
,
I
inquir'd
if
this
God
every
body
speaks
of
,
hath
not
given
some
Marks
of
himself
;
I
look
every
where
,
and
see
nothing
but
obscurity
:
Nature
presents
nothing
to
me
but
what
admits
of
doubt
and
inquietude
:
if
I
see
nothing
therein
that
shew'd
a
Divinity
,
I
would
conclude
not
to
believe
at
all
:
If
I
every
where
see
the
marks
of
a
Creator
,
I
would
rest
at
quiet
in
believing
:
but
seeing
too
much
to
deny
,
and
too
little
to
be
assur'd
,
I
am
in
a
State
to
be
pitti'd
,
and
have
wish'd
a
hunder'd
times
,
that
if
there
be
a
God
that
supports
Nature
,
it
would
have
shewn
him
plainly
;
and
that
if
the
Marks
that
be
given
are
fallacious
,
that
they
had
been
wholly
omitted
,
that
it
would
have
said
all
or
nothing
,
to
the
end
I
might
have
known
what
side
to
have
taken
;
whereas
in
the
State
I
am
in
,
not
knowing
what
I
am
,
nor
what
I
should
do
,
I
neither
know
my
Condition
nor
my
Duty
.
My
heart
is
wholly
bent
to
know
where
the
chiefest
good
is
,
to
follow
it
,
I
should
think
nothing
too
dear
to
obtain
it
.
I
see
a
great
many
Religions
in
all
parts
of
the
World
,
and
at
all
times
,
but
neither
do
their
Morals
please
me
,
nor
their
Proofs
convince
But
whilst
I
consider
this
inconstancy
and
strange
variety
of
Manners
and
Religions
in
the
divers
Ages
,
I
find
in
a
little
part
of
the
World
a
peculiar
People
,
separate
from
all
the
Nations
of
the
Earth
,
whose
Histories
are
much
antienter
by
several
Ages
,
than
any
others
whatsoever
.
I
find
this
People
great
and
numerous
,
they
Adore
one
God
,
and
are
govern'd
by
a
Law
which
they
say
they
receiv'd
from
his
Hand
;
they
affirm
they
are
the
only
People
in
the
World
to
whom
God
has
revealed
his
Mysteries
,
that
all
Men
are
Corrupt
and
under
Gods
Wrath
;
that
they
are
abandon'd
to
their
Lusts
and
to
their
own
Will
,
and
that
from
thence
proceeds
the
strange
Errors
and
continual
Changes
which
happen
amongst
them
,
both
in
Customs
and
Religion
,
whereas
they
continue
unmovable
in
their
Course
.
But
God
will
not
always
leave
the
other
Nations
in
darkness
,
there
will
a
Redeemer
come
for
all
;
that
they
are
in
the
World
to
declare
this
,
that
they
are
made
on
purpose
to
be
the
Hero's
of
this
great
design
,
and
to
invite
all
Nations
to
joyn
with
them
in
expecting
this
Redeemer
.
I
am
surpriz'd
at
the
finding
this
People
,
and
they
deserve
to
be
seriously
consider'd
,
for
the
many
singular
and
admirable
things
that
do
there
appear
.
It
is
a
People
all
compos'd
of
Brethren
;
and
whereas
all
others
are
made
up
of
the
Mass
of
a
number
of
Families
,
this
,
although
so
very
numerous
,
all
proceeded
from
one
Man
,
and
so
being
one
Flesh
,
and
Members
one
of
another
,
they
make
up
one
united
strength
of
one
sole
Family
.
This
is
singular
.
This
is
the
antientest
People
that
is
in
the
knowledg
of
Man
,
which
induces
me
to
recommend
unto
it
a
particular
Veneration
,
espectally
in
the
search
which
we
are
making
;
for
if
God
has
at
all
times
reveal'd
himself
to
Men
,
it
is
to
this
People
recourse
must
be
had
for
information
.
This
People
is
not
only
considerable
for
Antiquity
,
but
is
also
singular
for
their
Duration
,
having
always
subsisted
from
their
first
Original
till
now
;
whereas
the
Grecians
,
La●edaemonians
,
Athenians
,
Romans
,
&c.
and
the
others
that
came
so
long
after
them
,
are
extinct
,
and
these
still
remain
,
notwithstanding
the
attempts
of
so
many
great
Kings
that
have
a
hundred
times
essay'd
to
destroy
them
,
as
Historians
inform
us
,
and
as
is
easie
to
be
judg'd
by
the
Natural
course
of
things
,
and
through
length
of
time
wherein
they
have
still
subsisted
;
and
continuing
from
the
first
to
the
last
times
,
their
History
by
its
continuance
,
contains
in
it
the
substance
of
all
our
Histories
.
The
Law
whereby
this
People
is
govern'd
is
both
the
antientest
and
most
perfect
Law
in
the
World
;
it
is
the
only
Law
that
was
always
observ'd
without
interruption
in
any
State
,
as
is
mention'd
by
Philo
the
Jew
in
sundry
places
,
and
admirably
well
by
Josephus
against
Appion
▪
where
he
shews
,
that
't
is
so
antient
,
that
the
very
name
of
a
Law
was
not
known
by
the
most
antient
,
till
above
a
thousand
years
after
this
was
promulgated
;
insomuch
as
Homer
,
that
spake
of
so
many
People
,
never
us'd
it
.
And
the
purity
of
this
Law
may
be
easily
seen
only
by
Reading
it
,
where
it
doth
appear
,
that
all
things
are
dispos'd
with
so
much
Wisdom
,
Equity
,
and
Judgment
,
that
the
Antientest
Greek
and
Roman
Legislators
,
having
some
knowledge
of
it
,
have
form'd
their
principal
Laws
by
it
;
which
appears
by
that
they
call
their
Laws
the
Twelve
Tables
,
and
by
the
other
Proofs
mention'd
by
Josephus
.
But
this
Law
is
at
the
same
time
the
strictest
●nd
most
rigorous
Law
in
the
World
,
obliging
this
People
to
keep
them
within
bounds
,
in
observing
a
thousand
particular
laborious
Duties
,
under
pain
of
Death
;
so
that
it
is
as
wonderful
that
it
should
always
be
kept
for
so
many
Ages
,
by
so
head-strong
and
impatient
a
People
as
this
,
whereas
all
other
Nations
chang'd
their
Laws
from
time
to
time
,
although
more
easie
to
be
kept
.
2.
*
This
People
is
yet
more
admirable
in
their
Sincerity
.
They
keep
with
great
respect
and
fidelity
the
Book
wherein
Moses
declares
they
have
ever
been
ungrateful
to
God
,
and
saith
,
that
they
will
be
so
also
after
his
Death
;
but
he
calls
Heaven
and
Earth
to
witness
against
them
,
that
he
hath
warn'd
them
of
it
;
that
,
to
conclude
,
God
growing
displeas'd
at
them
,
would
disperse
them
over
the
Face
of
the
Earth
,
that
as
they
provok'd
him
by
Worshipping
those
which
were
not
Gods
,
he
would
provoke
them
by
calling
a
Nation
that
was
not
his
People
;
nevertheless
,
this
Book
that
renders
them
so
perverse
,
they
keep
it
as
safe
as
their
Life
.
It
is
a
sincerity
that
cannot
be
equall'd
in
the
World
,
nor
has
not
its
Root
in
Nature
.
3.
*
Moreover
,
I
do
not
find
any
cause
at
all
to
question
the
truth
of
this
Book
which
contains
all
these
things
;
for
there
is
a
great
difference
betwixt
a
Book
made
by
a
single
Person
,
and
that
he
disperses
amongst
the
People
,
and
a
Book
that
is
made
by
a
whole
People
.
4.
*
This
is
a
Book
made
by
Authors
that
were
contemporaries
;
any
History
that
is
not
Contemporary
is
Suspitious
,
as
the
Books
of
the
Sybills
,
Trismegistus
,
and
many
others
that
have
been
cry'd
up
in
the
World
,
and
have
been
found
false
afterwards
.
But
't
is
not
so
with
Contemporary
Authors
.
§.
IX
.
Of
the
Injustice
and
Corruption
of
Man
.
1.
MAn
is
visibly
made
for
thinking
,
it
is
his
greatest
Merit
and
Dignity
;
his
whole
Duty
is
to
think
as
he
ought
;
the
true
method
of
thinking
is
to
begin
by
ones
self
,
by
ones
Author
,
and
by
ones
latter
End.
Nevertheless
what
is
it
is
thought
of
in
the
World
?
Seldom
of
these
things
;
but
of
taking
ones
Pleasure
,
of
growing
Rich
,
of
getting
Reputation
,
of
becoming
a
King
,
without
thinking
what
't
is
to
be
a
King
,
or
to
be
a
Man
.
2.
*
The
thought
of
Man
is
a
thing
admirable
by
Nature
:
It
must
needs
have
very
great
faults
to
be
undervalu'd
;
yet
it
has
such
,
that
nothing
is
more
ridiculous
:
How
great
is
it
by
its
Nature
?
how
despicable
through
its
Defects
?
3.
*
If
there
be
a
God
,
he
it
is
that
ought
to
be
lov'd
,
and
not
the
Creatures
.
The
Reasoning
of
the
Wicked
in
the
Book
of
Wisdom
,
is
only
grounded
upon
this
,
That
they
perswade
themselves
there
is
no
God
;
this
being
granted
,
say
they
,
let
us
enjoy
the
Creatures
.
But
had
they
known
there
is
a
God
,
they
would
have
concluded
the
quite
contrary
:
And
it
is
the
conclusion
of
the
Wise
,
There
is
a
God
;
let
us
not
therefore
enjoy
the
Creatures
.
Then
all
that
invites
us
to
cleave
to
the
Creature
is
Evil
,
because
it
hinders
us
either
from
serving
God
if
we
do
know
him
,
or
to
seek
him
if
we
do
not
●now
him
.
Now
we
are
full
of
Concupiscence
,
●hen
we
are
full
of
Evil
,
therefore
we
should
●bhor
our selves
,
and
every
thing
that
fastens
to
●ught
else
but
God
only
.
4.
*
When
we
would
think
of
God
,
how
ma●y
things
do
we
find
that
would
hinder
us
,
and
●hat
tempt
us
to
think
of
something
else
?
All
●his
is
Evil
,
and
even
born
with
us
.
5.
*
It
is
not
true
that
we
are
worthy
others
●hould
love
us
,
it
is
not
just
we
should
desire
it
;
were
we
born
reasonable
,
and
with
any
degree
of
Knowledg
of
our selves
and
others
,
we
should
not
have
this
Inclination
:
yet
't
is
born
with
us
;
then
are
we
born
unjust
.
Every
one
seeks-himself
:
this
is
against
all
order
;
we
should
be
for
the
general
:
to
be
for
ones
self
,
is
the
beginning
of
all
disorder
in
War
,
Peace
,
and
Oeconomy
,
&c.
6.
*
If
the
Members
of
Societies
Natural
and
Civil
,
tend
to
the
good
of
the
Body
,
the
Societies
themselves
should
tend
to
a
more
general
Body
.
7.
*
Whoever
hates
not
in
himself
,
this
Self-love
,
and
this
instinct
of
preferring
himself
above
every
thing
,
is
very
blind
,
seeing
there
is
nothing
more
opposite
to
Justice
and
Truth
;
for
it
is
false
that
we
deserve
it
,
and
it
is
unjust
and
impossible
to
attain
to
it
,
seeing
all
desire
the
same
thing
.
It
is
therefore
an
evident
injustice
that
we
are
born
in
,
which
we
must
free
our selves
from
,
and
yet
we
cannot
divest
.
8.
*
Nevertheless
no
other
Religion
but
the
Christian
,
ever
observ'd
this
was
a
Sin
,
nor
that
we
were
born
in
it
,
nor
that
we
were
bound
to
resist
it
,
nor
ever
thought
of
pr●scribing
any
Remedies
.
9.
*
There
is
an
intestine
War
in
Man
,
betwixt
Reason
and
the
Passions
;
he
might
enjoy
some
rest
,
had
he
Reason
and
not
Passions
,
o●
had
he
Passions
and
not
Reason
;
but
having
both
the
one
and
the
other
,
he
cannot
be
without
Wars
,
not
being
able
to
have
Peace
with
the
one
,
without
having
variance
with
the
other
;
so
that
he
is
always
divided
and
contrary
to
himself
.
If
it
be
an
Ignorance
which
is
unnatural
,
to
live
without
searching
what
one
is
;
it
is
yet
a
far
more
terrible
one
,
to
live
ill
in
believing
God
:
All
Men
almost
are
in
one
or
the
other
of
these
two
Mistakes
.
§.
X.
Jews
.
1.
GOD
intending
to
shew
that
he
could
form
a
People
Holy
with
an
inward
Holiness
,
and
fill
them
with
an
Eternal
Glory
,
did
accomplish
in
the
things
of
Nature
,
what
he
was
to
have
done
in
those
of
Grace
,
to
the
end
it
might
be
seen
,
that
he
could
do
things
invisible
,
seeing
he
did
those
that
were
visible
.
He
sav'd
his
People
from
the
Deluge
in
the
Person
of
Noah
,
he
brought
them
out
of
the
Loyns
of
Abraham
,
he
redeem'd
them
from
their
Enemies
,
and
brought
them
into
a
Land
of
Rest
.
The
design
of
God
was
not
to
save
from
the
Deluge
,
and
cause
a
great
People
to
proceed
from
Abraham
,
only
to
bring
them
into
a
Land
of
Plenty
;
but
as
Nature
is
a
Symbol
of
Grace
,
so
these
visible
Miracles
are
Images
of
invisible
ones
that
he
design'd
to
do
.
2.
*
Another
Reason
why
he
made
the
Jewish
Nation
,
was
,
that
intending
to
wean
his
People
from
Carnal
and
Perishable
things
,
he
would
shew
by
so
many
Miracles
that
't
was
not
for
want
of
Power
.
3.
*
This
People
was
plung'd
in
these
Earthly
Thoughts
,
that
God
lov'd
their
Fa●her
Abraham
,
his
Body
,
and
what
should
proceed
from
him
,
and
that
for
that
cause
he
multiply'd
them
,
and
separated
them
from
all
other
Nations
,
not
suffering
them
to
make
Alliance
with
them
;
that
he
brought
them
out
of
the
Land
of
Aegypt
with
those
mighty
Signs
he
wrought
for
them
;
that
he
fed
them
with
Manna
in
the
Wilderness
;
that
he
led
them
into
a
flourishing
and
plentiful
Land
;
that
he
gave
them
Kings
and
a
Magnificent
Temple
,
therein
to
offer
Sacrifices
,
to
be
cleansed
by
shedding
their
Blood
,
and
that
he
might
at
last
send
them
the
Messias
to
make
them
Masters
of
all
the
World.
4.
*
The
Jews
were
accustom'd
to
see
great
and
wonderful
Miracles
;
and
looking
upon
the
great
wonder
of
dividing
the
Red-Sea
,
and
the
Promis'd
Land
,
but
as
an
Epitome
of
the
great
things
to
be
perform'd
by
the
Messias
,
they
expected
he
would
do
far
greater
Wonders
,
and
that
all
Moses
had
done
was
only
a
Pattern
.
5.
*
Having
therefore
persisted
in
these
Carnal
Errors
,
Jesus
Christ
came
in
the
fulness
of
time
,
but
not
in
the
outward
Splendor
as
was
expected
,
and
therefore
they
did
not
believe
it
was
him
.
After
his
Death
St.
Paul
came
,
teaching
Men
all
these
things
were
but
Figures
,
that
the
Kingdom
of
God
was
not
in
the
Flesh
,
but
in
the
Spirit
;
that
the
Babylonians
were
not
Mens
Enemies
,
but
their
Passions
;
that
God
dwelt
not
in
Temples
built
with
hands
,
but
in
an
humble
and
contrite
Heart
;
that
the
Circumcising
the
Body
was
nothing
,
but
that
of
the
Heart
.
6.
*
God
not
being
willing
to
discover
these
things
to
this
unworthy
People
,
and
being
pleas'd
nevertheless
to
foretel
them
,
that
they
might
be
believ'd
,
plainly
foretold
the
time
,
and
sometimes
spake
of
them
plainly
,
but
for
the
most
part
in
Types
,
to
the
end
that
those
who
liked
things
Mystical
,
should
be
satisfi'd
;
and
those
who
liked
things
prefigur'd
,
might
see
them
therein
.
Upon
this
account
it
was
,
that
when
the
Messias
appear'd
,
the
People
were
divided
;
those
that
were
spiritual
believed
in
him
,
those
that
were
Carnal
rejected
him
,
and
remain'd
to
be
his
Witnesses
.
7.
*
The
Carnal
Jews
understood
not
the
greatness
nor
the
humiliation
of
the
Messias
foretold
in
their
Prophesies
:
They
did
not
know
him
in
his
Greatness
,
as
when
't
is
said
,
The
Messias
shall
be
Davids
Lord
,
although
he
be
his
Son
;
that
he
was
before
Abraham
,
and
had
seen
him
,
they
did
not
think
him
so
great
as
he
was
from
all
Eternity
,
neither
did
they
know
him
in
his
humiliation
,
and
in
his
Death
.
The
Messias
,
say
they
,
abides
Eternally
,
and
this
Man
says
he
shall
dye
;
they
did
not
believe
in
him
Mortal
nor
Eternal
,
they
only
sought
in
him
a
Worldly
greatness
.
8.
*
They
so
much
loved
the
things
figuring
,
and
so
intirely
expected
them
,
that
when
the
Substance
came
in
the
time
and
manner
foretold
,
they
were
wholly
ignorant
of
him
.
9.
*
Those
that
have
pain
to
believe
,
seeking
a
Cause
wherefore
the
Jews
believed
not
.
If
it
were
so
evident
,
say
some
,
why
did
they
not
believe
?
But
't
is
their
refusal
is
the
very
ground
of
our
Faith
:
We
should
not
be
near
so
forward
to
believe
,
had
they
believ'd
;
we
should
then
have
had
a
far
greater
pretext
not
to
believe
,
and
to
doubt
.
It
is
admirable
to
see
the
Jews
to
be
such
great
lovers
of
Predictions
,
and
yet
Enemies
to
the
accomplishment
thereof
,
and
that
this
aversion
it self
was
foretold
.
10.
*
To
give
credit
to
the
Messias
,
it
was
requisite
that
there
should
be
preceding
Prophesies
,
that
they
should
be
made
by
Persons
unsuspected
,
and
of
great
dilligence
and
fidelity
,
and
of
extraordinary
Zeal
,
known
to
all
the
World.
To
bring
all
this
to
pass
,
God
chose
this
Carnal
People
,
to
whose
keeping
he
commited
the
Prophesies
which
foretold
the
Messias
,
as
the
Redeemer
and
dispenser
of
Carnal
things
,
which
they
so
much
doted
upon
;
so
that
they
had
an
extraordinary
Zeal
for
these
Prophets
,
and
published
to
all
the
World
the
Books
wherein
the
Messias
was
promis'd
,
assuring
all
Nations
that
he
was
to
come
,
and
in
the
very
manner
foretold
in
their
Books
,
which
they
expos'd
freely
to
every
Bodies
sight
.
But
be●ng
deceiv'd
by
the
Messias
his
coming
in
a
mean
and
poor
Condition
,
they
became
his
greatest
Enemies
,
so
that
it
is
come
to
pass
,
that
the
People
that
were
the
most
unlikely
of
any
in
the
World
to
favour
us
,
do
appear
for
us
,
and
by
the
Zeal
they
have
for
their
Law
and
Prophets
,
do
bear
and
keep
with
the
greatest
exactness
imaginable
,
our
Evidences
,
and
their
own
Condemnation
.
11.
*
Those
who
rejected
and
crucified
Jesus
Christ
,
and
to
whom
he
was
a
scandal
,
are
the
very
Persons
that
preserve
the
Books
that
Witness
of
him
,
and
that
mention
,
that
he
shall
be
an
offence
and
scandal
;
therefore
in
denying
him
,
they
plainly
shew
it
was
him
;
and
he
was
equally
prov'd
to
be
the
Messias
,
not
only
by
the
righteous
Jews
that
believed
in
him
,
but
also
by
the
wicked
Jews
who
rejected
him
,
both
being
foretold
by
the
Prophets
.
12.
*
Therefore
it
is
the
Prophesies
were
hid
,
those
that
were
Spiritual
,
which
this
People
hated
,
under
the
Temporal
,
which
they
loved
,
had
the
Spiritual
Sense
been
discover'd
,
then
they
would
not
have
liked
it
,
and
not
being
able
to
support
it
,
they
would
not
have
been
so
Zealous
in
preserving
their
Books
and
Ceremonies
:
And
if
they
had
loved
these
Spiritual
promises
,
and
that
they
had
preserv'd
them
uncorrupt
till
the
coming
of
the
Messias
,
th●●
Testimony
had
not
been
so
strong
because
of
their
favouring
them
:
therefore
it
was
convenient
the
Spiritual
Sense
should
be
hid
.
But
on
the
other
hand
,
had
the
Spiritual
Sense
been
so
hid
that
it
had
not
been
discern'd
,
it
would
not
have
serv'd
to
prove
the
Messias
.
What
then
was
done
?
This
Mystery
was
hid
in
a
number
of
passages
under
Temporal
things
,
and
yet
was
plainly
shew'd
in
some
;
besides
,
the
Time
and
State
of
the
World
were
foretold
,
as
clea●
as
the
Sun
at
Noon
day
,
and
this
Spiritual
Sense
is
so
plainly
manifested
in
some
places
,
that
not
to
know
and
discern
it
,
requires
as
much
blindness
as
the
Flesh
imposes
on
the
Spirit
,
when
't
is
subject
to
it
.
See
here
the
way
of
Gods
governing
things
.
This
Spiritual
Sense
is
vail'd
with
another
Sense
in
a
great
many
places
,
and
shew'd
plainly
in
some
,
but
very
seldom
indeed
;
yet
in
such
a
way
,
that
in
those
places
where
't
is
hid
,
it
may
be
understood
both
ways
;
whereas
in
the
places
where
it
is
manifested
,
it
can
be
taken
but
in
one
sense
,
and
can
only
agree
to
the
Spiritual
.
So
that
this
could
not
lead
into
Error
,
and
there
could
none
but
so
Carnal
a
People
as
they
were
,
be
therein
mistaken
.
For
when
good
things
were
promis'd
abundantly
,
what
hinder'd
them
from
understanding
true
Spiritual
Riches
,
but
only
their
Covetousness
,
that
understood
it
of
Worldly
Riches
?
But
those
whose
hope
and
trust
was
in
God
,
referr'd
these
things
to
God
only
;
for
there
are
two
things
that
divide
the
Will
of
Men
,
Covetousness
and
Charity
;
not
but
that
Desire
may
subsist
with
Faith
,
and
Charity
with
the
things
of
the
World
:
But
Desire
enjoys
God
and
useth
the
World
,
whereas
on
the
contrary
,
Charity
useth
the
World
and
enjoys
God.
Now
it
is
the
end
that
denominates
things
;
all
that
hinders
us
to
attain
to
it
,
is
called
Enemy
;
so
that
the
Creatures
,
though
good
,
are
Enemies
of
the
Just
,
when
they
divert
them
from
God
;
and
God
himself
is
looked
upon
as
an
Enemy
,
by
those
whose
Lusts
he
interrupts
.
So
that
the
word
Enemy
relating
to
the
latter
end
,
the
Just
understood
it
of
their
Passions
,
and
Carnal
Men
understood
by
it
the
Babylonians
;
so
that
these
Terms
were
only
obscure
to
the
unjust
,
and
't
is
what
is
said
by
Isaiah
,
Signa
legem
in
Discipulis
meis
,
and
that
Jesus
Christ
shall
be
a
stone
of
stumbling
,
but
blessed
are
those
that
shall
not
be
offended
in
him
.
The
Prophet
Hosea
also
saith
plainly
,
Where
is
the
wise
,
and
he
shall
hear
my
words
;
for
the
ways
of
God
are
straight
,
the
just
shall
walk
in
them
,
but
the
wicked
shall
fall
.
Nevertheless
,
this
Testament
made
after
this
manner
,
light
to
some
,
and
dark
to
others
,
did
clearly
shew
,
in
those
whom
it
darkned
,
the
truth
which
was
to
be
known
by
others
;
for
the
outward
visible
things
they
received
of
God
,
were
so
great
and
Divine
,
that
it
was
evident
enough
he
had
the
power
to
give
them
the
invisible
things
,
and
also
the
Messias
.
13.
*
The
time
of
the
first
coming
of
the
Messias
is
foretold
,
that
of
his
second
coming
is
not
foretold
;
because
his
first
coming
was
to
be
privately
,
whereas
his
second
is
to
be
more
publick
,
and
so
manifest
,
that
even
his
Enemies
shall
know
it
.
But
as
he
was
to
come
obscurely
,
and
to
be
known
only
by
such
as
search'd
the
Scriptures
,
God
so
dispos'd
things
,
that
all
contributed
to
make
him
known
;
the
Jews
proved
him
in
receiving
him
,
for
they
were
the
keepers
of
the
Prophesies
;
and
they
proved
him
also
in
not
receiving
him
,
because
therein
they
accomplished
the
Prophesies
.
14.
*
The
Jews
had
Miracles
,
Prophesies
that
they
see
accomplish'd
,
and
the
Doctrine
of
their
Law
was
to
Love
and
Worship
one
God
,
it
was
also
perpetual
;
it
had
therefore
the
Marks
of
the
true
Religion
,
and
so
it
was
.
But
you
must
distinguish
betwixt
the
Doctrine
of
the
Jews
,
and
the
Doctrine
of
the
Law
of
the
Jews
.
Now
the
Doctrine
of
the
Jews
was
not
true
,
though
it
had
Miracles
,
Prophesies
,
and
Perpetuity
,
because
it
wanted
this
other
Point
,
of
not
Adoring
and
Loving
but
God
only
.
The
Jewish
Religion
should
be
consider'd
differently
,
in
the
Tradition
of
their
Saints
,
and
the
Tradition
of
the
People
.
The
Moral
and
Felicity
of
it
areridiculous
in
the
Tradition
of
the
People
,
but
they
are
incomparable
in
their
Saints
,
the
Foundation
is
admirable
;
It
is
the
antientest
and
most
authentick
Book
in
the
World
:
And
whereas
Mahomet
,
to
make
his
Religion
subsist
,
forbid
its
being
Read
;
Moses
,
to
Establish
his
,
commanded
that
all
the
World
should
Read
his
.
15.
*
The
Jewish
Religion
is
wholly
Divine
in
its
Authority
,
in
its
Duration
,
in
its
Perpetuity
,
in
its
Moral
,
in
its
Conduct
,
Doctrine
,
and
Effects
,
&c.
It
was
form'd
on
the
pattern
and
likeness
of
the
Messias
;
and
the
truth
of
the
Messias
was
acknowledg'd
by
the
Jewish
Religion
,
which
was
the
Type
of
it
.
The
truth
was
only
in
Type
amongst
the
Jews
;
in
Heaven
it
is
openly
seen
;
in
the
Church
it
is
vail'd
and
known
by
relation
to
the
Figure
;
the
Figure
was
taken
from
the
Truth
,
and
the
Truth
was
known
by
the
Figure
.
16.
*
Whosoever
judges
of
the
Jews
Religion
by
the
exteriour
,
cannot
rightly
understand
it
.
It
is
visible
in
the
Holy
Records
,
and
in
the
Tradition
of
the
Prophets
,
who
have
sufficiently
shew'd
that
they
did
not
understand
the
Law
by
the
Letter
;
so
our
Religion
is
Divine
in
the
Gospel
and
Apostles
,
but
in
those
that
corrupt
it
,
it
is
quite
disfigur'd
.
17.
*
There
were
two
sorts
of
Jews
:
one
so●t
had
only
vain
Pagan
Affections
,
the
others
had
Christian
Desires
.
18.
*
The
Messias
,
according
to
the
Carnal
Jews
,
should
be
a
great
Temporal
Prince
;
according
to
Carnal
Christians
,
he
came
to
exempt
us
from
loving
God
,
and
to
give
us
Sacraments
that
operate
without
us
;
neither
of
these
is
the
Christian
nor
Jews
Religion
.
19.
The
true
Jews
and
Christians
believ'd
a
Messias
that
enjoyn'd
them
to
love
God
,
and
by
this
Love
to
triumph
over
their
Enemies
.
20.
*
The
Vail
which
is
over
the
Scriptures
to
the
Jews
,
is
also
to
bad
Christians
,
and
to
all
such
as
abhor
not
themselves
;
but
how
easily
do
we
understand
them
,
and
know
Jesus
Christ
,
when
we
truly
censure
and
abhor
our selves
?
21.
*
The
Carnal
Jews
keep
the
midle
betwixt
Christians
and
Pagans
;
the
Pagans
know
not
God
,
and
love
only
Worldly
things
;
the
Jews
know
the
true
God
,
and
love
the
World
only
;
Christians
know
the
true
God
,
and
do
not
love
the
World.
Jews
and
Pagans
love
the
same
Riches
.
Jews
and
Christians
know
the
same
God.
22.
*
It
is
visibly
a
People
made
expresly
to
be
Winesses
to
the
Messias
;
they
keep
the
Records
and
love
them
,
but
don't
understand
them
:
and
all
this
is
foretold
;
for
it
is
said
,
Gods
Law
is
given
into
their
Custody
,
but
like
a
Book
seal'd
.
23.
*
Whilst
the
Prophets
were
in
being
to
defend
the
Law
,
the
People
were
negligent
;
but
●ince
there
have
been
no
Prophets
,
Zeal
has
succeeded
,
which
is
an
admirable
Providence
.
§.
XI
.
Moses
.
1.
THe
Creation
of
the
World
beginning
to
be
far
off
,
God
provided
a
Contempo●ary
Historian
,
and
appointed
a
whole
Nation
●o
keep
this
Book
;
to
the
end
this
History
might
be
the
most
Authentick
History
in
the
World
,
and
that
all
Men
should
be
inform'd
of
a
thing
so
necessary
to
be
known
,
and
which
can
be
known
by
no
other
means
.
2.
*
Moses
was
very
Wise
and
Learned
,
that
's
certain
;
had
he
then
had
a
design
to
impose
on
the
World
,
he
would
have
done
it
in
such
a
manner
,
as
that
he
might
not
have
been
accus'd
of
deceit
:
He
has
done
the
quite
contrary
,
for
had
he
told
Lyes
,
there
had
not
been
a
Jew
but
would
have
discover'd
his
Imposture
.
Wherefore
,
for
Example
,
did
he
make
the
Lives
of
the
first
Men
so
long
,
and
so
few
Generations
?
He
might
have
hid
himself
in
a
multitude
of
Generations
,
but
he
could
not
in
so
few
;
for
't
is
not
the
number
of
Years
,
but
the
multitude
of
Generations
which
render
things
obscure
.
Truth
doth
not
vary
but
by
the
change
of
Men.
Nevertheless
he
places
two
things
,
the
most
memorable
that
ever
hapned
,
viz.
the
Creation
,
and
the
Deluge
,
so
near
one
another
,
that
they
almost
touch
,
by
the
fewness
of
Generations
he
places
betwixt
them
;
so
that
when
he
wrote
these
things
,
the
remembrance
of
them
was
fresh
in
the
Mind
of
all
the
Jews
.
3.
*
Shem
who
saw
Lamech
,
who
saw
Adam
,
did
at
least
see
Abraham
,
and
Abraham
saw
Jacob
,
who
saw
those
that
saw
Moses
;
therefore
the
Deluge
and
the
Creation
are
true
.
This
concludes
amongst
certain
Persons
who
know
it
very
well
.
4.
*
The
length
of
the
Patriarchs
Lives
,
instead
of
losing
past
Histories
,
was
a
means
,
on
the
contrary
,
of
preserving
them
;
for
one
great
cause
wherefore
we
are
not
very
well
inform'd
of
our
Ancestors
Lifes
,
is
because
we
never
liv'd
long
with
them
,
and
that
they
commonly
dy'd
before
we
attain'd
to
Years
of
Discretion
.
But
when
Men
liv'd
so
long
,
Children
grew
up
and
liv'd
a
long
time
with
their
Fathers
,
and
so
discoursed
a
long
time
with
them
.
Now
what
could
they
Entertain
them
of
,
but
the
Lives
of
their
Ancestors
,
seeing
all
History
was
reduc'd
to
that
,
and
that
they
had
not
Arts
and
Sciences
,
which
take
up
a
Considerable
part
of
the
Discourse
of
our
Life
?
Therefore
it
is
seen
,
that
in
those
first
Ages
,
Men
were
very
exact
in
preserving
Genealogies
.
§.
XII
.
Types
,
Figures
.
1.
THere
are
some
Figures
clear
and
demonstrative
,
there
are
others
that
appear
more
obscure
,
and
that
are
not
convincing
,
but
only
to
those
that
are
perswaded
by
other
ways
;
such
Types
are
like
those
which
some
ground
upon
the
Prophesies
in
the
Revelations
,
which
they
explain
as
they
list
themselves
;
but
the
difference
betwixt
them
is
,
that
they
have
no
undoubted
ones
to
uphold
them
;
so
that
there
is
nothing
so
unjust
,
as
when
they
pretend
theirs
are
as
well
grounded
as
some
of
ours
;
for
they
have
not
any
so
demonstrative
as
we
have
.
The
thing
is
not
therefore
alike
;
these
things
ought
not
to
be
equall'd
and
confounded
together
,
because
they
seem
to
be
like
each
other
on
one
side
,
being
so
quite
different
on
the
other
.
2.
*
One
of
the
chief
Reasons
wherefore
the
Prophets
vail'd
the
Spiritual
things
they
promis'd
under
the
Figure
of
Temporal
things
,
was
,
because
they
had
to
do
with
a
Carnal
People
,
whom
they
were
to
make
Depository
of
the
Spiritual
Testament
.
3.
*
Jesus
Christ
figur'd
by
Joseph
,
the
beloved
of
his
Father
,
sent
to
see
his
Brethren
;
is
the
Innocent
,
sold
by
his
Brethren
for
twenty
Pence
,
and
by
that
means
become
their
Lord
,
their
Saviour
,
the
Saviour
of
strangers
,
and
even
the
Saviour
of
the
World
;
which
had
not
been
,
had
they
not
design'd
his
Ruin
,
unless
they
had
rejected
and
sold
him
.
4.
*
In
the
Person
,
Joseph
was
Innocent
betwixt
two
Criminals
;
Jesus
on
the
Cross
betwixt
two
Thieves
:
Joseph
foretold
deliverance
to
one
,
and
Death
to
the
other
on
the
same
appearances
;
Jesus
Christ
saves
one
,
and
abandons
the
other
,
after
the
same
Crimes
;
Joseph
only
foretels
,
Jesus
Christ
acts
;
Joseph
desires
him
that
he
saves
,
to
remember
him
when
he
is
restor'd
;
and
him
that
Jesus
Christ
saves
,
desires
that
he
will
remember
him
when
he
comes
into
his
Kingdom
.
5.
*
Grace
is
the
Type
of
Glory
,
it
is
not
the
ultimate
end
.
It
was
figur'd
by
the
Law
,
and
it self
is
the
Type
of
Glory
;
yet
so
as
it
is
in
the
mean
time
the
means
to
attain
unto
it
.
6.
*
The
Synagogue
perished
not
because
it
was
a
Type
of
the
Church
,
but
because
it
was
but
a
Figure
,
it
is
falln
into
servitude
:
the
Figure
subsisted
till
the
Truth
appeared
,
that
the
Church
might
be
always
visible
,
either
in
the
Shadow
that
promis'd
it
,
or
in
the
essect.
§.
XIII
.
That
the
Law
was
Figurative
.
1.
TO
prove
both
Testaments
at
once
it
is
only
needful
to
see
if
the
Prophesies
of
the
one
,
are
accomplish'd
in
the
other
.
2.
*
To
examin
Prophesies
,
they
must
be
well
understood
;
for
if
one
thinks
they
have
but
one
meaning
,
than
it
will
be
certain
the
Messias
is
not
come
;
but
if
they
have
a
double
Sense
,
it
is
certain
he
is
come
in
Jesus
Christ
.
The
main
query
then
is
to
know
,
if
they
have
two
meanings
;
if
they
are
Figures
or
Realities
,
that
is
to
say
,
if
any
thing
else
is
to
be
sought
besides
what
they
shew
at
first
,
or
if
the
first
Sense
they
offer
,
be
only
to
be
taken
.
If
the
Law
and
Sacrifices
are
the
verity
,
then
they
must
be
acceptable
and
not
displeasing
to
God
;
if
they
are
Figures
they
must
please
and
displease
.
Now
in
all
the
Scriptures
they
please
and
displease
;
then
they
are
Figures
.
3.
*
To
see
clearly
that
the
Old
Testament
is
Figurative
,
and
that
by
Temporal
things
,
the
Prophets
meant
other
Riches
.
It
need
only
be
observ'd
:
First
,
That
if
that
it
were
too
mean
for
God
to
call
Men
only
to
the
Enjoyment
of
Temporal
Felicities
.
Secondly
,
That
the
expressions
of
the
Prophets
very
clearly
mention
Temporal
Blessings
,
and
yet
they
say
their
Discourse
is
Mystical
,
that
their
Sense
is
not
what
they
openly
express
,
that
it
will
not
be
fully
understood
till
the
last
Times
;
therefore
they
design'd
to
speak
of
other
Sacrifices
,
of
another
deliverer
,
&c.
To
conclude
,
it
must
be
observ'd
,
that
their
Discourses
are
contrary
,
and
destroy
each
other
:
if
it
be
suppos'd
that
they
did
not
understand
by
the
Words
Law
and
Sacrifice
,
something
else
besides
the
Law
of
Moses
,
and
its
Sacrifices
,
there
would
be
manifest
and
gross
contradictions
in
their
Books
,
and
sometimes
in
the
same
Chapter
;
whence
it
follows
,
that
they
must
have
meant
something
else
.
4.
*
It
is
said
,
the
Law
shall
be
changed
,
that
the
Sacrifices
shall
be
changed
;
that
they
shall
be
without
Kings
,
Priests
,
and
Sacrifices
;
that
there
shall
be
a
New
Covenant
;
that
the
Law
shall
be
renew'd
;
that
the
Precepts
they
have
received
are
not
good
;
that
their
Sacrifices
are
abominable
;
that
God
hath
not
required
them
.
It
is
said
also
,
the
Law
shall
abide
Eternally
,
that
the
Covenant
shall
be
Eternal
,
that
the
Sacrifice
shall
be
Eternal
,
that
the
Scepter
shall
not
depart
from
them
,
seeing
it
was
not
to
depart
till
the
Eternal
King
should
come
.
Do
all
these
Passages
mark
that
they
are
Reality
?
no.
Do
they
mark
that
they
are
Figure
?
no
:
but
that
it
is
Reality
or
Figure
;
but
the
former
excluding
the
Reality
,
shew
that
it
is
but
Figure
.
These
Passages
altogether
cannot
be
spoken
of
the
Reality
,
all
may
be
spoke
of
the
Figure
,
therefore
they
are
not
spoke
of
the
Reality
,
but
of
the
Figure
.
5.
*
To
know
if
the
Law
and
Sacrifices
are
Reality
or
Figure
,
heed
must
be
taken
,
if
the
Prophets
speaking
of
these
things
,
so
fixed
their
Sight
and
Thoughts
,
that
they
looked
no
farther
than
the
first
Covenant
,
or
if
they
design'd
something
else
,
whereof
they
were
but
the
Shadows
;
for
in
a
Picture
is
seen
the
thing
represented
.
To
this
purpose
't
is
needful
only
to
examin
what
they
said
.
When
they
said
that
it
shall
be
Eternal
,
do
they
mean
to
speak
of
the
Covenant
of
which
they
say
it
shall
be
changed
?
and
in
like
manner
of
the
Sacrifices
,
&c.
6.
*
The
Prophets
have
said
plainly
,
that
Israel
shall
always
be
loved
of
God
,
and
that
the
Law
should
be
Eternal
;
and
they
have
said
their
Words
were
vailed
,
and
their
Sense
should
not
be
understood
.
7.
*
The
Cypher
has
a
double
Sense
,
when
one
finds
an
important
Letter
wherein
the
Sense
is
clear
,
and
yet
where
it
is
said
the
Sense
is
vail'd
and
obscure
,
that
't
is
so
hid
,
that
this
Letter
may
be
seen
and
not
seen
,
and
be
understood
and
not
understood
,
what
can
one
think
,
but
that
't
is
a
Cypher
of
a
double
Signification
;
and
by
how
much
the
more
that
we
discover
a
manifest
contrariety
in
the
literal
Sense
,
so
much
the
greater
obligation
should
we
have
for
those
that
explain
the
Cypher
to
us
,
and
make
us
understand
the
hidden
Sense
,
especially
when
the
Principles
they
move
upon
are
clear
and
natural
.
It
is
what
Jesus
Christ
did
,
and
the
Apostles
,
they
opened
the
Seal
,
they
took
away
the
Vail
,
and
manifested
the
Substance
.
To
this
purpose
they
taught
us
that
the
Enemies
of
Man
were
his
Lusts
;
that
the
Redeemer
should
be
spiritual
;
that
he
should
come
after
two
manners
,
the
one
in
Humility
to
abase
the
Proud
;
the
other
in
Glory
to
exalt
the
Humble
;
that
Jesus
Christ
should
be
God
and
Man
;
that
the
Law
was
Figurative
.
8.
*
Jesus
Christ
made
it
his
business
to
teach
Men
that
they
should
love
one
another
,
that
they
were
Slaves
,
Blind
,
Sick
,
Unhappy
,
and
Sinners
;
that
he
must
deliver
them
,
enlighten
,
bless
and
heal
them
;
that
this
was
to
be
effected
by
hating
themselves
,
and
following
him
by
Poverty
and
the
Death
of
the
Cross
.
9.
*
The
Letter
Kills
,
all
was
shewn
in
Figures
;
it
was
requisite
Christ
should
dye
.
God
humbled
,
that
there
should
be
Circumcision
of
Heart
,
true
Fast
,
true
Sacrifice
,
true
Temple
,
double
Law
,
two
Tables
of
the
Law
,
two
Temples
,
double
Captivity
;
this
is
the
Cypher
given
to
us
.
Last
of
all
,
he
shewed
us
all
these
things
were
but
Figures
,
and
what
it
is
to
be
truly
free
,
a
true
Israelite
,
true
Circoncision
,
true
bread
of
Heaven
,
&c.
10.
*
In
those
Promises
every
one
finds
what
he
has
in
his
Heart
,
Spiritual
things
,
or
things
Temporal
,
God
or
the
Creatures
;
but
with
this
difference
,
that
those
who
therein
seek
the
Creatures
,
do
indeed
find
them
,
but
with
many
contradictions
,
with
commands
not
to
love
them
,
with
order
to
Adore
God
only
,
and
to
love
none
but
him
;
whereas
those
who
seek
God
find
him
,
without
any
contradiction
,
and
with
command
to
love
him
only
.
11.
*
The
Spring
of
the
Contrarieties
of
the
Scriptures
,
is
God
humbled
to
the
Death
of
the
Cross
,
the
Messias
by
Death
triumphing
over
Death
,
two
Natures
in
Jesus
Christ
,
two
comings
,
two
States
of
Nature
in
Man
.
12.
*
As
one
cannot
well
make
the
Character
of
a
Person
but
in
reconciling
all
the
contrarieties
,
and
that
't
is
not
enough
to
follow
the
consequence
of
agreeing
qualities
,
without
reconciling
those
that
are
contrary
:
So
to
understand
the
Sense
of
an
Author
,
all
the
contrary
passages
must
be
reconciled
.
So
to
understand
the
Scriptures
,
one
must
have
a
Sense
wherein
all
the
contrary
passages
agree
:
't
is
not
sufficient
to
have
one
that
agrees
to
several
agreeing
passages
,
but
one
must
have
one
that
must
reconcile
even
the
passages
that
are
contrary
.
Every
Author
has
a
Sense
to
which
all
contrary
passages
agree
,
or
he
has
none
at
all
.
This
cannot
be
said
of
the
Prophets
,
nor
of
the
Scriptures
,
they
had
undoubtedly
very
much
good
Sense
;
there
must
then
be
sought
one
that
may
accord
all
contrarieties
.
The
true
Sense
then
is
not
that
of
the
Jews
;
but
in
Jesus
Christ
all
the
contrarieties
are
accorded
.
The
Jews
could
not
reconcile
the
end
of
the
Royalty
and
Principallity
foretold
by
Hosea
,
with
the
Prophesie
of
Jacob.
Look
upon
the
Law
,
the
Sacrifices
,
and
the
Kingdom
as
Realities
,
and
the
Passages
of
the
same
Author
can't
be
reconciled
,
nor
of
the
same
Book
,
nor
sometimes
of
the
same
Chapter
;
this
sufficiently
marks
what
was
the
Sense
of
the
Author
.
13.
*
It
was
not
permitted
to
Sacrifice
but
at
Jerusalem
,
which
was
the
place
God
had
chosen
,
no
nor
to
eat
the
Tythes
but
there
.
14.
*
Hosea
foretold
they
should
be
without
Kings
,
without
a
Prince
,
without
a
Sacrifice
,
and
Idols
,
which
is
this
day
fulfill'd
,
not
being
to
Sacrifice
but
at
Jerusalem
only
.
15.
*
When
the
Word
of
God
which
is
true
,
is
false
literally
,
it
is
true
Spiritually
;
sede
à
dextris
meis
;
this
is
false
spoken
literally
.
In
these
expressions
it
is
spoke
of
God
,
after
the
manner
of
Men
;
and
only
signifies
but
the
intention
Men
have
to
set
one
at
their
right
hand
,
God
has
also
.
It
is
then
a
mark
of
Gods
intention
,
not
of
his
manner
of
executing
it
.
So
when
't
is
said
,
God
has
receiv'd
the
Odor
of
your
Perfumes
,
and
in
recompence
will
give
you
a
fertile
and
plentiful
Land
,
God
will
have
for
you
,
because
you
had
for
him
the
same
intention
,
as
a
Man
had
for
one
to
whom
he
gave
Perfumes
.
16.
*
The
only
Object
of
the
Scripture
is
Charity
,
any
thing
that
don't
tend
to
that
only
Mark
,
is
the
Figure
;
for
seeing
there
is
but
one
end
,
all
that
don't
tend
thither
in
proper
Words
,
is
Figure
.
God
doth
thus
diversifie
this
only
Precept
of
Charity
,
to
satisfie
our
weakness
that
seeks
after
change
,
by
this
variety
that
always
leads
us
to
our
only
happiness
;
for
there
is
but
one
thing
necessary
,
and
we
love
diversity
;
and
God
satisfies
both
one
and
the
other
by
these
diversities
,
that
conduce
to
this
one
thing
necessary
.
17.
*
The
Rabbins
take
breasts
of
the
Spouse
,
for
Figures
,
and
every
thing
that
don't
express
the
only
end
they
have
of
Temporal
good
things
.
18.
*
There
are
those
that
know
very
well
that
Man
has
no
greater
Enemy
that
hinders
his
coming
to
God
,
than
Concupiscence
,
and
no
other
chief
good
but
God
,
and
not
a
fat
Land
.
Those
that
think
Mans
happiness
lies
in
the
Flesh
,
and
his
evil
in
what
hinders
him
from
pleasing
his
Senses
,
let
them
glut
themselves
therewith
,
and
dye
therein
.
But
those
that
seek
God
with
all
their
heart
,
whose
greatest
displeasure
is
to
be
depriv'd
of
his
sight
,
that
only
desire
to
enjoy
him
;
nor
any
Enemies
but
those
that
hinder
him
from
it
,
that
are
griev'd
to
be
compass'd
and
rul'd
by
such
Enemies
,
let
them
be
comforted
,
there
is
a
Redeemer
for
such
;
a
Messias
was
promis'd
to
deliver
from
Enemies
,
and
there
is
one
come
to
deliver
from
Iniquities
,
but
not
from
Enemies
.
19.
*
When
David
foretold
the
Messias
should
deliver
his
People
from
their
Enemies
,
it
may
Carnally
be
believed
it
shall
be
from
the
Egyptians
,
and
so
I
cannot
say
the
Prophesie
was
accomplish'd
:
But
it
may
also
be
believed
,
that
it
shall
be
from
Iniquities
;
for
in
Reality
,
the
Egyptians
are
not
Enemies
,
but
Iniquities
are
.
This
word
Enemy
is
equivocal
.
But
if
he
says
to
Man
,
as
he
doth
,
that
he
will
deliver
his
People
from
their
Sins
,
as
Esay
,
and
others
,
the
equivocation
is
taken
away
,
and
the
double
Sense
of
Enemies
is
reduc'd
to
the
single
,
of
Worldly
Enemies
,
for
had
he
meant
Sins
,
he
might
have
marked
it
by
Enemies
,
but
if
he
meant
Enemies
,
he
could
not
design
it
by
Sins
.
Now
Moses
,
David
,
and
Esay
,
used
the
same
Terms
:
Who
then
dare
say
that
they
had
not
the
same
meaning
,
and
that
the
Sense
of
David
,
which
is
clearly
of
Iniquities
when
he
spake
of
Enemies
,
was
not
the
same
of
that
of
Moses
in
speaking
of
Enemies
?
Daniel
in
his
9.
Chapter
Prays
for
the
Deliverance
of
his
People
from
the
Captivity
of
their
Enemies
,
but
he
meant
Iniquities
;
and
to
shew
it
,
he
saith
,
Gabriel
came
and
told
him
he
was
heard
,
and
that
at
the
end
of
Seventy
Weeks
his
People
should
be
deliver'd
from
Iniquity
;
Sin
should
be
at
an
end
,
the
Redeemer
,
the
Holy
of
Holies
,
should
bring
Eternal
Righteousness
,
not
Legal
,
but
Eternal
.
One
can
no
sooner
open
this
Mystery
,
but
't
is
impossible
but
it
must
be
seen
and
perceiv'd
.
Read
the
Old
Testament
in
this
view
,
and
try
if
the
Sacrifices
were
Real
;
if
being
descended
from
Abraham
,
was
the
true
cause
of
Gods
Love
;
if
the
promis'd
Land
,
was
the
true
place
of
Rest
.
No
,
then
they
were
Figures
;
also
consider
all
the
the
Ceremonies
enjoyn'd
,
and
all
the
Commandements
that
are
not
of
Charity
,
it
will
be
found
they
are
only
Figures
.
§.
XIV
.
Jesus
Christ
.
1.
THe
infinite
distance
there
is
from
Bodies
to
Spirits
,
does
Figure
the
distance
there
is
infinitely
more
betwixt
Spirits
and
Charity
,
for
it
is
supernatural
.
All
the
splendor
of
greatness
,
gives
but
little
lustre
to
those
that
seek
after
the
Spirit
.
The
Grandeur
of
Persons
of
Wisdom
,
is
invisible
to
the
Rich
,
to
Kings
,
to
Conquerours
,
and
to
all
the
great
ones
of
the
World.
The
greatness
of
the
Wisdom
that
comes
from
God
is
invisible
to
Worldlings
,
and
to
Men
of
Wit
;
these
are
three
Orders
of
different
kinds
.
Great
Wits
have
their
Empire
,
their
Lustre
,
their
Greatness
,
their
Victories
,
and
have
no
need
of
Worldly
Grandeur
,
which
have
no
relation
to
the
things
they
seek
.
Seen
by
Spirits
,
not
by
Eyes
;
but
enough
.
It
is
Saints
have
their
Empire
,
their
Lustre
,
their
Grandeur
,
their
Victories
,
and
have
no
need
of
Carnal
or
Spiritual
greatness
,
which
is
nothing
to
them
,
and
that
adds
nor
diminishes
nothing
to
the
Greatness
they
desire
.
They
are
seen
of
God
and
Angels
,
and
not
of
Bodies
,
nor
of
curious
Wits
:
God
sufficeth
them
.
Archimedes
would
have
had
the
same
Veneration
,
without
greatness
of
birth
;
he
fought
no
Battels
,
but
he
left
admirable
Inventions
to
all
the
World.
O
how
great
and
beautiful
he
is
to
the
Eyes
of
the
Mind
.
Jesus
Christ
without
wealth
,
and
producing
any
exteriour
knowledg
,
is
in
his
order
of
Holiness
;
he
gave
no
new
Arts
,
he
did
not
Reign
,
but
he
was
Humble
,
Patient
,
Holy
in
the
sight
of
God
,
terrible
to
Devils
,
without
Sin.
O
in
what
great
Pomp
and
Prodigious
Magnificence
did
he
appear
to
the
Eyes
of
the
Heart
,
and
to
the
Eyes
of
Wisdom
.
It
had
been
needless
for
Archimedes
to
have
acted
the
Prince
in
his
Books
of
Geometry
,
although
he
was
one
.
There
had
been
no
need
that
our
Lord
Jesus
Christ
should
come
as
a
King
,
to
shine
in
his
Kingdom
of
Grace
;
but
he
came
in
the
brightness
of
his
order
.
It
is
ridiculous
to
be
offended
at
the
meanness
of
Jesus
Christ
,
as
if
this
meanness
was
of
the
same
Order
of
the
greatness
that
he
shewed
.
Let
this
Greatness
be
consider'd
in
his
Life
,
in
his
Death
,
in
his
Obscurity
,
in
chusing
his
Apostles
,
in
their
forsaking
him
,
in
his
secret
Resurrection
,
and
all
the
rest
;
he
will
be
seen
so
great
,
that
there
will
be
no
cause
to
be
scandaliz'd
at
a
meanness
that
is
not
to
be
found
in
him
.
But
there
are
those
that
can
only
admire
Carnal
greatness
,
as
if
there
was
none
Spiritual
;
and
there
are
others
that
admire
only
Spiritual
,
as
if
there
were
not
those
that
were
infinitely
greater
in
God.
All
Bodies
,
the
Firmament
,
the
Stars
,
the
Earth
,
and
all
Kingdoms
are
not
worth
the
least
of
Spirits
;
for
it
knows
all
these
things
and
it self
,
and
the
Body
knows
nothing
;
and
all
Bodies
and
Spirits
together
,
and
all
their
productions
are
not
worth
the
least
motion
of
Charity
,
for
it
is
of
an
Order
infinitely
higher
.
From
all
Bodies
put
together
one
cannot
draw
the
least
Thought
,
this
is
impossible
,
and
of
another
Order
.
All
Bodies
and
Spirits
together
cannot
produce
one
motion
of
true
Charity
,
it
is
impossible
,
and
of
another
Order
quite
Supernatural
.
2.
*
Jesus
Christ
was
in
an
obscurity
(
according
to
what
the
World
calls
obscurity
)
such
as
Historians
,
which
only
write
things
of
importance
,
have
scarce
perceived
them
.
3.
*
What
Man
was
ever
more
Glorious
than
Jesus
Christ
;
the
whole
Jewish
People
foretold
him
before
his
coming
;
the
Gentiles
Ador'd
him
after
his
coming
,
both
Jews
and
Gentiles
look
upon
him
as
their
Center
:
And
yet
what
Man
ever
enjoy'd
less
of
all
this
greatness
?
of
Thirty
three
Years
,
he
spent
Thirty
without
appearing
in
the
World
,
in
the
three
last
Years
he
was
counted
an
Imposter
;
the
Priests
and
chief
of
the
Nation
reject
him
,
his
Friends
and
near
Relations
despise
him
,
at
last
he
dyes
a
shameful
Death
,
betray'd
by
one
of
his
Disciples
,
deny'd
by
another
,
forsaken
of
all
.
What
share
then
has
he
in
this
greatness
?
Never
Man
had
so
much
Greatness
;
never
Man
had
more
Ignominy
.
All
this
greatness
was
for
us
,
that
we
might
know
it
,
there
was
nothing
in
it
for
himself
.
4.
*
Jesus
Christ
speaks
of
the
highest
things
so
simply
,
as
if
he
had
not
thought
of
them
,
and
withal
so
fully
,
as
it
may
plainly
be
seen
he
meant
them
;
this
clearness
with
this
freedom
,
is
admirable
.
5.
*
Who
taught
the
Evangelists
the
qualities
of
a
Soul
so
truly
Heroick
,
to
paint
it
so
perfectly
in
Jesus
Christ
;
wherefore
do
they
represent
him
weak
in
his
Agony
;
cannot
they
describe
a
constant
Death
?
yes
doubtless
,
for
the
same
St.
Luke
represents
that
of
St.
Stephen
,
stronger
than
that
of
Jesus
Christ
;
they
shew
him
capable
of
fear
,
before
the
danger
of
Death
is
come
,
and
afterwards
strong
;
but
when
they
shew
him
troubled
it
is
when
he
troubles
himself
,
when
Men
trouble
him
he
is
undanted
.
6.
*
The
Church
has
been
forc'd
to
shew
Jesus
Christ
was
Man
,
against
those
that
deny'd
it
,
as
well
as
to
shew
he
was
God
;
and
the
appearances
were
as
great
against
one
as
the
other
.
7.
*
Jesus
Christ
is
a
God
to
whom
one
approches
without
Pride
,
and
to
whom
one
yields
without
dispair
.
8.
*
The
Conversion
of
the
Gentiles
was
reserv'd
to
the
Grace
of
the
Messias
;
either
the
Jews
did
not
contribute
to
it
,
or
they
did
without
success
;
all
Solomon
,
and
the
Prophets
said
was
to
no
purpose
.
The
Wise
Men
,
as
Plato
,
and
Socrates
,
could
not
perswade
them
to
Worship
but
the
true
God
only
.
9.
*
The
Gospel
speaks
of
the
immaculateness
of
the
Virgin
but
till
the
Birth
of
Jesus
Christ
;
all
referring
to
Jesus
Christ
.
10.
*
The
two
Testaments
have
regard
to
Jesus
Christ
,
the
Old
expecting
him
,
the
New
as
his
Model
,
both
as
his
Center
.
11.
*
The
Prophets
have
Prophesi'd
,
but
were
not
Prophesi'd
.
Saints
afterwards
were
foretold
,
but
not
foretelling
.
Jesus
Christ
is
foretold
and
foretells
.
12.
*
Jesus
Christ
for
all
,
Moses
for
one
People
.
The
Jews
blessed
in
Abraham
,
I
will
bless
those
that
bless
thee
,
but
all
Nations
shall
be
blessed
in
thy
Seed
;
Lumen
ad
revelationem
gentium
.
Non
fecit
taliter
omni
Nationi
,
said
David
,
speaking
of
the
Law
:
But
speaking
of
Jesus
Christ
,
it
must
be
said
,
fecit
taliter
omni
Nationi
.
Also
it
appertains
to
Jesus
Christ
to
be
Universal
.
The
Church
offers
Sacrifice
but
for
Believers
only
:
Jesus
Christ
offered
that
of
the
Cross
for
all
.
13.
*
Let
us
then
spread
forth
our
Arms
to
our
Redemer
,
who
having
been
promis'd
Four
thousand
years
,
at
last
came
,
and
suffer'd
and
dyed
for
us
upon
Earth
,
in
the
time
,
and
in
all
the
Circumstances
as
were
foretold
.
And
waiting
through
Grace
,
to
dye
in
peace
and
hope
,
of
being
Eternally
united
to
him
,
let
us
in
the
mean
time
live
with
comfort
,
whether
it
be
in
enjoying
the
good
things
he
shall
be
pleas'd
to
give
us
,
or
in
bearing
the
Evil
things
he
is
pleas'd
to
send
on
us
for
our
good
,
and
that
he
has
taught
us
to
suffer
by
his
Example
.
§.
XV.
Jesus
Christ
prov'd
by
Prophesies
.
1.
THe
greatest
Proofs
of
Jesus
Christ
are
the
Prophesies
,
it
is
also
what
God
most
of
all
provided
for
;
the
success
that
fulfill'd
them
is
a
Miracle
,
that
subsisting
from
the
first
begining
,
continues
to
the
end
of
the
World.
God
raised
up
Prophets
for
the
space
of
Sixteen
hundred
years
,
and
for
Four
hundred
years
after
,
he
dispersed
these
Prophesies
with
the
Jews
,
that
carry'd
them
into
all
parts
of
the
World
;
see
here
the
preparation
of
the
birth
of
Jesus
Christ
,
whose
Gospel
being
to
be
believed
all
the
World
over
,
it
was
not
only
requisite
there
should
be
Prophesies
that
it
might
be
believed
,
but
also
that
these
Prophesies
should
be
divulg'd
through
all
the
World
,
that
it
might
be
believ'd
by
all
Men.
2.
*
If
any
one
Man
should
have
writ
a
Book
of
Predictions
of
Jesus
Christ
for
the
time
and
manner
;
and
that
Jesus
Christ
should
come
in
the
manner
as
was
Prophesi'd
,
it
would
shew
a
very
great
clearness
.
But
herein
is
more
;
here
is
a
Succession
of
Men
for
the
space
of
Four
thousand
years
,
that
constantly
and
without
any
variation
come
one
after
another
,
and
foretell
the
same
Event
.
A
whole
Nation
affirm
it
,
and
which
subsist
Four
thousand
Years
,
and
that
in
a
whole
body
,
give
Testimony
of
the
assurances
they
have
of
it
,
from
whence
they
cannot
be
diverted
,
for
any
threats
or
punishments
can
be
inflicted
on
them
;
this
is
very
considerable
.
3.
*
The
time
is
foretold
by
the
State
of
the
●ewish
People
,
by
the
State
of
the
Gentiles
,
by
the
State
of
the
Temple
,
by
the
number
of
Years
.
4.
*
The
Prophets
having
given
divers
Signs
that
were
to
happen
at
the
coming
of
the
Messias
,
it
was
requisite
all
these
marks
should
be
fulfill'd
at
the
time
;
and
so
it
was
necessary
the
Fourth
Monarchy
should
succeed
,
when
Daniels
seventy
Weeks
were
accomplish'd
;
that
the
Scepter
should
then
depart
from
Judah
;
and
that
the
Messias
should
come
.
And
then
did
Jesus
Christ
appear
,
who
called
himself
the
Messias
.
5.
*
It
is
foretold
that
in
the
Fourth
Monarchy
before
the
destruction
of
the
second
Temple
,
before
the
power
of
the
Jews
was
taken
away
,
and
in
Daniel's
Seventieth
Week
,
the
Gentiles
should
be
instructed
,
and
brought
to
the
knowledg
of
the
same
God
ador'd
by
the
Jews
;
that
those
that
lov'd
him
should
be
deliver'd
from
their
Enemies
,
and
fill'd
with
his
Fear
and
Love.
And
it
hapned
that
in
the
Fourth
Monarchy
,
before
the
destruction
of
the
Temple
,
&c.
the
Gentiles
in
great
multitudes
Worshipped
the
true
God
,
and
lived
Angelical
Lives
;
Virgins
consecrated
their
Lives
to
God
,
renouncing
their
Pleasures
.
What
Plato
could
not
perswade
a
few
chosen
Men
to
do
,
a
secret
Virtue
perswades
a
Hundred
thousand
ignorant
Persons
to
do
,
by
the
help
of
very
few
words
.
What
's
the
meaning
of
all
this
?
It
is
what
was
Prophesi'd
so
long
time
before
hand
:
Effundam
spiritum
meum
super
omnem
carnem
.
All
Men
wallowed
in
Lust
and
Infidelity
;
all
the
World
became
warm
with
Charity
;
Princes
renounce
their
greatness
;
the
Rich
forsake
their
Riches
;
Virgins
suffer
Martyrdom
;
Children
quit
their
Fathers
Houses
to
live
in
Deserts
:
Whence
proceeds
this
Courage
?
It
is
because
the
Messias
is
come
;
these
are
the
effects
and
marks
of
his
coming
.
For
the
space
of
Two
thousand
Years
the
God
of
the
Jews
was
unknown
to
the
infinite
numbers
of
Gentiles
;
and
in
the
time
foretold
,
infinite
numbers
of
Gentiles
Adore
this
only
true
God.
Idol
Temples
are
destroy'd
,
whole
Kingdoms
submit
to
the
Cross
.
What
's
all
this
?
It
is
the
Spirit
of
God
that
is
powr'd
forth
on
the
whole
Earth
.
6.
*
It
is
foretold
the
Messias
should
come
and
Establish
a
new
Covenant
that
should
make
that
That
the
Jews
should
refuse
Jesus
Christ
,
and
that
they
should
be
forsaken
of
God
,
because
the
chosen
Vine
yielded
nothing
but
sower
Grapes
.
That
the
chosen
People
should
be
unbelieving
,
ingrateful
,
populum
non
credentem
,
&
contradic●●tem
.
That
God
would
strike
them
with
blindness
,
That
the
Church
should
be
little
in
the
beginning
,
but
should
increase
afterwards
.
It
is
Prophesi'd
,
that
in
those
days
Idolatry
should
be
destroy'd
;
that
the
Messias
should
That
the
Temples
of
Idols
should
be
destroy'd
,
That
he
should
teach
Men
the
perfect
way
.
And
there
never
came
any
Man
before
nor
since
,
that
taught
near
so
much
as
this
.
7.
*
So
many
Persons
having
foretold
this
coming
,
Jesus
Christ
came
,
saying
,
Behold
me
,
this
is
the
time
:
He
came
,
telling
Men
they
had
no
greater
Enemies
then
themselves
;
that
't
is
their
Lusts
that
keep
them
from
God
,
that
he
came
to
deliver
them
,
and
to
give
them
his
Grace
,
to
chuse
to
himself
out
of
all
Mankind
a
Holy
Church
;
that
he
came
to
bring
into
this
Church
Jews
and
Gentiles
;
that
he
came
to
destroy
the
Idols
of
the
one
,
and
the
Superstition
of
the
others
.
What
the
Prophets
foretold
should
come
to
pass
,
I
tell
you
my
Apostles
shall
accomplish
.
The
Jews
are
on
the
point
of
being
forsaken
,
Jerusalem
shall
soon
be
destroy'd
,
the
Gentiles
shall
know
the
true
God
,
and
my
Apostles
shall
instruct
them
in
the
Worship
of
God
,
when
ye
have
slain
the
Heir
of
the
Vineyard
.
Afterwards
his
Apostles
said
to
the
Jews
,
You
are
forsaken
;
and
to
the
Gentiles
,
You
shall
enter
into
the
knowledge
of
God.
Unto
this
all
Men
have
aversion
,
by
the
Natural
opposition
of
their
Concupiscence
.
This
King
of
Jews
and
Gentiles
is
supressed
by
the
one
and
the
other
,
and
both
conspire
his
Death
.
All
the
Powers
of
the
World
conspire
together
against
this
Religion
in
its
Infancy
;
the
Wise
,
the
Learned
,
the
Kings
of
the
Earth
,
some
write
,
others
condemn
,
others
kill
;
and
notwithstanding
all
opposition
,
you
see
Jesus
Christ
in
a
little
time
Reigning
over
them
all
,
and
destroying
the
Jewish
Worship
in
Jerusalem
,
which
was
the
Center
of
it
,
and
which
he
had
first
chose
for
his
Church
;
and
the
Worship
of
Idols
at
Rome
,
which
was
the
Center
of
Idol-Worship
.
Ignorant
and
unlearned
Men
,
such
as
were
the
Apostles
,
and
first
Christians
,
resisted
all
the
Powers
of
the
Earth
;
they
bring
under
Kings
,
the
Wise
,
and
Learned
,
and
destroyed
Idolatry
,
which
had
taken
such
deep
Root
;
all
this
was
effected
by
the
Word
that
had
foretold
it
.
8.
*
The
Jews
in
putting
Christ
to
death
for
not
believing
him
to
be
the
Messias
,
gave
him
the
greatest
mark
that
could
be
of
being
the
Messias
;
in
persevering
not
to
believe
in
him
,
they
became
the
strongest
Evidence
of
him
:
And
in
killing
him
and
persisting
to
deny
him
,
they
fulfil'd
the
Prophesies
.
9.
*
Who
can
but
know
Jesus
Christ
in
so
many
particular
Circumstances
as
were
foretold
?
For
it
is
said
,
That
he
shall
have
a
Forerunner
.
That
he
shall
be
born
an
Infant
.
That
he
shall
make
the
Wise
and
Learned
become
blind
,
and
preach
the
Gospel
to
the
Poor
,
open
the
Eyes
of
the
Blind
,
heal
the
Sick
,
and
●ring
those
into
light
that
lay
in
darkness
.
That
●e
shall
teach
the
perfect
way
,
and
be
a
guide
That
he
was
to
be
a
Stone
of
stumbling
and
That
Jerusalem
was
to
stumble
at
this
Stone
.
That
the
Builders
would
refuse
it
.
That
God
That
he
should
be
rejected
,
despised
,
betrayed
,
sold
,
beaten
,
mocked
,
afflicted
an
infinite
That
he
should
arise
again
the
Third
Day
,
10.
*
The
Messias
himself
would
Create
a
great
People
,
Chosen
,
Elect
,
Holy
;
would
conduct
,
feed
,
and
bring
it
into
the
place
of
Rest
and
Holiness
;
would
make
it
Holy
to
God
,
would
make
it
the
Temple
of
God
,
would
reconcile
i●
to
God
,
save
it
from
the
wrath
of
God
,
would
deliver
it
from
the
slavery
of
Sin
,
which
so
visibly
reigneth
in
Man
;
give
Laws
to
this
People
,
write
these
Laws
in
their
Hearts
,
offer
himself
to
God
for
them
,
Sacrifice
himself
for
them
,
would
be
an
offering
without
spot
,
and
himself
the
Priest
,
he
was
to
offer
his
own
self
,
and
offer
his
Body
and
Blood
,
and
nevertheless
offer
but
Bread
and
Wine
to
God.
Jesus
Christ
doth
all
this
.
11.
*
He
is
foretold
,
to
come
a
Saviour
that
should
break
the
Serpents
Head
,
that
should
free
his
People
from
their
Sins
,
ex
omnibus
iniquita●●bus
:
that
he
was
to
have
a
New
Testament
,
which
was
to
be
Eternal
;
that
he
was
to
have
another
Priesthood
after
the
Order
of
Melchise
deck
;
that
this
should
be
Eternal
.
That
Christ
should
be
Glorious
,
Powerful
,
Strong
,
and
ye●
withal
so
mean
,
that
he
should
not
be
known
;
that
he
should
not
be
taken
for
what
he
was
,
that
he
should
be
rejected
,
that
he
should
be
put
to
Death
,
that
his
People
which
had
rejected
him
should
not
be
his
People
;
that
those
who
Worshipp'd
Idols
should
believe
in
him
,
and
should
come
unto
him
,
that
he
should
forsake
Sion
and
Reign
in
the
Center
of
Idolatry
;
that
nevertheless
the
Jews
should
subsist
still
;
that
he
should
come
of
the
Tribe
of
Juda
,
when
there
was
no
more
Kings
.
12.
*
Ever
since
the
beginning
of
the
World
the
expectation
or
Adoration
of
the
Messias
has
continued
without
interruption
;
that
he
was
promis'd
to
Adam
presently
after
his
Fall
;
that
there
has
since
many
Men
been
found
,
that
have
said
,
God
had
revealed
to
them
that
a
Redeemer
should
be
born
,
that
should
save
his
People
:
That
afterwards
Abraham
came
and
said
,
●hat
it
was
reveal'd
to
him
that
he
should
be
born
of
him
by
a
Son
that
he
should
have
;
that
Jacob
declared
,
that
of
his
twelve
Sons
,
it
was
of
Judah
that
he
should
be
born
:
That
Moses
and
the
Prophets
came
afterwards
,
declaring
the
time
and
manner
of
his
coming
;
that
they
said
,
the
Law
they
had
,
was
only
till
the
Messias
came
;
that
till
then
it
should
subsist
,
but
that
Law
which
succeeded
it
should
continue
for
ever
;
that
so
their
Law
,
or
that
of
the
Messias
,
whereof
it
was
a
Figure
,
should
remain
for
ever
in
the
World
;
that
it
had
ever
been
,
and
that
in
the
end
Jesus
Christ
came
in
all
the
Circumstances
that
were
foretold
.
If
all
this
was
so
plainly
Prophesi'd
to
the
Jews
,
might
some
say
,
wherefore
did
they
not
believe
?
Or
why
were
they
not
utterly
destroy'd
for
denying
so
clear
a
thing
?
I
answer
,
Both
the
one
and
the
other
was
Prophesi'd
,
that
they
should
not
believe
so
plain
and
evident
a
thing
,
and
that
they
should
not
be
quite
destroy'd
;
and
nothing
can
be
more
Glorious
for
the
Messias
;
for
't
was
not
sufficient
there
should
be
Prophets
,
it
was
requisite
their
Prophesies
should
be
preserv'd
without
suspition
.
Now
,
&c.
13.
*
The
Prophets
did
prophesie
of
particular
things
,
and
of
those
of
the
Messias
,
to
the
end
that
the
Prophesies
of
the
Messias
should
not
be
without
Proofs
,
and
that
the
particular
Prophesies
should
not
be
without
fruit
.
14.
*
Non
habemus
Regem
nisi
Caesarem
,
said
the
Jews
.
Then
Jesus
Christ
was
the
Messias
,
15.
*
The
Seventy
Weeks
of
Daniel
are
equivocal
for
the
time
of
their
commencement
,
by
reason
of
the
Terms
of
the
Prophesie
;
and
for
the
time
of
the
end
,
by
reason
of
the
diversity
of
Chronologers
.
But
all
this
difference
extends
only
to
two
hundred
years
.
16.
*
The
Prophesies
which
represent
Jesus
Christ
Poor
,
do
also
represent
him
Lord
of
all
the
World.
The
Prophesies
which
foretel
the
time
,
do
only
foretel
him
chief
of
the
Gentiles
,
and
suffering
,
and
not
in
great
Power
,
and
Judg
of
all
.
And
those
which
represent
him
Glorious
,
and
Judg
of
all
Nations
,
do
not
mark
the
time
.
17.
*
When
there
is
mention
made
of
the
Messias
as
Great
and
Glorious
,
it
is
visible
that
it
is
to
Judg
the
World
,
and
not
to
Redeem
it
.
§.
XVI
.
Divers
Proofs
of
Jesus
Christ
.
1.
NOt
to
believe
the
Apostles
,
it
must
be
said
they
were
deceiv'd
,
or
went
about
to
deceive
others
;
both
one
and
the
other
is
difficult
:
As
to
the
former
,
it
is
impossible
to
be
mistaken
in
taking
a
Man
to
be
risen
again
;
and
as
for
the
other
,
the
Hypothesis
that
they
were
deceived
,
is
strangely
absurd
;
trace
it
all
along
:
Let
it
be
imagin'd
these
twelve
Men
assembled
after
the
Death
of
Jesus
Christ
,
combining
together
to
say
he
was
risen
again
;
they
thereby
resisted
all
the
Magistrates
and
Government
.
The
Heart
of
Man
is
strangely
inclin'd
to
inconstancy
,
lightness
,
change
,
to
promises
and
to
Riches
:
But
not
one
of
these
Men
were
shaken
by
any
of
these
advantages
,
no
nor
by
threats
of
Prisons
,
Torments
,
or
Death
;
if
they
had
,
they
had
all
been
undone
.
Let
this
be
consider'd
.
2.
*
Whilst
Jesus
Christ
was
with
them
,
he
might
encourage
them
,
but
afterwards
had
he
not
appear'd
to
them
,
what
is
it
made
them
proceed
.
3.
*
The
Stile
of
the
Gospel
is
admirable
in
an
infinite
number
of
ways
,
and
amongst
others
,
in
that
there
is
no
invective
to
be
seen
us'd
by
any
of
the
Historians
against
Judas
or
Pilate
,
nor
against
any
of
the
Enemies
or
Persecutors
of
Jesus
Christ
.
Had
this
modesty
of
the
Evangelical
Historians
been
affected
,
as
well
as
so
many
other
touches
of
so
fine
a
Character
,
and
that
they
had
not
affected
it
,
but
only
to
have
it
be
taken
notice
of
,
had
they
not
dared
to
have
observ'd
it
themselves
,
they
would
not
have
failed
to
have
got
friends
that
would
have
made
these
remarks
in
their
behalf
.
But
as
they
acted
in
this
manner
without
affectation
,
and
by
a
motion
wholly
without
Self-interest
,
they
have
not
made
it
be
observ'd
by
any
;
I
know
not
if
it
hath
been
observ'd
to
this
day
;
and
't
is
what
shews
with
what
Simplicity
the
thing
was
done
.
4.
*
Jesus
Christ
did
work
Miracles
,
and
the
Apostles
after
him
,
also
the
first
Christians
did
many
;
because
the
Prophesies
not
being
yet
accomplished
,
and
being
fulfill'd
by
them
,
nothing
gave
full
Evidence
but
the
Miracles
.
It
was
Prophesied
the
Messias
should
Convert
the
Gentiles
;
how
was
this
Prophesie
accomplish'd
,
but
in
the
Conversion
of
the
Nations
?
and
how
could
the
Nations
be
converted
to
the
Messias
,
unless
they
saw
this
last
effect
of
the
Prophesies
that
prov'd
it
?
Before
he
Died
,
before
his
Resurrection
,
and
the
Conversion
of
the
Gentiles
,
all
was
not
accomplish'd
;
and
so
Miracles
were
requisite
all
that
while
.
Now
there
needs
no
more
for
Proof
of
the
truth
of
the
Christian
Religion
,
for
the
Prophesies
accomplish'd
are
a
standing
Proof
.
5.
*
The
condition
the
Jews
are
yet
in
,
is
also
a
great
Proof
of
the
Christian
Religion
;
it
is
a
wonderful
thing
to
see
that
Nation
subsist
so
many
Ages
,
and
in
so
miserable
a
Condition
,
it
being
necessary
to
prove
Jesus
Christ
,
that
they
should
subsist
,
and
that
they
should
be
miserable
,
because
they
Crucifi'd
him
;
and
though
it
be
very
contrary
to
subsist
and
be
miserable
,
yet
they
still
subsist
in
spight
of
their
misery
.
6.
*
But
were
they
not
almost
in
the
same
Misery
in
the
time
of
the
Captivity
?
No
,
the
Scepter
was
not
departed
by
reason
of
the
Babylonish
Captivity
,
because
their
Restoration
was
promis'd
and
foretold
.
When
Nebuchadnezzar
led
away
the
People
,
fearing
least
it
should
be
thought
the
Scepter
was
departed
from
Judah
,
they
were
told
before
,
that
they
should
be
there
but
for
a
short
time
,
and
that
they
should
be
restor'd
again
;
they
were
always
comforted
by
their
Prophets
,
and
their
Kings
continu'd
.
But
the
second
destruction
is
without
any
Promise
of
Restoration
,
without
Prophets
,
without
Kings
,
without
comfort
or
hope
,
because
the
Scepter
is
departed
for
ever
.
It
was
in
a
manner
not
to
be
Captives
,
to
be
so
only
for
Seventy
years
,
with
assurance
to
be
restor'd
again
to
Liberty
;
but
now
they
are
so
without
any
hope
.
7.
*
God
promis'd
them
,
that
though
he
scatter'd
them
to
the
ends
of
the
Earth
,
yet
if
they
kept
his
Law
he
would
restore
them
;
they
keep
it
very
punctually
now
,
and
yet
are
kept
under
.
The
Messias
must
then
be
come
,
and
the
Law
that
contain'd
these
Promises
is
accomplished
,
by
establishing
another
new
Law.
8.
*
Had
the
Jews
been
all
Converted
by
Jesus
Christ
,
we
should
only
have
had
doubtful
Witnesses
;
and
had
they
been
quite
destroy'd
,
we
should
have
had
none
at
all
.
9.
*
The
Jews
deny'd
him
,
but
not
all
;
the
Righteous
believ'd
in
him
,
not
the
Carnal
Jews
:
And
this
is
so
far
from
being
against
his
Glory
,
that
it
is
the
highest
pitch
of
it
.
The
reason
they
had
,
and
what
is
only
found
in
their
Writings
,
in
the
Talmud
,
and
the
Rabbins
,
is
only
because
Jesus
Christ
did
not
Conquer
the
Nations
by
force
of
Arms.
Jesus
Christ
,
say
they
,
was
slain
,
he
was
overcome
,
he
did
not
conquer
the
Gentiles
by
force
,
he
gave
us
not
their
Spoiles
,
he
brought
us
not
any
Worldly
Riches
:
Is
this
all
they
can
say
?
It
is
therein
that
he
is
Amiable
.
I
would
not
have
such
a
one
a
Christ
as
they
figure
to
themselves
.
10.
*
How
pleasant
it
is
to
see
with
the
Eye
of
Faith
,
Darius
,
Cyrus
,
Alexander
,
the
Romans
,
Pompey
,
and
Herod
,
acting
unawares
to
themselves
,
for
the
glory
and
advancement
of
the
Gospel
.
§.
XVII
.
Against
Mahomet
.
1.
THe
Religion
of
Mahomet
has
for
its
Foundation
the
Alchoran
,
and
Mahomet
.
But
this
Prophet
that
was
to
be
the
last
and
great
expectation
of
the
World
,
was
He
foretold
.
And
what
mark
has
he
but
what
every
Man
may
have
that
will
call
himself
a
Prophet
?
What
Miracles
doth
he
say
himself
that
he
wrought
?
What
Mysteries
did
he
teach
according
to
his
own
Traditions
?
What
Morals
,
and
what
Felicity
?
2.
*
Mahomet
is
without
any
Authority
,
his
Reasons
then
had
need
be
very
strong
,
having
only
their
own
weight
.
3.
*
If
two
Men
discourse
of
things
that
appear
mean
,
but
that
the
Discourse
of
one
of
them
has
a
double
Sense
to
those
that
hear
them
,
and
the
Discourse
of
the
other
has
but
one
Sense
;
if
one
that
is
not
Privy
to
their
Design
hear
these
two
Men
speak
after
this
manner
,
he
will
judg
they
are
both
alike
.
But
if
afterwards
in
the
Rest
of
the
Discourse
one
of
them
speaks
of
Angelical
things
,
and
the
other
always
of
mean
and
common
,
and
even
of
impertinencies
,
he
will
judge
the
one
speaks
mystically
and
not
the
other
,
the
one
having
sufficiently
shewn
he
did
not
approve
such
Follies
,
and
was
capable
of
Mysteries
,
and
the
other
that
he
was
uncapable
of
Mysteries
,
and
capable
of
Impertinencies
.
4.
*
It
is
not
that
there
's
any
thing
very
obscure
in
Mahomet
,
and
that
it
should
be
thought
he
had
a
mysterious
Sense
,
that
I
would
have
things
judg'd
;
but
because
things
are
clear
,
by
his
Paradise
,
and
the
rest
.
It
is
therein
he
is
ridiculous
;
It
is
not
so
of
the
Scriptures
:
I
grant
there
may
be
some
dark
Passages
,
but
there
are
things
wonderfully
clear
,
and
Prophesies
manifestly
accomplish'd
.
The
thing
is
not
alike
,
one
must
not
confound
and
equal
things
that
do
not
resemble
each
other
,
but
by
the
obscurity
,
and
not
by
the
clearness
;
which
obscurities
do
merit
,
when
they
are
divine
,
to
be
revered
.
5.
*
The
Alchoran
saith
,
St.
Matthew
was
a
good
Man
,
therefore
Mahomet
was
a
false
Prophet
,
either
in
calling
good
Men
bad
,
or
in
not
believing
them
in
what
they
spake
of
Jesus
Christ
.
6.
*
Any
Man
may
do
the
things
Mahomet
did
,
for
he
wrought
no
Miracles
,
he
was
not
foretold
,
&c.
no
Man
can
do
what
Jesus
Christ
did
.
7.
*
Mahomet
establish'd
his
Religion
by
killing
others
,
Jesus
Christ
in
killing
his
own
;
Mahomet
in
forbidding
to
Read
,
Jesus
Christ
in
commanding
to
Read.
To
conclude
,
it
is
so
contrary
,
that
if
Mahomet
took
the
way
to
succeed
Humanly
,
Jesus
Christ
took
the
way
to
perish
Humanly
;
and
instead
of
concluding
that
because
Mahomet
succeeded
,
Jesus
Christ
might
have
succeeded
;
it
must
be
said
,
that
because
Mahomet
succeeded
,
Christianity
ought
to
perish
,
had
it
not
been
supported
by
a
Divine
power
.
§.
XVIII
.
Gods
design
in
hiding
himself
from
some
,
and
discovering
himself
to
others
.
1.
GOD
was
pleas'd
to
Redeem
Men
,
and
to
bring
Salvation
to
those
that
sought
after
it
.
But
Men
render'd
themselves
so
unworthy
of
it
,
that
't
is
just
he
should
refuse
to
some
,
by
reason
of
their
insensibleness
,
what
he
grants
to
others
by
Mercy
,
that
which
is
not
due
to
them
;
would
he
have
overcome
the
obstinacy
of
the
most
Reprobate
,
he
might
have
done
it
in
discovering
himself
so
manifestly
to
them
,
that
they
needed
not
have
doubted
the
truth
of
his
Existence
,
and
so
't
is
he
will
appear
the
last
day
,
with
such
a
great
Glory
and
overturning
of
Nature
,
that
the
blindest
shall
plainly
see
him
.
It
is
not
in
this
manner
that
he
intended
to
appear
at
his
coming
in
Humility
,
there
being
so
many
Men
that
rendering
themselves
unworthy
of
his
favour
,
he
was
pleas'd
to
leave
them
depriv'd
of
the
Good
they
did
not
desire
.
It
was
not
therefore
necessary
he
should
appear
wholly
in
a
Glorious
manner
,
and
absolutely
capable
of
convincing
all
Men
;
neither
was
it
also
just
that
he
should
appear
in
so
obscure
a
way
,
but
that
he
might
be
known
of
those
that
sought
him
sincerely
.
Unto
such
he
clearly
enough
manifested
himself
,
and
so
shewing
himself
plainly
to
those
that
sought
him
with
all
their
Heart
,
and
hid
from
those
that
forsook
him
with
all
their
Heart
;
he
so
reveal'd
himself
that
he
gave
marks
of
himself
,
visible
to
those
that
sought
him
,
obscure
to
those
that
sought
him
not
.
There
is
light
sufficient
for
those
that
desire
to
see
,
and
obscurity
enough
for
those
that
don't
desire
to
see
.
2.
*
There
is
light
enough
to
enlighten
the
Elect
,
and
obscurity
enough
to
humble
them
.
There
is
obscurity
enough
to
blind
the
Reprobate
,
and
light
sufficient
to
condemn
them
and
render
them
inexcusable
.
3.
*
Did
the
World
subsist
to
teach
Men
the
Existence
of
God
,
his
Divinity
would
shine
in
all
parts
in
an
undeniable
manner
;
but
as
it
subsists
but
by
and
for
Jesus
Christ
,
and
to
instruct
Men
of
their
Corruption
and
Redemption
;
there
is
found
great
abundance
of
Proofs
of
these
two
Truths
.
What
is
therein
seen
doth
mark
,
neither
a
total
exclusion
,
nor
a
manifest
presence
of
a
Divinity
,
but
the
Presence
of
a
God
that
hides
himself
;
every
thing
bears
this
Character
.
4.
*
Had
nothing
of
God
ever
appeared
,
this
Eternal
privation
had
been
equivocal
,
and
might
as
well
have
referr'd
to
the
absence
of
the
Divinity
,
as
to
the
unworthiness
of
Men
to
know
him
;
but
inasmuch
as
he
appears
sometimes
and
not
always
,
this
takes
away
all
difficulty
.
If
he
appears
once
,
he
is
always
;
and
so
nothing
else
can
be
concluded
,
but
that
there
is
a
God
,
and
that
Men
are
unworthy
of
him
.
5.
*
God
's
design
is
more
to
enlighten
the
Will
than
the
Understanding
:
Now
perfect
light
would
be
only
good
for
the
Understanding
,
it
would
be
hurtful
to
the
Will
.
6.
*
Were
there
no
obscurity
,
Men
would
not
be
sensible
of
their
Corruption
;
were
there
no
light
,
Men
would
not
hope
for
Remedy
.
So
that
't
is
not
only
just
,
but
necessary
for
us
,
that
God
should
in
some
measure
be
hid
from
us
,
and
in
some
sort
discover'd
to
us
,
because
't
is
alike
dangerous
to
Man
to
know
him
without
understanding
his
Misery
,
and
to
know
his
Misery
without
knowing
God.
7.
*
Every
thing
informs
Man
of
his
Condition
,
but
it
must
well
be
understood
;
for
't
is
not
true
that
God
discovers
himself
in
all
things
;
but
't
is
most
certain
that
he
hides
himself
from
those
that
tempt
him
,
and
that
he
discovers
himself
to
those
that
seek
him
;
because
Men
are
altogether
unworthy
of
God
,
and
capable
of
God
;
unworthy
by
their
Corruption
,
capable
of
him
by
their
first
Creation
.
8.
*
There
's
nothing
in
the
World
but
shews
either
the
Misery
of
Man
,
or
the
Mercy
of
God
;
or
the
weakness
of
Man
without
God
,
or
the
strength
of
Man
with
God.
9.
*
The
whole
Universe
teaches
a
Man
either
that
he
is
Corrupted
,
or
that
he
is
Redeemed
;
all
shews
him
either
his
Grandeur
or
his
Misery
.
The
absence
of
God
appears
in
the
Gentiles
,
the
protection
of
God
appears
in
the
Jews
.
10.
*
All
things
turn
to
the
good
of
the
Elect
,
even
the
obscure
things
in
the
Scriptures
,
for
they
revere
them
by
reason
of
the
Divine
light
they
see
in
them
;
and
all
turns
to
ill
to
the
Reprobate
,
even
the
clear
things
;
for
they
blaspheme
them
,
by
reason
of
the
obscure
things
which
they
do
not
understand
.
11.
*
If
Jesus
Christ
were
come
only
to
Sanctify
,
the
whole
Scriptures
,
and
every
thing
would
tend
thereunto
,
and
it
would
be
very
easie
to
convince
Infidels
.
But
as
he
came
,
in
Sanctificationem
&
in
scandalum
,
as
Esay
saith
,
12.
*
Jesus
Christ
came
,
to
the
end
that
those
which
were
blind
should
see
,
and
that
those
which
see
should
be
blind
:
he
came
to
heal
the
Sick
,
and
let
the
Healthy
dye
;
to
call
Sinners
to
Repentance
,
and
justifie
them
,
and
leave
those
that
thought
themselves
Righteous
in
their
Sins
;
to
fill
the
Hungry
,
and
send
the
Rich
empty
away
.
13.
*
What
do
the
Prophets
say
of
Jesus
Christ
?
That
he
shall
appear
plainly
to
be
God
:
No
,
but
that
he
is
a
God
truly
vailed
;
that
he
shall
not
be
known
;
that
it
shall
be
verily
thought
't
is
not
him
;
that
he
shall
be
a
Rock
of
offence
,
at
which
many
shall
stumble
,
&c.
14.
*
It
is
to
make
the
Messias
be
known
to
the
good
,
and
unknown
to
the
bad
,
that
God
made
him
be
foretold
after
this
manner
.
If
the
manner
of
the
Messia's
coming
had
been
plainly
Prophesi'd
,
there
would
not
have
been
any
obscurity
even
for
the
wicked
;
had
the
time
been
obscurely
foretold
,
then
there
would
have
been
difficulty
even
for
the
good
;
for
the
sincerity
of
their
Heart
would
not
have
suffered
them
to
have
understood
that
a
ם
,
for
example
,
signifies
600
years
.
But
the
time
was
clearly
foretold
,
and
the
manner
of
it
,
in
Types
.
By
this
means
the
wicked
taking
the
good
things
promis'd
for
Worldly
Goods
,
they
err
,
though
the
time
be
plainly
foretold
;
but
the
good
do
not
err
;
for
the
understanding
of
good
things
promis'd
depends
of
the
Heart
,
that
calls
that
good
which
it
loves
;
but
the
understanding
of
the
promis'd
time
,
depends
not
of
the
Heart
,
and
so
the
clear
Prediction
of
time
,
and
obscure
of
Riches
,
doth
only
deceive
the
wicked
.
15.
*
What
was
the
Messias
to
be
,
seeing
that
by
him
the
Scepter
was
to
continue
for
ever
in
Judah
,
and
that
at
his
coming
the
Scepter
was
to
be
taken
away
from
Judah
?
To
cause
that
in
seeing
they
should
not
see
,
and
in
hearing
they
should
not
understand
,
nothing
was
more
just
.
16.
*
Instead
of
complaining
that
God
hid
himself
,
we
are
bound
to
give
him
Praise
for
so
much
discovering
himself
,
and
also
render
him
Thanks
for
not
discovering
himself
to
the
Wise
and
the
Great
,
who
were
unworthy
to
know
so
Holy
a
God.
17.
*
The
Genealogy
of
Jesus
Christ
is
in
the
Old
Testament
mingled
with
so
many
other
things
,
that
it
can
hardly
be
discern'd
;
had
not
Moses
kept
the
Register
but
of
the
Pedigree
of
Jesus
Christ
only
,
it
would
have
been
too
palpable
;
after
all
,
they
that
consider
it
narrowly
,
may
see
that
of
Jesus
Christ
,
by
Thamar
and
Ruth
,
&c.
18.
*
The
most
apparent
defects
give
matter
to
those
that
rightly
understand
things
;
for
Instance
,
the
two
Genealogies
of
Matthew
and
Luke
,
it
is
evident
they
were
not
made
by
concert
.
19.
*
Let
us
not
be
therefore
charged
with
want
of
Light
,
seeing
we
own
it
;
but
let
the
Truth
of
Religion
be
confessed
even
in
the
very
obscurity
of
Religion
,
in
the
little
Light
we
have
,
and
the
indifference
we
have
to
know
it
.
20.
*
Were
there
but
one
Religion
,
God
would
be
too
manifest
;
were
there
no
Martyrs
but
in
our
Religion
,
it
would
be
the
same
.
21.
*
Jesus
Christ
to
leave
the
Wicked
in
their
blindness
,
said
not
that
he
was
not
of
Nazareth
,
nor
that
he
was
not
the
Son
of
Joseph
.
22.
*
As
Jesus
Christ
continu'd
unknown
amongst
Men
,
so
Truth
continues
amongst
common
Opinions
,
without
any
outward
difference
;
so
the
Eucharist
in
common
Bread.
23.
*
If
the
Mercy
of
God
be
so
great
that
it
instructs
us
savingly
,
even
then
when
it
hides
it self
,
what
Light
may
we
not
expect
,
when
he
shall
unvail
himself
?
24.
*
We
can
understand
nothing
of
the
Works
of
God
,
unless
we
lay
down
this
Principle
,
That
he
blinds
some
,
and
enlightens
others
.
§.
XIX
.
That
the
True
Christians
,
and
the
True
Jews
are
not
of
the
same
Religion
.
1.
THe
Jewish
Religion
seemed
essentially
to
consist
,
in
being
come
of
Abraham
,
in
Circumcision
,
in
Sacrifices
,
in
Ceremonies
,
the
Ark
,
the
Temple
at
Jerusalem
;
and
to
conclude
,
in
the
Law
,
and
in
the
Covenant
of
Moses
.
I
say
,
it
consisted
not
in
any
of
these
things
,
but
in
the
love
of
God
,
and
God
rejected
all
these
other
things
.
God
had
no
regard
for
the
Carnal
People
that
was
to
descend
from
Abraham
.
That
the
Jews
shall
be
punish'd
of
God
,
as
well
as
Strangers
,
if
they
offend
:
If
you
forget
God
,
and
follow
after
strange
Gods
,
I
tell
you
before-hand
,
ye
shall
perish
,
like
the
Nations
that
God
has
destroy'd
in
your
sight
.
That
Strangers
shall
be
received
of
God
as
well
as
the
Jews
,
if
they
love
him
.
That
the
true
Jews
lookt
only
for
respect
as
they
belonged
to
God
,
and
not
to
Abraham
,
Thou
art
our
Father
,
though
Abraham
and
Israel
know
us
not
,
thou
art
our
Father
and
our
Redeemer
.
Moses
himself
has
said
,
that
God
was
no
accepter
of
Persons
;
God
,
saith
he
,
accepteth
not
Persons
nor
Sacrifices
.
I
say
,
the
Circumcision
of
the
Heart
is
commanded
;
Be
ye
Circumcised
in
Heart
,
take
away
all
Pride
of
Heart
,
and
harden
not
your selves
any
more
,
for
your
God
is
a
great
God
,
That
God
hath
said
,
he
will
one
day
do
it
;
God
will
Circumcise
thy
Heart
,
and
thy
Childrens
,
that
thou
mightest
love
him
with
all
That
the
uncircumcised
of
heart
shall
be
judged
;
for
God
will
judg
the
uncircumcised
People
,
and
all
the
Children
of
Israel
,
because
they
are
uncircumcised
of
Heart
.
2.
*
I
say
,
Circumcision
was
a
Figure
established
to
distinguish
the
Jewish
People
from
all
And
hence
it
was
,
that
being
in
the
Wilderness
they
were
not
Circumcised
,
because
they
should
not
mingle
themselves
with
other
Nations
;
and
that
since
the
coming
of
Jesus
Christ
it
is
no
longer
necessary
.
That
the
love
of
God
is
recommended
in
all
things
,
I
take
Heaven
and
Earth
to
witness
,
that
I
have
set
before
you
Life
and
Death
,
that
you
may
chuse
Life
,
that
you
may
love
God
and
obey
him
,
for
he
is
your
Life
.
It
is
said
that
the
Jews
,
for
want
of
this
love
,
should
be
rejected
for
their
Sins
,
and
the
Gentiles
received
in
their
stead
;
and
he
said
,
I
will
hide
my
face
from
them
,
I
will
see
what
their
end
shall
be
,
for
they
are
a
very
froward
Generation
,
Children
in
whom
is
no
knowledg
.
They
have
moved
me
to
jealousy
with
that
which
is
not
God
,
they
have
provoked
me
to
anger
with
their
Vanities
;
and
I
will
move
them
to
jealousy
with
those
which
are
not
a
People
,
I
will
provoke
them
to
anger
with
a
foolish
Nation
.
That
Temporal
Riches
are
deceitful
,
and
That
their
Holy
Days
and
Feasts
are
displeasing
That
the
Jews
Sacrifices
were
displeasing
to
Peccatori
autem
dixit
Deus
,
he
saith
,
He
desires
not
the
Blood
nor
Sacrifices
of
Beasts
.
That
the
Sacrifices
of
the
Gentiles
shall
be
That
God
will
make
a
New
Covenant
by
the
Messias
,
and
that
the
Old
Covenant
shall
be
put
away
.
That
old
things
shall
be
forgotten
.
That
the
Ark
shall
no
more
be
remembred
.
That
the
Temple
shall
be
rejected
.
That
the
Sacrifices
should
be
rejected
,
and
That
the
Order
of
Aaron's
Priesthood
should
be
rejected
,
and
that
of
Milchisedeck
brought
in
by
the
Messias
.
That
this
Priesthood
should
be
Eternal
.
That
Jerusalem
should
be
rejected
,
and
a
new
name
given
.
That
this
last
name
should
be
better
than
That
the
Jews
should
be
without
Prophets
,
without
Kings
,
Princes
,
Sacrifices
or
Altars
.
That
yet
neverthless
they
should
still
continue
a
People
.
§.
XX.
God
is
not
known
to
advantage
,
but
by
Jesus
Christ
.
1.
MOst
of
those
that
undertake
to
prove
the
Divinity
to
the
prophane
,
for
the
most
part
,
do
begin
by
the
Works
of
Nature
,
and
they
very
seldom
succeed
.
I
do
not
call
in
question
the
solidity
of
these
Proofs
consecrated
by
the
Holy
Scriptures
,
they
are
agreeable
to
Reason
;
yet
sometimes
they
are
not
conformable
enough
,
and
sufficiently
proportion'd
to
the
Disposition
of
the
Spirit
of
those
for
whom
they
are
intended
.
For
it
must
be
observ'd
,
this
Discourse
is
not
directed
to
those
that
have
a
lively
Faith
,
and
that
presently
see
,
that
all
the
World
is
nothing
else
but
the
Workmanship
of
that
God
whom
they
Adore
:
It
is
to
such
the
whole
Fabrick
of
Nature
speaks
the
praise
of
its
Creator
,
and
that
the
Heavens
shew
forth
his
Handy-works
.
But
for
those
in
whom
this
light
is
gone
out
,
and
in
whom
one
would
willingly
kindle
it
;
those
Persons
,
destitute
of
Faith
and
Charity
,
that
only
see
darkness
and
obscurity
in
all
the
Works
of
Nature
,
it
seems
not
to
be
the
best
way
of
instructing
them
,
to
give
them
for
Proofs
only
of
this
great
and
important
Subject
,
the
course
of
the
Moon
,
and
Planets
,
or
of
common
Notions
,
against
which
they
have
ever
had
an
aversion
;
the
obstinacy
of
their
understanding
has
made
them
deaf
to
this
Voice
of
Nature
,
sounding
continually
in
their
Ears
,
and
experience
shews
,
that
very
far
from
gaining
them
by
this
means
,
there
's
nothing
on
the
contrary
more
like
to
hinder
them
,
and
to
deprive
them
of
all
hope
of
knowing
the
Truth
,
then
to
think
to
convince
them
only
by
this
sort
of
Arguments
,
and
to
tell
them
that
they
should
plainly
see
the
Truth
in
them
.
It
is
not
in
this
manner
the
Scripture
speaks
,
that
knows
the
things
of
God
better
than
we
do
.
It
tells
us
indeed
,
that
the
Beauty
of
the
Creatures
teaches
him
who
made
them
;
but
it
doth
not
say
,
that
they
work
this
same
effect
in
all
the
World.
It
warns
us
on
the
contrary
,
that
when
they
do
it
,
it
is
not
by
themselves
,
but
by
the
light
that
God
sheds
forth
at
the
same
time
in
the
Minds
of
those
to
whom
he
discovers
himself
by
this
means
:
Quod
notum
est
Dei
,
manifestum
est
in
illis
,
Deus
enim
illis
manifestavit
.
It
tells
us
in
general
,
that
God
is
Vere
tu
es
.
Deus
absconditus
;
and
that
cui
voluerit
filius
revelare
.
It
is
also
what
the
Scripture
intimates
to
us
,
when
it
saith
in
so
many
places
,
that
those
which
seek
God
shall
find
him
;
one
does
not
speak
so
of
a
light
that
is
clear
and
evident
,
one
has
no
need
to
seek
it
,
it
discovers
and
shews
it self
.
2.
*
The
Metaphysical
Proofs
of
God
are
so
far
off
from
human
Reasoning
,
and
so
intangl'd
,
that
they
seldom
work
upon
any
;
and
if
that
should
convince
any
one
,
it
would
be
but
for
the
moment
that
they
beheld
this
demonstration
,
but
an
hour
after
they
would
be
afraid
of
being
cozen'd
:
Quod
curiositate
cognoverint
,
superbia
amiserunt
.
Moreover
,
this
kind
of
Proofs
,
can
only
carry
us
to
a
speculative
knowledg
of
God
;
and
to
know
him
but
in
this
manner
,
is
not
to
know
him
at
all
.
The
Christians
Divinity
consists
not
barely
in
knowing
a
God
that
is
Author
of
Geometrical
Truths
,
and
of
the
order
of
the
Elements
,
this
belongs
to
the
Heathens
.
It
consists
not
barely
neither
in
knowing
a
God
that
exercises
his
Providence
over
the
Bodies
and
Goods
of
Men
,
to
bless
with
a
long
and
happy
Life
those
which
adore
him
;
this
is
the
Portion
of
Jews
.
But
the
God
of
Abraham
,
the
God
of
Jaoob
,
is
a
God
of
Consolation
;
it
is
a
God
that
fills
the
Heart
and
Soul
that
enjoys
him
;
it
is
a
God
that
makes
them
inwardly
feel
their
Misery
,
and
his
infinite
Mercy
in
their
very
Soul
,
filling
it
with
Humility
,
Joy
,
Confidence
,
and
Love
;
which
makes
them
uncapable
of
any
other
End
but
himself
.
The
God
of
Christians
is
a
God
that
makes
the
Soul
feel
that
he
is
its
Soveraign
good
,
that
its
only
Rest
is
in
him
,
and
that
it
can
have
no
true
Joy
but
in
loving
him
,
and
that
withal
at
the
fame
time
,
makes
it
abhor
those
lets
which
defer
and
hinder
it
from
loving
him
with
all
its
might
.
Self-love
and
Concupiscence
,
which
hinder
it
,
are
very
burdensom
to
it
;
this
God
makes
it
feel
that
it
is
opprest
with
this
burden
of
Self-love
,
and
that
it
is
he
only
can
cure
it
.
This
is
what
't
is
to
know
God
as
a
Christian
.
But
to
know
him
after
this
manner
,
one
must
at
the
same
time
know
ones
own
Misery
,
Wretchedness
,
and
the
need
one
has
of
a
Mediator
,
to
bring
one
nearer
to
God
,
and
to
unite
one
to
him
:
These
Notions
must
not
be
separated
,
because
being
separated
they
are
not
only
unuseful
,
but
they
are
hurtful
.
The
knowledge
of
God
,
without
knowing
our
own
Misery
,
causeth
Pride
:
The
knowledge
of
our
Misery
;
without
the
knowledg
of
Jesus
Christ
,
causeth
Despair
;
but
to
know
Jesus
Christ
exempts
us
both
from
Despair
and
Pride
,
because
we
therein
know
God
,
our
own
Misery
,
and
the
only
means
of
Recovery
.
We
may
know
God
and
not
our
Miseries
,
or
our
Miseries
and
not
God
,
or
both
God
and
our
Miseries
,
without
knowing
the
means
of
being
freed
from
the
Miseries
that
oppress
us
:
But
we
cannot
know
Jesus
Christ
,
without
knowing
both
God
and
our
Miseries
,
and
the
Remedy
to
cure
them
,
because
Jesus
Christ
is
not
only
God
,
but
he
is
a
God
that
heals
all
our
Miseries
.
So
that
all
such
as
seek
God
without
Jesus
Christ
,
do
not
find
any
light
that
satisfies
,
or
can
be
any
way
profitable
to
them
:
For
either
they
attain
not
to
know
there
is
a
God
,
or
if
they
do
,
it
is
to
no
advantage
to
them
,
because
they
imagin
a
means
of
having
Communion
without
a
Mediator
,
with
this
God
whom
they
have
known
without
a
Mediator
.
So
that
they
fall
either
into
Atheism
,
or
into
Deism
,
which
are
two
extreams
Christian
Religion
abhors
both
alike
.
We
must
then
strive
only
to
know
Jesus
Christ
,
seeing
it
is
by
him
only
that
we
can
hope
to
know
God
to
any
advantage
.
It
is
he
is
the
true
God
of
all
Men
,
that
is
,
of
the
Miserable
and
Sinners
;
he
is
the
Object
and
Center
of
all
,
and
whosoever
knows
him
not
,
knows
nothing
in
the
order
of
the
World
,
nor
in
himself
;
for
we
do
not
know
God
but
by
Jesus
Christ
,
neither
do
we
know
our
own
selves
,
but
by
Jesus
Christ
.
Without
Jesus
Christ
,
Man
had
remain'd
in
Sin
and
Misery
;
having
Jesus
Christ
,
Man
is
freed
from
Sin
and
Misery
.
In
him
is
all
our
Happiness
,
our
Virtue
,
our
Life
,
our
Light
,
and
our
Hope
:
And
out
of
him
is
nothing
but
Sin
,
Misery
,
Darkness
,
Despair
;
and
we
see
nothing
but
obscurity
and
confusion
in
the
Nature
of
God
,
and
in
our
own
Nature
.
§.
XXI
.
The
strange
Contrarieties
that
are
found
in
the
Nature
of
Man
,
in
reference
to
Truth
,
Happiness
,
and
several
other
things
.
1.
THere
's
nothing
more
suprising
in
the
Nature
of
Man
,
than
the
Contrarieties
that
are
therein
to
be
seen
,
in
regard
of
all
things
;
he
is
made
to
discern
the
Truth
,
he
earnestly
desires
it
,
he
seeks
after
it
,
and
nevertheless
when
he
thinks
to
lay
hold
of
it
,
his
Eyes
dazzle
,
and
is
so
disorder'd
,
that
he
seems
to
find
some
great
difficulty
.
This
is
what
has
produced
so
many
Sects
of
Pyronians
,
and
of
Dogmatists
,
some
of
which
have
gone
about
to
deprive
Man
of
all
knowledg
of
the
Truth
,
and
the
others
endeavour
to
assure
him
of
it
;
but
both
with
such
unlikely
Reasons
,
that
they
encrease
the
disorder
and
confusion
Men
are
in
,
when
he
discerns
no
other
Light
but
what
he
finds
in
his
own
Nature
.
The
chief
Arguments
of
the
Pyronians
are
,
That
we
have
no
certainty
of
the
Truth
of
things
without
Faith
and
Revelation
,
otherwise
than
as
we
feel
it
Naturally
in
our selves
.
Now
this
natural
Sentiment
is
no
convincing
Proof
of
their
verity
,
because
there
being
no
certainty
without
Faith
,
whether
Man
be
Created
by
a
good
God
,
or
by
a
bad
Divel
;
if
he
has
been
from
everlasting
,
or
if
he
made
himself
by
chance
;
he
is
in
suspence
if
these
Principles
are
given
us
either
true
or
false
,
or
incertain
,
according
to
our
Original
.
Besides
,
that
no
body
without
Faith
has
assurance
if
he
be
asleep
or
awake
,
seeing
that
whilst
one
sleeps
,
one
no
less
assuredly
thinks
he
is
awake
,
then
if
he
were
really
awake
.
One
thinks
one
sees
Spaces
,
Figures
,
Motions
;
one
finds
the
Time
pass
,
one
measures
it
;
and
to
conclude
,
one
acts
just
as
if
they
were
awake
.
So
that
half
our
Life
being
spent
in
sleeping
,
by
our
own
acknowledgment
;
what
ever
we
think
of
it
,
we
have
no
Idea
of
Truth
,
all
our
Thoughts
being
then
but
Illusions
:
who
can
tell
if
the
other
part
of
our
Life
that
we
think
we
are
awake
,
is
not
a
sleep
,
a
little
different
from
the
other
,
from
which
we
awake
when
we
think
we
sleep
?
as
we
often
dream
we
dream
,
when
one
Thought
crowds
upon
another
?
I
wave
the
Arguments
used
by
the
Pyronians
,
against
the
impressions
of
Custom
,
Education
,
Manners
,
Countries
,
and
the
like
things
,
which
lead
away
Men
that
discourse
only
on
these
vain
Foundations
.
The
only
hold
of
the
Dogmatists
,
is
,
that
in
discoursing
sincerely
and
in
good
earnest
,
one
cannot
doubt
of
Natural
Principles
;
We
,
say
they
,
know
the
Truth
,
not
only
by
Reasoning
,
but
also
by
Sense
,
and
a
clear
and
lively
understanding
,
and
it
is
by
this
also
we
know
the
first
Principles
:
It
is
to
no
purpose
that
Reasoning
,
that
has
no
share
therein
,
should
go
about
to
question
it
.
The
Pyronians
,
that
have
only
this
for
their
Object
,
labour
to
no
purpose
;
we
know
we
do
not
dream
,
how
weak
soever
we
find
our selves
to
prove
it
by
Reason
;
this
weakness
concludes
nothing
else
but
the
weakness
of
our
Reason
,
but
not
the
incertainty
of
our
Sense
,
as
they
pretend
.
For
the
knowledg
of
the
first
Principles
;
as
for
Example
,
that
there
is
Space
,
Time
,
Motion
,
Number
,
Matter
,
is
as
firm
as
any
our
Reasonings
do
afford
:
And
it
is
upon
these
Reasonings
of
the
Understanding
and
Sense
that
Reason
must
relye
,
and
ground
all
its
Discourse
.
I
find
there
are
three
dimensions
in
Space
,
and
that
the
Numbers
are
infinite
;
afterwards
Reason
demonstrates
,
that
there
is
not
two
square
Numbers
,
one
double
as
much
as
the
other
:
The
Principles
are
found
,
the
Proportions
are
agreed
to
,
all
with
certainty
,
although
by
different
ways
.
And
it
is
as
ridiculous
that
Reason
should
demand
of
the
Sense
and
Understanding
,
Proofs
of
these
first
Principles
to
consent
to
it
,
as
it
would
be
ridiculous
that
the
Understanding
should
ask
of
the
Reason
,
a
meaning
of
all
the
Propositions
it
doth
demonstrate
;
this
weakness
then
only
serves
to
humble
Reason
,
which
would
judg
all
things
;
but
not
to
oppose
our
Certainty
,
as
if
there
was
nothing
but
Reason
able
to
instruct
us
.
Would
to
God
we
had
never
need
to
the
contrary
,
and
that
we
knew
all
things
by
instinct
and
sentiment
:
But
Nature
has
refus'd
us
this
Happiness
and
has
given
us
but
very
few
Gifts
of
this
sort
;
all
the
rest
can
only
be
attained
by
Reasoning
.
See
here
an
open
War
betwixt
Men
;
every
one
must
take
part
,
and
range
himself
either
to
the
Dogmatists
or
the
Pyronians
,
for
whoever
would
think
to
stand
Neuter
,
would
be
a
Pyronian
indeed
;
this
Neutrality
is
the
very
essence
of
Pyronism
;
whoever
is
not
against
them
,
is
for
them
with
a
Witness
.
What
shall
Man
do
in
this
State
?
Shall
he
doubt
of
all
things
?
Shall
he
doubt
if
he
be
awake
,
if
one
pinch
him
,
if
one
burn
him
?
Shall
he
doubt
if
he
doubts
?
Shall
he
doubt
if
he
subsists
?
Sure
one
cannot
proceed
so
far
;
and
I
affirm
there
was
never
a
true
real
Pyronian
.
Nature
declares
the
weakness
of
Reason
,
and
hinders
it
from
being
so
extravagant
.
On
the
other
hand
,
Will
any
one
say
that
he
certainly
possesses
the
Truth
?
What!
him
that
if
you
urge
ever
so
little
,
can
shew
no
Proofs
,
and
is
forced
to
quit
his
hold
?
Who
shall
reconcile
this
difference
?
Nature
confounds
the
Pyronians
,
and
Reason
the
Dogmatists
.
What
then
will
become
of
thee
O
Man
,
that
seeks
the
truth
of
thy
Condition
by
thy
Natural
Reason
?
You
cannot
avoid
one
of
these
Sects
,
and
cannot
subsist
in
either
of
them
.
See
hear
what
Man
is
,
in
regard
of
Truth
:
Let
us
now
consider
him
in
regard
of
Felicity
,
which
he
so
eagerly
hunts
after
in
all
his
Actions
;
for
all
Men
desire
to
be
happy
,
that
's
for
certain
,
whatever
different
means
they
use
,
all
tend
to
this
end
.
What
inclines
one
to
go
to
t●e
Wars
,
and
that
the
other
does
not
go
,
is
the
●ame
desire
in
both
,
but
with
several
Prospects
;
the
Will
does
never
move
one
step
but
with
regard
to
this
Object
:
It
is
the
motive
of
all
Mens
Actions
,
even
of
those
that
kill
and
hang
themselves
.
And
nevertheless
since
such
a
long
Succession
of
time
,
never
any
Person
attain'd
this
Point
,
whereunto
all
do
continually
aim
,
without
Faith
:
Every
body
complains
,
Princes
,
Subjects
,
Noblemen
,
Plowmen
,
Young
Old
,
Strong
,
Weak
,
the
Learned
,
the
Ignorant
,
the
Healthy
,
the
Sick
;
those
of
all
Countries
,
of
all
Ages
,
and
of
all
Qualities
.
So
long
,
constant
,
and
regular
a
Proof
,
should
convince
us
of
our
inability
to
attain
to
Happiness
by
our
own
strength
.
But
Example
will
not
instruct
us
;
it
is
never
so
perfect
,
but
there
is
still
something
wanting
;
thence
it
is
●hat
we
think
our
hope
will
not
be
frustrated
in
this
occasion
,
in
this
,
as
in
the
other
;
so
that
the
present
never
contenting
us
,
hope
deceives
us
,
and
from
one
Evil
to
another
,
we
go
on
to
Death
,
which
consigns
us
over
to
Eternal
Misery
.
It
's
strange
there
's
nothing
in
Nature
capable
to
contain
the
place
,
and
the
end
of
Mans
Happiness
;
Stars
,
Elements
,
Planets
,
Beasts
,
In●ects
,
Sicknesses
,
Wars
,
Vices
,
Crimes
,
&c.
Man
being
fallen
from
his
first
State
,
there
is
nothing
but
what
he
essay'd
and
try'd
.
Ever
since
he
lost
true
Happiness
,
every
thing
equal●y
seems
so
to
him
,
even
his
own
destruction
,
as
contrary
as
it
is
both
to
Reason
and
to
Nature
.
Some
have
sought
for
Happiness
in
Authority
,
others
in
Curiosity
and
Sciences
,
and
others
●n
Voluptuousness
.
These
three
Lusts
have
created
three
several
Sects
;
and
those
that
were
call'd
Philosophers
,
have
in
effect
but
follow'd
●ne
of
these
three
;
those
that
have
approached
hearest
have
,
consider'd
,
that
't
is
necessary
that
the
Universal
which
all
Men
desire
,
and
where●n
all
should
have
part
,
should
not
be
in
any
particular
thing
which
can
be
enjoy'd
,
but
by
●ne
alone
;
and
which
being
divided
,
more
afflicts
the
Possessor
by
wanting
the
part
he
has
●ot
,
then
it
does
please
him
by
enjoying
the
part
which
he
hath
:
They
have
understood
that
true
Riches
should
be
such
as
that
all
may
enjoy
them
at
once
,
without
Envy
or
any
diminution
,
and
that
no
body
should
lose
them
against
his
Will
.
They
have
imagin'd
it
▪
〈◊〉
they
never
could
find
it
;
and
instead
of
a
solid
and
effectual
Good
,
they
have
enjoy'd
nothing
but
the
empty
Image
of
Fantastical
Virtue
.
Our
instinct
makes
us
find
we
must
seek
ou●
Happiness
in
our selves
;
our
Passions
prompt
us
exteriourly
,
even
though
no
Objects
offer'd
themselves
to
excite
them
;
outward
Objects
tempt
us
of
themselves
,
and
allure
us
,
even
though
we
did
not
think
of
it
.
So
that
Philosophers
may
say
as
long
as
they
please
,
Look
into
your selves
,
you
will
there
find
your
Happiness
;
they
will
not
be
believ'd
;
and
those
that
do
believe
them
,
are
the
emptiest
and
greatest
Fools
:
For
what
is
there
more
Vain
and
Ridiculous
,
than
what
is
propos'd
by
the
Stoicks
,
and
more
false
then
all
their
Reasonings
?
They
conclude
,
One
may
do
that
at
all
times
,
that
one
can
do
at
some
times
;
and
that
because
the
desire
of
Glory
makes
some
that
enjoy
it
,
do
some
things
well
,
others
may
do
so
likewise
▪
these
are
Feverish
Fits
that
health
cannot
imitate
.
2.
*
The
inward
contests
of
Reason
against
the
Passions
,
has
caused
,
that
those
who
desir'd
Peace
,
broke
into
divers
Sects
:
Some
would
renounce
all
Passions
,
and
become
Gods
;
others
would
renounce
Reason
,
and
become
Beasts
,
but
they
could
not
neither
one
nor
the
other
and
Reason
continues
still
,
and
accuseth
the
meanness
and
injustice
of
the
Passions
,
and
disturbs
the
Repose
of
those
which
abantion
themselves
to
them
;
and
the
Passions
are
always
vigorous
,
even
in
those
that
pretend
to
renounce
them
.
Behold
here
what
Man
of
himself
is
able
to
do
by
his
own
strength
,
in
regard
of
Truth
and
Felicity
.
We
have
a
weakness
to
prove
that
that
is
invincible
against
the
Dogmatists
;
we
have
an
Idea
of
Truth
,
invincible
against
the
Pyronians
.
We
thirst
to
know
Truth
,
and
find
nothing
but
uncertainty
in
our selves
;
we
seek
for
Happiness
,
and
find
nothing
but
Misery
;
we
cannot
but
desire
and
wish
for
Truth
and
Happiness
,
and
are
incapable
of
Truth
and
Happiness
.
This
desire
is
left
to
us
,
as
well
to
punish
us
,
as
to
let
us
know
from
whence
we
are
fallen
.
3.
*
If
Man
be
not
made
for
God
,
wherefore
is
not
he
happy
but
in
God
?
wherefore
is
he
so
contrary
to
God
?
4.
*
Man
cannot
tell
where
to
fix
himself
▪
he
is
certainly
gone
astray
,
and
finds
in
himself
some
remains
of
a
happy
State
from
whence
he
is
fallen
,
and
which
he
cannot
recover
;
he
seeks
for
it
every
where
with
great
sorrow
and
without
Success
,
in
impenetrable
darkness
.
This
is
the
Spring
of
Controversies
amongst
Philosophers
,
some
of
which
have
undertaken
to
restore
fallen
Man
,
by
shewing
his
Greatness
;
others
to
humble
him
,
by
representing
his
Miseries
.
What
is
most
strange
of
all
,
is
,
that
each
Party
make
use
of
one
anothers
Reasons
to
establish
their
Opinion
:
For
Mans
Misery
is
concluded
from
his
Greatness
,
and
his
Greatness
from
his
Misery
;
so
that
some
have
so
much
the
better
prov'd
his
Misery
,
as
they
have
seen
Proofs
of
his
Greatness
;
and
the
others
have
concluded
his
Greatness
with
so
much
the
more
evidence
,
as
they
have
seen
his
Misery
it self
prov'd
.
All
that
some
have
said
to
shew
his
Greatness
,
has
only
served
for
Arguments
to
the
others
to
conclude
his
Misery
,
because
from
the
higher
State
one
is
fallen
,
so
much
the
more
miserable
it
renders
ones
Condition
;
and
so
the
others
on
the
contrary
.
They
are
risen
up
one
above
another
by
a
Circle
without
end
;
it
being
certain
,
that
as
Men
attain
to
have
more
knowledg
,
they
discover
in
Man
more
and
more
his
Misery
,
and
his
Greatness
.
In
a
word
,
Man
knows
he
is
Miserable
;
then
he
is
Miserable
because
he
knows
it
;
but
it
is
very
great
,
because
he
knows
that
he
is
miserable
.
What
a
Chimera
then
is
Man
?
What
a
Novelty
?
What
a
Chaos
?
What
a
Subject
of
Contradiction
?
Judg
all
things
,
weak
Worm
of
the
Earth
,
Depositary
of
Truth
;
Receptacle
of
Uncertainty
;
the
Glory
and
the
Refuse
of
the
Universe
.
If
he
boasts
,
I
'll
humble
him
;
if
he
is
humble
,
I
'll
praise
him
,
and
will
contradict
him
always
,
until
he
comprehends
that
he
is
a
Monster
incomprehensible
.
§.
XXII
.
General
knowledg
of
Man
.
THe
first
thing
presents
it self
to
a
Man
when
he
looks
about
him
,
is
his
Body
,
that
is
to
say
,
a
certain
portion
of
Matter
that
is
his
own
;
but
to
comprehend
what
it
is
,
he
must
compare
it
to
all
things
that
are
above
him
,
and
all
things
that
are
under
him
,
the
better
to
know
his
just
Limits
.
Let
him
not
stay
in
looking
on
the
simple
Objects
that
do
encompass
him
:
Let
him
contemplate
Nature
intirely
in
its
full
Beauty
and
Majesty
:
Let
him
contemplate
the
bright
Planet
,
put
as
an
Eternal
Lamp
to
enlighten
the
whole
Universe
:
Let
him
look
on
the
Earth
but
as
a
prick
of
a
Pin
,
in
comparison
of
the
vast
compass
this
Star
doth
describe
;
and
let
him
admire
that
this
vast
Circuit
it self
is
but
a
very
small
prick
in
comparison
of
that
which
the
Stars
that
move
in
the
Firmament
do
compass
:
And
if
our
Sight
stop
there
,
let
our
Imagination
proceed
farther
.
It
will
be
wearied
sooner
then
Nature
will
want
Matter
to
supply
us
with
;
all
that
we
behold
hear
in
the
World
,
is
but
a
dark
essay
in
the
ample
bosom
of
Nature
.
No
Idea
can
approach
the
vastness
of
its
distances
.
We
may
as
long
as
we
please
fill
our
Conceptions
,
we
only
conceive
but
Atoms
,
in
respect
of
the
reality
of
things
.
It
is
an
infinite
Sphere
,
whose
Center
is
every
where
,
and
Circumference
no
where
.
To
conclude
,
it
is
one
of
the
greatest
visible
Characters
of
the
Almighty
Power
of
God
,
let
our
Imagination
lose
it self
in
this
Contemplation
.
When
a
Man
is
come
to
himself
,
let
him
consider
what
he
is
in
comparison
of
what
there
is
:
Let
him
look
on
himself
as
a
thing
lost
in
this
crooked
corner
of
Nature
;
and
that
as
soon
as
this
little
Prison
,
wherein
he
finds
himself
lodg'd
,
appears
to
him
,
that
is
to
say
,
the
visible
World
,
let
him
learn
to
put
a
right
value
upon
the
Earth
,
Cities
,
Kingdoms
,
and
his
own
self
.
What
is
a
Man
in
the
infinite
?
Who
can
comprehend
him
?
But
to
present
to
him
another
prodigy
no
less
wonderful
,
let
him
seek
the
smallest
thing
that
he
knows
;
for
instance
,
let
a
Nit
in
the
littleness
of
its
Body
,
shew
him
other
parts
incomparably
smaller
,
Legs
with
Joynts
,
Veins
in
these
Legs
,
Blood
in
those
Veins
,
Humors
in
this
Blood
,
Drops
in
these
Humours
,
Vapors
in
those
Drops
;
and
yet
dividing
these
last
things
,
let
him
tire
his
Strength
and
Conceptions
,
and
that
the
last
Object
whereto
he
can
attain
,
be
that
of
our
Discourse
▪
he
will
think
,
it
may
be
,
that
is
the
extream
littleness
of
Nature
.
I
will
yet
therein
shew
him
a
new
Abyss
.
I
will
not
only
describe
to
him
the
visible
World
,
but
also
what
he
is
capable
to
conceive
of
the
immensity
of
Nature
,
in
the
compass
of
this
imperceptible
atom
.
Let
him
look
on
an
infinite
number
of
Worlds
,
every
one
of
which
having
their
Sun
,
Planets
,
Earth
,
in
the
same
Proportion
the
visible
World
has
;
in
the
World
of
Animals
,
and
even
of
Nits
;
wherein
he
will
find
what
the
former
had
shewn
,
finding
also
in
the
others
the
same
thing
,
without
end
or
repose
.
Let
him
be
lost
in
these
Wonders
,
which
are
as
surprising
for
their
littleness
,
as
the
others
are
for
their
greatness
;
for
who
can
but
admire
,
that
our
Body
,
that
but
how
was
not
perceivable
in
the
World
,
which
it self
also
was
scarce
visible
in
the
midst
of
all
;
should
now
be
a
Coloss
,
a
World
,
or
rather
all
,
in
respect
of
the
extream
littleness
which
one
may
discover
.
Whoever
looks
on
himself
in
this
manner
,
doubtless
will
be
amas'd
to
see
himself
,
as
it
were
,
suspended
in
the
Mass
Nature
has
given
him
,
betwixt
these
two
Abysses
,
of
Infinite
,
and
Nothing
,
from
which
he
is
equally
distant
:
He
will
tremble
at
the
sight
of
these
Wonders
,
and
I
believe
his
Curiosity
turning
into
Admiration
,
he
will
be
more
inclin'd
to
contemplate
them
in
silence
,
than
to
inquire
into
them
with
Presumption
.
For
,
to
conclude
,
What
is
Man
in
Nature
?
a
Nothing
,
in
respect
of
that
which
is
Infinite
;
an
All
,
in
respect
of
Nothing
,
a
Middle
betwixt
Nothing
and
All
:
He
is
infinitely
distant
from
the
two
extreams
;
and
his
Being
is
no
less
distant
from
the
Nothing
whence
he
was
taken
,
then
from
the
Infinite
wherein
he
is
swallow'd
up
.
His
Understanding
keeps
the
same
degree
in
the
order
of
intelligible
things
,
as
his
Body
does
in
the
distance
of
Nature
;
and
all
it
●an
do
,
is
to
discern
some
appearance
of
the
medium
of
things
,
in
a
perpetual
despair
of
not
knowing
neither
the
Beginning
nor
End.
All
things
come
from
nothing
,
and
tend
to
Infinity
.
Who
can
comprehend
these
Wonders
!
The
Author
of
these
Miracles
understands
them
,
no
body
else
can
.
This
State
that
holds
the
middle
betwixt
two
extreams
,
is
to
be
found
in
all
our
Faculties
.
Our
Senses
do
not
discern
any
extream
;
too
much
noise
makes
us
deaf
;
too
much
light
dazzels
us
;
too
great
and
too
little
distance
hinder
the
sight
;
too
much
brevity
and
too
much
tediousness
spoil
a
Discourse
;
too
much
Pleasure
is
troublesom
;
too
much
noise
disquiets
us
:
We
are
not
sensible
of
extream
heat
nor
of
extream
cold
;
the
Qualities
that
are
excessive
,
are
Enemies
,
and
not
sensible
to
us
:
We
are
not
any
longer
sensible
of
them
,
we
suffer
them
:
Too
much
Youth
and
too
much
Age
,
hinder
the
Judgment
;
too
much
or
too
little
Food
disturbs
our
business
;
too
much
and
too
little
Instruction
make
it
brutish
.
Things
in
extreams
signifie
nothing
at
all
to
us
;
and
we
are
as
nothing
to
them
;
we
either
miss
them
,
or
they
us
.
This
is
our
true
State
:
It
is
what
confines
our
Knowledg
within
certain
limits
,
beyond
which
we
do
not
pass
;
incapable
of
knowing
all
,
or
of
being
absolutely
ignorant
of
all
.
We
are
in
a
vast
medium
,
always
uncertain
,
and
floating
betwixt
ignorance
and
knowledg
;
and
if
we
think
to
go
forwards
,
we
grow
giddy
and
loose
our
hold
,
it
slips
away
and
is
gone
eternally
,
nothing
can
stay
it
.
This
is
our
Condition
by
Nature
,
and
yet
very
contrary
to
our
Inclination
.
We
burn
with
a
desire
to
know
all
things
,
and
to
build
a
Tower
that
may
reach
to
Heaven
,
but
our
whole
building
doth
crack
,
and
the
Earth
opens
and
swallows
all
up
.
§.
XXIII
.
The
greatness
of
Man
.
1.
I
Can
think
of
a
Man
not
having
Feet
nor
Hands
;
I
can
also
think
of
him
as
having
no
Head
,
if
experience
did
not
teach
me
that
't
is
thereby
he
thinks
.
It
is
thinking
that
makes
the
being
of
Man
,
without
which
he
cannot
well
be
conceiv'd
aright
.
2.
*
What
is
it
that
feels
Pleasure
in
us
?
Is
it
the
Hand
?
Is
it
the
Arm
?
Is
it
the
Flesh
?
Is
it
the
Blood
?
It
will
be
found
't
is
something
that
is
immaterial
.
3.
*
Man
is
so
great
,
that
his
greatness
appears
even
in
that
he
knows
himself
to
be
miserable
.
A
Tree
don't
know
it self
to
be
miserable
.
It
is
true
,
't
is
to
be
miserable
,
to
know
ones
self
to
be
miserable
;
but
it
is
also
to
be
Great
,
to
know
that
one
is
Miserable
;
thus
you
see
all
his
Miseries
,
do
prove
his
Greatness
.
These
are
Miseries
of
a
great
Lord
,
Miseries
of
a
deposed
King.
4.
*
Who
is
it
that
finds
himself
miserable
for
not
being
a
King
,
but
only
him
that
is
deposed
.
Shall
one
think
Paulus
Emilius
miserable
because
he
is
no
longer
Consul
,
on
the
contrary
every
body
found
he
was
happy
to
have
been
so
,
because
his
Condition
not
did
require
that
he
should
abide
so
always
.
But
Perseus
was
known
to
be
so
unfortunate
for
not
being
King
,
because
it
was
his
quality
to
be
so
,
that
it
was
wonder'd
how
he
could
live
otherwise
.
Who
is
it
that
thinks
himself
miserable
for
having
but
one
Mouth
?
And
who
is
it
but
would
be
unhappy
to
have
but
one
Eye
?
It
may
be
one
never
thought
of
being
troubled
for
not
having
three
Eyes
;
but
one
may
be
much
troubled
for
having
but
one
.
5.
*
We
have
so
great
an
Idea
of
the
Soul
of
Man
,
that
we
can't
brook
being
despised
,
and
not
to
be
thought
to
have
a
Soul
;
and
all
the
Felicity
of
Man
consists
in
the
esteem
of
the
Soul.
If
then
,
on
the
one
hand
,
this
false
Glory
Men
seek
after
,
is
a
great
mark
of
their
Misery
and
mean
State
,
it
is
also
of
their
Excellency
:
for
whatever
Possessions
he
has
in
the
World
,
whatever
health
and
essential
Pleasures
he
enjoys
,
he
is
not
contented
,
if
he
be
not
in
the
esteem
of
Men
;
he
puts
such
a
value
upon
the
Sense
of
Men
,
that
how
Rich
soever
he
be
in
the
World
,
he
thinks
himself
unfortunate
if
he
has
not
also
a
reasonable
place
in
the
good
Opinion
of
Men.
It
is
the
most
pleasing
thing
in
the
World
,
nothing
can
divert
him
from
this
Desire
,
and
it
is
the
Character
the
most
imprinted
in
the
Heart
of
Man
;
even
so
far
,
that
those
that
most
of
all
despise
Man
,
and
equal
him
to
Beasts
,
yet
would
fain
be
admir'd
themselves
by
their
own
Sentiments
;
their
Nature
which
surpasses
their
Reason
,
convincing
them
more
strongly
of
the
Greatness
of
Man
,
than
Reason
does
convince
them
of
their
meanness
.
6.
*
Man
is
but
a
Reed
,
the
weakest
thing
in
Nature
,
but
he
is
a
thinking
Reed
:
It
is
needless
that
the
whole
Universe
should
Arm
it self
to
destroy
him
,
a
Vapor
,
a
drop
of
Water
,
is
enough
to
kill
him
.
But
if
the
Universe
should
crush
him
,
yet
Man
were
more
Noble
than
that
which
kills
him
,
because
he
knows
he
dyes
,
and
the
Universe
is
not
sensible
of
the
Victory
it
has
over
him
.
So
that
all
our
dignity
consists
in
thinking
.
It
is
from
this
we
must
value
our selves
,
not
from
space
and
duration
:
Let
us
then
strive
to
think
well
,
this
is
the
Principle
of
true
Morallity
.
7.
*
It
is
dangerous
to
shew
unto
Man
how
much
he
resembles
the
Beasts
,
without
shewing
him
also
his
Greatness
:
It
is
also
dangerous
too
much
to
shew
him
his
Greatness
,
without
shewing
him
his
Meanness
:
It
is
also
yet
more
dangerous
to
let
him
be
ignorant
of
one
or
the
other
;
but
it
is
very
fit
to
represent
both
to
him
.
8.
*
Let
a
Man
then
think
of
himself
▪
as
he
ought
;
let
him
love
himself
,
for
there
is
something
in
him
capable
of
improvement
,
but
let
him
not
hereupon
indulge
the
Vanities
of
his
Nature
:
Let
him
dispise
himself
because
this
capacity
is
empty
,
but
let
him
not
despise
his
Natural
capacity
:
Let
him
hate
,
let
him
love
himself
,
there
is
in
him
a
capacity
to
know
the
Truth
,
and
to
be
happy
;
but
he
hath
no
stability
,
either
constant
or
satisfactory
.
I
would
therefore
incourage
Men
to
desire
to
find
it
,
to
be
free
and
disingag'd
from
Passions
,
to
follow
it
where
it
may
be
found
;
and
knowing
how
much
his
Wisdom
is
blinded
by
Passions
,
I
would
that
he
hated
his
Concupiscence
,
which
determines
it
of
it self
,
that
it
might
not
blind
him
in
making
his
choice
,
and
that
it
might
not
stop
his
course
when
he
has
chose
.
§.
XXIV
.
Vanity
of
Man
.
1.
WE
are
not
contented
with
our
Life
and
with
our
own
being
:
We
would
live
in
the
Fancy
of
others
a
kind
of
imaginary
Life
,
and
to
that
purpose
we
strive
to
make
our selves
appear
.
We
continually
strive
to
improve
and
preserve
this
imaginary
Being
,
and
neglect
the
real
one
.
And
if
we
have
either
Tranquility
,
Generosity
,
or
Fidelity
,
we
are
impatient
to
have
it
seen
,
that
so
we
may
fasten
these
Virtues
to
our
imaginary
Being
;
we
often
choose
to
lose
them
from
our selves
,
to
fix
them
to
it
;
and
we
willingly
become
Cowards
to
procure
the
Reputation
of
being
Valiant
;
a
great
Sign
of
the
nothingness
of
our
very
Being
;
and
not
to
be
satisfied
with
one
without
the
other
,
and
often
to
renounce
one
for
the
other
;
for
who
would
not
dye
to
preserve
his
Honour
?
such
a
one
would
be
infamous
.
2.
*
The
sweetness
of
Glory
is
so
great
,
that
fix
it
to
what
you
will
,
yea
even
to
Death
it self
,
one
loves
it
.
3.
*
Pride
does
ballance
all
our
Miseries
,
for
either
it
hides
them
,
or
if
it
discovers
them
,
it
boasts
in
having
them
known
.
4.
*
Pride
has
such
a
Natural
Possession
of
us
in
the
midst
of
our
Errors
and
Miseries
,
that
we
lose
even
our
Lives
with
Joy
,
provided
it
be
but
spoke
of
.
5.
*
Vanity
has
taken
such
firm
hold
in
the
heart
of
Man
,
that
a
Milk-maid
,
a
Turn-spit
,
a
Porter
,
doth
boast
,
and
would
have
some
to
admire
them
:
Philosophers
themselves
would
be
admir'd
;
those
that
write
against
Glory
,
would
willingly
have
the
Glory
to
have
writ
well
;
those
that
read
,
would
have
the
Glory
to
have
read
;
and
I
that
write
this
,
it
may
be
I
have
this
desire
,
and
it
may
be
those
who
read
it
may
have
it
also
.
6.
*
In
despight
of
all
the
Miseries
that
oppress
us
,
and
that
hold
us
by
the
Throat
,
we
have
an
instinct
that
we
can't
suppress
,
that
puffs
us
up
.
7.
*
We
are
so
Presumptuous
that
we
would
fain
be
known
by
all
the
World
,
and
it
may
be
by
those
that
shall
succeed
when
we
be
dead
and
gone
;
and
we
are
so
vain
,
that
the
esteem
of
five
or
six
Persons
that
are
near
about
us
,
does
amuse
and
satisfie
us
.
8.
*
The
thing
that
is
most
important
of
all
to
our
Life
,
is
the
choice
of
a
Trade
:
Chance
governs
this
;
Custom
makes
Masons
,
Soldiers
,
Tylers
,
Tinkers
;
He
is
an
excellent
Carpenter
,
says
one
;
and
speaking
of
Soldiers
,
They
are
great
Fools
,
will
some
say
;
others
,
on
the
contrary
,
There
's
nothing
like
the
Wars
,
all
other
Men
are
but
Rascals
:
By
often
hearing
these
Trades
prais'd
in
our
Infancy
,
we
make
our
choice
,
and
despise
all
others
;
for
Naturally
we
love
Virtue
,
and
hate
Imprudence
;
these
Discourses
excite
us
;
one
Sins
not
but
in
the
application
,
and
the
force
of
Custom
is
so
great
,
that
some
whole
Countries
are
Masons
,
others
are
all
Soldiers
;
there
's
no
question
that
Nature
is
not
so
uniform
.
It
is
Custom
that
forms
and
inclines
Nature
;
but
sometimes
also
Nature
prevails
over
it
,
and
keeps
Man
within
its
instinct
,
in
despight
of
all
Custom
good
or
bad
.
9.
*
Curiosity
is
but
Vanity
;
for
the
most
part
we
desire
to
know
only
that
we
may
discourse
:
One
would
never
go
to
Sea
not
to
say
nothing
of
it
,
and
for
the
bare
Pleasure
of
seeing
it
,
without
the
hope
of
discoursing
of
it
to
some
or
other
afterwards
.
10.
*
We
don't
much
value
being
known
in
Towns
where
we
only
pass
along
;
but
if
we
make
any
residence
,
then
we
are
of
another
Mind
.
What
time
is
requisite
?
a
time
proportion'd
to
our
vain
and
weak
continuance
.
11.
*
A
little
thing
comforts
us
,
because
a
little
casts
us
down
.
12.
*
We
never
hold
to
the
present
:
We
anticipate
the
time
to
come
,
as
being
too
slow
,
and
as
't
were
to
hasten
it
;
we
recal
the
time
past
to
stay
it
,
as
being
too
swift
:
We
are
so
imprudent
that
we
err
in
the
time
which
is
not
ours
,
and
don
't
think
of
that
little
that
we
have
;
and
are
so
vain
,
that
we
think
of
those
times
which
are
not
,
and
let
slip
without
any
reflection
that
which
we
have
;
it
is
because
commonly
the
present
is
burdensom
to
us
:
we
hide
it
from
our
sight
because
it
afflicts
us
,
and
if
it
pleaseth
us
,
then
we
are
troubled
because
it
so
soon
passeth
away
:
We
strive
to
maintain
it
by
that
which
is
to
come
,
and
think
to
dispose
the
things
that
are
not
in
our
power
,
for
the
time
which
we
are
not
certain
we
shall
ever
attain
unto
.
Let
every
body
examin
their
thoughts
,
they
shall
still
find
them
imploy'd
about
what
is
past
or
to
come
:
we
scarce
ever
think
of
the
present
,
and
if
we
do
,
it
is
only
the
better
to
take
measures
how
to
dispose
of
the
time
to
come
;
the
present
time
is
never
our
chief
scope
.
The
past
and
present
are
our
mean
,
the
future
is
our
chief
object
:
So
that
we
never
live
;
and
preparing
our selves
ever
to
be
happy
,
it
is
certain
we
never
shall
be
so
,
if
we
do
not
aspire
to
some
other
Happiness
than
what
is
to
be
enjoy'd
in
this
Life
.
13.
*
Our
imagination
does
so
swell
the
time
present
,
by
making
such
continual
Reflections
on
it
,
and
does
so
much
diminish
Eternity
for
want
of
reflecting
on
it
,
that
we
make
a
meer
Nothing
of
Eternity
,
and
of
Eternity
Nothing
.
And
all
this
is
so
firmly
rooted
in
us
,
that
all
our
Reason
cannot
hinder
us
from
it
.
14.
*
Cromwell
went
about
destroying
all
Christendom
;
the
Royal
Family
was
ruin'd
,
and
his
made
great
for
ever
,
had
it
not
been
for
a
little
Grain
of
Sand
that
lighted
in
his
Uratory
.
Rome
also
was
near
trembling
under
him
;
but
this
little
Gravel
,
that
was
nothing
elsewhere
,
lighting
in
this
part
,
it
occasion'd
his
Death
,
the
fall
of
his
Family
,
and
the
Kings
Restoration
.
§.
XXV
.
Of
the
weakness
of
Man
.
1.
WHat
most
of
all
surprises
me
,
is
,
that
all
the
World
are
not
astonish'd
at
their
own
weakness
;
one
acts
seriously
,
and
every
one
follows
his
own
Course
,
not
because
it
is
indeed
good
to
follow
it
,
it
being
the
Fashion
;
but
as
if
every
body
did
certainly
know
they
had
found
where
Reason
and
Justice
was
.
Men
find
themselves
deceiv'd
every
Moment
,
and
by
a
ridiculous
Humility
,
he
thinks
't
is
his
fault
,
and
not
the
fault
of
the
Art
;
Men
always
boast
they
have
found
.
It
is
requisite
there
should
still
be
store
of
these
Men
in
the
World
,
to
shew
that
Men
are
capable
of
the
most
extravagant
Opinions
,
seeing
he
is
capable
to
think
he
is
not
in
this
Natural
inevitableness
,
and
that
he
is
on
the
contrary
naturally
Wise
.
2.
*
The
weakness
of
Mans
Reason
appears
much
more
in
those
that
have
not
the
knowledg
of
it
,
then
in
those
that
have
.
3.
*
If
one
be
too
Young
,
one
cannot
judg
aright
;
if
too
Old
,
the
same
:
If
one
thinks
not
enough
,
if
one
thinks
too
much
,
one
grows
giddy
,
and
cannot
find
the
Truth
.
If
one
considers
ones
Work
as
soon
as
ever
't
is
done
,
one
is
too
much
conceited
with
it
:
If
too
long
after
,
one
cannot
recollect
it
.
There
is
but
just
one
indivisible
point
that
is
the
true
place
of
perceiving
Pictures
;
the
others
are
too
near
,
too
far
,
too
high
,
too
low
;
Perspective
assigns
place
in
the
Art
of
Painting
:
But
in
Truth
and
Morality
,
who
is
it
that
can
assign
a
place
?
4.
*
This
Mistress
of
Error
,
called
Fancy
and
Opinion
,
is
so
much
the
greater
cheat
,
as
that
't
is
not
always
the
same
;
for
it
would
be
an
infallible
Rule
of
Truth
,
if
it
were
infallible
of
lying
,
but
being
for
the
most
part
false
,
it
gives
no
mark
of
its
quality
,
marking
with
the
same
Character
things
both
true
and
false
.
This
boasting
Authority
,
Enemy
of
Reason
,
that
assumes
to
controul
and
domineer
,
to
shew
how
far
it
governs
all
things
,
has
establish'd
a
second
Nature
in
Man
:
It
esteems
some
Rich
,
some
Poor
,
some
Happy
,
some
Miserable
,
some
Wise
,
some
Fools
,
and
nothing
troubles
us
more
than
to
see
it
fills
its
followers
with
a
satisfaction
greater
and
fuller
then
Reason
does
hers
:
The
High-minded
,
by
imagination
,
pleasing
themselves
quite
otherwise
in
themselves
,
then
the
Wise
and
Prudent
can
reasonablly
please
themselves
.
They
behold
People
disdaining
;
they
dispute
with
confidence
and
heat
,
the
others
with
fear
and
mistrust
:
And
their
confident
Looks
do
oftentimes
get
them
the
Victory
in
the
Opinion
of
the
Hearers
:
So
much
favour
the
conceited
Wise
do
get
with
such
as
are
Judges
of
the
like
Nature
.
It
cannot
make
Fools
Wise
,
it
makes
them
content
,
whereas
Reason
on
the
other
side
,
can
only
render
her
followers
miserable
;
the
one
loads
them
with
Praises
,
the
other
with
Ignominy
.
Who
gives
Reputation
?
Who
gives
respect
and
veneration
to
Persons
,
to
Works
,
to
great
Folks
,
but
Opinion
?
How
empty
are
all
the
Riches
of
the
World
without
its
Applause
?
Opinion
governs
all
things
:
It
determines
Beauty
,
Justice
,
and
Happiness
,
which
is
all
the
World
can
afford
.
I
would
willingly
see
the
Italian
Book
,
whose
Title
I
only
know
,
which
its
self
alone
is
worth
many
Books
;
Della
Opinione
Regina
del
Mondo
.
I
subscribe
to
it
without
knowing
it
,
excepting
only
the
Evil
,
if
there
be
any
in
it
.
5.
*
One
scarce
sees
any
thing
just
or
unjust
,
but
changes
Quality
,
in
changing
Clymate
.
Three
degrees
of
Elevation
of
the
Pole
,
overturn
the
Laws
:
A
Meridan
decides
all
Controversie
,
or
a
few
Years
the
Possession
:
Fundamental
Laws
do
change
:
Law
has
its
bounds
:
Pleasant
Justice
,
that
a
River
or
Mountain
does
limit
;
Truth
on
this
side
the
Pyrenean
Hills
,
Error
on
the
other
side
.
6.
*
The
Art
of
subverting
Kingdoms
is
to
shake
their
establish'd
Customs
,
in
searching
them
to
the
bottom
,
therein
to
discover
the
defect
of
Justice
and
Authority
.
It
is
necessary
,
say
some
,
to
have
recourse
to
the
Primitive
and
Fundamental
Laws
of
the
Country
,
which
an
unjust
Custom
has
abolish'd
;
this
is
a
sure
way
to
ruin
all
.
Nevertheless
the
People
listen
to
these
Discourses
,
they
throw
off
the
yoak
as
soon
as
they
hear
them
;
and
great
Persons
make
advantage
by
their
Ruin
,
and
by
that
of
these
curious
inquirers
into
received
Customs
.
But
by
a
contrary
omission
▪
Men
think
to
do
by
Justice
any
thing
that
is
not
without
Example
.
7.
*
The
greatest
Philosopher
in
the
World
,
let
him
but
walk
on
a
Plank
,
though
larger
than
he
usually
walks
upon
,
if
there
be
a
Precipice
under
him
,
though
his
Reason
convince
him
that
he
is
safe
,
yet
his
Imagination
would
prevaricate
.
Many
cannot
support
the
though●
of
danger
without
sweating
and
turning
pale
.
I
will
not
instance
in
all
the
effects
.
Who
don't
know
that
there
are
some
affrighted
almost
out
of
their
Senses
,
at
the
sight
of
Cats
,
Rats
,
the
cranching
of
Char-coal
?
8.
*
Will
you
not
say
that
the
Venerable
Magistrate
,
whose
Age
imposeth
silence
and
respect
on
all
the
People
,
that
governs
himself
by
sublime
pure
Reason
,
and
judges
things
by
the●
Nature
,
without
sticking
at
vain
Circumstances
,
which
only
influence
the
Imaginations
of
the
weak
?
See
him
enter
into
the
place
where
he
is
to
do
Justice
;
See
him
there
ready
to
give
Audience
with
exemplary
Gravity
.
Let
the
Advocate
appear
,
if
Nature
has
given
him
a
hoarse
Voice
,
and
some
odd
Features
and
Looks
;
that
his
Barber
has
not
well
trimm'd
him
,
or
if
by
chance
he
be
not
exactly
drest
,
I
dare
lay
a
Wager
the
Judg
loses
his
Gravity
.
9.
*
The
Mind
of
the
greatest
Man
in
the
World
,
is
not
so
steady
but
that
he
is
subject
to
be
troubled
with
the
least
noise
that
is
made
about
him
:
Less
then
the
noise
of
a
Canno●
shot
is
enough
to
affright
him
;
the
noise
of
a
Fane
or
Pully
will
disturb
him
:
Do
not
wonder
if
he
don't
discourse
well
at
present
,
a
Fly
buzzes
at
his
Ears
,
that
's
sufficient
to
make
him
uncapable
of
good
Counsel
.
If
you
will
that
he
should
find
the
Truth
,
drive
away
that
Insect
that
holds
his
Reason
in
suspence
,
and
troubles
this
great
Oracle
that
Governs
Cities
and
Kingdoms
.
10.
*
The
Will
is
one
of
the
Principal
Organs
of
Belief
;
not
that
it
forms
the
Belief
,
but
because
things
appear
true
or
false
,
according
to
the
Face
one
sees
them
with
.
The
Will
that
pleaseth
it self
with
one
thing
more
than
another
,
diverts
the
Understanding
from
considering
the
Qualities
of
those
things
it
loves
not
:
and
so
the
Understanding
complying
with
the
Will
,
is
pleas'd
in
looking
on
that
it
loves
,
and
judging
by
what
it
sees
,
it
insensibly
directs
its
Belief
according
to
the
inclination
of
the
Will
.
11.
*
We
have
another
Principle
of
Error
,
and
that
is
Sicknesses
;
they
spoil
our
Reason
and
Judgment
,
and
if
great
Sicknesses
do
visibly
alter
us
,
I
make
no
doubt
but
lesser
make
like
impressions
in
proportion
.
Self-interest
is
also
a
wonderful
instrument
,
that
pleasantly
puts
out
our
own
Eyes
.
Love
or
hatred
do
divert
Justice
:
When
an
Advocate
is
well
paid
before-hand
,
it
makes
him
find
the
Cause
he
Pleads
much
more
Just
.
But
by
another
strange
humor
of
the
Mind
of
Man
,
I
have
known
those
that
,
not
to
be
guilty
of
this
Crime
,
have
been
the
most
unjust
that
could
be
on
the
other
extream
.
The
sure
way
to
lose
a
Cause
,
were
it
never
so
Just
,
was
to
recommend
it
by
a
near
Relation
.
12.
*
Imagination
many
times
swells
up
the
smallest
objects
by
a
fantastical
esteem
,
so
far
,
as
even
to
fill
our
Soul
;
and
by
a
bold
insolence
,
it
also
lessens
the
greatest
things
,
even
to
our
measure
.
13.
*
Justice
and
Truth
are
two
such
nice
things
,
that
our
Faculties
are
too
dull
to
touch
them
exactly
;
if
they
do
,
they
blunt
the
Edge
,
and
flutter
round
about
it
,
inclining
to
wrong
rather
then
right
.
14.
*
Old
impressions
are
not
capable
alone
to
abuse
us
;
the
charms
of
Novelty
have
the
same
power
;
from
thence
proceed
all
the
disputes
of
Men
,
that
tax
each
other
,
either
in
following
the
false
impressions
of
their
Infancy
,
or
rashly
to
take
up
new
ones
.
Who
is
it
that
holds
the
medium
?
Let
him
appear
,
and
prove
it
.
There
is
no
Principle
how
natural
soever
it
be
,
even
from
our
very
Infancy
,
but
is
made
to
pass
for
a
false
impression
,
whether
it
be
of
Instruction
or
of
Sense
;
because
,
say
some
,
that
from
your
Infancy
you
believ'd
a
Chest
was
empty
when
you
see
nothing
in
it
,
you
thought
vacuity
possible
;
it
is
a
strong
Illusion
of
your
Senses
,
strengthned
by
Custom
,
Art
must
rectifie
it
:
Others
say
,
on
the
contrary
,
because
you
were
taught
at
School
that
there
is
no
vacuity
,
they
have
spoil'd
your
common
Sense
,
which
knew
it
so
plainly
before
you
receiv'd
this
Evil
impression
,
which
you
must
rectifie
by
having
recourse
to
your
first
Nature
.
Who
is
then
deceiv'd
,
the
Senses
or
Art
?
15.
*
All
Mens
care
and
study
is
to
get
Riches
;
and
the
Title
by
which
they
hold
them
,
is
in
its
Original
nothing
but
the
Fancy
of
those
that
have
made
the
Laws
;
neither
have
they
any
assurance
of
safely
enjoying
them
,
a
thousand
Accidents
deprive
them
of
them
.
It
is
the
same
of
Learning
,
Sickness
deprives
us
of
it
.
16.
*
Man
then
is
only
a
Subject
full
of
Errors
,
which
are
not
to
be
hid
without
Grace
;
nothing
discovers
Truth
to
him
,
every
thing
abuses
him
.
The
two
Principles
of
Truth
,
Reason
and
the
Senses
,
besides
that
many
times
they
want
sincerity
,
they
reciprocally
abuse
each
other
.
The
Senses
abuse
the
Reason
,
by
false
appearances
;
and
the
same
delusion
they
bring
,
they
receive
of
her
again
,
it
revenges
it self
.
The
Passions
of
the
Soul
trouble
the
Senses
,
and
gives
them
sad
impressions
;
they
lye
and
strive
to
deceive
each
other
.
17.
*
What
are
our
Natural
Principles
,
but
our
Principles
of
Custom
?
In
Children
,
those
they
received
from
their
Fathers
,
as
hunting
is
in
Beasts
.
A
different
Custom
will
give
other
Principles
of
Nature
;
this
is
found
by
experience
:
and
if
there
are
some
that
are
not
defaced
by
Custom
,
there
are
also
others
of
Custom
that
are
not
defaced
by
Nature
.
This
depends
of
the
disposition
.
Fathers
do
fear
least
the
Natural
Love
of
Children
should
be
defaced
.
What
then
,
is
this
Nature
subject
to
be
blotted
out
?
Custom
is
a
second
Nature
,
that
destroys
the
former
:
Wherefore
is
not
Custom
natural
?
I
much
fear
that
this
Nature
is
it self
no
more
than
a
first
Custom
as
Custom
is
a
second
Nature
.
§.
XXVI
.
Of
the
Misery
of
Man
.
1.
NOthing
is
more
capable
to
make
us
enter
into
the
knowledg
of
the
Misery
of
Man
,
than
to
consider
the
true
cause
of
the
continual
agitation
in
which
they
spend
their
Life
.
The
Soul
is
sent
into
the
Body
to
sojourn
there
for
a
little
time
;
it
knows
't
is
but
only
a
passage
to
an
Eternal
Journey
,
and
that
it
has
only
the
short
time
of
Life
to
prepare
for
it
.
The
necessities
of
Nature
rob
her
of
a
great
part
of
it
,
there
remains
but
a
very
little
part
to
her
dispose
:
but
this
little
part
that
's
left
does
so
incommode
and
strangely
perplex
her
,
that
she
only
studies
how
to
lose
it
.
It
is
an
insupportable
burden
to
her
to
live
with
her self
,
and
to
think
of
her self
;
so
that
all
her
care
is
to
forget
her self
,
and
to
let
slip
this
little
time
,
which
is
so
short
and
precious
,
without
reflection
,
and
in
doing
those
things
that
hinder
her
from
thinking
of
it
.
This
is
the
Spring
of
all
the
bustling
Occupations
of
Men
,
and
of
all
that
which
is
called
Divertisements
or
Pastimes
;
in
which
it
is
in
effect
the
chief
scope
to
let
time
slide
away
,
without
minding
it
,
or
rather
without
so
much
as
minding
our
own
selves
,
and
to
shun
,
in
losing
this
part
of
Life
,
feeling
the
bitterness
and
inward
grief
that
would
necessarily
attend
that
watchfulness
we
should
have
had
over
our selves
during
that
time
.
The
Soul
finds
nothing
in
it self
that
it
can
like
;
it
sees
nothing
in
it
self
but
what
makes
it
sad
when
it
thinks
of
it
:
—
This
is
it
which
makes
her
look
abroad
,
and
to
strive
by
the
using
of
exteriour
things
,
to
lose
the
remembrance
of
her
true
State
;
her
Joy
consists
in
this
forgetfulness
,
and
't
is
enough
to
make
her
miserable
,
to
oblige
her
to
look
upon
her self
,
and
to
be
with
her self
.
Men
are
warned
,
even
from
their
Infancy
,
to
be
careful
of
their
Honour
,
of
their
Riches
,
and
even
of
the
Riches
and
Honour
of
Parents
,
and
Friends
:
They
are
baited
at
to
learn
Languages
,
Exercises
,
Arts
and
Sciences
:
They
have
the
charge
of
Business
;
they
are
made
to
understand
that
they
can't
be
happy
,
if
they
do
not
so
order
matters
,
that
by
their
industry
and
care
,
they
do
not
so
secure
their
Fortune
and
Honour
,
also
that
of
their
Friends
,
that
if
any
of
these
things
be
wanting
,
they
will
be
miserable
;
so
that
they
give
them
Offices
,
and
Imployments
that
harras
them
from
their
Infancy
.
You
will
say
,
This
is
a
strange
way
of
making
them
happy
.
What
more
can
one
do
to
render
them
miserable
?
Do
you
ask
what
one
may
do
?
Why
,
do
but
only
take
away
all
these
things
,
for
then
they
would
see
and
think
of
themselves
,
and
it
is
this
they
cannot
endure
.
And
so
't
is
,
after
they
have
toil'd
in
so
many
businesses
,
if
they
have
any
little
respit
,
they
strive
to
spend
it
in
some
Divertisements
that
wholly
take
them
up
,
and
steal
them
from
themselves
.
Therefore
when
I
set
upon
the
consideration
of
the
sundry
Agitations
of
Men
,
the
Pains
and
Perils
they
expose
themselves
unto
at
Court
,
at
the
Wars
,
in
the
pursuit
of
their
Ambitious
Pretensions
,
from
whence
arise
so
many
Quarrels
,
Passions
,
and
wicked
and
dangerous
Enterprises
,
I
have
often
said
,
that
all
the
Misfortune
of
Men
proceeds
from
their
not
knowing
how
to
keep
themselves
quiet
in
their
Chamber
.
A
Man
that
has
Means
sufficient
to
live
,
if
he
knew
how
to
keep
at
home
,
would
not
go
abroad
to
Sea
,
nor
to
a
Siege
;
and
if
one
sought
only
enough
to
live
,
one
should
not
much
need
such
dangerous
Occupations
.
But
when
I
more
narrowly
consider'd
,
I
found
that
this
aversion
Men
to
have
rest
,
and
of
entring
into
themselves
,
proceeds
from
a
very
effective
cause
;
that
is
,
from
the
natural
Misfortune
of
our
weak
and
mortal
Condition
,
which
is
so
miserable
,
that
nothing
can
comfort
us
,
when
nothing
hinders
us
of
thinking
of
it
,
and
that
we
see
none
but
our
own
selves
.
I
speak
only
of
such
that
look
on
themselves
without
any
interest
in
Religion
;
for
't
is
most
certain
,
that
't
is
one
of
the
Wonders
of
Christian
Religion
,
to
reconcile
Man
to
himself
,
in
reconciling
him
to
God
,
in
making
him
look
on
himself
with
any
Comfort
,
and
to
make
Retirement
and
Rest
more
agreeable
to
some
,
than
the
agitation
and
company
of
Men.
It
is
not
in
staying
Man
in
himself
,
that
it
produceth
these
wonderful
effects
;
it
is
in
carrying
him
to
God
,
and
in
supporting
him
in
the
thoughts
of
his
Miseries
,
by
the
hopes
of
another
Life
,
which
shall
wholly
free
him
from
them
.
But
as
for
such
who
act
only
by
the
instinct
they
find
in
themselves
and
in
their
Nature
,
it
is
impossible
they
should
subsist
in
this
Rest
,
that
gives
them
leisure
to
consider
of
it
,
and
not
to
see
themselves
presently
assaulted
with
regret
and
sadness
:
Man
that
loves
himself
,
hates
nothing
more
then
to
be
alone
with
himself
;
he
seeks
only
himself
and
yet
shuns
nothing
more
than
himself
,
because
when
he
sees
himself
,
he
sees
not
himself
,
such
as
he
would
be
,
and
finds
in
himself
whole
heaps
of
unavoidable
Miseries
,
and
an
emptiness
of
real
good
things
,
which
he
is
unable
to
fill
up
.
Let
Men
chuse
what
Condition
they
will
,
and
lay
in
store
all
the
goods
and
satisfactions
that
may
seem
to
satisfie
any
Man
;
If
he
that
is
in
this
State
,
be
without
imployment
,
or
any
Divertisement
,
and
that
one
lets
him
make
reflection
upon
what
he
is
,
all
this
languishing
Felicity
will
not
support
him
;
he
will
of
necessity
fall
into
tormenting
apprehensions
of
the
time
to
come
;
and
if
he
be
not
some
other
ways
diverted
,
then
he
is
unavoidably
Miserable
.
The
Royal
Dignity
,
is
it
not
sufficiently
great
of
it self
to
render
him
happy
that
enjoys
it
,
by
the
sole
considering
what
he
is
?
What
,
must
he
yet
be
diverted
from
this
Thought
,
as
the
commoner
sort
of
Men
?
I
see
it
is
to
make
a
Man
Happy
,
to
divert
him
from
the
sight
of
his
domestick
Troubles
,
by
filling
his
Mind
with
the
Thoughts
of
dancing
well
.
But
would
it
be
the
same
to
a
King
?
And
would
he
be
happier
in
following
these
vain
amusements
,
then
in
considering
his
Greatness
?
What
more
pleasing
Object
can
one
offer
to
his
Mind
?
Would
it
not
interrupt
his
Joy
,
to
trouble
his
Thoughts
about
ordering
his
Steps
,
to
keep
time
with
the
Musick
,
or
in
compleatly
ordering
a
Ball
,
instead
of
letting
him
in
rest
and
quiet
,
enjoy
the
Pleasure
of
Contemplating
the
Majestical
Glory
wherewith
he
is
invested
?
Let
this
be
put
to
the
Tryal
;
let
a
King
be
left
all
alone
,
without
any
satisfaction
of
the
Senses
,
without
any
care
in
the
Mind
,
without
Company
,
to
think
of
himself
all
at
leisure
,
and
it
will
be
found
,
that
a
King
that
sees
himself
,
is
a
Man
full
of
Miseries
,
and
one
that
feels
them
as
well
as
any
other
common
Person
,
Also
this
is
very
carefully
avoided
,
and
there
never
fails
to
have
near
the
Persons
of
Kings
,
a
great
many
that
continually
watch
,
to
make
Divertisements
succeeed
after
Business
,
and
observe
all
their
leisure
time
;
to
supply
them
with
Pleasures
and
Pastimes
,
that
there
might
be
none
of
their
time
vacant
.
That
is
to
say
,
that
they
are
compass'd
round
with
Persons
that
are
wonderfully
careful
that
the
King
should
not
be
alone
,
and
in
a
Condition
to
think
of
himself
,
knowing
very
well
,
that
he
would
be
Miserable
,
all
King
as
he
is
,
if
he
should
.
And
indeed
the
Principal
thing
that
supports
Men
in
great
Imployments
,
which
in
themselves
are
so
painful
,
is
,
that
they
are
perpetually
hinder'd
from
thinking
of
themselves
.
Observe
it
well
:
What
else
is
't
to
be
an
Intendent
,
Chancellor
,
or
President
,
but
to
have
a
great
number
of
People
about
one
,
that
come
from
all
Parts
,
so
as
not
to
let
them
enjoy
one
hour
of
the
Day
to
think
of
themselves
?
And
when
they
come
out
of
favour
,
and
that
they
are
dismist
,
and
sent
to
their
Country
House
,
where
they
have
no
want
of
Riches
,
nor
Attendants
to
serve
them
in
need
,
nevertheless
they
are
Miserable
,
because
there
is
no
longer
any
that
come
to
hinder
them
from
thinking
of
themselves
.
Hence
it
is
,
that
so
many
delight
themselves
at
Play
,
in
Hunting
,
and
other
Divertisements
,
that
take
up
all
their
Thoughts
;
it
is
not
that
there
is
any
real
Happiness
in
what
may
be
acquir'd
by
means
of
these
Divertisements
;
nor
that
't
is
imagin'd
that
true
Happiness
is
in
the
Money
gain'd
at
Play
,
or
in
the
Game
that
is
hunted
;
one
would
not
accept
it
if
it
were
offer'd
.
It
is
not
this
soft
and
easie
use
,
that
would
let
us
think
of
our
miserable
Condition
,
that
one
seeks
after
;
but
't
is
the
noise
that
diverts
us
from
thinking
of
it
,
which
is
most
grateful
.
Hence
it
is
Men
so
much
love
the
noise
and
bustle
of
the
World
;
that
Imprisonment
is
esteem'd
such
a
great
Affliction
,
and
that
there
are
so
few
Persons
capable
of
enduring
Solitude
.
See
then
all
that
Men
could
invent
to
make
themselves
Happy
,
and
those
that
amuse
themselves
only
to
shew
the
Vanity
and
Meanness
of
the
Divertisments
of
Men
,
do
indeed
know
some
part
of
their
Miseries
;
for
it
is
one
great
part
to
be
able
to
find
any
Pleasure
in
things
so
mean
and
contemptible
;
but
they
do
not
know
the
very
ground
,
that
even
renders
these
Miseries
necessary
to
them
,
so
far
they
are
from
being
healed
from
this
inward
and
natural
Misery
,
that
consists
in
not
suffering
us
to
take
a
view
of
our
own
selves
.
The
Hare
they
bought
could
not
hinder
them
from
this
sight
,
but
hunting
could
hinder
them
;
so
when
they
are
reproached
,
that
what
they
seek
after
with
so
much
earnestness
cannot
satisfie
them
,
that
there
is
nothing
more
vain
and
mean
,
would
they
answer
as
they
ought
,
if
they
seriously
thought
of
it
,
they
would
think
so
too
.
But
they
will
say
at
the
same
time
,
they
therein
only
seek
a
violent
and
impetuous
Imployment
that
may
hinder
them
from
beholding
themselves
,
and
that
't
is
to
that
end
they
propose
to
find
some
pleasing
Object
,
that
may
charm
and
wholly
take
up
their
Thoughts
.
But
they
do
not
answer
so
,
because
they
do
not
know
themselves
.
A
Gentleman
does
verily
think
there
is
something
Great
and
Noble
in
Hunting
;
hee
'l
say
,
't
is
a
Royal
Divertisement
.
It
is
the
same
of
other
things
wherein
most
Men
are
exercis'd
:
One
imagins
there
is
something
that
is
Real
and
Solid
in
the
Objects
themselves
:
One
fancies
that
if
they
could
but
attain
such
an
Office
,
one
would
afterwards
sit
down
satisfi'd
;
and
one
don
't
feel
the
insatiable
Nature
of
Covetousness
;
one
thinks
sincerely
to
find
Rest
,
and
one
finds
in
effect
nothing
but
Trouble
.
Men
have
a
secret
instinct
that
inclines
them
to
seek
Divertisements
and
outward
Pleasures
,
which
proceeds
from
the
continual
Sense
of
their
Misery
.
And
they
feel
another
secret
Instinct
that
remains
from
the
Greatness
of
their
first
Nature
,
that
makes
them
know
that
Happiness
consists
only
in
Rest
.
And
of
these
two
contrary
Instincts
,
there
is
form'd
in
them
a
confus'd
Project
,
that
hides
it self
from
their
sight
in
the
bottom
of
the
Heart
,
that
makes
them
aim
at
Rest
by
Trouble
,
and
always
to
flatter
themselves
that
the
satisfaction
they
want
will
come
,
if
by
surmounting
some
Difficulties
lye
in
their
way
,
they
may
then
open
the
Door
that
will
admit
them
into
Rest
.
And
thus
their
whole
Life
passeth
away
:
Rest
is
sought
for
in
strugling
with
some
oppositions
,
and
if
they
are
surmounted
,
Rest
it
felf
becomes
insupportable
;
for
one
thinks
either
of
the
Evils
present
,
or
of
that
wherewith
we
are
threatned
;
and
if
one
should
see
ones
self
in
safety
on
all
sides
,
weariness
of
its
own
Authority
would
nevertheless
arise
out
of
the
Heart
,
where
it
is
naturally
rooted
,
and
would
with
its
Poyson
overspread
the
whole
Soul.
Therefore
when
Cineas
said
to
Pyrrus
(
who
promis'd
himself
to
enjoy
his
Pleasures
with
his
Friends
,
when
he
had
conquer'd
a
good
part
of
the
World
)
that
he
would
do
better
to
advance
his
own
Happiness
,
in
enjoying
that
Rest
presently
,
without
going
to
seek
it
by
so
many
Troubles
;
he
gave
him
a
Counsel
that
was
attended
with
great
Difficulties
,
and
that
was
not
much
more
reasonable
than
the
design
of
this
young
Gallant
:
Both
the
one
and
the
other
supposed
Man
could
satisfie
himself
with
himself
and
his
present
Possessions
,
without
filling
the
vacuity
of
his
Heart
with
imaginary
hopes
,
which
is
false
.
Pyrrus
could
not
be
happy
,
neither
before
nor
after
having
Conquer'd
the
World
:
And
it
may
be
the
sensual
Life
his
Minister
advis'd
him
unto
,
was
less
able
to
content
him
,
than
the
agitation
of
such
great
Wars
,
and
so
many
Voyages
as
he
designed
.
It
ought
to
be
granted
then
,
that
Man
is
so
miserable
,
that
he
would
be
weary
,
even
without
any
exteriour
cause
of
trouble
,
by
the
very
State
of
his
natural
Condition
;
and
he
is
also
therewith
so
Vain
and
Foolish
,
that
being
fill'd
with
a
thousand
essential
causes
of
Sadness
,
the
least
trifle
will
serve
to
divert
him
.
So
that
to
consider
him
aright
,
he
is
more
to
be
pity'd
,
in
that
he
is
to
be
diverted
with
such
frivolous
and
mean
things
,
than
that
he
afflicts
himself
with
his
real
Miseries
;
and
his
Divertisements
are
infinitely
more
unreasonable
than
his
Trouble
.
2.
*
How
comes
it
to
pass
,
that
the
Man
that
lately
has
lost
his
only
Son
,
and
who
but
this
Morning
was
troubled
with
Law-Suits
and
Quarrels
,
don
't
so
much
as
think
of
it
now
?
Make
no
wonder
of
this
;
he
is
wholly
taken
up
to
see
what
way
a
Stag
will
run
,
that
his
Dogs
have
hunted
six
Hours
.
There
needs
no
more
for
a
Man
,
let
him
be
never
so
sad
:
If
one
can
but
prevail
with
him
to
enter
into
some
Divertisement
,
he
is
Happy
during
the
time
;
but
't
is
a
false
and
imaginary
Happiness
,
which
proceeds
not
from
the
possession
of
any
solid
or
real
Good
,
but
from
giddiness
of
Mind
,
that
makes
him
forget
the
remembrance
of
his
true
Miseries
,
to
fasten
him
to
mean
and
ridiculous
Objects
,
unworthy
of
his
Care
,
much
less
of
his
Love.
It
is
the
Joy
of
a
Sick
and
Frensical
Man
,
that
proceeds
not
from
the
health
of
his
Soul
,
but
from
his
Extravagance
:
It
is
a
Joy
of
Folly
and
Delusion
;
for
't
is
strange
to
consider
what
things
are
pleasing
to
Men
in
Plays
and
Divertisements
.
It
's
true
,
that
occupying
the
Mind
,
they
turn
them
from
thinking
of
their
Misery
,
that
's
true
:
But
they
do
not
occupy
them
,
but
because
the
Mind
does
therein
fancy
an
imaginary
Object
of
Passion
,
whereunto
it
fastens
it self
.
What
think
you
is
the
Object
of
those
that
play
at
Tennis
with
so
much
earnestness
and
activity
of
Body
?
It
is
nothing
else
but
to
boast
next
day
with
their
Friends
,
that
they
play'd
better
then
another
;
this
is
the
height
of
their
great
industry
.
So
others
sweat
in
their
Closets
,
to
let
the
Learned
see
,
they
have
resolv'd
a
Question
in
Algebra
that
was
never
done
before
.
And
so
many
others
there
be
who
expose
themselves
to
the
greatest
dangers
,
to
boast
afterwards
of
some
place
they
had
taken
,
no
less
ridiculous
in
my
Opinion
than
the
others
.
And
to
conclude
,
others
weary
themselves
in
observing
all
these
things
,
not
to
improve
their
Knowledg
,
but
only
to
shew
that
they
know
the
Vanity
of
them
;
and
I
take
these
to
be
the
greatest
Fools
of
the
whole
Band
,
because
they
are
so
willingly
,
whereas
it
may
be
thought
of
the
others
,
that
they
would
not
be
so
,
if
they
had
this
knowledg
.
3.
*
Such
a
Man
passes
away
his
Life
without
Trouble
,
playing
every
day
some
small
matter
;
he
would
be
made
miserable
in
giving
him
every
Morning
the
Money
he
might
gain
every
day
,
upon
condition
he
should
not
play
;
probably
it
might
be
said
,
't
is
the
Pleasure
of
playing
he
looks
for
,
and
not
the
desire
of
gain
.
But
let
him
play
for
nothing
,
he
will
not
be
so
eager
,
and
will
soon
be
tired
.
It
is
not
then
Pastime
alone
he
looks
for
;
and
a
languishing
amusement
without
some
concernedness
will
weary
him
;
he
must
fret
and
be
angry
with
himself
,
in
imagining
he
should
be
Happy
in
wining
that
which
he
would
not
others
should
give
him
upon
condition
he
should
not
play
;
and
that
he
should
form
an
Object
of
Passion
,
that
should
excite
his
Desire
,
his
Anger
,
his
Fear
,
and
his
hope
.
So
that
Divertisements
that
make
up
the
Happiness
of
Men
,
are
not
only
mean
,
but
they
are
also
false
and
deceitful
:
That
is
,
they
have
Fancies
and
Illusions
for
their
Objects
,
which
would
not
be
able
to
occupy
the
Minds
of
Men
,
had
they
not
lost
the
savour
and
taste
of
true
Happiness
,
and
if
it
were
not
fill'd
up
with
Meanness
,
Vanity
,
Pride
,
and
an
infinite
number
of
other
Vices
:
And
they
do
not
afford
us
any
comfort
in
our
Miseries
,
but
in
procuring
us
a
more
real
and
effective
Misery
;
for
it
is
what
doth
more
effectively
hinder
us
of
thinking
of
our selves
,
and
that
makes
us
insensibly
lose
our
time
:
If
't
were
not
for
it
,
we
should
be
weary
,
and
this
weariness
would
incline
us
to
seek
some
more
solid
means
to
get
out
of
it
.
But
Divertisements
cheat
us
,
amuse
us
,
and
unawares
makes
us
be
surpriz'd
by
Death
.
4.
*
Men
not
being
able
to
shun
Death
,
Misery
,
Ignorance
,
have
bethought
themselves
of
becoming
happy
,
by
never
thinking
of
these
things
:
It
is
all
they
could
invent
to
comfort
themselves
against
so
many
Evils
;
but
't
is
but
a
miserable
consolation
,
because
it
don't
reach
so
far
as
to
cure
the
Sore
,
but
to
hide
it
only
for
a
little
time
,
and
by
hiding
it
,
makes
one
neglect
to
get
it
truly
healed
:
So
that
by
a
strange
subversion
of
the
Nature
of
Man
,
he
finds
Weariness
,
which
is
the
most
sensible
Evil
to
him
,
is
in
some
sort
his
greatest
Good
,
because
it
may
contribute
more
than
any
thing
else
in
making
him
seek
his
true
cure
;
and
that
Play
,
which
he
looks
upon
as
his
chiefest
Good
,
is
indeed
his
greatest
Evil
,
because
it
hinders
him
more
than
any
thing
to
seek
the
Remedy
of
his
Miseries
;
both
the
one
and
the
other
is
an
evident
Proof
of
the
Misery
and
Corruption
of
Man
,
and
in
the
same
time
of
his
Grandeur
;
because
Man
is
not
wearied
with
all
things
,
and
don
't
seek
these
various
Occupations
,
but
because
he
hath
the
Idea
of
the
Happiness
he
has
lost
,
the
which
not
finding
in
himself
,
he
in
vain
seeks
it
in
outward
things
,
without
ever
being
able
to
content
himself
,
because
it
is
not
to
be
had
in
us
,
nor
in
the
Creatures
,
but
in
God
only
.
§.
XXVII
.
Of
Miracles
.
1.
WE
must
judg
of
Doctrine
by
Miracles
,
we
must
judg
of
Miracles
by
Doctrine
:
The
Doctrine
discerns
the
Miracles
,
and
the
Miracles
discern
the
Doctrine
;
all
this
is
true
,
but
this
doth
not
contradict
each
other
.
2.
*
There
are
Miracles
that
are
certain
Proofs
of
the
Truth
;
and
there
are
some
that
are
not
certain
Proofs
of
the
Truth
;
there
must
be
some
Mark
to
distinguish
and
to
know
them
,
otherwise
they
would
be
of
no
use
;
now
they
are
not
unuseful
,
and
on
the
contrary
,
they
are
Foundations
.
The
Rule
then
that
is
given
us
must
be
such
,
as
that
it
must
not
destroy
the
Proof
that
true
Miracles
give
of
the
Truth
,
which
is
the
chief
end
of
Miracles
.
3.
*
Were
there
no
Miracles
joyn'd
to
Error
,
there
would
be
Certainty
;
were
there
no
Rule
for
discerning
them
,
Miracles
would
not
be
necessary
,
and
there
would
be
no
Reason
to
believe
.
Moses
gave
one
,
but
't
was
when
the
Miracle
induced
to
Idolatry
;
and
Jesus
Christ
one
:
that
doth
Miracles
in
my
Name
,
cannot
easily
speak
evil
of
Me.
Whence
it
follows
,
that
whosoever
declares
himself
openly
against
Jesus
Christ
,
cannot
work
Miracles
in
his
Name
.
If
he
does
any
,
't
is
not
in
the
Name
of
Jesus
Christ
,
and
should
not
be
regarded
.
See
here
the
occasions
of
Exclusion
of
the
belief
of
Miracles
marked
;
there
need
no
other
Marks
of
exclusion
be
instanc'd
,
when
they
turn
you
from
God
in
the
Old
Testament
,
when
from
Jesus
Christ
in
the
New
Testament
.
When
therefore
you
see
a
Miracle
,
one
must
submit
,
or
have
very
great
evidences
against
it
:
One
must
see
if
him
that
works
it
denies
God
or
Jesus
Christ
.
4.
*
That
Religion
is
false
,
that
in
its
Faith
doth
not
Adore
one
God
,
as
Author
of
all
things
,
and
that
in
their
Morals
do
not
love
only
God.
Any
Religion
that
loves
not
Jesus
Christ
,
is
notoriously
false
;
and
Miracles
cannot
any
way
be
profitable
to
it
.
5.
*
The
Jews
had
a
Doctrine
of
God
,
as
we
have
one
of
Jesus
Christ
,
it
was
confirm'd
by
Miracles
,
and
were
forbidden
to
believe
any
that
wrought
Miracles
,
and
taught
any
Doctrine
contrary
to
it
;
also
they
were
commanded
to
have
Recourse
to
the
High
Priests
,
and
to
obey
them
;
so
that
it
appears
,
that
the
Reasons
that
we
have
to
refuse
believing
those
that
do
Miracles
,
they
had
the
same
in
regard
of
Jesus
Christ
and
his
Apostles
.
Nevertheless
it
is
certain
they
were
very
guilty
,
for
refusing
to
believe
them
for
their
Miracles
,
because
Jesus
Christ
saith
,
they
had
not
been
guilty
if
they
had
not
seen
his
Miracles
;
Si
opera
non
fecissem
in
eis
quae
nemo
alius
fecit
,
peccatum
non
haberent
.
It
follows
then
,
that
he
judged
his
Miracles
were
assured
Proofs
of
what
he
taught
,
and
that
the
Jews
were
obliged
to
believe
him
.
And
indeed
it
was
the
Miracles
that
render'd
the
Jews
guilty
of
unbelief
;
for
the
Proofs
that
could
be
taken
from
the
Scriptures
during
the
Life
of
Jesus
Christ
,
would
not
have
been
sufficiently
clear
;
for
instance
,
we
find
Moses
said
,
That
a
Prophet
should
arise
;
but
that
was
not
enough
to
prove
Jesus
Christ
was
that
Prophet
,
and
that
was
the
Question
;
these
passages
did
shew
that
he
might
be
the
Messias
,
and
that
,
with
his
Miracles
,
were
sufficient
to
prove
that
he
was
so
effectively
.
6.
*
Prophesies
alone
could
not
prove
Jesus
Christ
during
his
Life
;
and
so
one
had
not
been
culpable
for
not
believing
in
him
before
his
Death
,
had
not
the
Miracles
put
all
out
of
doubt
;
therefore
Miracles
do
suffice
,
when
one
finds
the
Doctrine
is
not
contrary
,
and
one
ought
to
acquiesce
.
7.
*
Jesus
Christ
proved
he
was
the
Messias
,
in
verifying
his
Doctrine
,
and
Mission
,
rather
by
his
Miracles
,
than
by
the
Scripture
and
the
Prophets
.
It
was
by
Miracles
that
Nicodemus
confessed
his
Doctrine
was
of
God
;
Scimus
quia
à
Deo
So
that
if
the
Doctrine
were
doubtful
,
as
that
of
Christ
might
be
to
Nicodemus
,
because
it
seem'd
to
destroy
the
Tradition
of
the
Pharisees
;
if
there
be
Miracles
clear
and
evident
of
the
same
side
,
the
evidence
of
the
Miracle
must
turn
the
Scale
against
what
there
may
be
of
difficulty
in
the
Doctrine
,
the
which
is
grounded
on
this
immutable
Principle
,
That
God
cannot
command
an
Error
.
There
is
a
reciprocal
Duty
betwixt
God
and
Men.
Accuse
me
,
saith
God
,
in
Isaiah
;
What
should
I
have
done
to
my
Vineyard
,
that
I
have
not
Men
are
bound
to
God
to
receive
the
Religion
he
sends
them
;
God
is
bound
to
Men
not
to
lead
them
into
Error
:
Now
they
would
be
led
into
Error
,
if
the
workers
of
Miracles
taught
them
a
false
Doctrine
,
that
appeared
not
visibly
false
to
the
light
of
common
Sense
;
and
that
if
one
that
had
wrought
greater
,
Miracles
had
not
before
given
warning
not
to
believe
them
.
If
there
had
been
a
Schism
in
the
Church
,
and
that
the
Arians
,
for
Example
,
who
said
they
were
grounded
on
the
Scriptures
as
well
as
the
Catholicks
,
had
wrought
Miracles
,
and
not
the
Catholicks
,
one
might
have
been
led
into
Error
;
for
as
a
Man
that
teaches
us
the
Secrets
of
God
,
is
not
to
be
believed
upon
his
own
Authority
;
so
a
Man
that
for
a
mark
of
his
Communication
with
God
,
raises
the
Dead
,
foretells
things
to
come
,
removes
Mountains
,
heals
the
Sick
;
deserves
to
be
believed
,
and
one
is
to
be
blamed
if
one
refuses
to
do
it
,
unless
he
be
contradicted
by
some
other
that
works
greater
Miracles
than
him
.
But
is
it
not
said
,
God
tempts
us
?
and
so
can
he
not
tempt
us
by
Miracles
,
that
seem
to
lead
us
to
Error
?
There
is
a
great
deal
of
difference
betwixt
tempting
and
leading
into
Error
;
God
tempts
,
but
he
does
not
lead
into
Error
.
Tempt
,
is
to
give
occasions
as
do
not
impose
a
Necessity
.
Lead
into
Error
,
is
to
put
a
Man
into
the
necessity
to
approve
and
embrace
an
Untruth
:
This
God
cannot
do
,
yet
't
is
what
he
would
do
,
if
he
suffered
,
that
in
a
doubtful
question
,
he
would
permit
Miracles
to
be
wrought
in
favour
of
Error
.
It
ought
be
concluded
from
hence
,
that
't
is
impossible
that
a
Man
,
concealing
his
ill
Doctrine
,
and
discovering
only
that
which
is
good
,
and
saying
he
is
conformable
to
God
and
the
Church
,
should
do
Miracles
insensibly
to
insinuate
a
subtil
and
false
Doctrine
;
this
cannot
be
,
much
less
,
that
God
,
who
knows
the
Heart
,
should
do
Miracles
in
behalf
of
such
a
Person
as
this
.
8.
*
There
's
a
great
deal
of
difference
in
being
for
Jesus
Christ
,
and
saying
so
;
or
of
not
being
for
Jesus
Christ
,
and
faining
to
be
so
;
the
former
it
may
be
may
work
Miracles
,
not
the
others
;
for
't
is
evident
the
one
act
against
the
Truth
,
not
the
others
;
and
so
the
Miracles
are
the
clearer
:
Miracles
then
do
distinguish
in
doubtful
Cases
betwixt
the
Jewish
People
and
the
Gentiles
;
Jews
and
Christians
;
Catholicks
and
Hereticks
;
Calumniators
and
Calumnised
;
betwixt
the
three
Crosses
.
It
is
what
has
been
seen
in
all
the
Contests
of
Truth
with
Error
,
of
Abel
against
Cain
,
of
Moses
against
Pharaoh's
Magitians
,
of
Elias
against
the
false
Prophets
,
of
Jesus
Christ
against
the
Pharisees
,
of
St.
Paul
against
Barjesus
,
of
the
Apostles
against
the
Exorcists
,
of
Christians
against
Infidels
,
of
Catholicks
against
Hereticks
.
It
is
also
what
will
be
seen
in
the
Combat
betwixt
Ely
and
Enoch
against
Antichrist
.
The
true
do
always
work
the
greater
Miracles
.
It
never
happen'd
in
disputing
for
the
true
God
,
and
the
true
Religion
,
but
that
if
any
Miracle
was
wrought
for
Error
,
but
that
there
was
also
greater
Miracles
wrought
in
behalf
of
Truth
.
By
this
Rule
it
is
Evident
the
Jews
were
obliged
to
believe
Jesus
Christ
;
Jesus
Christ
was
suspected
by
them
;
but
his
Miracles
were
infinitely
clearer
than
the
suspitions
they
could
have
of
him
;
they
ought
then
to
have
believed
him
.
9.
*
In
the
days
of
Jesus
Christ
some
believed
in
him
,
others
did
not
,
because
of
the
Prophesies
that
said
,
the
Messias
was
to
be
born
in
Bethlehem
,
whereas
it
was
believ'd
Jesus
Christ
was
born
in
Nazareth
.
But
they
should
have
taken
better
heed
,
if
he
were
not
born
in
Bethlehem
:
For
his
Miracles
being
convincing
,
these
pretended
contradictions
of
his
Doctrine
,
against
the
Scripture
,
and
this
obscurity
,
did
not
excuse
,
but
blind
them
.
10.
*
Jesus
Christ
gave
sight
to
him
that
was
born
blind
,
and
did
many
Miracles
on
the
Sabbath-day
;
whereby
he
blinded
the
Pharisees
,
who
said
,
that
Miracles
was
to
be
judged
by
the
Doctrine
.
But
by
the
same
Rule
that
one
ought
to
believe
Jesus
Christ
,
one
should
not
believe
Antichrist
;
Jesus
Christ
spoke
neither
against
God
nor
against
Moses
.
Antichrist
,
and
the
false
Prophets
foretold
in
both
Testaments
,
shall
speak
openly
against
God
and
against
Jesus
Christ
;
he
that
is
a
secret
Enemy
,
God
will
not
permit
to
work
Miracles
openly
.
11.
*
Moses
Prophesi'd
of
Jesus
Christ
,
and
commanded
to
hear
him
.
Jesus
Christ
foretold
of
Antichrist
,
and
forbid
to
follow
him
.
12.
*
The
Miracles
of
Jesus
Christ
are
not
foretold
by
Antichrist
,
but
the
Miracles
of
Antichrist
are
foretold
by
Jesus
Christ
.
And
so
if
Jesus
Christ
had
not
been
the
Messias
,
he
would
have
led
into
Error
;
but
one
cannot
with
Reason
be
led
into
it
by
the
Miracles
of
Antichrist
.
Therefore
it
is
the
Miracles
of
Antichrist
do
no
harm
to
those
of
Jesus
Christ
:
So
that
when
Jesus
Christ
foretold
the
Miracles
of
Antichrist
,
did
he
believe
that
he
hinder'd
the
credit
of
his
own
Miracles
?
13.
*
There
is
no
Reason
for
believing
Antichrist
,
but
there
is
to
believe
Jesus
Christ
;
but
there
are
Reasons
for
believing
in
Jesus
Christ
,
that
there
are
not
for
believing
Antichrist
.
14.
*
Miracles
serv'd
for
a
Foundation
,
and
shall
serve
for
the
continuation
of
the
Church
,
until
the
coming
of
Antichrist
,
yea
even
to
the
end
.
Therefore
God
to
the
end
to
continue
this
Proof
to
his
Church
,
he
either
confounded
false
Miracles
,
or
he
foretold
them
;
and
both
by
one
and
the
other
,
he
rais'd
himself
above
what
is
supernatural
as
to
us
,
and
has
even
lifted
us
up
also
.
It
will
happen
so
hereafter
,
either
God
will
not
suffer
false
Miracles
,
or
he
will
work
greater
:
For
Miracles
have
such
a
force
,
that
there
was
a
necessity
God
should
give
warning
,
heed
should
not
be
given
to
them
,
when
they
were
against
him
,
how
clear
soever
it
be
there
is
a
God
,
else
they
would
have
caused
a
suspition
.
Insomuch
that
those
Passages
in
the
13th.
Chapter
of
Deuteronomy
,
that
forbid
to
hear
or
believe
those
that
work
Miracles
,
and
such
as
shall
turn
away
from
serving
God
;
and
that
of
St.
Mark
13.
21.
There
shall
arise
false
Christs
,
and
false
Prophets
,
that
will
work
Signs
and
great
Wonders
,
even
to
deceive
the
very
Elect
if
it
were
possible
;
and
other
like
passages
,
are
so
far
from
being
against
the
Authority
of
Miracles
,
that
nothing
more
confirms
them
.
The
cause
we
do
not
believe
true
Miracles
,
is
want
of
Charity
.
You
believe
not
,
saith
Jesus
Christ
to
the
Jews
,
because
you
are
not
my
Sheep
.
What
makes
Men
believe
false
ones
,
is
want
of
Charity
?
Eo
quod
charitatem
veritatis
non
receperunt
ut
salvi
16.
*
When
I
consider'd
whence
it
is
,
so
much
credit
is
given
to
so
many
Quacks
,
that
pretend
they
have
infallible
Remedies
,
even
so
far
as
Men
put
their
Lives
into
their
Hands
,
it
seem'd
to
me
the
true
cause
is
,
that
there
be
true
Remedies
,
for
it
were
impossible
there
should
be
so
many
false
,
and
that
so
much
credit
should
be
given
to
them
,
if
there
were
not
true
ones
also
.
If
they
never
had
any
,
and
that
all
Diseases
were
incurable
,
it
is
impossible
Men
could
believe
they
could
give
any
;
and
yet
more
unlike
that
so
many
should
believe
those
that
boasted
that
they
had
such
Remedies
.
But
as
there
has
been
many
Remedies
that
have
been
found
good
by
the
Experience
of
Wise
Men
,
Belief
has
got
ground
,
because
the
thing
cannot
be
deny'd
in
the
Main
;
for
there
is
particular
effects
that
are
true
;
the
Common
People
,
that
can't
distinguish
which
amongst
these
particular
effects
are
true
,
do
believe
them
all
;
in
like
manner
,
what
occasions
to
believe
so
many
false
effects
of
the
Moon
,
is
,
that
there
are
some
true
,
as
the
Ebbing
and
Flowing
of
the
Sea
.
So
also
it
appears
to
me
as
evidently
,
that
there
are
not
so
many
false
Miracles
,
false
Revelations
,
Sorceries
,
&c.
but
because
there
are
true
also
;
nor
so
many
false
Religions
,
but
because
there
is
one
True
;
for
if
there
never
had
been
any
thing
of
all
this
,
it
's
impossible
Men
could
ever
have
imagin'd
it
,
and
much
less
that
so
many
others
should
have
believed
it
.
But
as
there
has
been
very
great
things
true
,
and
thereby
have
been
believed
by
great
Men
,
this
impression
has
been
the
cause
that
almost
all
the
World
are
become
even
ready
to
believe
also
false
things
.
And
so
instead
of
concluding
that
there
are
no
true
Miracles
,
because
there
be
false
ones
,
it
should
be
said
on
the
contrary
,
that
there
are
true
Miracles
,
because
there
be
so
many
false
ones
;
and
that
there
are
no
false
ones
but
by
this
Reason
,
because
there
are
true
ones
;
and
in
like
manner
,
that
there
are
no
false
Religions
,
but
because
there
is
a
True
one
;
this
proceeds
from
the
Mind
of
Man
,
being
inclin'd
that
way
by
the
Truth
,
becomes
thereby
more
pliable
to
receive
Error
.
17.
*
It
is
said
,
Believe
the
Church
;
but
't
is
not
said
,
Believe
Miracles
;
because
the
latter
is
Natural
,
and
not
the
former
;
the
one
had
need
of
a
Precept
,
not
the
other
.
18.
*
There
are
so
few
Persons
to
whom
God
appears
by
these
extraordinary
ways
,
that
one
should
make
good
use
of
such
occasions
;
because
it
proceeds
not
from
Nature
,
that
hides
it
,
but
to
excite
our
Faith
to
serve
him
with
so
much
the
more
Zeal
,
as
we
know
him
with
greater
certainty
.
If
God
did
continually
discover
himself
to
Men
,
it
would
be
no
thanks
to
believe
;
and
if
he
never
discover'd
himself
,
there
would
be
but
little
Faith
;
but
he
commonly
hides
himself
,
and
discovers
himself
but
seldom
to
those
whom
he
would
ingage
in
his
Service
.
This
strange
secrecy
wherein
God
keeps
himself
unseen
to
the
Eyes
of
Men
,
should
teach
us
sometimes
to
retire
our selves
also
from
the
sight
of
Men
,
the
better
to
contemplate
his
Majesty
:
He
remain'd
hid
under
the
Veil
of
Nature
,
that
hid
him
from
us
till
the
Incarnation
;
and
when
't
was
requisite
he
should
appear
,
he
hid
himself
yet
more
,
in
covering
himself
with
his
Humanity
;
he
was
much
easier
known
when
he
was
invisible
,
than
when
he
became
visible
:
And
at
last
when
he
would
accomplish
the
Promise
he
made
to
his
Apostles
to
remain
with
Men
till
his
last
coming
;
he
chose
to
abide
with
them
in
the
strangest
and
obscurest
manner
could
be
,
to
wit
,
under
the
Species
of
the
Eucharist
.
It
is
this
Sacrament
St.
John
in
the
Revelation
calls
the
hidden
Manna
;
and
I
believe
the
Prophet
Esay
saw
him
in
this
manner
,
when
he
said
,
Truly
thou
art
a
God
that
hidest
thy self
;
this
is
the
greatest
secresie
he
can
be
in
.
The
Veil
of
Confessed
the
invisible
God
,
by
visible
Nature
.
Many
Christian
Hereticks
knew
him
through
his
Humanity
,
and
Adored
Jesus
Christ
,
God
and
Man
:
But
as
for
us
,
we
should
think
our selves
happy
,
in
that
God
would
enlighten
us
so
far
as
to
know
him
under
the
Species
of
Bread
and
Wine
.
Unto
these
Considerations
may
be
added
the
Mystery
of
the
Spirit
of
God
,
also
hidden
in
the
Holy
Scriptures
;
for
there
are
two
perfect
Senses
,
the
mystical
and
the
litteral
;
and
the
Jews
held
to
the
one
,
not
so
much
as
thinking
there
was
another
,
and
never
thought
of
troubling
themselves
to
find
it
:
So
also
wicked
Persons
seeing
natural
effects
,
attribute
them
to
Nature
,
never
thinking
there
is
another
Author
of
them
.
The
Jews
seeing
a
perfect
Man
in
Christ
Jesus
,
never
thought
of
seeking
another
Nature
in
him
:
We
did
not
think
it
was
him
,
§.
XXVIII
.
Christian
Reflections
.
1.
THe
wicked
,
which
suffer
themselves
blindly
to
be
led
along
by
their
Passions
,
without
knowing
God
,
or
taking
any
care
to
seek
him
,
do
by
themselves
verifie
the
Fundamental
Faith
that
they
oppose
,
which
is
,
That
the
Nature
of
Man
is
in
a
State
of
Corruption
.
And
the
Jews
,
which
so
obstinately
oppose
the
Christian
Religion
,
do
also
confirm
this
other
Foundation
of
the
Faith
they
oppose
,
which
is
,
That
Jesus
Christ
is
the
true
Messias
,
and
that
he
is
come
to
Redeem
Men
,
and
free
them
from
the
Corruption
and
Misery
wherein
they
were
;
as
well
by
the
State
wherein
they
are
at
this
time
,
and
which
is
found
to
be
foretold
by
Prophesies
,
as
by
the
very
Prophesies
themselves
,
which
they
precisely
keep
and
preserve
,
as
undoubted
Marks
by
which
the
Messias
should
be
distinguish'd
and
known
.
So
that
the
Corruption
of
Man
,
and
the
Redemption
of
Jesus
Christ
,
which
are
the
two
chief
Truths
that
establish
Christianity
,
is
drawn
from
the
prophane
who
live
in
an
indifferency
of
Religion
,
and
of
the
Jews
,
who
are
irreconcileable
Enemies
to
it
.
2.
*
The
Dignity
of
Man
in
his
Innocence
,
consisted
in
his
using
and
bearing
rule
over
the
Creatures
;
but
now
it
consists
in
withdrawing
himself
,
and
keeping
himself
humble
and
low
in
Heart
.
3.
*
Many
do
Err
,
and
so
much
the
more
dangerously
,
that
they
take
a
Truth
to
be
the
Principle
of
their
Error
;
their
fault
is
,
not
in
believing
an
Error
,
but
in
following
one
Truth
by
excluding
of
another
.
4.
*
There
are
a
great
many
Truths
,
both
Moral
and
Divine
,
which
seem
repugnant
and
contrary
,
and
nevertheless
subsist
in
an
admirable
order
.
The
cause
of
all
Heresies
,
is
the
exclusion
of
some
of
these
Truths
:
And
the
Spring
of
all
the
Objections
made
against
us
by
Hereticks
,
is
the
not
knowing
some
of
our
Truths
.
And
for
the
most
part
it
happens
,
that
not
apprehending
the
relation
there
may
be
betwixt
two
opposite
Truths
,
thinking
owning
one
of
them
,
excludes
the
other
;
they
hold
to
the
one
,
and
exclude
the
other
.
The
Nestorians
would
needs
have
two
Persons
in
Jesus
Christ
,
because
there
was
two
Natures
in
him
:
and
the
Eutychians
,
on
the
contrary
,
taught
there
was
but
one
Nature
,
because
there
was
but
one
Person
.
The
Catholicks
are
Orthodox
,
because
they
joyn
both
Truths
together
,
of
two
Natures
and
one
Person
.
We
believe
the
substance
of
Bread
,
being
changed
into
the
Body
of
our
Lord
Jesus
Christ
,
makes
him
Really
present
in
the
Sacrament
,
this
is
one
Truth
.
Another
is
,
That
this
Sacrament
also
is
a
Figure
of
the
Cross
,
and
of
Glory
,
and
a
Comemmoration
of
both
;
this
is
the
Catholick
Faith
,
which
comprehends
these
two
Truths
,
which
seem
to
be
opposite
to
each
other
.
The
Heresie
of
this
time
not
conceiving
that
this
Sacrament
contains
at
once
the
Presence
of
Jesus
Christ
and
his
Figure
,
and
that
he
is
both
a
Sacrifice
and
the
Commemoration
of
a
Sacrifice
,
thinks
one
of
these
Truths
can't
be
admitted
without
excluding
the
other
.
For
this
Reason
they
hold
that
this
Sacrament
is
Figurative
,
and
therein
they
are
not
Hereticks
.
They
think
we
exclude
this
Truth
,
and
therefore
't
is
they
make
so
many
Objections
upon
the
passages
of
the
Fathers
that
say
it
.
To
conclude
,
they
deny
the
Real
Presence
,
and
therein
they
are
Hereticks
.
Therefore
the
readiest
way
to
hinder
Heresies
,
is
to
instruct
all
things
that
are
true
;
and
the
surest
way
of
refuting
them
,
is
to
make
them
all
manifest
.
5.
*
Grace
and
Nature
will
always
be
in
the
World
;
there
will
still
be
Pelagians
and
Catholicks
,
because
the
first
Birth
produces
the
one
,
and
the
second
Birth
the
other
.
6.
*
The
Church
doth
merit
with
Jesus
Christ
,
as
being
inseparable
from
him
,
the
Conversion
of
all
those
which
are
not
in
the
true
Religion
.
And
afterwards
,
't
is
these
Converts
that
do
succour
the
Mother
which
deliver'd
them
.
7.
*
The
Body
can
no
more
live
without
the
Head
,
than
the
Head
can
without
the
Body
;
whoever
separates
from
one
or
the
other
,
is
no
longer
of
the
Body
,
and
belongs
not
to
Jesus
Christ
;
all
kind
of
Virtue
,
Martyrdom
,
Fasting
,
and
all
manner
of
good
Works
,
avail
nothing
out
of
the
Church
,
and
the
Communion
of
the
Head
of
the
Church
,
which
is
the
Pope
.
8.
*
It
will
be
one
of
the
Torments
of
the
Damned
,
to
see
that
they
shall
be
condemned
by
their
own
Reason
,
whereby
they
pretended
to
condemn
Christian
Religion
.
9.
*
There
is
this
of
common
betwixt
the
Life
of
the
generality
of
Men
,
and
of
Saints
;
that
they
all
aspire
to
Felicity
,
and
they
differ
only
in
the
Object
wherein
they
place
it
;
both
one
and
the
others
call
those
their
Enemies
that
hinder
them
from
attaining
to
it
.
10.
*
We
should
judg
of
what
is
Good
and
Evil
by
the
Will
of
God
,
which
can
be
neither
unjust
nor
ignorant
;
and
not
by
our
own
Will
,
which
is
always
full
of
Error
and
Malice
.
11.
*
Jesus
Christ
has
in
the
Gospel
given
this
Mark
to
know
those
that
have
true
Faith
;
which
is
,
that
they
shall
speak
with
new
Tongues
;
and
indeed
the
renewing
of
the
Thoughts
and
the
Desires
,
doth
cause
that
of
the
Discourse
;
for
these
new
things
which
cannot
be
displeasing
to
God
,
as
the
Old
Man
cannot
be
pleasing
to
him
,
are
different
from
the
new
things
of
the
Earth
,
inasmuch
as
the
new
things
of
the
World
,
how
new
soever
they
be
,
do
soon
decay
;
whereas
this
new
Spirit
,
the
longer
it
continues
,
is
so
much
the
more
strengthened
and
renewed
.
Our
Old
Man
dieth
,
saith
St.
Paul
,
and
we
are
renewed
day
by
day
;
and
we
shall
not
be
fully
renew'd
until
we
enter
into
Eternity
,
where
we
shall
for
ever
sing
the
new
Song
,
spoken
of
by
David
in
the
Psalms
,
that
is
to
say
,
the
new
Song
of
the
Spirit
,
proceeding
from
Love.
12.
*
When
St.
Peter
and
the
Apostles
abolished
Circumcision
,
where
there
was
any
thing
to
be
done
against
the
Law
of
God
,
they
consulted
not
the
Prophets
,
but
the
descent
of
the
Holy
Ghost
upon
the
Persons
of
those
that
were
Circumcised
;
they
judged
it
surer
that
God
had
approved
those
whom
he
had
filled
with
his
Spirit
,
than
that
heed
should
be
given
to
the
keeping
the
Law
;
they
knew
the
end
of
the
Law
was
but
the
receiving
the
Holy
Ghost
;
and
so
seeing
it
was
received
without
Circumcision
,
it
was
no
longer
necessary
.
13.
*
Two
Laws
may
suffice
to
rule
the
whole
Christian
Republick
,
better
than
all
the
Polliticks
in
the
World
,
To
Love
God
and
our
Neighbour
.
14.
*
Religion
is
proportion'd
to
all
sorts
of
Men
;
the
ordinary
sort
stop
at
the
State
and
Establishment
it
is
in
;
and
this
Religion
is
such
,
that
its
only
Establishment
is
sufficient
to
prove
the
Truth
of
it
.
Others
ascend
to
the
Apostles
;
the
most
refin'd
go
farther
,
even
to
the
beginning
of
the
World
:
Angels
see
it
yet
plainer
,
and
farther
off
;
for
they
see
it
in
God
himself
.
15.
*
Those
to
whom
God
has
given
a
feeling
Sense
of
Religion
in
the
Heart
,
are
very
happy
and
fully
convinced
;
but
as
for
those
that
have
it
not
,
we
cannot
procure
it
for
them
,
but
by
Reasoning
,
until
such
time
as
God
himself
imprints
it
in
their
Hearts
,
without
which
Faith
is
not
profitable
to
Salvation
.
16.
*
God
,
to
reserve
to
himself
the
power
of
instructing
us
,
and
to
shew
us
the
difficulty
of
our
unintelligible
Being
,
has
hid
the
Mystery
of
it
so
far
from
our
sight
,
that
we
were
incapable
of
attaining
to
it
.
So
that
't
is
not
by
the
force
of
our
Reason
,
but
by
the
meer
submitting
of
our
Reason
,
that
we
can
come
rightly
to
understand
our selves
.
17.
*
The
Wicked
,
that
make
Profession
of
following
Reason
,
had
need
be
strangely
fortify'd
with
Reason
.
What
is
't
they
say
?
Don't
we
see
,
say
they
,
Beasts
live
and
dye
as
well
as
Men
,
and
the
Turks
as
well
as
Christians
?
They
have
their
Ceremonies
,
their
Prophets
,
their
Doctors
,
their
Saints
,
their
Religious
Orders
,
as
well
as
we
.
Is
this
contrary
to
the
Scripture
?
Don't
it
speak
of
all
this
?
If
you
are
indifferent
of
searching
out
the
Truth
,
here
's
room
enough
,
you
may
lye
down
in
ease
;
but
if
you
desire
with
all
your
Heart
to
know
and
find
it
,
't
is
not
enough
to
seek
it
by
Halves
,
that
may
serve
for
a
vain
Question
of
Philosophy
,
but
hear
your
All
lyes
at
stake
;
nevertheless
after
a
slight
Reflection
of
this
Nature
,
&c.
18.
*
It
is
a
horrible
thing
to
find
all
one
possesses
to
wast
continually
,
and
yet
to
set
ones
Heart
upon
it
,
without
seeking
if
there
be
not
something
that
is
more
permanent
.
19.
*
We
should
live
otherwise
in
the
World
,
according
to
these
divers
suppositions
;
if
one
could
abide
there
still
,
if
it
be
certain
we
shall
not
bide
there
long
,
and
uncertain
if
it
shall
be
one
Hour
,
this
last
supposition
is
ours
.
20.
*
Let
us
imagin
to
see
a
great
many
Men
in
Chains
,
and
all
condemned
to
Death
,
some
of
which
are
daily
executed
in
sight
of
the
rest
,
those
that
remain
see
their
own
Condition
in
that
of
their
Companions
,
and
looking
upon
each
other
with
sorrow
,
and
without
hope
,
expect
when
it
will
be
their
turn
.
This
is
the
representation
of
the
Condition
of
Men.
21.
*
By
the
parts
you
should
concern
your self
in
seeking
the
Truth
;
for
if
you
dye
without
seeking
the
true
Good
,
you
are
ruin'd
.
But
you
will
say
,
If
he
would
that
I
should
have
ador'd
him
,
he
would
have
left
me
Marks
of
his
Will
.
So
he
has
,
but
you
neglect
them
;
seek
them
at
least
,
they
are
well
worth
the
labour
.
22.
*
Atheists
should
speak
things
very
clear
.
Now
one
must
be
out
of
their
right
Senses
to
say
the
Soul
is
Mortal
.
I
think
it
is
not
necessary
to
search
into
the
bottom
of
Copernicus
his
Opinion
,
but
it
concerns
our
whole
Life
,
to
know
if
the
Soul
be
Mortal
or
Immortal
,
or
not
.
23.
*
The
Prophesies
,
Miracles
,
and
other
Proofs
of
our
Religion
,
are
not
of
that
kind
as
that
one
can
say
they
are
Geometrically
convincing
.
But
it
shall
serve
my
turn
at
present
,
that
you
will
grant
,
that
't
is
not
against
Reason
to
believe
them
.
They
have
light
and
darkness
,
to
enlighten
some
,
and
to
darken
others
;
but
the
light
is
such
,
that
it
surpasseth
,
or
at
least
equals
that
which
makes
to
the
contrary
;
so
that
't
is
not
Reason
that
can
make
us
not
to
follow
it
,
and
can
be
nothing
else
but
the
Malice
and
Lust
of
the
Heart
.
There
is
light
enough
to
condemn
those
that
do
not
believe
,
and
not
enough
to
gain
them
,
to
the
end
it
should
appear
that
in
those
that
follow
it
,
it
is
Grace
and
not
Reason
that
makes
them
follow
it
;
and
that
in
those
that
shun
it
,
it
is
Concupiscence
,
and
not
Reason
that
makes
them
shun
it
.
24.
*
Who
can
chuse
but
admire
and
imbrace
a
Religion
that
knows
to
the
bottom
,
that
understands
the
more
,
by
so
much
the
more
one
is
enlightned
?
A
Man
that
discovers
Proofs
of
the
Christian
Religion
,
is
like
an
Heir
that
finds
the
Deeds
of
his
Estate
.
Will
he
say
they
are
false
,
and
will
he
neglect
to
examin
them
?
26.
*
There
is
two
sorts
of
Persons
that
know
God
,
those
whose
Hearts
are
humbled
,
and
that
love
Self-denial
and
Meanness
,
how
much
or
how
little
Wisdom
soever
they
have
;
or
those
that
have
Judgment
enough
to
discern
Truth
,
what
opposition
soever
they
have
unto
it
.
27.
*
The
Wise
Men
amongst
the
Heathens
that
affirmed
there
was
but
one
God
,
were
persecuted
;
the
Jews
were
hated
,
the
Christians
worse
hated
.
28.
*
I
do
not
see
there
is
any
greater
difficulty
to
believe
the
Resurrection
of
the
Dead
,
and
the
Birth
of
Christ
of
the
Virgin
,
than
that
of
the
Creation
.
Is
it
a
harder
matter
to
reproduce
a
Man
,
than
to
make
a
Man
?
And
if
it
had
never
been
known
what
Generation
was
,
would
it
be
thought
stranger
that
a
Child
should
proceed
from
a
Maid
alone
,
then
from
a
Man
and
a
Maid
.
29.
*
There
's
a
great
difference
betwixt
Repose
and
Peace
of
Conscience
;
nothing
should
give
Rest
,
but
a
sincere
seeking
of
the
Truth
;
and
nothing
can
give
Assurance
but
Truth
.
30.
*
There
are
two
Truths
of
Faith
equally
constant
;
one
wherein
Man
in
the
State
of
Creation
,
or
in
the
State
of
Grace
,
is
raised
up
above
Nature
,
made
like
unto
God
,
and
partaker
of
the
Divine
Nature
;
the
other
,
that
in
the
State
of
Corruption
and
of
Sin
,
he
is
fallen
from
this
State
,
and
become
like
to
the
Beasts
.
These
two
Propositions
are
both
alike
solid
and
certain
.
The
Scripture
plainly
manifests
this
,
when
it
saith
,
Deliciae
31.
*
The
Example
of
the
generous
Death
of
the
Lacedemonians
and
others
,
signifies
but
very
little
to
us
;
for
what
is
all
that
to
us
?
But
the
Death
of
Martyrs
doth
concern
us
,
for
they
are
our
Members
,
we
have
a
common
Obligation
with
them
,
their
Resolution
may
frame
ours
:
there
's
no
such
thing
in
the
Example
of
the
Pagans
,
we
have
no
relation
to
them
;
the
Riches
of
a
Stranger
adds
nothing
to
us
,
but
that
of
a
Father
or
a
Husband
doth
.
32.
*
We
never
part
with
any
thing
without
regret
.
One
don't
feel
any
yoak
,
when
we
willingly
follow
them
that
lead
us
;
but
when
we
begin
to
resist
,
and
to
struggle
,
one
suffers
the
more
,
the
Yoak
is
the
heavier
,
the
Pain
the
more
sensible
;
and
this
Yoak
is
our
Body
,
which
is
not
broke
,
but
in
Death
.
Our
Saviour
said
that
since
the
coming
of
John
Baptist
,
that
is
to
say
,
since
his
coming
in
every
Believer
,
the
Kingdom
of
Heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
Before
one
is
touched
,
we
have
only
the
weight
of
Concupiscence
that
bends
to
the
Earth
.
When
God
wakeneth
,
these
two
contrary
Motions
cause
such
a
concussion
,
as
God
only
can
appease
.
But
we
can
do
all
things
,
saith
St.
Leo
,
with
him
;
without
whom
,
we
can
do
nothing
:
We
must
then
resolve
to
suffer
this
War
all
our
Life
,
for
there
is
here
no
Peace
.
Jesus
Christ
came
to
bring
the
Sword
and
not
Peace
.
Nevertheless
it
must
be
granted
,
that
as
the
Scripture
saith
,
the
Wisdom
of
Man
is
Foolishness
with
God
;
so
it
may
be
said
,
that
this
War
that
appears
severe
to
Men
,
is
Peace
in
the
sight
of
God
,
for
it
is
the
Peace
that
Jesus
Christ
hath
brought
;
however
it
shall
not
be
compleat
till
the
Body
be
destroyed
;
and
't
is
this
that
makes
Death
be
desired
,
yet
nevertheless
being
content
to
live
for
his
sake
,
who
both
suffered
to
die
and
live
for
us
,
and
that
can
bestow
better
things
upon
us
than
we
can
desire
or
imagin
,
as
Saint
Paul
speaks
.
33.
*
We
must
strive
not
to
be
troubled
for
any
thing
,
and
to
take
all
that
comes
for
the
better
.
I
believe
't
is
a
Duty
,
and
one
Sins
in
not
doing
so
;
for
the
reason
why
Sin
is
Sin
,
is
only
because
it
is
contrary
to
the
Will
of
God
:
And
so
the
Essence
of
Sin
consisting
in
having
a
Will
opposite
to
that
we
know
to
be
in
God
,
it
appears
visible
,
that
when
he
discovers
his
Will
to
us
by
the
Events
,
it
were
a
Sin
not
to
comply
therewith
.
34.
*
When
Truth
is
forsaken
and
persecuted
,
it
seems
to
be
a
time
wherein
the
Service
we
yield
to
God
in
defending
it
,
is
the
more
pleasing
to
God.
He
will
have
us
judg
of
Grace
by
Nature
;
and
so
he
suffers
us
to
consider
,
that
as
a
Prince
banish'd
from
his
Country
by
his
Subjects
,
has
an
extream
love
for
those
that
continu'd
faithful
to
him
in
the
publick
Revolt
;
so
it
would
seem
,
God
considers
those
with
a
particular
kindness
that
defend
the
purity
of
Religion
when
it
is
openly
opposed
.
But
there
is
this
difference
betwixt
the
Kings
of
the
Earth
,
and
the
King
of
Kings
;
that
Princes
don't
make
their
Subjects
faithful
,
but
they
find
them
so
;
whereas
God
always
finds
Men
unfaithful
without
his
Grace
,
and
makes
them
faithful
when
they
are
so
.
So
that
whereas
Kings
for
the
most
part
testifie
their
Obligation
to
those
that
continue
in
their
Duty
and
Obedience
,
it
on
the
contrary
happens
,
that
those
that
continue
in
the
Service
of
God
,
are
themselves
infinitely
beholden
to
him
.
35.
*
It
is
neither
the
austerities
of
Body
,
nor
the
agitations
of
the
Mind
,
but
the
good
motions
of
the
Heart
,
that
support
the
Pains
of
Body
and
Mind
;
for
these
two
things
are
needful
to
sanctifie
Pains
and
Pleasures
.
Saint
Paul
said
,
That
those
that
will
live
Godly
shall
find
many
Tribulations
;
this
should
comfort
those
that
feel
them
,
seeing
they
are
warn'd
,
the
way
to
Heaven
that
they
seek
is
full
of
them
,
they
should
rejoyce
to
find
Marks
that
they
are
in
the
right
way
.
But
those
Pains
are
never
without
Pleasure
,
and
are
never
surmounted
but
with
Pleasure
;
for
as
those
that
forsake
God
to
turn
to
the
World
,
do
it
only
but
because
they
find
more
sweetness
in
the
Pleasures
of
the
World
then
in
those
of
Union
with
God
,
and
that
this
conquering
charm
leads
them
,
and
making
them
repent
of
their
first
choice
,
makes
them
the
Devils
Penitents
,
as
Tertullian
speaks
:
So
in
like
manner
one
would
never
forsake
the
Pleasures
of
the
World
to
imbrace
the
Cross
of
Jesus
Christ
,
if
one
did
not
find
more
pleasure
in
Disgrace
,
Poverty
,
Nakedness
,
and
the
reproach
of
Men
,
than
in
the
pleasures
of
Sin.
And
so
,
as
Tertullian
speaks
elsewhere
,
It
must
not
be
thought
a
Christians
Life
is
a
Life
of
Sadness
:
One
does
not
quit
Pleasures
,
but
change
them
for
others
that
are
far
greater
.
Pray
continually
,
saith
St.
Paul
,
Give
Thanks
always
,
Rejoyce
evermore
.
It
is
the
Joy
of
having
found
God
,
is
the
ground
of
the
sorrow
of
having
offended
him
,
and
of
the
whole
change
of
our
Life
.
Him
that
found
a
Treasure
in
a
Field
,
is
so
glad
according
to
Jesus
Christ
,
that
he
sells
all
he
has
to
purchase
it
.
Worldlings
have
their
sadness
,
but
they
have
not
this
joy
,
which
the
World
can
neither
give
nor
take
away
,
saith
Christ
himself
.
The
Blessed
have
this
joy
without
any
sorrow
;
and
Christians
have
this
Joy
mixed
with
sadness
,
for
having
follow'd
other
Pleasures
,
and
the
fear
of
losing
it
by
the
inticement
of
those
other
Pleasures
that
continually
tempt
us
.
So
that
we
ought
continually
to
labour
to
preserve
this
fear
,
which
may
moderate
our
joy
,
and
thereafter
as
one
finds
himself
too
much
inclin'd
towards
the
one
,
to
bend
towards
the
other
,
thereby
to
continue
steddy
.
Think
of
Good
in
the
Days
of
Adversity
,
and
think
of
Affliction
in
the
Days
of
Rejoycing
saith
the
Scriptures
,
until
such
time
as
the
Promise
of
Jesus
Christ
be
fulfill'd
in
accomplishing
his
Joy
in
us
.
Let
us
not
then
be
wholly
dejected
with
sorrow
,
and
let
us
not
think
Piety
consists
only
in
bitterness
without
Consolation
:
True
Piety
,
that
is
only
to
be
found
perfect
in
Heaven
,
is
so
full
of
Comforts
,
that
it
fills
both
the
Entrance
,
the
Progress
,
and
the
End.
It
is
a
Light
so
bright
,
that
it
shines
upon
all
that
is
near
it
;
if
there
be
any
sorrow
mingled
,
especially
at
first
,
't
is
from
us
it
proceeds
,
and
not
from
Virtue
;
for
it
is
not
the
effect
of
Piety
that
begins
to
be
in
us
,
but
of
the
Impiety
which
remaineth
in
us
:
Let
us
take
away
the
Impiety
,
and
there
will
be
Joy
without
any
mixture
.
Let
us
not
then
lay
the
blame
on
Devotion
,
but
on
our selves
,
and
seek
for
Comfort
only
by
correcting
our selves
.
36.
*
The
time
past
should
not
trouble
us
,
seeing
it
is
only
needful
we
should
have
true
sorrow
for
our
offences
;
the
time
to
come
should
less
trouble
us
,
because
that
makes
nothing
at
all
to
us
,
and
it
may
be
we
shall
not
live
to
see
it
;
the
present
is
the
only
time
that
is
ours
,
and
which
we
should
employ
in
the
fear
of
God
;
it
is
therein
our
Thoughts
should
be
chiefly
imploy'd
:
Nevertheless
Men
are
so
lazy
,
that
we
scarce
ever
think
of
the
time
present
,
but
of
that
we
shall
live
in
hereafter
:
So
that
we
are
ever
about
living
in
the
time
to
come
,
and
never
live
in
the
present
.
Our
Saviour
would
not
that
our
forecast
should
reach
farther
than
the
present
Day
;
it
is
the
bounds
that
he
has
set
us
,
and
appointed
us
to
keep
,
both
for
our
Health
and
Rest
.
37.
Sometimes
Men
rectisie
themselves
by
seeing
Evil
,
more
than
by
Good
Example
,
and
't
is
good
to
accustom
ones
self
to
profit
by
Evil
,
seeing
it
is
so
common
,
whereas
that
which
is
Good
is
rare
.
38.
*
In
the
13th
.
Chapter
of
St.
Mark
,
Jesus
Christ
made
a
great
Discourse
to
his
Disciples
of
his
last
coming
;
and
as
all
that
befals
the
Church
,
doth
also
happen
to
every
particular
Christian
,
it
is
certain
this
Chapter
●oth
as
well
foretel
the
State
of
every
Christian
in
particular
,
that
in
their
Conversion
dostroy
the
Old
Man
in
themselves
,
as
the
State
of
the
whole
Universe
,
which
shall
be
destroy'd
,
to
give
place
to
a
new
Heaven
and
new
Earth
,
as
the
Scripture
speaks
;
the
Prophesies
therein
contain'd
of
the
destruction
of
the
rejected
Temple
,
which
represents
the
ruin
of
the
Man
of
Sin
,
which
is
in
every
one
of
us
,
and
of
which
it
is
said
,
there
shall
not
one
Stone
be
left
upon
another
,
shews
there
shall
not
be
left
any
Passion
of
the
Old
Man
.
And
those
strange
intestine
Commotions
do
plainly
foreshew
the
inward
troubles
those
do
feel
,
that
give
themselves
up
to
God
,
than
which
there
can
be
nothing
more
lively
described
,
&c.
39.
*
The
Holy
Spirit
invisibly
rests
in
the
Relicks
of
those
who
are
Dead
in
the
Grace
of
God
,
even
until
he
appears
visibly
again
at
the
Resurrection
;
and
this
is
it
that
renders
the
Relicks
of
Saints
so
worthy
of
Veneration
.
For
God
never
abandons
his
Servants
,
no
not
even
in
the
Sepulchres
,
where
their
Bodies
,
though
dead
to
the
Eyes
of
Men
,
are
more
alive
in
the
sight
of
God
,
because
they
are
free
from
Sin
,
whereas
Sin
abides
in
them
still
during
this
Life
,
at
least
the
root
of
it
;
indeed
the
fruits
of
Sin
are
not
always
seen
.
And
this
unhappy
Root
which
always
subsists
during
Life
,
is
the
cause
they
deserve
not
so
much
Honour
,
but
rather
on
the
contrary
to
be
hated
;
therefore
it
is
,
that
Death
is
necessary
,
wholly
to
mortifie
this
wicked
Root
,
and
it
is
what
makes
it
desirable
.
40.
*
The
Elect
do
not
know
their
Virtues
,
nor
the
Reprobates
their
Crimes
.
Lord
,
will
when
saw
we
thee
an
hunger'd
?
&c.
41.
*
Jesus
Christ
refus'd
the
Testimony
of
Devils
,
and
of
those
that
were
not
called
;
but
not
of
God
,
and
of
John
Baptist
.
42.
*
In
writing
my
Thought
,
sometimes
I
forget
,
but
that
makes
me
remember
my
weakness
,
which
I
am
apt
to
forget
every
Minute
;
and
this
instructs
me
as
much
as
the
Thought
I
forgot
,
for
I
only
strive
to
know
my
own
Nothingness
.
43.
*
Mountaign
is
guilty
of
great
Failures
;
his
Works
are
full
of
unchast
and
filthy
Words
;
this
ought
not
to
be
;
his
Opinions
of
Murder
,
and
wilful
Death
are
horrible
;
he
inspires
a
faint
hope
of
Salvation
,
without
fear
or
Repentance
;
his
Book
not
being
made
to
incline
to
Piety
;
he
was
not
indeed
obliged
thereunto
but
one
is
always
bound
not
to
divert
any
from
it
.
Whatever
may
be
said
to
excuse
his
too
extravagant
Opinions
upon
several
things
,
one
cannot
in
any
manner
excuse
his
Heathenish
Opinions
touching
Death
;
for
one
must
renounce
all
Piety
,
if
one
won't
at
least
dye
like
a
Christian
;
now
he
throughout
his
whole
Book
teaches
to
dye
securely
,
and
in
ease
.
44.
*
What
usually
deceives
us
in
comparing
what
's
past
heretofore
in
the
Church
,
with
what
's
seen
at
present
,
is
,
that
commonly
one
looks
upon
St.
Athanasius
,
St.
Theresius
,
and
other
Saints
,
as
Crown'd
with
Glory
;
now
that
time
has
clear'd
up
things
,
it
appears
to
be
truly
so
.
But
at
the
time
this
great
Saint
was
persecuted
,
he
was
a
Man
that
was
called
Athanasius
;
and
St.
Theresius
,
in
her
time
,
was
a
Religious
Person
like
the
rest
.
Elias
was
a
Man
subject
to
like
Passions
as
we
are
,
saith
St.
James
,
to
disabuse
Christians
from
this
false
Idea
,
that
makes
us
reject
the
Examples
of
Saints
,
as
disproportionable
to
our
Condition
:
They
were
Saints
,
say
we
,
't
is
not
like
us
.
45.
*
To
those
that
have
an
aversion
for
Religion
,
one
must
begin
to
instruct
them
,
by
shewing
it
is
not
contrary
to
Reason
;
then
after
,
that
it
is
Venerable
,
and
give
it
respect
;
then
render
it
Lovely
,
and
create
a
desire
to
wish
it
were
true
;
then
shew
by
undeniable
Proofs
that
it
is
true
;
shew
its
Holiness
and
Antiquity
,
by
its
Greatness
and
Authority
:
And
to
conclude
,
that
it
is
Aimable
,
because
it
promiseth
the
chiefest
Good.
46.
*
One
word
of
David
or
of
Moses
like
this
,
that
God
will
Circumcise
their
Hearts
,
shews
what
their
Souls
desire
.
Let
all
the
rest
of
their
discourse
be
ambiguous
,
and
be
it
uncertain
whether
they
are
Philosophers
or
Christians
,
a
Word
of
this
Nature
determins
all
the
rest
;
so
far
the
Ambiguity
may
hold
,
but
no
farther
.
47.
*
To
be
cousen'd
in
thinking
the
Christian
Religion
true
,
there
can
be
no
loss
;
but
what
a
Misery
will
it
be
to
think
it
is
false
?
48.
*
The
ways
of
living
the
easiest
according
to
the
World
,
are
the
most
difficult
to
live
according
to
God
;
and
on
the
contrary
,
nothing
is
so
difficult
,
in
the
Worlds
esteem
,
as
a
Religious
Life
,
there
is
nothing
easier
than
to
live
so
according
to
God
:
Nothing
is
pleasanter
than
to
be
in
a
great
Employment
,
and
to
enjoy
great
Riches
,
in
the
esteem
of
the
World
;
nothing
is
more
difficult
then
to
live
in
these
things
,
according
to
God
,
and
not
to
be
affected
with
delight
and
pleasure
in
them
.
49.
*
The
Old
Testament
contain'd
the
Types
of
future
Happiness
,
the
New
contains
the
Means
of
attaining
them
.
The
Figures
were
Happiness
,
the
Means
are
Repentance
;
and
yet
the
Pascal
Lamb
was
eat
with
bitter
Herbs
,
cum
amaritudinibus
,
to
signifie
,
that
Joy
could
not
be
attain'd
but
by
sorrow
.
50.
*
The
word
Galilee
being
spoke
as
't
were
by
accident
,
by
the
Multitude
of
the
Jews
,
in
accusing
Jesus
Christ
before
Pilate
,
gave
Pilate
occasion
of
sending
Jesus
Christ
to
Herod
,
wherein
was
accomplished
the
Mystery
that
he
should
be
Judg'd
by
Jews
and
Gentiles
:
Hazard
seems
to
be
the
cause
of
fulfilling
the
Mystery
.
51.
*
One
told
me
on
a
day
,
that
he
was
full
of
Joy
coming
from
Confession
:
Another
told
me
that
he
was
in
fear
;
on
this
I
thought
,
that
of
these
two
might
be
made
one
good
,
and
that
both
of
them
fell
short
,
because
they
had
not
the
Opinion
of
each
other
.
52.
*
There
is
pleasure
to
be
in
a
Vessel
tossed
with
a
Tempest
,
when
one
is
in
no
danger
of
Shipwrack
.
Persecutions
which
afflict
the
Church
,
are
of
this
Nature
.
53.
*
As
the
two
Springs
of
our
Sins
,
are
Pride
and
Sloath
;
God
has
revealed
to
us
two
Qualities
in
him
to
cure
them
,
his
Mercy
and
Justice
;
the
Nature
of
Justice
is
to
abate
Pride
,
and
the
Nature
of
Mercy
is
to
destroy
Idleness
,
by
stirring
up
to
good
Works
,
according
to
this
passage
;
The
mercy
of
God
inviteth
to
Repentance
;
and
this
other
of
the
Ninevites
,
Let
us
Repent
,
and
see
if
he
will
have
mercy
upon
us
:
So
that
the
Mercy
of
God
is
so
far
from
indulging
Sloath
,
that
nothing
is
a
greater
Enemy
to
it
,
and
that
instead
of
saying
,
Were
there
not
Mercy
in
God
,
we
ought
to
do
all
our
endeavour
to
fulfil
his
Laws
;
we
should
say
on
the
contrary
,
That
't
is
because
there
is
Mercy
in
God
,
one
should
do
all
one
can
to
keep
his
Commandments
.
54.
*
The
History
of
the
Church
ought
properly
be
called
the
History
of
Truth
.
55.
*
All
that
is
in
the
World
,
is
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
;
libido
sentiendi
,
libido
sciendi
,
libido
dominandi
.
Unhappy
is
that
accursed
Land
that
is
overflown
,
and
burnt
up
rather
than
watered
,
with
these
three
Rivers
of
Fire
:
Happy
they
,
who
being
on
these
Rivers
,
are
not
carried
away
by
them
,
nor
plunged
into
them
,
but
remain
steadfastly
fixt
,
not
standing
,
but
sitting
in
a
low
and
safe
place
,
from
whence
they
will
not
rise
till
the
light
appear
;
and
after
having
rested
in
safety
,
stretch
forth
their
hands
to
him
that
will
deliver
them
,
to
make
them
stand
upright
in
the
Gates
of
the
new
Jerusalem
,
where
they
shall
no
longer
fear
the
assaults
of
Pride
;
and
who
weep
in
the
mean
time
,
not
to
see
the
decay
of
all
these
perishable
things
,
but
in
the
remembrance
of
their
dear
Country
,
of
the
Heavenly
Jerusalem
,
which
they
continually
breathe
and
thirst
after
in
continuance
of
their
Exile
.
56
*
Some
will
say
,
A
Miracle
would
confirm
my
Faith
;
Men
say
so
when
they
do
not
see
it
.
Reasons
brought
from
a
great
distance
seem
to
limit
our
sight
,
but
do
not
when
one
more
nearly
considers
them
;
one
begins
to
look
farther
,
nothing
stops
the
quickness
of
our
Mind
.
It
is
said
,
There
's
no
Rule
without
an
exception
,
nor
Truth
so
general
,
but
it
has
something
that
may
seem
defective
.
'T
is
sufficient
that
't
is
not
absolutely
Universal
,
to
give
us
a
pretence
of
applying
the
Exception
to
the
present
Subject
,
and
to
say
,
It
is
not
always
true
;
then
there
are
some
cases
where
it
is
not
.
There
remains
only
to
say
,
this
is
one
,
and
one
must
be
very
stupid
not
to
discern
it
.
57.
*
Charity
is
not
a
Figurative
Precept
.
To
say
that
Jesus
Christ
,
who
is
come
to
take
away
Figures
and
to
establish
Truth
,
should
only
come
to
settle
the
Figure
of
Charity
,
and
to
take
away
the
Substance
which
was
before
,
this
is
horrible
.
58.
*
The
Heart
has
its
Reasons
,
which
Reason
doth
not
comprehend
;
one
finds
it
in
a
hundred
things
.
It
is
the
Heart
that
finds
God
,
and
not
Reason
.
See
then
what
true
Faith
is
,
God
known
to
the
Heart
.
59.
*
How
many
Bodies
has
Telescopes
discover'd
to
us
,
that
were
not
known
to
the
Antient
Philosophers
?
The
Truth
of
the
Scriptures
were
boldly
question'd
for
making
mention
of
such
great
numbers
of
Stars
;
there
are
but
a
Thousand
twenty
and
two
,
say
some
,
we
know
them
.
60.
*
The
knowledg
of
outward
things
will
not
afford
us
any
Consolation
in
times
of
Affliction
,
for
the
not
knowing
of
Moral
things
;
but
the
knowledg
of
well
living
,
will
always
comfort
us
,
for
the
not
knowing
of
exteriour
things
.
61.
*
Man
is
of
such
a
Temper
,
that
by
often
telling
him
he
is
a
Sot
,
he
believes
it
;
and
by
often
saying
so
to
himself
,
he
believes
it
of
himself
;
for
Man
frames
an
inward
Conversation
to
himself
,
which
it
behoves
him
to
order
aright
;
Corrumpunt
bonos
mores
colloquia
prava
.
One
must
be
as
silent
as
they
can
,
and
commune
only
with
God
,
and
so
one
shall
the
better
imprint
it
on
ones
self
.
62.
*
What
difference
is
there
betwixt
a
Carthusian
and
a
Soldier
,
as
to
Obedience
?
They
are
alike
Obedient
,
and
suffer
both
alike
in
their
painful
Exercises
:
But
the
Soldier
hopes
always
to
become
free
,
and
never
attains
to
it
;
for
even
Captains
and
Princes
are
always
Slaves
and
depending
on
others
;
yet
they
always
hope
to
be
independant
,
and
labour
to
attain
to
it
;
whereas
the
Carthusian
makes
a
Vow
never
to
be
independant
.
They
differ
not
in
the
perpetual
Service
they
both
have
promis'd
,
but
in
the
hope
that
the
one
has
always
,
and
that
the
other
has
never
.
63.
*
The
Will
would
never
be
satisfied
,
if
it
had
all
that
is
desired
;
but
one
is
presently
satisfied
when
one
renounces
it
.
In
complying
with
the
Will
,
one
shall
never
be
at
quiet
;
not
complying
with
it
,
one
shall
always
be
at
peace
.
64.
*
The
true
and
only
Virtue
,
is
to
hate
ones
self
;
for
one
deserves
hatred
by
reason
of
Lust
;
and
we
should
seek
a
Being
truly
amiable
to
love
it
.
But
as
we
cannot
love
that
which
is
without
us
,
we
must
love
a
Being
that
is
in
us
.
Now
there
is
only
the
Universal
Being
that
is
such
.
The
Kingdom
of
Heaven
is
in
us
,
the
Universal
Good
is
in
us
,
and
is
not
us
.
65.
*
It
is
not
just
any
thing
should
fasten
to
us
,
although
it
be
done
willingly
and
with
Pleasure
.
We
should
deceive
those
that
we
should
perswade
to
it
,
for
we
are
not
the
scope
of
any
body
,
neither
have
we
wherewithal
to
content
them
:
Are
we
not
ready
to
dye
,
and
so
the
Object
of
their
hopes
vanisheth
?
As
we
should
be
to
blame
should
we
make
a
Lye
be
believ'd
,
although
we
should
cunningly
insinuate
it
,
and
that
it
should
be
believ'd
with
Pleasure
,
and
that
therein
we
were
obliged
;
so
also
we
are
to
blame
,
if
we
make
our selves
be
loved
;
and
if
we
incourage
Persons
to
fasten
themselves
to
us
,
we
should
give
warning
to
those
that
are
ready
to
believe
Lyes
,
that
they
should
not
do
so
,
what
ever
benefit
we
might
lose
in
not
doing
it
:
So
also
we
should
warn
them
that
they
should
not
place
any
delight
on
us
;
for
they
ought
rather
spend
their
Life
in
seeking
God
,
and
pleasing
him
.
66.
*
It
is
to
be
superstitious
,
to
place
ones
hope
in
Formalities
and
Ceremonies
;
but
't
is
to
be
proud
,
not
to
submit
to
them
.
67.
*
All
Religions
and
all
Sects
in
the
World
,
have
had
natural
Reason
for
a
guide
.
Christians
only
have
been
constrain'd
to
take
their
Rules
out
of
themselves
,
and
to
be
instructed
by
those
which
Jesus
Christ
left
to
the
Antients
to
be
transmitted
to
us
.
There
are
some
Persons
that
think
much
to
submit
to
this
Rule
;
they
would
have
Liberty
to
follow
their
own
Imaginations
,
as
other
People
have
done
.
It
is
in
vain
that
we
cry
to
them
,
as
the
Prophet
did
formerly
to
the
Jews
,
Go
inform
your self
of
the
good
old
way
,
and
walk
in
it
;
they
answer
as
the
Jews
,
We
will
not
walk
in
it
,
we
will
be
like
other
Nations
,
and
follow
the
imagination
of
our
own
Hearts
.
68.
*
There
are
three
means
of
believing
;
Reason
,
Custom
,
and
Inspiration
.
Christian
Religion
,
which
only
hath
Reason
,
doth
not
receive
as
her
Children
,
those
that
believe
without
Inspiration
;
not
that
she
excludes
Reason
and
Custom
;
on
the
contrary
,
the
Minds
of
Me
must
be
prepared
to
see
the
Proofs
by
Reason
,
and
to
be
confirmed
therein
by
Custom
.
But
she
requires
,
that
one
submits
by
Humiliation
to
Inspiration
,
which
only
can
work
the
true
saving
effect
;
ne
evacuetur
Crux
Christi
.
69.
*
Men
never
do
evil
so
freely
and
fully
,
as
when
it
is
done
through
a
false
Principle
of
Conscience
.
70.
*
The
Jews
,
who
were
called
to
Conquer
Kings
and
Nations
,
have
been
the
Servants
of
Sin
;
and
Christians
,
whose
calling
was
to
serve
and
obey
,
are
the
free
Children
.
71.
*
Is
it
courage
for
a
dying
Man
,
to
go
in
his
Agony
and
Weakness
,
to
dare
an
Omnipotent
and
Eternal
God.
72.
*
I
readily
give
Credit
to
Histories
,
the
witnesses
whereof
are
ready
to
justifie
their
Works
by
loss
of
Life
.
73.
*
True
Fear
proceeds
from
Faith
,
false
Fear
comes
from
Doubting
.
True
Fear
carries
us
to
Hope
,
because
it
proceeds
from
Faith
,
and
that
one
hopes
in
that
God
one
believes
.
Bad
Fear
carries
to
Dispair
,
because
one
fears
the
God
in
whom
one
does
not
believe
;
some
fear
to
lose
him
,
others
fear
to
find
him
.
74.
*
Solomon
and
Job
have
best
known
the
Misery
and
Happiness
of
Man
,
and
have
best
75.
*
The
Pagans
spake
ill
of
Israel
,
and
the
Prophet
also
,
and
so
far
was
it
that
the
Israelites
had
cause
to
say
to
him
,
you
speak
like
the
Pagans
,
that
he
insists
chiefly
in
that
the
Pagans
spake
like
him
.
76.
*
God
don't
expect
we
should
submit
our
Faith
to
him
without
Reason
,
and
bring
us
under
by
Tyranny
;
neither
doth
he
also
intend
to
give
us
a
Reason
for
every
thing
;
and
to
reconcile
these
contrarieties
,
he
means
to
shew
us
plain
marks
of
Divinity
,
that
shall
convince
us
what
he
is
,
and
get
himself
Authority
by
the
Wonders
and
Proofs
which
we
cannot
deny
;
that
afterwards
without
scruple
we
may
believe
the
things
he
teaches
us
,
when
we
find
no
other
reason
to
refuse
them
,
but
that
we
cannot
by
our selves
know
whether
they
be
or
not
.
77.
*
There
are
but
three
sorts
of
Men
;
some
that
serve
God
having
found
him
;
others
that
employ
themselves
in
seeking
,
having
not
yet
found
him
;
and
others
that
live
without
seeking
or
having
found
him
:
The
first
are
Reasonable
and
Happy
;
the
last
are
Fools
and
Miserable
;
those
of
the
middle
sort
are
Miserable
and
Reasonable
.
78.
*
Men
often
take
the
imagination
for
their
Heart
,
and
they
think
they
are
presently
converted
,
as
soon
as
they
do
but
think
of
being
converted
.
79.
*
Reason
moves
always
with
a
slow
pace
,
and
with
so
many
Motives
and
different
Principles
,
that
commonly
it
strays
or
grows
stupid
,
for
want
of
seeing
them
all
together
.
It
is
not
so
of
the
Understanding
;
it
is
quick
of
Motion
,
and
always
ready
to
act
.
It
is
necessary
therefore
once
knowing
the
Truth
by
Reason
,
to
strive
to
feel
it
,
and
to
bring
our
Faith
into
the
knowledg
of
the
Heart
,
else
it
will
be
always
uncertain
and
wavering
.
80.
*
It
is
of
the
Essence
of
God
that
his
Justice
should
be
Infinite
,
as
well
as
his
Mercy
:
Nevertheless
his
Justice
and
Severity
towards
the
Damned
,
is
yet
less
astonishing
than
his
Mercy
towards
the
Elect.
§.
XXIX
.
Moral
Reflections
.
1.
SCiences
have
two
Extremities
that
touch
each
other
;
the
first
is
pure
Natural
Ignorance
,
wherein
all
Men
are
involv'd
when
they
come
into
the
World
;
the
other
Extream
is
whereunto
great
Souls
do
attain
,
that
having
passed
through
all
things
't
is
possible
for
Men
to
know
,
they
find
at
last
they
know
nothing
,
and
find
themselves
in
that
very
Ignorance
from
whence
they
first
set
out
.
But
this
is
a
Learned
Ignorance
that
knows
it self
;
those
betwixt
these
two
,
that
have
set
out
of
this
Natural
Ignorance
,
and
could
not
attain
the
other
,
have
yet
some
tincture
of
this
high
Knowledg
,
and
would
be
thought
great
;
these
trouble
the
World
,
and
judg
worst
of
all
of
things
.
The
Common
People
and
the
Learned
usually
make
up
the
World
;
the
others
despise
them
,
and
are
despised
themselves
.
2.
*
The
common
People
honour
those
of
great
Birth
;
the
Conceited
sort
dispise
them
,
saying
,
Great
Birth
is
not
an
advantage
of
the
Persons
but
of
hazard
:
The
Wise
do
honour
them
,
not
by
the
motive
of
the
People
,
but
by
a
higher
Consideration
.
Some
Self-conceited
Persons
,
that
have
no
great
knowledg
,
despise
them
notwithstanding
the
Consideration
as
makes
them
be
honour'd
by
the
Wiser
sort
,
because
they
judg
by
a
new
Light
that
Piety
infuses
into
them
;
but
true
Christians
Honour
them
by
another
higher
Light.
So
Opinions
succeed
,
for
or
against
,
according
as
one
is
illuminated
.
3.
*
God
having
made
Heaven
and
Earth
,
which
are
not
sensible
of
the
Happiness
of
their
Being
,
he
would
make
Beings
that
should
know
it
,
and
that
should
make
up
a
Body
of
thinking
Members
.
All
Men
are
Members
of
this
Body
;
and
to
be
Happy
,
't
is
requisite
they
should
conform
their
particular
Will
to
the
Universal
Will
that
Governs
the
whole
Body
.
Nevertheless
it
often
happens
,
that
one
thinks
to
be
all
,
and
that
seeing
no
Body
whereof
we
depend
,
one
thinks
to
depend
of
himself
alone
,
and
one
would
be
both
a
Center
and
a
Body
.
But
in
this
State
,
one
should
find
himself
a
Member
separated
from
the
Body
,
that
not
having
in
it self
a
Principle
of
Life
,
does
only
ramble
and
go
astray
in
the
uncertainty
of
his
Being
.
At
length
when
one
begins
to
know
himself
one
as
it
were
returns
into
himself
,
one
finds
one
is
not
a
Body
,
one
finds
one
is
but
a
Member
of
the
Universal
Body
;
that
to
be
a
Member
,
is
not
to
have
Life
,
Being
,
nor
Motion
,
but
by
the
Spirit
of
the
Body
,
and
for
the
Body
;
that
a
Member
separated
from
the
Body
to
which
it
belongs
,
has
only
a
perishing
and
fading
Being
;
so
that
one
should
only
love
ones
self
for
this
Body
;
or
rather
one
should
only
love
him
,
because
in
loving
him
one
loves
himself
;
seeing
our
Being
is
only
in
him
,
and
by
him
,
and
for
him
.
4.
*
To
regulate
the
Love
we
should
have
for
our selves
,
we
should
imagin
a
Body
composed
of
thinking
Members
;
for
we
are
Members
of
all
;
and
see
how
each
Member
should
love
.
5.
*
The
Body
loves
the
Hand
,
and
the
Hand
,
if
it
had
a
Will
,
should
love
it self
after
the
same
manner
the
Body
loves
it
.
All
Love
that
passeth
this
is
unjust
.
6.
*
If
the
Feet
and
Hands
had
a
particular
Will
,
they
would
never
be
in
their
right
State
but
in
submitting
to
the
Will
of
the
Body
;
out
of
this
they
would
be
in
mischief
and
extravagance
;
but
in
not
desiring
,
but
the
good
of
the
Body
,
they
seek
their
own
good
.
7.
*
The
Members
of
our
Body
are
not
sensible
of
the
Happiness
of
their
Union
,
of
their
admirable
intelligence
,
of
the
care
Nature
takes
to
influence
them
with
Spirits
to
make
them
grow
and
subsist
;
were
they
capable
to
understand
it
,
and
that
they
would
use
this
Knowledg
to
retain
in
themselves
the
nourishment
they
receive
without
letting
it
pass
to
the
other
Members
,
they
would
be
not
only
unjust
,
but
also
Miserable
,
and
would
rather
hate
than
love
themselves
;
their
blessedness
as
well
as
their
Duty
,
consisting
in
agreeing
to
conduct
the
Universal
Soul
to
which
they
appertain
,
that
loves
them
better
than
they
do
themselves
.
8.
*
Qui
adhaeret
Domino
,
unus
spiritus
est
.
One
9.
*
Concupiscence
and
Strength
are
the
Springs
of
all
our
Actions
,
purely
human
.
Lust
produceth
voluntary
,
Strength
the
involuntary
Actions
.
10.
*
Whence
is
it
that
we
are
not
moved
at
a
lame
Man
,
and
that
we
are
troubled
to
hear
an
ignorant
Person
?
It
is
because
a
lame
Man
acknowledges
we
go
straight
,
and
that
a
Man
of
an
ignorant
Brain
,
saith
that
't
is
we
are
ignorant
;
otherwise
we
should
have
more
of
pity
than
anger
.
Epictetus
asks
also
,
wherefore
we
are
not
angry
,
if
it
be
said
we
have
the
Head-ach
;
and
that
we
are
angry
as
soon
as
't
is
said
that
we
Reason
ill
,
or
that
we
make
a
wrong
choice
?
The
Reason
of
this
is
,
because
we
are
sure
we
have
not
the
Head-ach
,
and
that
we
are
not
lame
;
but
we
are
not
so
cetain
that
we
shall
make
a
right
choice
.
So
that
not
being
assured
but
because
we
see
with
our
full
veiw
,
when
another
sees
with
his
full
veiw
the
quite
contrary
,
this
puts
us
in
suspence
,
and
does
astonish
us
,
and
the
more
,
when
a
thousand
mock
at
our
choice
;
for
we
must
prefer
our
light
before
that
of
so
many
others
,
and
that
is
difficult
and
hard
to
do
;
there
is
never
this
contradiction
in
the
Sense
touching
a
Cripple
.
11.
*
The
People
have
very
sound
Opinions
;
for
Example
,
for
choosing
Divertisements
and
Hunting
,
rather
than
Poetry
;
the
Half-witted
scoff
and
boast
,
thereupon
to
shew
the
folly
of
the
World
,
but
by
a
Reason
that
they
do
not
fully
search
into
;
it
were
also
reasonable
to
distinguish
Men
by
the
Exteriour
,
as
by
Birth
,
or
Riches
;
the
World
boasts
also
to
shew
how
unreasonable
this
is
;
but
it
is
very
reasonable
.
12.
*
Good
Parentage
and
Birth
is
a
great
advantage
,
it
sets
a
Man
at
Eighteen
or
Twenty
Years
old
,
in
a
degree
of
as
much
respect
and
esteem
,
as
another
should
have
at
Fifty
Years
old
.
And
here
is
Thirty
Years
gain'd
at
a
clap
.
13.
*
There
be
some
Persons
that
to
shew
one
does
them
wrong
in
not
esteeming
them
,
do
often
tell
that
they
are
esteemed
by
such
and
such
Persons
of
Quality
.
I
would
answer
such
,
Shew
by
what
Merit
you
have
gain'd
the
esteem
of
such
Persons
,
and
we
will
also
esteem
you
as
much
as
they
do
.
14.
*
A
Man
that
sets
himself
in
a
Window
to
see
those
that
pass
by
,
can
I
say
he
set
himself
there
to
see
me
?
No
,
for
he
does
not
think
of
me
in
particular
:
But
him
that
loves
a
Person
for
her
Beauty
,
Does
he
love
her
?
no
,
For
the
Small-pox
that
can
change
the
Beauty
without
killing
the
Person
,
will
make
him
not
love
any
longer
.
And
if
I
am
not
lov'd
but
for
my
Judgment
,
or
Memory
,
Is
it
I
am
loved
?
no
,
for
I
may
lose
those
Qualities
and
subsist
still
.
Where
then
is
I
,
if
it
be
not
in
the
Body
nor
in
the
Soul
?
And
how
shall
one
love
Body
or
Soul
,
if
it
be
not
for
these
Qualities
,
which
are
not
those
that
make
this
I
,
seeing
they
are
perishable
?
For
shall
one
love
the
substance
of
the
Soul
of
a
Person
abstractively
,
and
some
Qualities
it
may
have
?
This
cannot
be
,
and
it
would
be
unjust
.
One
never
loves
a
Person
,
but
the
Qualities
;
or
if
one
loves
the
Person
,
it
must
be
said
't
is
the
mixture
of
Qualities
that
make
up
the
Person
.
15.
*
What
we
are
most
concern'd
for
is
of
no
great
moment
for
the
most
part
,
as
for
instance
,
to
conceal
our
Poverty
.
It
is
a
nothing
that
our
Imagination
swells
into
a
Mountain
:
Another
whimsy
of
the
Brain
,
makes
us
discover
it
at
large
.
16.
*
There
are
some
Vices
that
hang
about
us
but
by
others
,
and
which
,
in
taking
away
the
Body
,
are
renewed
like
Branches
.
17.
*
When
Malice
has
Reason
on
its
side
it
becomes
fierce
,
and
sets
forth
Reason
in
all
its
splendor
.
When
Austerity
or
the
Choice
of
a
severe
Life
,
has
not
succeeded
to
the
true
Good
,
and
that
it
is
forc'd
to
come
to
live
according
to
Nature
,
it
becomes
fierce
by
its
return
.
18.
*
It
is
not
to
be
happy
to
be
made
merry
by
Recreations
,
for
they
come
from
elsewhere
and
from
without
;
and
so
they
are
dependant
,
and
by
consequence
subject
to
be
interrupted
by
a
thousand
Accidents
,
which
unavoidably
cause
trouble
.
19.
*
Some
Persons
would
not
have
an
Author
speak
of
things
others
have
spoken
of
;
else
he
will
be
censur'd
of
not
saying
any
thing
that
's
new
.
When
one
plays
at
Tennis
't
is
the
same
Ball
both
play
with
,
but
one
directs
it
better
;
I
would
be
as
well
content
one
were
accus'd
of
using
old
Words
,
as
if
the
same
Thoughts
did
not
form
another
body
of
Discourse
,
by
disposing
them
differently
,
as
well
as
the
same
Words
form
other
Thoughts
by
the
different
Dispositions
.
20.
*
All
good
Maxims
are
in
the
World
,
there
wants
nothing
but
to
apply
them
;
for
Instance
,
It
is
not
doubted
but
one
should
venture
their
Life
for
the
publick
good
,
and
many
do
it
,
but
for
Religion
very
few
do
it
.
21.
*
Too
much
Wisdom
is
accounted
Folly
,
as
well
as
too
little
;
nothing
is
esteemed
Good
but
a
mediocrity
.
It
is
the
plurality
that
has
establish'd
it
so
,
and
snaps
at
every
one
that
removes
any
part
whatsoever
.
I
will
not
be
too
resolute
,
I
consent
to
be
of
the
number
,
and
if
I
refuse
being
set
at
the
lower
end
,
't
is
not
because
it
is
low
,
but
because
't
is
the
end
;
for
I
should
also
be
displeas'd
to
be
set
at
the
highest
.
It
is
to
go
out
of
Humanity
,
to
depart
out
of
the
Medium
:
The
Greatness
of
the
human
Soul
is
to
know
how
to
keep
that
Station
;
and
so
contrary
't
is
to
his
Greatness
to
go
out
of
it
,
that
't
is
his
Grandeur
still
to
keep
in
it
.
22.
*
One
don't
pass
in
the
World
to
have
any
knowledg
in
Verse
,
if
one
don
't
set
out
the
sign
of
Poet
;
nor
of
being
a
good
Mathematician
,
unless
one
sets
out
that
of
Mathematician
.
But
the
truly
honest
Persons
will
have
no
sign
at
all
,
and
don
't
make
any
great
difference
betwixt
the
Trade
of
a
Poet
,
and
that
of
an
Imbroiderer
.
They
are
called
neither
Poets
nor
Geometricians
;
but
they
judge
of
them
all
;
they
can
scarce
be
known
;
they
will
speak
of
things
were
discours'd
of
when
they
came
into
the
Company
;
there
is
no
notice
to
be
taken
in
them
,
of
one
Quality
more
than
another
,
without
a
necessity
of
shewing
it
;
but
then
one
may
;
for
't
is
alike
of
this
Character
,
that
it
be
not
said
of
them
,
They
speak
well
,
when
there
is
no
dispute
of
the
Language
,
and
that
it
be
said
of
them
,
They
do
,
when
there
is
any
Question
.
It
is
then
a
false
Praise
,
when
one
says
of
a
Man
when
he
comes
in
,
that
he
is
very
skilful
in
Verse
;
and
't
is
an
ill
sign
,
when
one
applies
to
him
,
only
when
there
is
need
of
judging
of
some
Verses
.
Man
is
full
of
Projects
;
he
only
loves
those
that
can
satisfie
his
Humour
.
Some
will
say
he
's
a
good
Mathematician
,
but
what
care
I
for
a
Mathematician
:
He
is
one
understands
the
Wars
well
;
I
don't
intend
to
have
difference
with
any
Body
:
There
is
need
then
of
a
good
honest
Man
that
will
be
useful
to
all
our
Affairs
.
23.
*
When
one
is
in
Health
one
don't
know
how
one
should
do
if
they
were
sick
;
and
when
one
is
,
one
willingly
takes
Physick
;
Sickness
obliges
one
thereunto
.
We
don't
think
of
desiring
to
walk
and
use
Divertisements
that
we
us'd
in
Health
,
Sickness
will
not
suffer
nor
endure
them
.
Nature
does
then
give
Desires
and
Passions
conformable
to
the
present
Condition
;
it
is
only
the
Fear
we
give
our selves
,
and
not
Nature
,
that
doth
give
us
any
trouble
,
because
they
joyn
to
the
State
wherein
we
are
,
the
Passions
of
the
State
wherein
we
are
not
.
24.
*
The
discourse
of
Humility
are
matters
of
Pride
unto
the
Proud
,
and
of
Humility
to
the
Humble
.
So
also
those
of
Pyronism
and
Doubting
are
matters
of
Affirmation
to
the
Affirmers
;
very
few
speak
of
Humility
humbly
;
very
few
of
Chastity
chastly
;
very
few
of
Doubt
doubtingly
.
We
are
made
up
of
Lying
,
Deceit
,
Contrariety
.
We
hide
and
disguise
us
from
our selves
.
25.
*
Great
Actions
hid
are
most
esteemed
.
When
I
find
some
in
History
,
they
please
me
much
;
but
they
were
not
quite
secret
because
they
were
known
,
and
that
little
that
shewed
them
,
does
lessen
their
worth
;
for
that
's
their
greatest
value
that
they
had
been
hid
.
26.
*
To
be
counted
a
Wit
is
a
bad
Character
.
The
Word
Me
,
used
by
the
Author
in
the
following
Discourse
,
signifies
only
Self-love
;
it
is
a
Term
he
was
wont
to
use
in
his
discourse
with
some
certain
Friends
.
27.
*
The
Me
is
to
be
hated
,
so
those
that
do
not
take
it
away
,
and
that
only
content
themselves
to
cover
it
,
are
hateful
.
Not
at
all
,
you
will
say
;
for
in
assigning
civilly
to
every
one
their
due
,
there
is
no
cause
to
be
hated
;
that
's
true
,
if
one
did
not
hate
in
the
Me
,
only
the
displeasure
that
comes
of
it
.
But
if
I
hate
it
because
it
is
unjust
,
and
makes
it self
the
Center
of
all
things
,
I
shall
always
hate
it
.
In
a
word
,
the
Me
hath
two
Qualities
,
it
is
unjust
in
it self
,
in
that
it
makes
it self
the
Center
of
all
things
;
it
is
troublesom
to
others
,
in
that
it
would
keep
them
under
;
for
every
Me
is
the
Enemy
,
and
would
be
a
Tyrant
over
all
others
:
You
take
away
the
Trouble
but
not
the
Unjustice
,
and
so
you
render
it
not
amiable
to
those
that
hate
the
Unjustice
;
you
render
it
only
lovely
to
the
Unjust
that
find
no
Enemy
in
it
,
and
so
you
remain
unjust
,
and
can
only
be
approved
by
those
that
are
unjust
.
28.
*
I
don't
admire
a
Man
that
enjoyeth
a
Vertue
in
its
full
perfection
,
unless
he
does
at
the
same
time
possess
in
the
like
degree
the
opposite
Vertue
;
such
was
Epaminondas
,
he
had
extream
Valour
joyned
with
exceeding
great
Humility
,
for
otherwise
it
is
not
to
ascend
,
it
is
to
fall
lower
.
One
does
not
shew
his
Greatness
by
being
in
an
extream
,
but
by
touching
both
extreams
at
once
,
and
filling
up
the
vacant
space
;
but
it
may
be
't
is
but
a
sudden
motion
of
the
Mind
from
one
to
the
other
of
these
extreams
,
and
that
't
is
never
in
effect
,
but
in
one
Point
,
as
a
Fire-brand
that
one
turns
;
however
this
shews
the
agility
of
the
Soul
,
if
it
does
not
shew
its
extent
.
29.
*
Were
our
Condition
truly
Happy
,
we
need
not
hinder
our selves
from
thinking
of
it
.
30.
*
I
passed
much
time
in
studying
the
Sciences
but
there
being
but
very
few
,
with
whom
one
may
communicate
those
things
,
I
grew
weary
of
it
.
When
I
began
to
study
Man
,
I
found
those
abstruse
Studies
were
not
suitable
to
him
,
and
that
I
should
make
my
Condition
worse
in
searching
into
them
,
than
by
not
knowing
them
,
and
I
begg'd
their
Pardon
,
for
not
minding
them
any
farther
.
But
I
hoped
at
least
to
have
found
Companions
enough
in
the
study
of
Man
,
because
it
is
what
is
proper
to
him
.
I
was
mistaken
,
there
are
fewer
study
Man
,
than
do
Geometry
.
31.
*
When
all
moves
equally
nothing
seems
to
stir
;
as
in
a
Ship
,
when
all
tend
to
disorder
,
none
seems
to
do
it
;
he
that
stops
shews
the
miscarriage
of
others
,
as
a
fixed
point
.
32.
*
Philosophers
think
themselves
very
Witty
in
confining
all
their
Morals
under
certain
Divisions
.
But
wherefore
do
they
divide
them
into
Four
,
rather
than
into
Six
?
Why
do
they
rather
make
Four
kinds
of
Vertues
than
Ten
?
Why
do
they
make
them
consist
in
abstine
&
sustine
,
rather
than
in
any
thing
else
?
But
you
will
say
,
There
all
is
compris'd
in
one
Word
:
Yes
;
but
what
does
it
signifie
,
unless
it
be
explain'd
;
and
as
soon
as
it
comes
to
be
explain'd
,
and
that
one
opens
the
Precept
that
contains
all
the
rest
,
they
turn
to
the
first
confusion
that
you
would
have
avoided
.
And
so
when
they
are
all
contain'd
in
one
,
they
are
hid
and
useless
;
and
when
one
would
explain
them
,
they
appear
again
in
their
Natural
confusion
.
Nature
has
established
them
all
every
one
in
themselves
;
and
although
they
may
be
shut
up
one
in
another
,
yet
they
subsist
independantly
one
of
the
other
.
So
that
all
these
Divisions
and
Words
have
not
much
other
utility
,
but
to
help
the
Memory
,
and
to
be
a
readier
way
to
find
what
't
is
they
contain
.
33.
*
When
one
would
reprove
any
one
to
advantage
,
and
shew
him
that
he
is
mistaken
,
it
must
be
observ'd
how
and
in
what
Sense
he
takes
the
thing
,
for
it
may
commonly
be
true
that
way
,
and
so
own
the
Truth
to
him
;
he
is
satisfy'd
therewith
,
because
he
sees
he
is
not
deceiv'd
,
and
that
he
only
omitted
to
consider
it
every
way
.
Now
one
is
not
asham'd
for
not
seeing
in
every
part
,
but
one
would
not
be
deceiv'd
,
and
it
may
be
that
happens
,
because
Naturally
the
Mind
cannot
be
deciev'd
on
the
side
it
looks
,
the
apprehension
of
the
Senses
being
always
true
.
34.
*
The
Vertue
of
a
Man
should
not
be
judged
by
his
great
Attempts
,
but
by
his
common
Actions
.
35.
*
Great
and
Small
have
the
same
Accidents
,
the
same
Troubles
,
the
same
Passions
.
But
some
are
on
the
top
of
the
Wheel
,
others
nearer
the
Center
,
and
so
the
less
stirr'd
by
the
same
agitation
.
36.
*
One
is
commonly
more
satisfy'd
with
the
Reasons
one
finds
themselves
,
than
by
those
that
are
found
by
the
Wit
of
others
.
37.
*
Although
Persons
have
no
interest
in
what
they
say
,
it
must
not
from
thence
be
absolutely
concluded
,
that
they
do
not
Lye
;
for
there
are
Persons
that
Lye
,
only
because
they
love
to
Lye.
38.
*
The
Example
of
Alexander's
Chastity
has
not
made
so
many
Continent
Persons
,
as
his
Drunkenness
has
made
Intemperate
.
One
is
not
asham'd
of
not
being
as
Vertuous
as
he
was
,
and
it
seems
excusable
not
to
be
more
Vicious
than
him
.
One
thinks
not
to
be
wholly
in
the
Vices
of
the
common
sort
of
Men
,
when
one
is
in
the
Vices
of
great
Men
;
and
yet
one
don
't
take
notice
that
they
are
guilty
of
those
of
ordinary
People
.
One
holds
by
them
by
the
same
end
as
they
hold
by
the
People
;
be
they
never
so
great
,
they
are
united
to
the
rest
of
Mankind
by
one
way
or
other
;
they
do
not
hang
in
the
Air
,
and
separated
from
our
Society
;
if
they
are
greater
than
we
,
it
is
that
they
carry
the
Head
higher
,
but
yet
their
Feet
are
as
low
as
ours
;
they
are
all
in
the
same
Degree
,
and
tread
on
the
same
Earth
;
and
by
this
Extremity
,
they
are
as
low
as
we
,
as
Children
,
as
the
Beasts
.
39.
*
We
are
pleas'd
with
the
Combat
,
but
not
with
the
Victory
.
We
love
to
see
the
Combat
of
Beasts
,
not
the
conqueror
devouring
the
vanquished
.
What
does
one
desire
more
to
see
than
the
end
of
the
Victory
,
and
as
soon
as
ever
we
see
it
,
we
grow
weary
?
It
is
so
in
Playing
,
it
is
so
in
seeking
after
Truth
.
One
delights
to
see
the
striving
of
Opinions
in
Disputes
,
but
not
much
to
contemplate
Truth
when
't
is
found
;
to
have
it
seen
with
Pleasure
,
it
must
be
shewn
just
coming
from
the
Dispute
:
'T
is
the
same
in
the
Passions
,
there
is
a
pleasure
in
seeing
two
justle
one
against
the
other
;
but
when
one
has
got
the
upper-hand
,
't
is
then
but
brutishness
.
We
never
seek
things
,
but
the
inquiry
after
things
.
In
Comedies
contented
Scenes
without
any
thing
of
fear
,
are
not
esteem'd
,
nor
extream
Miseries
without
hope
,
nor
unchast
Love.
40.
*
Men
are
seldom
taught
to
be
good
,
they
are
taught
every
thing
else
,
and
yet
they
much
pretend
to
it
.
So
that
they
boast
of
knowing
the
sole
thing
that
they
are
most
ignorant
of
.
41.
*
What
a
silly
design
it
was
of
Montaigne
to
describe
himself
,
and
he
did
it
not
by
hazard
and
against
his
own
Will
,
as
it
often
befals
all
Men
to
Err
;
but
he
did
it
on
purpose
,
and
of
a
premeditated
design
;
for
to
speak
Impertinencies
by
chance
,
or
through
ignorance
,
is
a
common
thing
;
but
to
do
it
of
set
purpose
,
is
what
cannot
be
endur'd
;
and
especially
to
say
such
things
as
he
did
.
42.
*
Those
that
are
in
extravagance
,
say
to
those
that
live
in
good
order
,
That
't
is
they
that
do
not
live
according
to
Nature
,
and
as
for
them
,
they
think
they
follow
it
;
as
those
that
are
in
a
Ship
,
think
those
that
stand
on
the
Shore
do
stir
away
:
Speech
is
the
same
every
where
;
there
should
be
a
fixt
Point
to
judge
.
The
Port
directs
those
that
are
a
Ship-board
.
But
where
shall
we
find
this
Point
in
Mens
Morals
?
43.
*
To
pity
the
unfortunate
is
not
against
Concupiscence
;
on
the
contrary
,
one
is
glad
to
be
able
to
give
ones
self
this
Testimony
of
Humanity
,
and
to
get
the
Reputation
of
Tenderness
at
so
cheap
a
rate
;
so
far
it
's
no
great
Matter
.
44.
*
Whosoever
had
the
Friendship
of
the
King
of
England
,
the
King
of
Poland
,
and
the
Queen
of
Sweden
,
could
he
have
thought
he
should
have
wanted
a
retirement
in
the
World
?
45.
*
Things
have
divers
Qualities
,
and
the
Soul
divers
Inclinations
,
for
nothing
is
alone
that
offers
it self
to
the
Soul
,
and
the
Soul
never
offers
it self
single
to
any
Subject
.
46.
*
We
are
so
Unfortunate
we
cannot
take
pleasure
in
any
thing
,
but
on
condition
of
being
angry
,
if
it
succeeds
ill
;
which
a
thousand
things
may
do
,
and
do
so
every
Hour
.
Whoever
could
find
the
way
of
rejoicing
at
the
good
,
without
being
concern'd
at
the
contrary
,
has
found
the
right
expedient
.
47.
*
There
are
several
orders
of
Strong
,
Good
,
Pious
,
Brave
Spirits
,
each
of
which
should
rule
in
its
own
Sphere
,
and
not
elsewhere
.
Sometimes
they
interfere
,
and
the
strong
and
good
do
foolishly
quarrel
which
shall
be
greatest
;
their
Precedency
is
of
a
different
Nature
;
they
are
not
of
a
right
understanding
,
and
their
failure
is
,
that
they
would
reign
in
all
places
.
Nothing
can
do
so
,
no
not
Strength
it self
,
it
availeth
nothing
in
the
Common-wealth
of
Learning
;
it
is
only
chief
in
exteriour
Actions
.
48.
*
Ferox
gens
nullam
esse
vitam
sine
armis
putat
:
They
love
Death
rather
than
Peace
;
others
love
Death
rather
than
War
.
Every
Opinion
may
be
prefer'd
before
Life
,
the
love
whereof
appears
so
strong
and
so
Natural
.
49.
*
How
hard
it
is
to
propose
any
thing
to
anothers
Judgment
,
without
byassing
him
by
the
manner
one
proposes
it
;
if
one
says
,
I
find
it
clear
,
I
find
it
obscure
,
one
inclines
the
Judgment
to
this
Belief
,
or
one
stirs
it
up
to
the
contrary
.
It
were
better
say
nothing
,
for
then
he
judges
according
to
what
it
is
,
that
is
to
say
,
according
to
what
't
is
then
,
and
according
to
the
other
Circumstances
whereof
one
is
not
the
Author
that
has
dispos'd
it
;
if
it
don't
chance
that
this
silence
don
't
also
work
its
effect
according
to
the
interpretation
that
he
shall
think
fit
to
give
it
,
or
as
he
shall
conjecture
by
the
Looks
and
by
the
Voice
;
so
easie
a
thing
it
is
to
take
off
a
Judgment
from
its
bottom
;
or
rather
that
there
are
but
very
few
that
are
firm
.
50.
*
The
Platonists
,
and
even
Epictetus
himself
and
his
Followers
,
thought
God
is
alone
worthy
to
be
loved
and
admired
,
and
nevertheless
they
themselves
desired
to
be
loved
and
admired
of
Men
;
they
did
not
know
their
Corruption
.
If
they
found
themselves
inclin'd
to
love
and
adore
him
,
and
that
they
therein
found
their
chiefest
Happiness
,
let
them
a
Gods
name
think
themselves
good
Men
;
but
if
they
find
any
aversion
,
if
they
have
no
other
aim
but
to
setle
themselves
in
the
esteem
of
Men
,
and
that
in
their
greatest
perfection
they
do
only
incline
Men
to
think
it
their
Happiness
to
love
them
;
I
say
this
perfection
is
horrible
.
What
,
they
knew
God
,
and
desired
not
that
Men
should
love
him
only
:
they
would
that
Men
should
stop
at
them
;
they
would
be
the
Object
of
the
voluntary
Happiness
of
Men.
51.
*
Montaigne
was
in
the
right
;
Custom
ought
to
be
observ'd
as
soon
as
ever
it
is
Custom
,
and
that
one
finds
it
setled
,
without
examining
,
if
it
be
reasonable
or
not
;
that
is
to
be
understood
,
If
it
be
not
contrary
to
any
Law
,
Natural
or
Divine
.
It
's
true
,
the
People
follow
it
for
no
other
cause
,
but
for
that
they
believe
it
to
be
Just
,
without
which
they
would
not
follow
it
;
because
one
would
not
be
subject
to
any
thing
but
Reason
or
Justice
.
Custom
without
this
would
be
accounted
Tyranny
,
whereas
the
Rule
of
Reason
and
Justice
is
no
more
Tyranny
than
that
of
Love.
But
it
were
good
if
Obedience
were
given
to
Laws
and
Customs
,
because
they
are
Laws
,
and
that
People
conceive
that
't
is
that
that
makes
them
Just
:
by
this
means
one
would
never
forsake
them
,
whereas
when
one
makes
their
Justice
depend
on
something
else
,
it
is
easie
to
make
it
doubtful
;
and
this
is
it
that
makes
People
subject
to
Rebel
.
52.
*
It
was
well
done
to
distinguish
Men
by
exteriour
rather
than
by
interiour
Qualities
:
Which
of
us
two
shall
go
first
?
Who
shall
give
the
way
to
the
other
?
the
weakest
;
but
I
am
as
good
as
him
;
there
must
be
a
quarrel
hereupon
:
He
has
Four
Foot-men
and
I
have
but
one
;
it
is
visible
,
count
them
,
I
must
give
place
,
and
I
'm
a
Fool
if
I
dispute
it
:
By
this
means
we
are
at
Peace
,
which
is
the
greatest
Happiness
can
be
.
53.
*
Time
puts
an
end
to
Troubles
and
to
Contests
,
because
one
changes
and
becomes
as
't
were
another
Man
:
Neither
the
Offender
nor
the
Offended
are
the
same
they
were
.
It
is
likely
a
People
may
be
provok'd
,
and
that
one
should
see
them
after
two
Generations
;
they
are
yet
French
Men
,
but
not
the
same
.
54.
*
It
is
undeniable
that
the
Soul
is
Mortal
or
Immortal
.
This
should
set
a
great
watch
over
Men
how
they
live
:
Nevertheless
Philosophers
have
order'd
their
Morals
so
as
if
there
were
no
such
thing
:
What
a
strange
blindness
.
55.
*
The
last
Act
is
always
Tragical
,
how
pleasant
soever
the
rest
of
the
Comedy
has
been
.
At
last
Earth
is
thrown
upon
the
Head
,
and
there
's
an
end
of
it
for
ever
.
§.
XXX
.
Meditations
of
Death
,
abstracted
out
of
a
Letter
writ
by
Monsieur
Pascall
upon
the
Death
of
his
Father
.
1.
WHen
we
are
in
Affliction
by
reason
of
the
Death
of
some
Person
that
we
loved
,
or
for
any
other
Misfortune
that
befals
us
,
we
should
not
seek
for
Comfort
in
our selves
,
nor
in
Men
,
nor
in
any
Worldly
thing
,
but
in
God
only
;
the
Reason
is
,
because
the
Creatures
are
not
the
Original
Cause
of
those
Accidents
we
call
Evil
;
but
the
Providence
of
God
being
the
only
true
Cause
,
the
chief
and
absolute
Disposer
,
there
is
no
question
to
be
made
but
we
should
have
recourse
directly
to
the
Fountain
,
and
look
up
to
the
first
Author
,
to
find
true
and
solid
Comfort
.
If
we
follow
this
Precept
,
and
that
we
consider
this
Death
that
afflicts
us
,
not
as
the
effect
of
Chance
,
nor
as
a
fatal
Necessity
of
Nature
,
nor
the
dissolution
of
Elements
and
Parts
whereof
Man
is
compos'd
,
(
for
God
has
not
abandon'd
his
Elect
to
Fortune
or
Chance
)
but
as
the
consequence
of
an
Indispensible
,
Inevitable
,
Just
,
and
Holy
Decree
of
the
Providence
of
God
,
to
be
executed
in
his
good
time
;
if
I
say
,
by
a
Transport
of
Grace
,
we
consider
this
Accident
,
not
in
it self
and
out
of
God
,
but
out
of
it self
,
and
in
the
very
Will
of
God
,
in
the
Justice
of
his
Decree
,
in
the
order
of
his
Providence
,
which
is
the
true
cause
of
it
,
without
which
it
had
not
arriv'd
,
by
whom
alone
it
is
come
to
pass
,
and
in
the
very
manner
that
't
is
hapned
,
We
should
adore
with
an
humble
silence
the
impenetrable
height
of
his
Secrets
;
We
should
adore
the
Holiness
of
his
Decrees
;
We
should
praise
the
Wisdom
of
his
Providence
,
and
joining
our
Will
unto
Gods
Will
,
we
should
with
him
,
in
him
,
and
for
him
,
desire
the
thing
that
he
appointed
in
us
,
and
for
us
,
from
all
Eternity
,
2.
*
There
is
no
Comfort
to
be
found
but
in
Truth
only
.
Doubtless
Seneca
and
Socrates
have
nothing
that
can
perswade
or
Comfort
us
on
these
occasions
;
they
were
in
the
Ignorance
that
blinded
all
Men
at
first
;
they
thought
Death
was
Natural
to
Man
,
and
all
the
Discourses
they
grounded
upon
this
false
Principle
,
are
so
vain
and
empty
,
that
they
only
serve
to
shew
in
the
general
how
weak
Man
is
,
seeing
the
greatest
Productions
of
the
Wisest
Men
are
so
mean
and
childish
.
It
is
not
so
of
Jesus
Christ
,
it
is
not
so
of
the
Canonical
Books
of
the
Scriptures
:
Truth
is
therein
plainly
discover'd
,
and
true
Comfort
is
as
Infallibly
join'd
thereunto
,
as
Error
is
infallibly
separated
from
it
.
Let
us
then
consider
Death
in
the
Truth
taught
us
by
the
Holy
Ghost
:
We
have
this
admirable
advantage
to
know
that
truly
and
effectively
,
Death
is
a
Punishment
of
Sin
,
imposed
upon
Man
to
expiate
his
Crime
;
necessary
to
Man
to
cleanse
him
from
Sin
;
it
is
that
alone
can
deliver
the
Soul
from
the
Lust
of
the
Flesh
,
which
Saints
are
subject
to
while
they
live
in
this
World.
We
know
Life
,
and
the
Life
of
Christians
is
a
continual
Sacrifice
,
which
cannot
determine
but
in
Death
:
We
know
Jesus
Christ
coming
into
the
World
,
lookt
on
himself
and
offer'd
himself
to
God
as
a
true
Sacrifice
;
that
his
Birth
,
his
Life
his
Death
,
Resurrection
,
Ascension
,
and
his
Session
at
the
Right
Hand
of
God
,
are
but
one
only
Sacrifice
;
we
know
what
befel
Jesus
Christ
must
happen
to
all
his
Members
.
Let
us
then
consider
Life
as
a
Sacrifice
,
and
that
the
Evils
of
our
Lives
make
no
impression
on
the
Minds
of
Christians
,
but
in
measure
as
they
hinder
or
accomplish
this
Sacrifice
:
Let
us
call
that
only
Evil
which
makes
the
Offering
of
God
,
the
Offering
of
the
Devil
;
but
let
us
call
that
Good
,
which
makes
the
Offering
of
the
Devil
in
Adam
,
the
Offering
of
God
;
and
by
this
Rule
let
us
examine
the
Nature
of
Death
.
To
this
purpose
we
must
have
recourse
to
the
Person
of
Jesus
Christ
;
for
as
God
regards
not
Man
but
by
the
Mediator
Jesus
Christ
,
so
also
Men
should
neither
regard
themselves
nor
others
,
but
by
Jesus
Christ
;
if
we
do
not
pass
the
middle
,
we
find
in
our selves
only
true
Miseries
,
or
abominable
Pleasures
;
but
if
we
consider
all
things
in
Jesus
Christ
,
we
shall
find
all
manner
of
Consolation
,
Satisfaction
,
and
Edification
.
Let
us
consider
Death
in
Jesus
Christ
,
not
out
of
Jesus
Christ
;
out
of
Christ
it
is
horrible
,
detestable
,
and
the
horror
of
Nature
:
In
Jesus
Christ
it
is
quite
another
thing
;
it
is
Amiable
Holy
,
and
the
Joy
of
the
Faithful
.
All
is
sweet
in
Jesus
Christ
,
even
Death
it self
;
it
is
for
this
he
suffered
,
and
dyed
to
Sanctifie
Death
by
his
Sufferings
;
and
as
God
and
as
Man
he
was
Great
in
the
highest
Degree
,
and
mean
in
the
lowest
degree
,
to
the
end
to
Sanctifie
in
himself
all
things
,
Sin
excepted
,
and
to
be
the
Pattern
of
all
Conditions
.
To
consider
what
Death
is
,
and
to
die
in
Christ
Jesus
,
one
should
see
what
place
it
has
in
the
continual
Sacrifice
;
and
to
this
effect
observe
that
in
the
Sacrifices
,
the
chief
thing
was
the
Death
of
the
Offering
.
The
Oblation
and
Sanctification
that
went
before
,
were
the
Dispositions
;
but
the
Substance
is
the
Death
,
wherein
,
by
the
loss
of
Life
,
the
Creature
gives
to
God
all
Obedience
it
can
,
in
becoming
nothing
in
the
sight
of
his
Majesty
,
and
in
Adoring
his
Sovereign
Being
,
which
subsists
alone
essentially
.
It
's
true
there
is
yet
something
farther
after
the
Death
of
the
Offering
,
without
which
his
Death
is
of
no
value
;
it
is
Gods
accepting
the
Sacrifice
;
it
is
what
is
mention'd
in
the
Scriptures
;
Et
odoratus
est
Dominus
odorem
suavitatis
.
It
is
this
indeed
that
crowns
the
Oblation
;
but
it
is
rather
an
action
of
God
towards
the
Creature
,
than
of
the
Creature
towards
God
,
and
it
don't
hinder
,
but
the
last
Action
of
the
Creature
is
Death
.
These
things
were
accomplish'd
in
Jesus
Christ
,
coming
into
the
World
he
Offerr'd
himself
:
Obtulit
semetipsum
per
Spiritum
Sanctum
.
Ingrediens
It
was
necessary
that
by
Sufferings
he
should
enter
into
Glory
;
In
the
Days
of
his
Flesh
having
with
strong
cries
and
tears
offer'd
Prayers
and
Supplications
to
him
that
was
able
to
deliver
him
from
Death
,
he
was
heard
according
to
his
Obedience
to
God
his
Father
:
And
God
raised
him
from
the
Dead
,
and
sent
him
his
Glory
,
figur'd
under
the
Law
by
the
Fire
of
Heaven
,
that
came
down
upon
the
Sacrifices
,
to
burn
and
consume
his
Body
,
and
to
make
it
live
with
the
Life
of
Glory
.
It
is
what
Jesus
Christ
obtained
,
and
has
accomplished
by
his
Resurrection
.
So
that
this
Sacrifice
being
perfect
by
the
Death
of
Jesus
Christ
,
and
consummated
by
his
Resurrection
,
where
the
Figure
of
the
Flesh
of
Sin
was
swallow'd
up
in
Glory
,
Jesus
Christ
fulfilled
all
things
on
his
part
,
and
there
only
remained
that
the
Sacrifice
should
be
accepted
of
God
;
and
that
as
the
Smoak
ascended
and
carry'd
the
sweet
savour
to
the
Throne
of
God
,
also
Jesus
Christ
should
in
that
perfect
State
of
immolation
,
be
offer'd
,
carry'd
,
and
received
at
the
very
Throne
of
God
;
and
this
was
accomplish'd
in
the
Ascension
,
wherein
he
rose
up
by
his
own
Power
,
and
by
the
power
of
the
Holy
Ghost
that
compass'd
him
round
about
;
he
was
raised
up
as
the
Smoak
of
the
Sacrifices
,
which
was
the
Figure
of
Jesus
Christ
;
was
carry'd
up
by
the
Air
that
supported
it
,
which
is
the
Figure
of
the
Holy
Ghost
;
and
in
the
Acts
,
it
is
said
expresly
,
That
he
was
received
up
into
Heaven
,
to
assure
us
that
this
Holy
Oblation
,
accomplish'd
here
on
Earth
,
was
accepted
and
received
of
God
in
Heaven
.
This
is
the
State
of
things
in
our
Blessed
Lord
Jesus
;
now
let
us
consider
them
in
our selves
.
When
we
are
first
admitted
into
the
Church
,
which
is
the
World
of
the
Faithful
,
especially
of
the
Elect
,
wherein
Jesus
Christ
entred
from
the
Moment
of
his
Incarnation
;
by
a
peculiar
Privilege
belonging
to
the
only
Son
of
God
,
we
are
Offered
and
Sanctified
.
This
Sacrifice
continues
through
the
whole
course
of
Life
,
and
ends
at
Death
,
wherein
the
Soul
truly
quitting
all
the
Vices
and
love
of
the
World
,
with
the
Contagion
wherewith
it
is
infected
during
the
course
of
this
Life
,
it
finishes
its
Offering
,
and
is
received
into
Bliss
.
Let
us
not
then
grieve
for
the
Death
of
Believers
,
as
Pagans
do
that
have
no
hope
:
When
the
Faithful
depart
this
Life
they
are
not
lost
:
We
lost
them
upon
a
matter
,
even
from
the
moment
they
entred
into
the
Church
by
Baptism
;
from
that
instant
they
were
Devoted
to
God
;
their
Life
was
Consecrated
to
God
;
their
Actions
regarded
the
World
only
for
God
;
at
their
Death
they
were
wholly
freed
from
Sin
;
and
't
is
then
they
were
received
of
God
,
and
that
their
Sacrifice
received
its
accomplishment
and
reward
:
They
did
what
they
had
Vowed
;
they
accomplish'd
the
Work
God
gave
them
to
do
;
they
did
the
Work
they
were
Created
for
;
the
Will
of
God
is
fulfilled
in
them
,
and
their
Will
is
swallow'd
up
into
the
Will
of
God
:
Let
not
our
Will
separate
what
God
has
join'd
together
,
and
let
us
stifle
or
restrain
,
by
understanding
the
Truth
,
the
instinct
of
corrupt
and
deprav'd
Nature
,
which
only
has
false
Glosses
,
and
that
by
its
Illusions
interrupts
the
Holiness
of
those
Notions
,
which
the
Truth
of
the
Gospel
doth
inspire
in
us
.
Let
us
not
any
longer
consider
Death
like
Pagans
,
but
like
Christians
,
that
is
to
say
,
with
hope
,
as
St.
Paul
teacheth
,
seeing
it
is
the
special
Privilege
of
Christians
:
Let
us
not
consider
a
Body
as
a
filthy
Carrion
,
for
deluded
Nature
does
so
represent
it
to
us
,
but
as
the
Living
Temple
of
the
Holy
Ghost
,
as
Faith
doth
teach
us
.
For
we
know
the
Holy
Ghost
dwells
in
the
Bodies
of
Saints
till
the
Resurrection
,
and
that
they
shall
be
raised
by
the
Power
of
the
Spirit
that
resides
in
them
to
this
effect
.
This
is
the
Opinion
of
some
of
the
Fathers
.
It
was
upon
this
account
that
the
Eucharist
was
heretofore
put
in
the
Mouth
of
the
Dead
;
for
knowing
they
were
the
Temple
of
the
Holy
Ghost
,
it
was
thought
convenient
they
should
be
united
to
this
Holy
Sacrament
;
but
the
Church
has
changed
this
Custom
,
not
but
the
Bodies
of
Saints
are
decently
buried
,
but
because
the
Eucharist
being
a
Figure
of
the
Bread
of
Life
,
and
for
the
Living
,
it
is
not
fit
it
should
be
given
to
the
Dead
.
Let
us
not
look
upon
Believers
departed
in
the
Fear
of
God
,
as
ceasing
to
Live
,
though
Nature
would
suggest
so
,
but
as
beginning
to
live
,
as
Truth
doth
assure
us
:
Let
us
not
look
upon
their
Souls
as
lost
and
reduc'd
to
nothing
,
but
as
vivified
and
united
to
the
Sovereign
Being
;
and
by
hearkening
to
these
Truths
let
us
restrain
the
great
Mistakes
we
are
so
inclin'd
unto
,
and
those
motions
of
horror
which
are
so
Natural
to
Men.
3.
*
God
has
Created
Man
with
two
Desires
;
one
for
God
,
the
other
for
himself
;
but
with
this
restriction
,
that
the
love
for
God
should
be
infinite
,
that
is
to
say
,
without
any
other
end
but
God
only
;
and
that
the
love
for
himself
should
be
finite
,
and
referring
to
God
:
Man
in
this
State
would
not
only
love
himself
without
Sin
,
yea
he
could
not
but
love
himself
without
Sin.
Since
the
Fall
Man
has
lost
the
first
of
these
Loves
,
and
the
love
of
himself
,
being
only
left
in
this
great
Soul
capable
of
an
infinite
love
,
this
Self-love
has
extended
it self
and
filled
the
space
the
Love
of
God
had
left
;
and
so
he
loves
only
himself
,
and
all
things
for
himself
,
that
is
to
say
,
Infinitely
.
This
is
the
Original
of
Self-love
;
it
was
Natural
to
Adam
,
and
just
in
his
Innocency
;
but
it
became
criminal
and
immoderate
after
his
Fall
:
This
is
the
Spring
of
this
Love
,
and
the
cause
of
its
defectiveness
,
and
of
its
excesses
.
It
is
the
same
of
the
immoderate
desire
of
Power
,
of
Sloath
,
and
of
other
things
.
The
Application
is
easie
to
be
made
upon
account
of
the
horror
we
have
of
Death
:
This
Fear
was
natural
and
just
in
Adam
whilst
Innocent
,
because
his
Life
being
very
pleasing
to
God
,
it
was
the
same
to
Man
;
and
Death
would
have
been
horrible
,
because
it
would
have
put
an
end
to
a
Life
that
was
conformable
to
the
Will
of
God.
Since
Man
Sinned
his
Life
is
become
depraved
,
his
Soul
and
Body
Enemies
to
each
other
,
and
both
to
God.
This
change
having
infected
so
Holy
a
Life
,
the
love
of
Life
remains
nevertheless
,
and
the
fear
of
Death
resting
also
;
what
was
just
in
Adam
is
unjust
in
us
.
This
is
the
Original
of
the
horror
of
Death
,
and
the
cause
of
its
defectivenss
:
Let
us
then
clear
the
horror
of
Nature
by
the
light
of
Grace
.
The
fear
of
Death
is
Natural
,
but
't
is
in
the
State
of
Innocence
,
because
it
could
not
enter
into
Paradise
,
but
in
finishing
an
Innocent
Life
.
It
was
just
to
hate
it
when
it
could
not
happen
but
in
separating
a
Holy
Soul
from
a
Holy
Body
;
but
't
is
just
to
love
it
,
when
it
separates
a
Holy
Soul
from
an
Impure
Body
;
it
was
just
to
shun
it
when
it
would
have
broke
the
Peace
betwixt
the
Body
and
Soul
,
but
not
when
it
calms
the
highest
Dissention
.
To
conclude
,
when
it
would
have
afflicted
an
Innocent
Body
,
when
it
would
have
depriv'd
the
Body
of
the
liberty
of
honouring
God
,
when
it
would
have
separated
from
the
Soul
a
Body
that
submitted
to
its
desires
,
when
it
had
destroyed
all
the
Good
Man
was
capable
of
,
it
was
just
to
abhor
it
;
but
when
it
puts
an
end
to
a
wicked
Life
,
when
it
takes
from
the
Body
the
liberty
of
Sinning
,
when
it
delivers
the
Soul
from
a
powerful
Enemy
that
resists
all
the
Motions
to
its
Salvation
,
it
is
very
unjust
to
have
the
same
Sentiments
.
Let
us
not
then
quit
this
Love
Nature
has
given
us
for
Life
,
seeing
we
have
received
it
from
God
;
but
let
it
be
for
the
same
Life
for
which
God
has
given
it
to
us
,
and
not
for
a
contrary
end
.
And
in
consenting
to
the
Love
Adam
had
for
his
Life
in
Innocency
,
and
that
Jesus
Christ
himself
had
for
his
;
let
us
strive
to
hate
a
Life
contrary
to
that
which
Jesus
Christ
loved
,
and
fear
only
the
Death
that
Jesus
Christ
feared
,
which
befals
a
Body
well
pleasing
to
God
;
but
not
fear
a
Death
that
punishing
a
guilty
Body
,
and
cleansing
a
Vicious
Body
,
should
give
us
quite
contrary
desires
,
if
we
have
ever
so
little
Faith
,
Hope
and
Charity
.
It
is
one
of
the
chief
Principles
of
Christianity
,
that
all
that
befel
Jesus
Christ
should
also
be
fulfill'd
in
the
Body
and
Soul
of
each
particular
Christian
:
That
as
Jesus
Christ
suffered
during
his
Mortal
Life
,
Rose
again
to
a
new
Life
,
Ascended
into
Heaven
,
and
sate
down
on
the
Right
Hand
of
God
his
Father
;
so
also
the
Body
and
Soul
,
must
suffer
,
die
,
be
raised
,
and
ascend
up
into
Heaven
.
All
these
things
are
fulfilled
in
the
Soul
during
this
Life
,
but
not
in
the
Body
.
The
Soul
suffers
and
dies
unto
Sin
,
in
Repentance
,
and
Baptism
:
the
Soul
rises
to
a
new
Life
in
these
Sacraments
;
and
at
last
,
the
Soul
leaves
the
Earth
and
ascends
to
Heaven
,
in
Living
a
Holy
Life
,
which
makes
St.
Paul
say
,
Conversatio
nostra
in
Coelis
est
.
None
of
these
things
happen
to
the
Body
during
this
Life
,
but
they
do
afterwards
;
for
at
Death
the
Body
dies
to
this
Mortal
Life
,
at
the
Day
of
Judgment
it
shall
rise
to
a
new
Life
,
after
Judgment
it
shall
ascend
up
into
Heaven
,
and
there
abide
to
all
Eternity
.
So
that
the
same
things
arrive
to
Body
and
Soul
,
but
at
different
times
,
and
the
changes
of
the
Body
do
not
happen
till
those
of
the
Soul
are
accomplish'd
;
that
is
to
say
,
after
Death
;
so
that
Death
is
the
consummation
of
the
Souls
Happiness
,
and
the
beginning
of
that
of
the
Body
.
This
is
the
admirable
conduct
of
the
Wisdom
of
God
in
the
Salvation
of
Souls
;
and
St.
Austin
teaches
us
on
this
Subject
,
That
God
has
so
order'd
it
,
fearing
least
the
Body
of
Man
should
be
Dead
and
raised
again
for
ever
in
Baptism
,
or
that
he
only
became
Obedient
to
the
Gospel
for
love
of
Life
;
whereas
the
greatness
of
Faith
shines
much
more
,
when
one
hopes
for
Immortality
even
through
the
shadows
of
Death
.
4.
*
It
is
not
just
we
should
be
without
sense
and
feeling
of
grief
in
the
Afflictions
and
sad
Accidents
that
befal
us
,
as
if
we
were
Angels
,
that
have
no
sense
of
Nature
;
neither
is
it
just
that
we
should
be
quite
dejected
,
like
Heathens
,
that
have
no
sense
of
Grace
;
but
't
is
just
we
should
be
Afflicted
and
Comforted
like
Christians
,
and
that
the
Comforts
of
Grace
should
surmount
the
Sense
of
Nature
,
to
the
end
Grace
may
not
only
be
in
us
,
but
that
it
may
predominate
in
us
,
that
so
Sanctifying
the
Name
of
our
Father
,
his
Will
may
become
ours
,
that
his
Grace
may
bear
sway
over
Nature
,
and
that
our
Afflictions
may
be
as
the
Matter
of
a
Sacrifice
,
which
his
Grace
offers
for
the
Glory
of
God
;
and
that
these
particular
Sacrifices
may
honour
and
fore-run
the
Universal
Sacrifice
,
wherein
whole
Nature
is
to
be
consumed
by
the
power
of
Jesus
Christ
.
Thus
we
draw
benefit
from
our
own
Imperfections
,
seeing
they
shall
serve
for
matter
of
this
Sacrifice
;
for
't
is
the
aim
of
all
true
Christians
to
make
a
Benefit
of
their
very
Imperfections
;
because
all
things
work
together
for
Good
for
the
Elect.
And
if
we
seriously
consider
it
,
we
shall
find
great
helps
to
our
edification
,
in
considering
the
thing
in
the
Truth
of
it
;
for
seeing
it
is
true
that
the
Death
of
the
Body
is
only
the
Figure
of
that
of
the
Soul
,
and
that
we
build
on
this
Principle
,
that
we
have
cause
to
hope
the
Salvation
of
those
whose
Death
we
lament
;
it
is
most
certain
if
we
cannot
stop
the
course
of
our
Grief
and
Sorrow
,
we
should
at
least
make
this
advantage
of
it
,
that
seeing
the
Death
of
the
Body
is
so
terrible
that
it
causes
so
much
fear
in
us
,
that
of
the
Soul
should
cause
much
greater
grief
and
amazement
.
God
has
sent
the
former
to
those
whom
we
grieve
for
,
we
hope
he
has
put
away
the
latter
;
let
us
then
consider
the
greatness
of
our
Happiness
by
the
greatness
of
our
Miseries
,
and
let
the
excess
of
our
Sorrow
be
the
measure
of
our
Joy.
One
of
the
most
Solid
and
best
Services
we
can
do
for
the
Dead
,
is
to
do
those
things
they
would
desire
of
us
,
if
they
were
living
in
the
World
;
by
this
means
we
make
them
as
it
were
live
in
us
,
seeing
it
is
their
Counsels
that
live
and
act
in
us
:
And
as
Hereticks
are
punish'd
in
the
other
World
for
the
Sins
wherein
they
have
ingag'd
their
Followers
;
in
whom
their
Poison
as
yet
remains
;
so
the
Dead
are
recompensed
for
those
that
have
follow'd
them
by
their
good
Counsels
and
Example
.
5.
*
Man
is
certainly
too
unable
to
judge
rightly
of
the
state
of
future
things
:
Let
us
therefore
hope
in
God
,
and
not
weary
our selves
by
our
indiscreet
and
rash
Curiosity
.
Let
us
refer
our selves
to
God
to
Govern
our
Lives
,
and
that
Grief
may
not
predominate
in
us
.
Saint
Austin
teaches
us
,
That
there
is
in
every
Man
a
Serpent
,
an
Eve
,
and
an
Adam
.
The
Serpent
is
the
Senses
and
Nature
,
the
Eve
is
the
Lustful
Appetite
,
and
the
Adam
is
Reason
.
Nature
tempts
us
continually
,
the
Sensual
Appetite
is
ever
craving
,
but
Sin
is
not
finish'd
,
unless
Reason
consents
.
Let
us
then
suffer
this
Serpent
and
Eve
to
act
if
we
cannot
hinder
them
;
but
let
us
pray
God
that
his
Grace
would
so
stregthen
our
Adam
,
that
he
may
continue
Victorious
,
that
Jesus
Christ
may
be
Conquerer
,
and
that
he
might
Reign
for
ever
in
us
.
§.
XXXI
.
Sundry
Meditations
.
1.
THe
more
knowledge
we
have
,
so
much
the
more
we
find
that
there
are
perfect
Men.
Common
People
see
no
difference
betwixt
Men.
2.
*
One
may
have
good
Sense
and
yet
not
perceive
all
things
aright
,
for
there
are
some
that
may
judge
aright
in
some
things
,
that
are
deceived
in
others
;
some
draw
true
Consequences
from
few
Principles
;
others
draw
right
Consequences
from
things
where
there
be
many
Principles
:
for
example
,
some
do
well
comprehend
the
effects
of
Water
,
wherein
there
is
but
few
Principles
,
but
whose
Consequences
are
so
fine
,
that
't
is
only
a
very
diligent
search
can
attain
to
it
;
yet
these
may
not
(
it
may
be
)
be
any
great
Geometricians
,
because
Geometry
comprehends
a
great
many
Principles
;
and
some
kind
of
Wit
may
be
such
,
that
it
can
penetrate
a
few
Principles
to
the
bottom
,
and
yet
may
not
penetrate
those
things
wherein
there
are
many
Principles
.
There
are
then
two
sorts
of
Wits
,
one
that
penetrates
vigorously
and
profoundly
the
Consequence
of
Principles
,
and
that
is
the
Polite
Wit
;
the
other
comprehends
a
great
many
Principles
without
mingling
them
,
and
that
's
the
Wit
of
Geometry
;
the
one
is
strength
and
clearness
of
Wit
,
the
other
is
largeness
of
Wit
.
Now
the
one
of
these
may
be
without
the
other
;
Wit
may
be
strong
and
narrow
,
and
also
may
be
large
and
weak
.
There
's
a
great
difference
betwixt
the
Wit
of
Geometry
,
and
a
refin'd
Wit
:
In
the
one
the
Principles
are
clear
,
but
remote
from
common
usage
,
so
that
one
has
some
difficulty
to
look
that
way
for
want
of
use
;
but
turn
a
little
that
way
and
the
Principles
will
appear
plainly
,
and
one
must
have
the
Understanding
very
corrupt
to
reason
ill
upon
such
Principles
as
must
needs
be
seen
.
But
in
the
refin'd
Wit
the
Principles
are
in
the
common
use
,
and
visible
to
the
sight
of
all
the
World.
One
has
no
need
to
turn
about
,
nor
to
give
themselves
any
inconvenience
;
there
needs
only
to
have
a
clear
sight
;
but
it
must
be
clear
;
for
the
Principles
are
so
fine
,
and
in
such
great
number
,
that
't
is
almost
impossible
but
they
will
be
lost
;
now
the
omission
of
one
Principle
leads
into
Error
:
So
that
one
must
be
clear
sighted
to
perceive
all
the
Principles
,
and
then
the
Judgment
sound
,
not
to
reason
on
false
Principles
.
All
Geometricians
should
then
be
Witty
,
had
they
a
clear
sight
,
for
they
don't
Reason
ill
upon
the
Principles
they
know
;
and
the
fine
Wits
would
be
Geometricians
,
could
they
but
turn
their
sight
towards
the
unaccustomed
Principles
of
Geometry
.
The
cause
therefore
that
some
great
Wits
are
not
Geometricians
,
is
,
that
they
can
by
no
means
turn
themselves
to
the
Principles
of
Geometry
;
but
the
Reason
that
Geometricians
are
not
subtil
,
is
because
they
don't
see
what
is
before
them
;
and
that
being
accustom'd
to
the
plain
and
clear
Principles
of
Geometry
,
and
not
to
discourse
,
till
after
they
have
seen
and
examin'd
their
Principles
,
they
are
at
a
loss
in
matters
of
Wit
,
after
which
manner
Principles
are
not
handled
;
they
can
scarce
be
seen
;
one
understands
rather
than
sees
them
;
it
is
very
difficult
to
make
them
be
understood
by
those
that
don't
understand
them
of
themselves
.
They
are
things
so
nice
,
and
in
such
great
number
,
that
one
must
have
a
clear
and
quick
Sense
to
perceive
them
,
and
yet
not
be
able
to
shew
them
in
order
as
in
Geometry
;
because
one
does
not
know
the
Principles
,
and
would
be
a
thing
impossible
to
undertake
:
All
at
once
,
one
must
see
the
thing
at
one
view
,
and
not
by
a
gradual
Reasoning
,
at
least
to
a
certain
degree
.
So
that
't
is
seldom
Geometricians
are
Witty
,
or
that
the
Witty
are
Geometricians
,
because
Geometricians
will
handle
witty
things
Geometrically
,
and
thereby
make
themselves
ridiculous
,
going
about
to
begin
by
Definitions
,
and
then
afterwards
by
Principles
,
which
is
not
the
manner
of
proceeding
in
this
kind
of
Reasoning
;
not
but
the
mind
doth
it
,
but
it
does
it
silently
,
naturally
,
and
without
Art
;
the
expression
of
it
is
beyond
the
power
of
Men
,
and
the
knowledge
of
it
belongs
but
to
very
few
.
Refin'd
Wits
on
the
contrary
being
thus
accustomed
to
judge
at
one
view
,
are
so
startled
when
there
is
laid
before
them
Propositions
that
they
don't
understand
,
and
for
the
clearing
of
which
they
must
pass
through
difficult
Principles
and
Definitions
,
that
they
were
not
wont
to
see
so
particularly
,
that
they
are
soon
wearied
and
discouraged
.
But
false
Wits
are
neither
subtil
nor
Geometricians
.
Geometricians
that
are
only
Geometricians
are
of
a
subtil
Wit
,
provided
that
all
things
are
explain'd
to
them
by
Definitions
and
Principles
,
else
they
are
false
and
insupportable
,
for
they
are
not
right
but
upon
Principles
well
explain'd
:
And
the
Witty
that
are
nothing
but
Wits
,
have
not
patience
to
descend
to
the
first
Principles
of
imaginary
and
speculative
things
,
which
they
never
have
seen
in
the
World
nor
in
Custom
.
3.
*
Death
is
more
supportable
when
't
is
not
thought
of
,
than
't
is
to
think
of
Death
without
peril
.
4.
*
Sometimes
it
happens
,
that
one
takes
such
Examples
to
prove
certain
things
;
that
these
very
things
may
be
taken
to
prove
the
Examples
,
which
yet
nevertheless
works
its
effect
;
for
one
often
thinks
the
difficulty
is
in
what
one
would
prove
;
one
finds
the
Example
more
clear
;
so
when
one
would
represent
a
general
,
one
gives
a
particular
Instance
in
some
case
;
but
if
one
would
shew
a
particular
Case
,
one
begins
by
the
general
Rule
:
One
always
finds
the
thing
difficult
that
one
would
prove
,
and
that
clear
,
that
one
emploies
to
prove
it
;
for
when
one
proposes
a
thing
to
prove
it
,
ones
Imagination
is
taken
up
,
that
the
thing
is
obscure
,
and
on
the
contrary
,
that
that
which
is
to
prove
it
,
is
clear
,
and
so
't
is
easily
understood
.
5.
*
We
think
all
Men
conceive
and
feel
after
the
same
manner
,
the
Objects
which
present
themselves
to
them
;
but
we
are
much
mistaken
,
for
there
is
no
Proof
of
this
.
I
find
the
same
words
are
apply'd
in
the
same
occasions
,
and
when
two
Men
,
for
instance
,
look
upon
Snow
,
they
both
of
them
express
the
sight
of
this
Obiect
,
by
the
same
Words
,
in
saying
it
is
white
;
and
by
this
likeness
of
Application
,
one
draws
a
strong
conjecture
of
a
Conformity
of
Idea
;
but
this
is
not
absolutely
convincing
,
although
the
greater
odds
is
in
the
affirmative
.
6.
*
All
our
Reasoning
tends
only
to
submit
to
Knowledge
:
But
Fancy
is
like
,
and
contrary
to
Knowledge
;
like
,
because
it
doth
not
Reason
;
contrary
,
because
false
:
So
that
it
is
very
difficult
to
distinguish
betwixt
these
Contrarieties
.
One
says
,
my
Opinion
is
Fancy
,
and
that
his
Fancy
is
Knowledge
;
and
I
say
the
same
on
my
side
;
there
is
need
of
a
Rule
;
Reason
offers
it self
,
but
it
is
pliable
to
every
Sense
,
and
so
there
is
none
.
7.
*
Those
that
judge
of
a
work
by
Rule
,
are
like
those
that
have
a
Watch
,
in
Comparison
of
those
that
have
not
.
One
says
,
We
have
been
here
two
Hours
;
another
says
,
'T
is
but
three
quarters
of
an
Hour
;
I
look
on
my
Watch
;
I
say
to
one
,
You
are
tired
,
and
to
the
other
,
Your
time
passes
away
pleasantly
,
for
't
is
an
Hour
and
a
half
;
and
I
laugh
at
those
that
say
that
the
time
seems
tedious
,
and
that
I
judge
by
Fancy
,
they
don't
know
that
I
judge
by
my
Watch.
8.
*
There
be
some
that
speak
well
but
don't
write
well
;
it
is
,
that
the
place
,
the
support
,
&c.
warms
,
and
draws
from
their
Mind
,
more
than
would
probably
be
found
there
without
those
helps
.
9.
*
What
there
is
of
good
in
Montaigne's
Book
,
is
not
to
be
had
without
difficulty
:
What
there
is
of
ill
,
I
mean
except
Conversation
,
might
have
been
corrected
in
a
Moment
,
had
he
but
been
warn'd
that
he
wrote
too
many
Stories
,
and
spoke
too
much
of
himself
.
10.
*
It
is
a
great
mischief
to
follow
the
exception
instead
of
the
Rule
;
one
must
be
severe
and
contrary
to
the
exception
.
Nevertheless
it
being
certain
there
be
exceptions
from
the
Rule
,
one
must
judge
severely
,
but
withal
justly
.
11.
*
It
may
be
truly
said
in
one
sense
,
that
all
the
World
is
in
a
mistake
;
for
although
the
Opinion
of
the
People
is
sound
,
yet
they
are
not
so
in
the
Brain
,
because
they
think
Truth
is
where
it
is
not
:
Truth
is
indeed
in
their
Opinions
,
but
not
in
the
part
they
think
it
is
.
12.
*
There
are
but
few
that
are
capable
to
invent
,
there
are
very
many
that
are
not
capable
,
and
therefore
by
consequence
the
greater
number
;
and
't
is
commonly
seen
they
refuse
to
the
inventors
,
the
Glory
they
deserve
,
and
that
they
seek
by
their
Inventions
;
if
they
go
on
resolutely
and
will
have
it
,
and
go
to
undervalue
those
that
cannot
invent
,
all
they
get
for
their
pains
,
is
,
That
they
are
called
by
ridiculous
Names
,
and
are
termed
Dreamers
:
One
must
therefore
take
care
of
boasting
of
this
advantage
,
as
great
as
it
is
,
and
one
ought
to
rest
satisfi'd
to
be
counted
one
of
the
little
number
of
those
that
know
the
value
of
it
.
13.
*
The
Mind
believes
naturally
,
and
the
Will
loves
naturally
:
So
that
for
want
of
true
Objects
,
they
will
fix
upon
false
ones
.
14.
*
Many
true
things
are
contradicted
,
many
false
things
pass
without
contradiction
;
Contradiction
is
no
mark
of
Fashood
,
nor
Allowance
is
no
mark
of
Truth
.
15.
*
Caesar
me
thinks
was
too
old
to
think
of
Conquering
the
World
;
this
Dream
was
fitter
for
Alexander
;
he
was
a
young
Man
,
hard
to
be
rul'd
;
but
Caesar
might
have
been
more
stay'd
.
16.
*
All
the
World
sees
,
one
labours
at
incertainty
,
by
Sea
,
by
Land
,
at
the
Wars
,
&c.
but
all
the
World
don't
see
the
Rule
of
the
Persons
that
shew
one
ought
to
do
it
.
Montaigne
saw
that
one
is
displeas'd
at
a
dull
head
,
and
that
Custom
is
all
,
but
he
saw
not
the
Reason
of
this
Effect
;
those
that
see
the
Effects
and
not
the
Causes
,
are
,
in
regard
to
those
that
see
the
Causes
,
like
those
that
have
only
Eyes
,
in
comparison
of
those
that
have
Understanding
;
for
Effects
are
as
it
were
sensible
,
and
Reasons
are
only
visible
to
the
Understanding
;
and
though
't
is
by
the
Understanding
those
Effects
are
seen
,
this
Understanding
is
in
comparison
of
the
Understanding
that
sees
the
Causes
,
as
the
Corporal
Senses
are
in
regard
of
the
Soul.
17.
*
The
sense
of
the
deceitfulness
of
present
Pleasures
,
and
the
Ignorance
of
absent
Pleasures
,
cause
inconstancy
.
18.
*
If
we
dream'd
every
night
the
same
thing
,
happily
it
might
affect
us
as
much
as
the
things
we
see
every
day
:
And
if
a
Tradesman
was
sure
every
Night
to
dream
twelve
Hours
that
he
was
a
King
,
I
think
he
would
be
as
happy
as
a
King
that
should
dream
twelve
Hours
every
Night
that
he
was
a
Tradesman
:
If
we
should
dream
every
Night
we
were
pursu'd
by
Enemies
,
and
disturb'd
by
these
frightning
Fancies
,
and
that
we
passed
the
days
in
sundry
Occupations
,
as
when
one
is
on
a
Journey
,
one
should
suffer
almost
as
much
as
if
the
thing
was
really
true
;
and
we
should
be
as
much
afraid
of
sleep
,
as
if
we
were
to
enter
into
such
troubles
effectively
;
and
indeed
it
would
be
almost
as
bad
,
as
if
the
things
were
really
acted
.
But
because
Dreams
are
all
different
,
and
do
vary
;
what
is
there
seen
does
much
less
affect
,
than
what
one
sees
awake
,
by
reason
of
the
continuance
;
which
yet
is
not
so
equal
,
but
it
changeth
also
,
but
not
so
suddenly
,
or
but
seldom
;
unless
it
be
in
travelling
,
and
then
one
says
,
Me
thinks
I
dream
;
for
Life
is
a
Dream
,
a
little
more
inconstant
.
19.
*
Kings
and
Princes
recreate
themselves
sometimes
;
they
be
not
always
on
their
Thrones
,
that
would
weary
them
;
Greatness
must
be
laid
aside
the
better
to
be
rellish'd
.
20.
*
My
humor
does
not
depend
much
on
the
Weather
:
I
have
my
fair
and
foul
Weather
within
my self
,
the
good
or
ill
success
of
my
Affairs
don't
move
me
much
neither
.
I
sometimes
set
my self
against
ill
Fortune
,
and
the
Glory
of
overcoming
it
,
makes
me
master
it
with
Pleasure
;
whereas
at
other
times
I
am
indifferent
,
and
as
't
were
dissatisfi'd
even
in
Prosperity
.
21.
*
It
is
pleasant
to
consider
that
there
are
certain
People
in
the
World
,
that
having
renounced
all
the
Laws
of
God
and
Nature
,
yet
have
made
themselves
Laws
that
they
exactly
obey
;
as
for
instance
,
Robbers
,
&c.
22.
*
Those
great
Raptures
of
Mind
the
Soul
sometimes
reaches
to
,
are
things
that
it
does
not
keep
up
unto
:
It
flies
up
,
but
suddenly
falls
back
again
.
23.
*
Man
is
neither
Angel
nor
Beast
;
and
the
mischief
is
,
he
that
would
be
thought
an
Angel
acts
the
Beast
.
24.
*
Provided
one
knows
the
chief
Passion
of
any
Body
,
one
may
easily
please
him
;
nevertheless
every
body
has
Fancies
contrary
to
his
own
good
,
even
in
the
very
Idea
he
has
of
good
,
and
this
is
a
variety
that
puts
those
to
a
loss
that
would
gain
their
Affection
.
25.
*
A
Horse
don't
strive
to
be
admir'd
by
his
Companion
;
there
is
indeed
some
emulation
seen
betwixt
Horses
in
running
a
Race
,
but
it
don't
continue
,
for
put
them
up
in
a
Stable
,
the
ugliest
and
dullest
will
not
therefore
part
with
his
Oats
to
the
other
.
It
is
not
so
amongst
Men
,
their
Virtue
is
not
satisfi'd
with
it self
,
and
they
are
not
satisfi'd
unless
they
get
some
benefit
by
it
over
others
.
26.
*
As
one
impairs
the
Mind
,
so
one
also
spoils
the
Understanding
:
Our
Mind
and
Knowledge
is
fram'd
according
to
our
Discourse
and
Company
;
good
or
bad
Company
does
make
or
marr
us
.
It
above
all
things
therefore
concerns
us
to
know
how
to
make
a
good
choice
,
to
mend
and
not
spoil
it
,
and
one
can't
make
this
choice
,
if
one
has
not
already
formed
,
and
not
spoil'd
it
.
So
that
here
's
a
Circle
,
and
happy
are
they
that
are
got
out
of
it
.
27.
*
One
thinks
naturally
one
is
more
capable
of
attaining
the
Center
of
things
than
to
embrace
their
circumference
.
The
visible
extent
of
the
World
doth
surpass
us
visibly
.
But
as
it
is
we
that
do
surpass
little
things
,
do
think
our selves
the
more
capable
of
enjoying
them
:
Nevertheless
there
's
as
much
capacity
requisite
to
attain
to
nothing
,
as
to
arrive
at
all
;
that
that
's
infinite
,
is
required
both
for
one
and
the
other
;
and
I
suppose
they
who
can
comprehend
the
last
Principles
of
things
,
may
also
attain
to
understand
that
that
's
infinite
;
the
one
depends
on
the
other
,
the
one
leads
to
the
other
;
the
extremities
meet
,
and
by
reason
of
their
distance
,
do
rejoin
,
and
meet
in
God
,
and
in
God
alone
.
Man
,
for
instance
,
has
relation
to
all
he
knows
;
he
has
need
of
Place
to
contain
him
,
Time
to
dure
,
Motion
to
live
,
Elements
to
compose
him
,
of
Heat
and
Food
to
nourish
him
,
of
Air
to
breath
;
he
sees
the
light
,
he
feels
the
Body
.
To
conclude
,
all
things
are
appointed
for
him
.
To
know
then
what
Man
is
,
't
is
necessary
to
see
wherefore
he
requires
Air
to
subsist
;
and
to
know
what
Air
is
,
it
should
be
known
wherein
it
relates
to
the
Life
of
Man
;
a
Flame
can't
subsist
without
Air
;
then
to
know
the
one
,
one
must
also
know
the
other
.
All
things
being
caused
,
and
causing
,
helped
,
and
helping
,
mediately
and
immediately
,
and
all
things
depending
on
one
another
,
by
a
natural
and
insensible
Band
,
that
binds
the
most
distant
and
different
things
,
I
hold
it
as
impossible
to
know
the
parts
without
knowing
the
whole
,
as
it
is
to
know
the
whole
without
knowing
distinctly
the
several
parts
.
And
what
it
may
be
most
contributes
to
our
weakness
of
knowing
things
,
is
,
that
they
are
single
in
themselves
,
and
that
we
are
compos'd
of
two
opposite
Natures
of
divers
kinds
,
of
Body
and
Soul
;
for
't
is
impossible
that
the
part
which
reasons
in
us
,
should
be
other
than
Spiritual
:
And
if
it
should
be
pretended
that
we
were
simply
Corporeal
,
this
would
much
more
exclude
us
from
the
knowledge
of
things
,
there
being
nothing
so
inconceivable
as
to
say
,
That
the
matter
is
able
to
know
it self
.
It
is
this
Composition
of
Body
and
Soul
that
has
caus'd
almost
all
the
Philosophers
to
mix
the
Ideas
of
things
,
and
to
attribute
to
Bodies
that
which
appertains
to
the
Soul
,
and
to
the
Soul
those
things
which
can
only
relate
to
the
Body
;
for
they
affirm
confidently
,
that
Bodies
tend
downwards
,
that
they
tend
to
their
Center
,
that
they
shun
their
destruction
,
that
they
dread
vacuity
,
that
they
have
Inclinations
,
Sympathies
,
and
Antipathies
,
that
they
are
every
thing
that
belongs
only
to
Spirits
;
and
speaking
of
Spirits
,
they
consider
them
as
in
a
place
,
and
treat
them
of
moving
from
one
place
to
another
,
which
are
things
that
appertain
only
to
Bodies
,
&c.
Instead
of
receiving
the
Idea
of
things
in
us
,
we
colour
with
the
Qualities
of
our
mixt
Being
,
all
the
single
things
we
behold
.
Who
would
not
believe
in
seeing
us
make
all
things
of
Body
and
Soul
,
but
that
mixture
should
be
easily
enough
understood
by
us
?
Nevertheless
't
is
the
thing
we
least
of
all
understand
.
Man
is
to
himself
the
most
prodigious
Object
of
Nature
;
for
he
can't
conceive
what
thing
the
Body
is
,
and
much
less
what
his
Soul
is
,
and
least
of
all
,
how
the
Body
and
Soul
come
to
be
united
together
;
this
is
the
greatest
of
his
Wonders
,
and
yet
't
is
his
very
Being
.
Modus
quo
corporibus
adhaeret
Spiritus
,
comprehendi
ab
hominibus
non
potest
;
&
hoc
tamen
homo
est
.
28.
*
When
in
things
of
Nature
,
the
knowledge
whereof
is
not
necessary
to
us
,
there
are
some
things
,
the
certainty
whereof
we
do
not
know
,
it
may
not
be
hurtful
,
that
there
should
be
a
common
Error
that
may
fix
the
Mind
of
Man
;
as
for
Instance
,
the
Moon
,
to
which
is
attributed
the
change
of
Seasons
,
the
progress
of
Sicknesses
,
&c.
for
't
is
one
of
the
greatest
weaknesses
of
Man
,
to
have
a
restless
Curiosity
to
know
things
out
of
his
reach
;
and
I
don't
know
if
it
be
not
less
hurtful
to
him
to
be
in
an
Error
in
things
of
this
Nature
,
than
to
rest
in
this
unnecessary
Curiosity
.
29.
*
If
Thunder
should
only
fall
in
low
places
,
Poets
and
those
that
know
only
to
discourse
of
things
of
this
Nature
,
would
want
Proofs
.
30.
*
This
Dog
is
mine
,
said
those
poor
Children
;
That
's
my
place
in
the
Sun
:
This
is
the
beginning
and
Image
of
the
Usurpation
of
all
the
Earth
.
31.
*
Wit
has
one
sort
of
proceedings
,
which
is
by
Principles
and
Demonstrations
;
the
Heart
has
another
:
One
don't
prove
that
one
should
be
loved
,
by
relating
in
order
the
causes
of
Love
;
that
would
be
ridiculous
.
Jesus
Christ
and
Saint
Paul
chose
rather
to
follow
this
way
of
the
Heart
,
which
is
that
of
Charity
,
rather
than
that
of
Wit
;
for
their
Principal
aim
was
not
to
instruct
,
but
to
cherish
.
Saint
Austin
did
the
same
:
this
order
consists
chiefly
in
inlarging
upon
each
Point
that
relates
to
the
end
,
to
make
it
more
visible
.
32.
*
One
commonly
fansies
Plato
and
Aristotle
to
be
always
in
their
Robes
,
and
grave
serious
Persons
;
whereas
they
were
good
Fellows
,
that
laugh'd
and
made
merry
with
their
Friends
:
And
when
they
wrote
their
Laws
,
and
Treatises
of
Policy
,
it
was
in
their
Pastimes
,
and
Diverting
themselves
.
It
was
the
least
Serious
,
and
least
Philosophical
part
of
their
Life
;
the
most
Philosophical
part
,
was
,
to
live
plain
and
quietly
.
33.
*
There
be
some
that
do
wholly
veil
Nature
;
there
's
no
King
amongst
them
,
but
an
August
Monarch
:
No
Paris
,
but
a
Capital
of
the
Kingdom
;
sometimes
Paris
must
be
called
Paris
;
and
other
whiles
,
it
must
be
called
the
Metropolis
of
the
Kingdom
.
34.
*
When
in
a
Discourse
one
finds
Words
repeated
,
and
going
to
alter
them
,
one
finds
them
so
fit
,
that
it
would
spoil
the
Sense
,
then
they
must
be
let
alone
;
this
is
the
distinction
,
and
't
is
only
blind
Envy
that
don't
know
this
Repitition
is
proper
in
that
place
;
for
there
's
no
general
Rule
.
35.
*
Those
which
make
Antitheses
in
forcing
Words
,
are
like
those
which
make
false
Windows
for
Symmetry
;
their
Rule
is
not
to
speak
true
,
but
to
make
true
Figures
.
36.
*
One
Language
in
regard
to
another
,
is
a
Cypher
,
where
Words
are
changed
into
Words
,
and
not
Letters
into
Letters
.
And
so
an
unknown
Language
may
be
Decypher'd
.
37.
*
There
is
a
Model
of
Fancy
and
Beauty
,
which
consists
in
a
certain
likeness
betwixt
our
weak
or
strong
Nature
,
such
as
't
is
,
and
the
thing
that
pleases
us
:
All
that
's
formed
after
this
Model
pleases
us
,
House
,
Song
,
Discourse
,
Verse
,
Prose
,
Women
,
Birds
,
Rivers
,
Trees
,
Chambers
,
Cloths
.
All
that
is
not
after
this
Model
,
dislikes
those
that
have
any
apprehension
.
38.
*
As
some
say
Poetical
Beauty
,
so
one
should
also
say
Geometrical
Beauty
,
and
Beauty
Physical
:
nevertheless
't
is
not
said
so
;
the
Reason
is
,
because
one
knows
what
the
Object
of
Geometry
is
,
and
what
the
Object
of
Physick
,
but
't
is
not
known
wherein
consists
that
sweetness
,
which
is
the
Object
of
Poetry
.
One
does
not
know
what
that
natural
Model
is
that
must
be
imitated
;
and
for
want
of
this
knowledge
,
they
have
invented
some
odd
Terms
;
Golden
Age
,
Wonder
of
our
Age
,
Fatal
Rays
,
Bright
Star
,
&c.
and
this
kind
of
stuff
is
called
Poetical
Beauty
.
But
who
should
fancy
a
Woman
drest
up
after
this
Model
,
would
see
a
pretty
kind
of
Lady
,
cover'd
all
over
with
Looking-glasses
,
and
Tin●il
Chains
;
and
instead
of
finding
her
to
ones
Mind
,
one
could
not
chuse
but
laugh
at
the
sight
;
because
one
knows
better
wherein
a
Womans
dress
consists
,
than
the
garb
of
Poetry
.
But
it
may
be
those
that
don't
understand
it
,
may
admire
her
in
this
Equipage
,
and
in
many
Villages
she
would
be
thought
to
be
a
Queen
;
therefore
some
call
Songs
made
after
this
Model
,
the
Country
Queen
.
39.
*
When
a
natural
Discourse
sets
forth
a
Passion
or
Effect
,
one
finds
in
themselves
the
Truth
of
what
one
hears
,
which
was
in
it
before
one
knew
it
,
and
one
finds
themselves
inclin'd
to
love
him
that
made
us
know
it
;
for
●e
shews
us
not
his
good
,
but
our
own
,
and
so
this
kindness
makes
us
love
him
;
besides
that
this
community
of
knowledge
that
we
have
with
him
,
necessarily
inclines
the
Heart
to
love
him
.
40.
*
There
must
be
in
Eloquence
,
Sweetness
and
Reality
;
and
this
pleasingness
must
be
real
.
41.
*
When
one
finds
a
natural
Stile
,
one
is
surpris'd
and
ravish'd
with
it
,
for
one
thought
to
see
an
Author
,
and
one
finds
a
Man
;
whereas
those
that
are
Judicious
,
and
that
seeing
a
Book
,
thinking
to
find
a
Man
,
are
surpris'd
to
find
an
Author
:
plus
poeticè
quàm
humanè
locutus
est
.
Those
do
much
honour
Nature
,
that
tell
her
she
can
speak
of
all
things
,
and
even
of
Theology
.
42.
*
The
last
thing
one
finds
in
composing
a
Book
,
is
to
know
what
part
to
set
foremost
.
43.
*
In
Discourse
one
should
not
turn
the
Mind
from
one
thing
to
another
,
unless
it
be
to
give
it
ease
,
and
that
too
at
a
convenient
time
,
and
not
otherwise
;
for
those
that
would
give
ease
unseasonably
,
do
but
cause
trouble
:
One
is
displeas'd
,
and
then
regards
nothing
;
so
hard
it
is
to
obtain
any
thing
of
Man
,
but
by
Pleasure
,
which
is
the
Money
for
which
we
part
with
any
thing
.
44.
*
Man
is
a
lover
of
Malignity
,
but
't
is
not
against
the
Wicked
,
but
against
the
Happy
proud
,
and
't
is
to
be
deceiv'd
to
judge
otherwise
.
Martiall
's
Epigram
upon
the
Blind
is
naught
,
for
it
don't
Comfort
them
,
and
only
gives
a
Point
to
the
Glory
of
the
Author
:
What
is
not
for
the
Author
is
worth
nothing
.
Ambitiosa
recidet
ornamenta
;
those
that
have
human
and
tender
Thoughts
,
should
be
pleased
,
and
not
those
who
are
barbarous
and
inhumane
.
§.
XXXII
.
PRAYER
.
To
desire
of
God
the
right
use
of
Sickness
.
I.
LORD
thy
Spirit
is
so
good
and
so
sweet
in
all
things
,
and
thou
art
so
Merciful
,
that
not
only
the
Prosperities
,
but
even
the
sufferings
which
befal
the
Elect
are
effects
of
thy
Love
;
give
me
Grace
not
to
act
as
a
Heathen
in
the
State
whereinto
thy
Justice
has
reduced
me
,
but
that
as
a
true
Christian
I
may
own
thee
for
my
Father
and
my
God
,
in
what
condition
soever
I
am
;
for
the
change
of
my
Condition
makes
nothing
to
thee
,
for
thou
art
always
the
same
,
though
I
am
subject
to
change
;
and
thou
art
the
same
God
when
thou
afflictest
and
punishest
,
as
when
thou
dost
comfort
and
shew
compassion
.
II.
Thou
gavest
me
Health
to
serve
thee
,
and
I
have
converted
it
to
a
prophane
use
,
now
thou
sendest
me
Sickness
to
correct
me
,
suffer
me
not
to
abuse
it
to
provoke
thee
by
my
impatience
.
I
have
not
rightly
improved
my
health
,
and
thou
hast
justly
punish'd
me
;
suffer
me
not
to
slight
thy
Correction
.
And
seeing
the
Corruption
of
my
Nature
is
such
,
that
it
makes
thy
favours
pernicious
to
me
,
Grant
,
O
my
God
,
that
thy
powerful
Grace
may
make
thy
Chastisements
profitable
to
me
.
If
my
Heart
has
been
full
of
Love
for
the
World
whilst
it
had
any
vigour
;
abate
this
vigour
for
my
good
,
and
make
me
uncapable
of
enjoying
the
World
,
whether
it
be
through
weakness
of
Body
,
or
through
Zeal
of
Charity
,
that
I
might
enjoy
thee
only
.
III.
O
God
,
before
whom
I
must
give
an
exact
account
of
all
my
Actions
at
the
end
of
my
Life
,
and
at
the
end
of
the
World
;
O
God
who
sufferest
the
World
,
and
all
things
in
the
World
,
to
subsist
,
only
to
exercise
thine
Elect
,
or
to
punish
Sinners
;
O
God
who
leavest
impenitent
Sinners
in
the
delicious
,
but
Criminal
use
of
the
World
;
O
God
,
who
killest
our
Bodies
,
and
at
the
instant
of
Death
separatest
our
Soul
from
all
that
it
loved
in
the
World
;
O
God
,
who
wilt
take
me
away
at
the
last
moment
of
my
Life
from
all
those
things
I
delighted
in
,
and
whereon
I
set
my
Heart
;
O
God
,
who
at
the
last
day
wilt
consume
Heaven
and
Earth
,
and
all
Creatures
therein
contained
,
that
all
Men
might
see
that
't
is
thou
only
that
subsistest
,
and
that
therefore
thou
only
deservest
to
be
loved
,
because
nothing
is
permanent
but
thou
;
O
God
,
who
wilt
destroy
all
vain
Idols
,
and
all
these
wicked
Objects
of
our
Passions
:
I
Praise
thee
my
God
,
and
will
Bless
thee
all
the
days
of
my
Life
,
inasmuch
as
thou
hast
been
pleas'd
to
prevent
this
dreadful
Day
in
my
behalf
,
by
destroying
as
to
me
,
all
things
,
by
the
weakness
wherein
thou
hast
put
me
.
I
Praise
thee
my
God
,
and
will
bless
thy
Name
as
long
as
I
live
,
in
that
thou
hast
been
pleas'd
to
make
me
unable
to
enjoy
the
Pleasures
of
Health
,
and
the
Pleasures
of
the
World
;
and
in
that
thou
hast
in
some
sort
destroyed
,
for
my
good
,
the
deceitful
Idols
,
which
thou
wilt
absolutely
destroy
for
the
confusion
of
Sinners
,
in
the
great
Day
of
thy
Wrath.
Grant
,
Lord
,
that
I
may
judge
my self
after
this
destruction
which
thou
hast
made
in
my
regard
;
to
the
end
thou
maist
not
judge
me
thy self
after
the
general
destruction
which
thou
wilt
make
of
my
Life
and
of
all
the
World
:
For
Lord
,
as
at
the
instant
of
my
Death
,
I
shall
find
my self
separated
from
the
World
,
stript
of
all
things
,
standing
in
thy
Presence
to
answer
thy
Justice
for
all
the
Motions
of
my
Heart
,
grant
that
I
may
look
on
my self
in
this
Sickness
as
in
a
kind
of
Death
,
separate
from
the
World
,
depriv'd
of
all
the
Objects
,
wherein
I
placed
my
delight
,
standing
in
thy
Presence
to
implore
of
thy
Mercy
the
true
Conversion
of
my
Heart
;
that
so
I
may
have
and
feel
extraordinary
Comfort
,
that
thou
art
pleased
now
to
send
me
a
kind
of
Death
to
exercise
thy
Mercy
,
before
thou
sendest
me
Death
effectively
,
to
exercise
thy
Judgment
.
Grant
therefore
,
O
my
God
,
that
as
thou
hast
anticipated
my
Death
,
I
may
prevent
the
rigor
of
thy
Sentence
,
and
that
I
may
examine
my self
before
thy
Judgment
,
that
I
may
find
Mercy
in
thy
Presence
.
IV.
Grant
,
O
my
God
,
that
I
adore
in
silence
,
the
order
of
thy
wonderful
Providence
in
the
conduct
of
my
Life
,
that
thy
Chastisements
may
comfort
me
,
and
that
having
lived
in
the
bitterness
of
my
Sins
during
the
time
of
Peace
,
I
may
taste
the
Heavenly
sweetness
of
thy
Grace
,
during
the
healthy
Afflictions
wherewith
thou
dost
visit
me
.
But
I
acknowledge
,
my
God
,
that
my
Heart
is
so
hardned
,
and
full
of
Ideas
,
Cares
,
Molestations
,
and
Thoughts
of
this
World
,
that
neither
Sickness
,
nor
Health
,
neither
Discourse
nor
Books
;
thy
Holy
Scriptures
nor
the
Gospel
,
neither
Fasting
,
Mortifications
,
nor
Works
of
Charity
,
and
Mercy
,
nor
Miracles
,
nor
the
use
of
thy
Sacraments
,
nor
all
my
indeavours
,
nor
those
of
all
the
World
put
together
,
can
contribute
any
thing
towards
my
Conversion
,
unless
thou
art
pleas'd
to
accompany
all
these
things
with
an
extraordinary
assistance
of
thy
Grace
:
Therefore
,
my
God
,
I
come
unto
thee
,
Omnipotent
God
,
to
demand
that
of
thee
which
all
Creatures
together
cannot
give
me
;
I
should
not
have
the
confidence
to
lift
up
my
Voice
unto
thee
,
if
any
body
else
could
help
me
.
But
,
O
my
God
,
as
the
Conversion
of
my
Heart
(
which
I
beg
of
thee
)
is
a
Work
that
surpasseth
the
strength
of
Nature
,
I
cannot
but
address
my self
to
the
Almighty
Author
,
and
Master
of
Nature
,
and
of
my
Heart
;
to
whom
should
I
cry
Lord
,
to
whom
should
I
go
but
to
thee
?
nothing
but
God
can
fill
and
satisfie
my
expectation
:
It
is
God
only
that
I
seek
for
and
that
I
desire
;
and
't
is
to
thee
only
,
O
my
God
,
that
I
address
my self
that
I
might
enjoy
thee
.
Open
my
Heart
,
Lord
,
enter
into
this
Rebellious
place
,
which
has
been
defil'd
with
Sin
;
it
keeps
it
in
subjection
,
enter
thereinto
as
into
the
strong
Mans
House
,
but
first
bind
the
strong
Man
that
Rules
in
it
,
and
then
take
all
the
Riches
therein
.
Lord
take
my
Affections
,
which
the
World
had
stollen
;
wilt
thou
accept
this
Treasure
?
rather
reassume
it
,
seeing
't
is
to
thee
it
appertains
,
as
a
Tribute
I
owe
unto
thee
,
for
thy
Image
is
stamped
upon
it
.
Thou
didst
there
ingrave
it
,
Lord
,
at
the
instant
of
my
Baptism
,
which
is
my
second
Birth
,
but
't
is
quite
blotted
out
;
the
Idea
of
the
World
is
so
ingraven
in
it
,
that
thine
cannot
be
seen
.
Thou
alone
hadst
power
to
make
my
Soul
,
and
thou
only
art
able
to
renew
it
;
thou
only
wert
able
to
stamp
thine
Image
upon
it
;
thou
only
art
able
to
restore
it
,
and
to
renew
thy
decayed
Image
;
that
is
to
say
Jesus
Christ
my
Saviour
,
who
is
thy
Image
,
and
the
Character
of
thy
Glory
.
V.
O
my
God
,
how
happy
is
the
Heart
that
can
love
so
charming
an
Object
,
that
don't
dishonour
it
,
but
in
whom
't
is
so
safe
to
trust
;
I
find
I
cannot
love
the
World
without
displeasing
thee
,
without
hurting
and
dishonouring
my self
,
and
nevertheless
the
World
is
the
Object
of
my
delight
.
O
my
God
,
how
happy
is
that
Soul
of
whom
thou
art
the
delight
,
because
it
can
willingly
love
thee
,
not
only
without
scruple
,
but
also
with
pleasure
!
How
firm
and
durable
is
her
Happiness
,
seeing
her
expectation
shall
not
be
frustrated
,
because
thou
shalt
never
be
destroy'd
,
and
that
because
neither
Death
nor
Life
shall
ever
separate
her
from
the
Object
of
her
delight
,
and
that
the
same
moment
that
shall
plunge
the
wicked
with
their
Idols
into
common
Misery
,
shall
unite
the
Righteous
with
thee
in
a
common
Glory
;
and
as
the
one
shall
be
destroyed
with
the
perishable
Objects
which
they
delighted
in
,
so
the
others
shall
abide
for
ever
in
the
Object
that
Eternally
subsists
of
himself
,
whereunto
they
were
strictly
united
.
O
how
happy
are
those
that
with
free
Liberty
,
and
full
bent
of
their
Will
,
do
freely
and
perfectly
love
that
which
they
are
necessarily
obliged
unto
.
VI.
Accomplish
,
O
my
God
,
the
good
Desires
thou
art
pleas'd
to
give
me
;
be
thou
the
End
,
as
thou
art
the
Beginning
.
Crown
thy
own
Gifts
,
for
I
confess
they
are
from
thee
:
Yes
,
my
God
,
and
very
far
from
thinking
there
is
any
Merit
in
my
Prayers
,
that
should
oblige
thee
of
necessity
to
grant
them
.
I
most
humbly
confess
,
that
having
given
my
Heart
to
the
Creatures
,
which
thou
madest
only
for
thy self
,
and
not
for
the
World
,
nor
for
me
,
I
can
expect
no
Grace
but
meerly
from
thy
Mercy
,
seeing
there
is
nothing
in
me
might
invite
thee
to
it
;
and
that
all
the
natural
Motions
of
my
Heart
,
being
inclin'd
to
the
Creatures
,
or
to
my self
,
cannot
but
displease
thee
:
I
therefore
give
thee
Thanks
,
my
God
,
for
the
good
Motions
thou
givest
me
,
and
even
for
that
which
thou
givest
me
,
that
I
give
thee
Thanks
.
VII
.
Touch
my
Heart
with
Repentance
of
my
Sins
,
seeing
that
without
this
inward
Grief
,
the
outward
Evils
thou
layest
on
my
Body
will
be
a
farther
occasion
of
making
me
transgress
;
make
me
fully
understand
that
bodily
Pains
are
nothing
else
but
the
Punishment
and
Figure
both
together
,
of
the
Evils
of
the
Soul.
But
,
Lord
,
grant
that
they
may
also
prove
the
Remedy
,
in
making
me
consider
in
the
Punishments
I
feel
,
those
which
I
did
not
feel
in
my
Soul
,
although
I
was
sick
and
over-run
with
Ulcers
;
For
,
Lord
,
the
greatest
of
these
Evils
,
is
this
insensibleness
and
extream
weakness
,
that
had
deprived
the
Soul
of
all
Sense
and
feeling
of
its
own
Miseries
:
Make
me
to
feel
them
sharply
,
and
that
the
residue
of
my
Life
may
be
a
continual
Repentance
for
the
Offences
which
I
have
committed
.
VIII
.
Lord
,
though
my
Life
past
has
been
exempt
from
heinous
Crimes
,
from
which
thou
hast
put
from
me
all
occasions
,
yet
it
has
been
very
odious
in
thy
sight
,
by
my
continual
negligence
in
thy
Service
,
by
the
ill
use
of
thy
Holy
Sacraments
,
by
dispising
thy
Holy
Word
and
Motions
of
thy
Spirit
,
by
the
Sloath
and
unprofitableness
of
my
Thoughts
and
Words
,
by
the
loss
of
my
time
,
which
thou
gavest
me
only
to
adore
and
serve
thee
,
and
seek
in
all
my
Businesses
the
means
to
please
thee
,
and
to
be
sorrowful
for
the
Sins
are
daily
committed
,
and
which
the
best
Men
are
subject
unto
,
so
that
their
Life
should
be
a
continual
course
of
Repentance
,
without
which
they
are
in
danger
of
falling
from
their
Righteousness
.
So
,
O
my
God
,
I
have
always
been
contrary
to
thee
.
IX
.
Yea
,
Lord
,
even
to
this
Day
I
have
been
deaf
unto
thy
Holy
Inspirations
;
I
have
despised
thy
Oracles
;
I
have
judged
contrary
to
what
thou
judgest
;
I
have
opposed
the
Holy
Maxims
which
thou
didst
bring
into
the
World
from
the
bosom
of
thine
Everlasting
Father
,
and
according
to
which
thou
wilt
Judge
the
World.
Thou
sayest
,
Blessed
are
those
that
weep
,
and
Woe
be
to
those
that
laugh
;
but
I
have
said
,
Wretched
are
they
that
are
sorrowful
,
and
Happy
are
those
that
rejoice
.
I
have
said
,
Happy
are
those
that
enjoy
a
large
Fortune
,
and
a
glorious
Reputation
,
and
full
State
of
Health
;
and
wherefore
have
I
esteemed
them
Happy
,
but
only
because
these
advantages
should
give
them
the
greater
opportunity
with
ease
to
enjoy
the
things
of
this
World
,
that
is
to
say
,
to
displease
thee
.
Yea
,
Lord
,
I
confess
I
have
accounted
Health
a
Blessing
,
not
because
't
is
a
Means
the
better
of
serving
thee
,
to
spend
the
more
Days
and
Nights
in
thy
Service
,
and
to
do
good
to
Neighbours
;
but
because
by
means
thereof
I
could
with
the
greater
Freedom
and
Liberty
,
give
my self
up
to
the
enjoyment
of
the
abundance
of
the
things
of
this
Life
,
and
the
better
enjoy
the
dangerous
Pleasures
of
Sin
;
do
me
the
favour
,
Lord
,
to
rectifie
my
depraved
Reason
,
and
to
conform
my
Thoughts
unto
thine
:
Let
me
count
my self
Happy
in
Affliction
,
and
that
in
my
being
unable
to
act
outwardly
,
thou
mayest
in
such
manner
purifie
my
Thoughts
,
that
they
may
no
longer
oppose
thy
Will
,
that
so
I
may
feel
thee
within
me
,
because
I
cannot
seek
thee
outwardly
by
reason
of
my
weakness
:
For
,
Lord
,
thy
Kingdom
is
within
thy
Children
,
and
I
shall
find
it
within
me
,
if
I
there
find
thy
Spirit
and
thy
Will
.
X.
But
,
Lord
,
what
shall
I
do
to
prevail
with
thee
to
shed
forth
thy
Spirit
on
this
miserable
Clay
;
all
that
I
am
is
odious
unto
thee
,
and
I
can
find
nothing
in
me
that
may
be
acceptable
in
thy
sight
:
I
see
nothing
in
me
,
Lord
,
but
only
my
Sorrows
,
that
have
any
resemblance
with
thine
;
consider
therefore
,
O
Lord
,
the
Evils
that
I
suffer
,
and
those
that
hang
over
my
Head.
Look
with
an
Eye
of
pity
on
the
Wounds
that
thy
hand
has
made
in
me
:
O
my
Saviour
,
thou
didst
love
thy
suffering
in
Death
;
O
God
,
who
becamest
Man
only
to
suffer
more
than
any
Man
,
for
the
Salvation
of
Men
;
O
God
,
who
wast
not
Incarnate
till
after
the
Sin
of
Man
,
and
that
tookest
not
a
Body
,
but
therein
to
suffer
all
the
Evils
that
our
Sins
deserved
;
O
God
,
who
so
lovest
the
Bodies
that
suffer
,
that
thou
didst
choose
for
thy self
the
Body
the
most
loaden
with
suffering
that
ever
was
in
the
World
;
accept
my
Body
,
not
for
its
own
sake
,
nor
for
the
sake
of
any
thing
it
has
,
for
there
is
nothing
in
it
but
deserves
thine
Anger
;
but
for
the
Pains
it
endures
,
which
alone
can
be
worthy
of
thy
Favour
.
Love
my
Sufferings
,
Lord
,
and
let
my
Sorrows
invite
thee
to
visit
me
.
But
to
finish
the
preparation
of
thine
abode
,
Grant
,
O
my
Saviour
,
that
if
my
body
has
that
in
common
with
thine
,
that
it
suffers
for
mine
Offences
;
my
Soul
may
also
have
that
in
common
with
thine
too
;
that
it
might
be
in
sadness
for
the
same
Offences
,
and
that
so
I
may
suffer
with
thee
,
and
as
thou
didst
,
in
my
Body
and
in
my
Soul
,
for
the
Sins
which
I
have
committed
.
XI
.
Grant
me
the
Grace
,
Lord
,
to
join
thy
Consolations
to
my
Sufferings
,
that
I
may
suffer
as
a
Christian
:
I
don't
desire
to
be
free
from
Sufferings
,
that
's
the
recompence
of
Saints
;
but
I
desire
not
to
be
abandon'd
to
the
Sorrows
of
Nature
without
the
Comforts
of
thy
Spirit
,
for
that
's
the
Malediction
of
Jews
and
Infidels
.
I
don't
desire
to
have
a
fulness
of
Consolation
without
any
Suffering
,
for
that
's
the
Life
of
Glory
;
neither
do
I
desire
to
be
in
a
fullness
of
Evils
without
Comfort
,
this
is
the
State
of
Judaism
.
But
I
desire
,
Lord
,
to
feel
altogether
,
the
sadness
of
Nature
for
my
Sins
,
and
the
Comforts
of
thy
Spirit
by
thy
Grace
,
for
that
's
the
true
State
of
Christianity
:
Let
me
not
feel
sadness
without
Consolation
,
but
let
me
feel
sadness
and
Comfort
both
together
,
that
I
may
at
length
attain
to
feel
only
thy
Consolations
without
any
Grief
.
For
,
Lord
,
thou
didst
let
the
World
languish
without
consolation
before
the
coming
of
thy
only
Son
;
now
thou
comfortest
,
and
softenest
the
Sufferings
of
thy
Children
by
the
Grace
of
thy
beloved
Son
,
and
thou
wilt
fill
with
perfect
Happiness
thy
Saints
in
the
Glory
of
thine
only
Son
:
These
are
the
admirable
steps
by
which
thou
conductest
thy
Works
:
Thou
hast
drawn
me
out
of
the
First
,
make
me
to
pass
through
the
Second
,
to
arrive
at
the
Third
;
Lord
it
is
what
I
heartily
beg
of
thee
.
XII
.
Suffer
not
that
I
may
be
in
that
distance
from
thee
,
that
I
may
consider
this
Soul
sorrowful
unto
Death
,
and
this
Body
pressed
by
Death
for
my
Sins
,
and
not
rejoice
to
suffer
both
in
my
Body
and
in
my
Soul
:
For
what
is
there
more
shameful
,
and
yet
more
common
in
Christians
,
and
even
in
my self
,
than
whilst
thou
didst
sweat
Blood
to
expiate
our
Offences
,
we
live
in
Pleasures
?
That
Christians
who
make
Profession
to
belong
to
thee
;
that
those
who
by
Baptism
have
renounced
the
World
,
solemnly
in
the
Face
of
the
Church
,
to
Live
and
Die
with
thee
;
that
those
that
make
Profession
to
believe
the
World
Persecuted
and
Crucified
thee
;
that
those
that
believe
thou
didst
expose
thy self
to
Gods
anger
and
to
the
rage
of
Men
,
to
ransom
them
from
their
Sins
;
that
those
,
I
say
,
that
believe
all
these
Truths
,
that
consider
thy
Body
as
the
Sacrifice
that
was
deliver'd
for
their
Salvation
;
that
consider
the
Pleasures
and
Sins
of
the
World
,
as
the
only
Subject
of
thy
Sufferings
,
and
the
World
it self
as
thy
Executioner
;
yet
should
seek
to
Pamper
their
Body
with
these
same
Pleasures
,
in
this
same
World
;
and
that
those
that
cannot
without
horror
see
a
Man
imbrace
and
cherish
the
Murderer
of
their
Father
,
that
gave
himself
to
Death
to
restore
them
to
Life
;
how
they
can
live
,
as
I
have
done
,
with
full
delight
in
the
World
,
which
I
very
well
know
was
the
Murderer
of
him
that
I
acknowledge
to
be
my
Father
and
my
God
,
and
that
gave
himself
to
the
Death
for
my
Salvation
,
and
that
bore
in
his
Body
the
Punishment
due
to
my
Sins
:
It
is
just
,
Lord
,
that
thou
shouldst
put
a
stop
to
such
Sinful
Delights
as
those
were
,
wherein
I
rested
under
the
Shadow
of
Death
.
XIII
.
Take
therefore
from
me
,
Lord
,
the
sorrow
which
Self-love
might
give
me
for
my
own
Sufferings
,
and
by
reason
that
Worldly
things
don't
succeed
according
to
the
Inclinations
of
my
Heart
,
that
tend
not
to
thy
Glory
:
But
be
pleased
to
cast
me
into
a
sorrow
conformable
unto
thine
;
let
my
Sufferings
in
some
measure
pacifie
thine
Anger
:
Make
them
be
an
occasion
of
my
Conversion
and
Salvation
.
Let
me
not
henceforth
desire
Health
nor
Life
,
but
that
I
may
employ
,
and
end
them
for
thee
and
with
thee
,
and
in
thee
.
I
don't
ask
Health
,
nor
Sickness
,
nor
Life
,
nor
Death
,
but
that
thou
wouldest
dispose
of
my
Health
and
Sickness
,
of
my
Life
and
Death
,
for
thy
Glory
and
my
Salvation
,
and
for
the
good
of
thy
Church
and
Saints
,
of
which
I
hope
,
by
thy
Grace
,
to
make
a
part
.
Thou
only
knowest
what
is
expedient
for
me
;
thou
art
the
absolute
Disposer
of
all
things
,
do
what
seems
good
in
thy
sight
.
Give
unto
me
,
take
away
from
me
,
but
conform
my
Will
to
thy
Holy
Will
,
and
that
in
an
humble
and
perfect
submission
,
and
Holy
confidence
,
I
may
prepare
my self
to
receive
the
Decrees
of
thine
Eternal
Providence
,
and
that
I
may
equally
adore
all
things
that
proceed
from
thee
.
XIV
.
Grant
,
O
my
God
,
that
in
a
constant
Uniformity
of
Mind
,
I
may
receive
all
sorts
of
Events
,
because
we
don't
know
what
to
ask
for
,
and
that
I
cannot
desire
one
thing
rather
than
another
without
Presumption
,
and
without
making
my self
a
Judge
,
and
liable
to
answer
the
consequences
,
which
in
thy
Wisdom
thou
hast
justly
hid
from
me
.
Lord
,
I
know
,
I
know
but
one
thing
,
which
is
,
That
't
is
good
to
serve
thee
,
and
that
't
is
ill
to
offend
thee
;
besides
this
,
I
don't
know
which
is
worst
or
best
in
any
thing
:
I
can't
tell
which
is
best
for
me
,
Health
or
Sickness
,
Riches
or
Poverty
,
or
any
thing
else
in
the
World
;
these
things
pass
the
Skill
of
Men
and
Angels
to
discern
,
and
are
hid
in
the
secrets
of
thy
Providence
,
which
I
humbly
adore
,
and
will
not
presume
to
pry
into
.
XV.
Grant
therefore
,
Lord
,
that
such
as
I
am
,
I
may
conform
my self
to
thy
Will
,
and
that
being
sick
as
I
am
,
I
may
glorifie
thee
in
my
Sufferings
;
without
them
I
cannot
attain
to
Glory
,
and
thou
thy self
,
my
Blessed
Saviour
,
wouldst
not
arrive
thereunto
by
any
other
way
:
It
is
by
the
marks
of
thy
Sufferings
that
thou
wert
known
to
thy
Disciples
;
and
it
is
by
Sufferings
that
thou
dost
also
know
those
that
are
thy
Disciples
:
acknowledge
me
therefore
for
thy
Disciple
in
the
Pains
which
I
suffer
both
in
my
Body
and
Mind
,
for
the
Offences
which
I
have
committed
.
And
because
nothing
is
well
pleasing
to
God
but
what
is
offerr'd
up
by
thee
,
conform
my
Will
to
thy
Will
,
and
my
Sufferrings
to
those
which
thou
hast
suffered
;
grant
that
mine
may
become
thine
;
unite
me
unto
thee
,
fill
me
with
thy self
and
thy
Holy
Spirit
.
Enter
into
my
Heart
and
Soul
,
to
bring
thither
my
Sufferings
,
and
to
continue
to
maintain
in
me
what
is
yet
behind
to
suffer
of
thy
Passion
,
which
thou
dost
fulfil
in
thy
Members
until
the
full
consummation
of
thy
Body
;
that
so
being
fill'd
with
thee
,
it
might
no
longer
be
I
that
do
live
and
suffer
,
but
that
it
might
be
thou
that
dost
live
and
suffer
in
me
,
O
my
Blessed
Redeemer
;
and
that
so
having
some
little
part
of
thy
Sufferings
,
thou
mayest
fill
me
intirely
with
the
Glory
they
brought
thee
unto
,
in
which
thou
livest
with
the
Father
and
the
Holy
Ghost
,
World
without
End.
Amen
.
Amen
.