portrait of John Lord Archbishop of Canterbury
His
Grace
John
Lord
Arch-Bishop
of
Canterbury
.
SERMONS
PREACH'D
Upon
several
Occasions
.
By
His
Grace
JOHN
Lord
Arch-Bishop
of
Canterbury
.
The
First
Volume
.
The
Eighth
Edition
Corrected
.
LONDON
,
Printed
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
;
and
William
Rogers
,
at
the
Sun
against
St.
Dunstans
Church
in
Fleet-street
.
1694.
To
the
Worshipfull
the
Masters
of
the
Bench
,
and
the
rest
of
the
Members
of
the
Honourable
Society
of
Lincolns-Inn
.
Gentlemen
.
WHen
I
resolv'd
to
publish
these
Sermons
,
there
could
be
no
dispute
to
whom
I
should
dedicate
them
.
They
do
of
right
belong
to
you
,
being
most
of
them
first
preach'd
among
you
;
besides
my
great
obligation
to
you
for
your
constant
respects
to
me
,
both
in
the
favourable
acceptance
and
in
the
generous
encouragement
of
my
labours
,
ever
since
I
had
the
honour
and
happiness
to
be
related
to
you
.
In
a
thankfull
acknowledgment
whereof
I
humbly
present
this
small
part
of
them
to
you
,
hoping
that
by
the
blessing
of
God
they
may
be
of
some
use
for
the
promoting
of
true
piety
and
vertue
,
which
is
the
sincere
wish
and
aim
of
Your
most
obliged
and
faithfull
Servant
,
John
Cant.
The
Preface
.
I
Shall
neither
trouble
the
Reader
,
nor
my self
,
with
any
apology
for
the
publishing
of
these
Sermons
.
For
if
they
be
in
any
measure
truly
serviceable
to
the
end
for
which
they
are
design'd
,
to
establish
men
in
the
Principles
of
Religion
and
to
recommend
to
them
the
practice
of
it
with
any
considerable
advantage
,
I
do
not
see
what
Apology
is
necessary
,
and
if
they
be
not
so
,
I
am
sure
none
can
be
sufficient
.
However
if
there
need
any
,
the
common
heads
of
excuse
in
these
cases
are
very
well
known
;
and
I
hope
I
have
an
equal
right
to
them
with
other
men
.
I
shall
chuse
rather
in
this
Preface
,
to
give
a
short
account
of
the
following
Discourses
;
and
as
briefly
as
I
can
to
vindicate
a
single
passage
in
the
first
of
them
from
the
Exceptions
of
a
Gentleman
who
hath
been
pleas'd
to
honour
it
so
far
as
to
write
a
whole
Book
against
it
.
The
Design
of
these
Discourses
is
fourfold
.
First
,
To
shew
the
unreasonableness
of
Atheism
,
and
of
scoffing
at
Religion
;
which
I
am
sorry
is
so
necessary
to
be
done
in
this
Age.
This
I
have
endeavour'd
in
the
two
first
of
these
Discourses
.
Secondly
,
To
recommend
Religion
to
men
from
the
great
and
manifold
advantages
which
it
brings
both
to
publick
Society
and
to
particular
persons
.
And
this
is
the
argument
of
the
third
and
fourth
.
Thirdly
,
To
represent
the
excellency
,
more
particularly
,
of
the
Christian
Religion
;
and
to
vindicate
the
practise
of
it
from
the
suspicion
of
those
grievous
troubles
and
difficulties
which
many
imagine
it
to
be
attended
withall
.
And
this
is
the
subject
of
the
fifth
and
sixth
.
Fourthly
,
To
perswade
men
to
the
practice
of
this
holy
Religion
,
from
the
great
obligation
which
the
profession
of
Christianity
lays
upon
men
to
that
purpose
;
and
more
particularly
,
from
the
glorious
rewards
of
another
life
;
which
is
the
design
of
the
two
last
Discourses
.
Having
given
this
short
account
of
the
following
Discourses
,
I
crave
leave
of
the
Reader
to
detain
him
a
little
longer
,
whilst
I
vindicate
a
passage
in
the
first
of
these
Sermons
,
from
the
assaults
of
a
whole
Book
purposely
writ
against
it
.
The
Title
of
the
Book
is
Faith
vindicated
from
the
possibility
of
Falshood
.
The
Author
Mr.
J.
S.
the
famous
Author
of
Sure
footing
.
He
hath
indeed
in
this
last
Book
of
his
,
to
my
great
amazement
,
quitted
that
glorious
.
Title
.
Not
that
I
dare
assume
to
my self
to
have
put
him
out
of
conceit
with
it
,
by
having
convinc'd
him
of
the
phantasticalness
of
it
.
No
,
I
despair
to
convince
that
man
of
any
thing
,
who
after
so
fair
an
admonition
does
still
persist
to
maintain
,
[
](A62626-e10900-b)*
*
Letter
of
Thanks
p.
24
,
&c.
that
first
and
self-evident
Principles
not
onely
may
,
but
are
fit
to
be
demonstrated
;
and
[
](A62626-e10930-b)†
†
Ibid.
p.
11.
that
those
ridiculous
identical
Propositions
,
that
Faith
is
Faith
,
and
a
Rule
is
a
Rule
,
are
first
Principle
,
in
this
Controversie●
of
the
Rule
of
Faith
,
without
which
nothing
can
be
solidly
concluded
either
about
Rule
or
Faith
.
But
there
was
another
reason
for
his
quitting
of
that
Title
,
and
a
prudent
one
indeed
:
He
had
forsaken
the
defence
of
Sure
footing
,
and
then
it
became
convenient
to
lay
aside
that
Title
,
for
fear
of
putting
people
any
more
in
mind
of
that
Book
.
I
expected
indeed
after
his
Letter
of
Thanks
,
in
which
he
[
](A62626-e11040-b)*
*
P.
14.
tells
us
,
he
intended
to
throw
aside
the
rubbish
of
my
Book
,
that
in
his
Answer
he
might
the
better
lay
open
the
Fabrick
of
my
Discourse
,
and
have
nothing
there
to
doe
,
but
to
speak
to
solid
Points
;
I
say
,
after
this
,
I
expected
a
full
Answer
to
the
solid
Points
(
as
he
is
pleased
to
call
them
)
of
my
Book
;
and
that
,
(
according
to
his
excellent
method
of
removing
the
rubbish
,
in
order
to
the
pulling
down
of
a
building
)
the
Fabrick
of
my
Book
would
long
since
have
been
demolish'd
and
laid
even
with
the
ground
.
But
especially
,
when
in
the
conclusion
of
that
most
civil
and
obliging
Letter
,
he
threatn'd
never
to
leave
following
on
his
blow
,
till
he
had
either
brought
Dr.
Still
.
and
me
to
lay
Principles
that
would
bear
the
test
,
or
it
was
made
evident
to
all
the
world
that
we
had
none
:
I
began
(
as
I
had
reason
)
to
be
in
a
terrible
fear
of
him
,
and
to
look
upon
my self
as
a
dead
man
.
And
indeed
who
can
think
himself
so
considerable
as
not
to
dread
this
mighty
man
of
Demonstration
,
this
Prince
of
Controvertists
,
this
great
Lord
and
Possessour
of
First
Principles
?
But
I
perceive
that
great
minds
are
mercifull
,
and
do
sometimes
content
themselves
to
threaten
when
they
could
destroy
.
For
instead
of
returning
a
full
Answer
to
my
Book
,
he
(
according
to
their
new
mode
of
confuting
Books
)
manfully
falls
a
nibbling
at
one
single
passage
in
it
,
pag.
118.
wherein
he
makes
me
to
say
(
for
I
say
no
such
thing
)
that
the
Rule
of
Christian
Faith
,
and
consequently
Faith
it self
,
is
possible
to
be
false
,
Nay
in
his
Letter
of
Thanks
,
[
](A62626-e11240-b)*
*
P.
13.
he
says
it
is
an
avow'd
Position
,
in
that
place
,
that
Faith
is
possible
to
be
false
.
And
to
give
the
more
countenance
to
this
calumny
,
he
chargeth
the
same
Position
(
in
equivalent
terms
)
of
the
possible
falshood
of
Faith
,
and
that
as
to
the
chiefest
and
most
fundamental
Point
,
the
Tenet
of
a
Deity
,
upon
the
forementioned
Sermon
.
But
because
he
knew
in
his
conscience
,
that
I
had
avow'd
no
such
Position
,
he
durst
not
cite
the
words
either
of
my
Book
or
Sermon
lest
the
Reader
should
have
discover'd
the
notorious
falshood
and
groundlesness
of
this
Calumny
:
Nay
he
durst
not
so
much
as
refer
to
any
particular
place
in
my
Sermon
,
where
such
a
passage
might
be
found
.
And
yet
this
is
the
Man
that
has
the
face
to
charge
others
with
false
citations
,
to
which
charge
,
before
I
have
done
,
I
shall
say
something
,
which
(
what
effect
soever
it
may
have
upon
him
)
would
make
any
other
man
sufficiently
asham'd
.
But
yet
I
must
acknowledge
,
that
in
this
Position
which
he
fastens
upon
me
,
he
honours
me
with
excellent
company
,
my
Lord
Faulkland
,
Mr.
Chillingworth
,
and
Dr.
Stillingfleet
;
Persons
of
that
admirable
strength
and
clearness
in
their
Writings
,
that
Mr.
S.
when
he
reflects
upon
his
own
style
and
way
of
reasoning
,
may
blush
to
acknowledge
that
ever
he
has
read
them
.
And
as
to
this
Position
which
he
charges
them
withall
,
I
do
not
know
(
nor
have
the
least
reason
upon
Mr.
S's
word
to
believe
)
any
such
thing
is
maintained
by
them
.
As
for
my self
,
whom
I
am
now
onely
concern'd
to
vindicate
,
I
shall
set
down
the
two
Passages
to
which
I
suppose
he
refers
.
In
my
Sermon
,
I
endeavour
(
among
other
things
)
to
shew
the
unreasonableness
of
Atheism
upon
this
account
:
Because
it
requires
more
evidence
for
things
than
they
are
capable
of
.
To
make
this
good
,
I
discourse
thus
:
Aristotle
hath
long
since
observed
,
how
unreasonable
it
is
to
expect
the
same
kind
of
Proof
for
every
thing
,
which
we
have
for
some
things
.
Mathematical
things
being
of
an
abstracted
nature
,
are
onely
capable
of
clear
Demonstration
.
But
Conclusions
in
Natural
Philosophy
,
are
to
be
prov'd
by
a
sufficient
Induction
of
experiments
;
things
of
a
Moral
nature
,
by
Moral
Arguments
,
and
Matters
of
Fact
by
credible
Testimony
.
And
though
none
of
these
be
strict
Demonstration
,
yet
have
we
an
undoubted
assurance
of
them
,
when
they
are
prov'd
by
the
best
Arguments
that
the
nature
and
quality
of
the
thing
will
bear
.
None
can
demonstrate
to
me
,
that
there
is
such
an
Island
in
America
as
Jamaica
;
yet
upon
the
Testimony
of
credible
persons
,
and
Authours
who
have
written
of
it
,
I
am
as
free
from
all
doubt
concerning
it
,
as
from
doubting
of
the
clearest
Mathematical
Demonstration
.
So
that
this
is
to
be
entertained
as
a
firm
Principle
,
by
all
those
who
pretend
to
be
certain
of
any
thing
at
all
,
that
when
any
thing
is
prov'd
by
as
good
Arguments
as
that
thing
is
capable
of
,
and
we
have
as
great
assurance
that
it
is
,
as
we
could
possibly
have
supposing
it
were
,
we
ought
not
in
reason
to
make
any
doubt
of
the
existence
of
that
thing
.
Now
to
apply
this
to
the
present
case
.
The
being
of
God
is
not
Mathematically
demonstrable
,
nor
can
it
be
expected
it
should
;
because
onely
Mathematical
matters
admit
of
this
kind
of
evidence
.
Nor
can
it
be
prov'd
immediately
by
sense
,
beause
God
being
suppos'd
to
be
a
pure
Spirit
,
cannot
be
the
object
of
any
corporeal
sense
.
But
yet
we
have
as
great
assurance
that
there
is
a
God
,
as
the
nature
of
the
thing
to
be
prov'd
is
capable
of
,
and
as
we
could
in
reason
expect
to
have
,
supposing
that
he
were
.
Vpon
this
passage
it
must
be
(
if
any
thing
in
the
Sermon
)
that
Mr.
S.
chargeth
this
Position
(
in
equivalent
terms
)
of
the
possible
falshood
of
Faith
,
and
that
as
to
the
chiefest
and
most
fundamental
Point
,
the
Tenet
of
a
Deity
.
And
now
I
appeal
to
the
Reader
's
Eyes
and
Judgment
,
whether
the
sum
of
what
I
have
said
,
be
not
this
,
That
though
the
existence
of
God
be
not
capable
of
that
strict
kind
of
Demonstration
which
Mathematical
matters
are
,
yet
,
that
we
have
an
undoubted
assurance
of
it
.
One
would
think
that
no
man
could
be
so
ridiculous
as
from
hence
to
infer
,
that
I
believe
it
possible
,
notwithstanding
this
assurance
;
that
there
should
be
no
God
.
For
however
in
many
other
cases
an
undoubted
assurance
that
a
thing
is
,
may
not
exclude
all
suspicion
of
a
possibility
of
its
being
otherwise
;
yet
in
this
Tenet
of
a
Deity
it
most
certainly
does
.
Because
whoever
is
assur'd
that
there
is
a
God
,
is
assur'd
there
is
a
Being
whose
existence
is
and
always
was
necessary
,
and
consequently
is
assured
that
it
is
impossible
he
should
not
be
,
and
involves
in
it
a
contradiction
.
So
that
my
Discourse
is
so
far
from
being
equivalent
to
the
Position
he
mentions
,
that
it
is
a
perfect
contradiction
to
it
.
And
he
might
with
as
much
truth
have
affirm'd
,
that
I
had
expresly
,
and
in
so
many
words
said
that
there
is
no
God
.
The
other
passage
is
in
pag.
118.
of
my
Book
,
concerning
the
Rule
of
Faith
.
I
was
discoursing
that
no
man
can
shew
by
any
necessary
argument
,
that
it
is
naturally
impossible
that
all
the
Relations
concerning
America
should
be
false
.
But
yet
(
say
I
)
I
suppose
that
notwithstanding
this
,
no
man
in
his
wits
is
now
possest
with
so
incredible
a
folly
,
as
to
doubt
whether
there
be
such
a
place
.
The
case
is
the
very
same
as
to
the
certainty
of
an
ancient
Book
,
and
of
the
sense
of
plain
expressions
:
We
have
no
demonstration
for
these
things
,
and
we
expect
none
;
because
we
know
the
things
are
not
capable
of
it
.
We
are
not
infallibly
certain
,
that
any
Book
is
so
ancient
as
it
pretends
to
be
;
or
that
it
was
written
by
him
whose
Name
it
bears
;
or
that
this
is
the
sense
of
such
and
such
passages
in
it
;
it
is
possible
all
this
may
be
otherwise
:
But
we
are
very
well
assur'd
that
it
is
not
,
nor
hath
any
prudent
man
any
just
cause
to
make
the
least
doubt
of
it
;
For
a
bare
possibility
that
a
thing
may
be
,
or
not
be
,
is
no
just
cause
of
doubting
whether
a
thing
be
or
not
.
It
is
possible
all
the
people
in
France
may
dye
this
night
,
but
I
hope
the
possiblity
of
this
doth
not
incline
any
man
in
the
least
to
think
it
will
be
so
.
It
is
possible
that
the
Sun
may
not
rise
to
morrow
morning
;
yet
for
all
this
I
suppose
that
no
man
hath
the
least
doubt
but
that
it
will
.
To
avoid
the
cavils
of
this
impertinent
Man
,
I
have
transcrib'd
the
whole
Page
to
which
he
refers
.
And
now
where
is
this
avow'd
Position
of
the
possible
falshood
of
Faith
?
All
that
I
say
is
this
,
That
we
are
not
infallible
either
in
judging
of
the
antiquity
of
a
Book
,
or
of
the
sense
of
it
;
by
which
I
mean
(
as
any
man
of
sense
and
ingenuity
would
easily
perceive
I
do
)
that
we
cannot
demonstrate
these
things
of
,
as
to
shew
that
the
contrary
necessarily
involves
a
contradiction
;
but
yet
that
we
may
have
a
firm
assurance
concerning
these
matters
,
so
as
not
to
make
the
least
doubt
of
them
.
And
is
this
to
avow
the
possible
falshood
of
Faith
?
And
yet
this
Position
Mr.
S.
charges
upon
these
words
;
how
justly
I
shall
now
examine
.
Either
by
Faith
Mr.
S.
means
the
Doctrine
reveal'd
by
God
,
and
then
the
meaning
of
the
Position
must
be
,
that
what
God
says
,
is
possible
to
be
false
;
which
is
so
absurd
a
Position
as
can
hardly
enter
into
any
man's
mind
;
and
yet
Mr.
S.
hath
the
modesty
all
along
in
his
Book
to
insinuate
that
in
the
forecited
Passage
I
say
as
much
as
this
comes
to
.
Or
else
Mr.
S.
means
by
Faith
,
the
assent
which
we
give
to
Doctrines
as
reveal'd
by
God
;
and
then
his
sense
of
infallibility
must
be
either
that
whoever
assents
to
any
thing
as
reveal'd
by
God
,
cannot
be
deceiv'd
,
upon
supposition
that
it
is
so
reveal'd
;
or
else
absolutely
,
that
whoever
assents
to
any
thing
as
reveal'd
by
God
,
cannot
be
deceiv'd
.
Now
although
I
do
not
,
in
the
Passage
forecited
,
speak
one
syllable
concerning
Doctrines
reveal'd
by
God
,
yet
I
affirm
(
and
so
will
any
man
else
)
that
an
assent
to
any
Doctrine
as
revealed
by
God
,
if
it
be
reveal'd
by
him
,
is
impossible
to
be
false
.
But
this
is
onely
an
infallibility
upon
supposition
,
which
amounts
to
no
more
than
this
,
That
if
a
thing
be
true
,
it
is
impossible
to
be
false
.
And
yet
the
principal
design
of
Mr.
S's
Book
is
to
prove
this
,
which
I
believe
no
man
in
the
world
was
ever
so
senseless
as
to
deny
.
But
if
he
mean
absolutely
,
that
whoever
assents
to
any
Doctrine
as
reveal'd
by
God
,
cannot
be
deceiv'd
,
that
is
,
that
no
man
can
be
mistaken
about
matters
of
Faith
(
as
he
must
mean
,
if
he
pretend
to
have
any
adversary
,
and
do
not
fight
onely
with
his
own
shadow
,
)
this
I
confess
is
a
very
comfortable
assertion
,
but
I
am
much
afraid
it
is
not
true
.
Or
else
lastly
,
By
Faith
he
understands
the
Means
and
Motives
of
Faith
.
And
then
the
plain
state
of
the
controversie
between
us
is
this
,
Whether
it
be
necessary
to
a
Christian
belief
to
be
infallibly
secur'd
of
the
means
whereby
the
Christian
Doctrine
is
convey'd
to
us
,
and
of
the
firmness
of
the
Motives
upon
which
our
belief
of
it
is
grounded
.
This
indeed
is
something
to
the
purpose
;
for
though
in
the
passage
before-cited
,
I
say
not
one
word
concerning
the
Motives
of
our
Belief
of
the
Christian
Doctrine
,
yet
my
discourse
there
was
intended
to
be
apply'd
to
the
means
whereby
the
knowledge
of
this
Doctrine
is
convey'd
to
us
.
However
,
I
am
contented
to
joyn
issue
with
Mr.
S.
upon
both
these
Points
.
1.
That
it
is
not
necessary
to
the
true
nature
of
Faith
,
that
the
Motives
upon
which
any
man
believes
the
Christian
Doctrine
should
be
absolutely
conclusive
,
and
impossible
to
be
false
.
That
it
is
necessary
,
Mr.
S.
several
times
affirms
in
his
Book
;
but
how
unreasonably
,
appears
from
certain
and
daily
experience
.
Very
many
Christians
(
such
as
St.
Austin
speaks
of
,
as
sav'd
not
by
the
quickness
of
their
understandings
,
but
the
simplicity
of
their
belief
)
do
believe
the
Christian
Doctrine
upon
incompetent
grounds
,
and
their
belief
is
true
,
though
the
argument
upon
which
they
ground
it
be
not
(
as
Mr.
S.
says
)
absolutely
conclusive
of
the
thing
:
And
he
that
thus
believes
the
Christian
Doctrine
,
if
he
adhere
to
it
,
and
live
accordingly
,
shall
undoubtedly
be
sav'd
;
and
yet
I
hope
Mr.
S.
will
not
say
that
any
man
shall
be
saved
without
true
Faith
.
I
might
add
,
that
in
this
Assertion
Mr.
S.
is
plainly
contradicted
by
those
of
his
own
Church
.
For
they
generally
grant
,
that
General
Councils
,
though
they
be
infallible
in
their
Definitions
and
Conclusions
,
yet
are
not
always
so
in
their
Arguments
and
reasonings
about
them
.
And
the
Guide
of
Controversies
[
](A62626-e12260-b)*
*
P.
35.
expresly
says
,
that
it
is
not
necessary
that
a
Divine
Faith
should
always
have
an
external
rationally
infallible
ground
or
motive
thereto
(
whether
Church
Authority
,
or
any
other
)
on
his
part
,
that
so
believes
.
Here
is
a
man
of
their
own
Church
avowing
this
Position
,
that
Faith
is
possible
to
be
false
.
I
desire
Mr.
S.
who
is
the
very
Rule
of
Controversie
,
to
do
justice
upon
this
false
Guide
.
I
must
acknowledge
that
Mr.
S.
attempts
to
prove
this
Assertion
,
and
that
by
a
very
pleasant
and
surprizing
Argument
,
which
is
this
.
The
profound
Mysteries
o●
Faith
(
he
tells
us
[
](A62626-e12360-b)†
†
Faith
▪
vind
.
p.
9●
.
)
must
needs
seem
to
some
,
(
viz.
those
who
have
no
light
but
their
pure
natural
Reason
,
[
](A62626-e12400-b)†
†
P.
89.
as
he
said
before
)
impossible
to
be
true
;
which
therefore
not●ing
but
a
Motive
of
its
own
nature
seemingly
impossible
to
be
false
can
conquer
so
as
to
make
them
conceit
them
really
true
.
What
Mr.
S.
here
means
by
a
Motive
of
its
own
nature
seeming
impossible
to
be
false
I
cannot
divine
,
unless
he
means
a
real
seeming
impossibility
.
But
be
that
as
it
will
;
does
Mr.
S.
in
good
earnest
believe
that
a
Motive
of
its
own
nature
seeming
impossible
to
be
false
,
is
sufficient
to
convince
any
man
,
that
has
and
uses
the
light
of
natural
Reason
,
of
the
truth
of
a
thing
which
must
needs
seem
to
him
impossible
to
be
true
?
In
my
opinion
these
two
seeming
impossibilities
are
so
equally
matched
that
it
must
needs
be
a
drawn
Battle
between
them
.
Suppose
the
thing
to
be
believed
be
Transubstantiation
;
this
indeed
is
a
very
profound
Mystery
,
and
is
(
to
speak
in
Mr.
S's
.
phrase
)
of
its
own
nature
so
seemingly
impossible
,
that
I
know
no
argument
in
the
world
strong
enough
to
cope
with
it
.
And
I
challenge
Mr.
S.
to
instance
in
any
Motive
of
Faith
which
is
,
both
to
our
understanding
and
our
senses
,
more
plainly
impossible
to
be
false
than
their
Doctrine
of
Transubstantiation
is
evidently
impossible
to
be
true
.
And
if
he
cannot
,
how
can
he
reasonably
expect
that
any
man
in
the
World
should
believe
it
?
2.
That
it
is
not
necessary
to
the
true
nature
of
Faith
,
that
we
should
be
infallibly
secur'd
of
the
means
whereby
the
Christian
Doctrine
is
convey'd
to
us
;
particularly
of
the
Antiquity
and
Authority
of
the
Books
of
Scripture
,
and
that
the
expressions
in
it
cannot
possibly
bear
any
other
sense
.
And
these
are
the
very
things
I
instance
in
,
in
the
passage
so
often
mention'd
.
And
to
these
Mr.
S.
ought
to
have
spoken
,
if
he
intended
to
have
confuted
that
passage
.
But
he
was
resolv'd
not
to
speak
distinctly
,
knowing
his
best
play
to
be
in
the
dark
,
and
that
all
his
safety
lay
in
the
confusion
and
obscurity
of
his
talk
.
Now
that
to
have
an
infallible
security
in
these
particulars
is
not
necessary
to
the
true
nature
of
Faith
is
evident
upon
these
two
accounts
;
because
Faith
may
be
without
this
infallible
security
,
and
because
in
the
particulars
mention'd
it
is
impossible
to
be
had
.
1.
Because
Faith
may
be
without
this
infallible
security
.
He
that
is
so
assur'd
of
the
Antiquity
and
Authority
of
the
Books
of
Scripture
,
and
of
the
sense
of
those
Texts
wherein
the
Doctrines
of
Christianity
are
plainly
delivered
,
as
to
see
no
just
cause
to
doubt
thereof
,
may
really
assent
to
those
Doctrines
trines
though
he
have
no
infallible
security
.
And
an
assent
so
grounded
I
affirm
to
have
the
true
nature
of
Faith
.
For
what
degree
of
assent
,
and
what
security
of
the
Means
,
which
convey
to
us
the
knowledge
of
Christianity
are
necessary
to
the
true
nature
of
Faith
is
to
be
estimated
from
the
end
of
Faith
,
which
is
the
salvation
of
mens
souls
.
And
whoever
is
so
assur'd
of
the
authority
and
sense
of
Scripture
,
as
to
believe
the
Doctrine
of
it
,
and
to
live
accordingly
,
shall
be
saved
.
And
surely
such
a
belief
as
will
save
a
man
hath
the
true
nature
of
Faith
,
though
it
be
not
infallible
.
And
if
God
have
sufficiently
provided
for
the
salvation
of
men
of
all
capacities
,
it
is
no
such
reflection
upon
the
goodness
and
wisedom
of
providence
,
as
Mr.
S.
imagines
,
that
he
hath
not
taken
care
that
every
man's
Faith
should
arrive
to
the
degree
of
infallibility
;
nor
does
our
blessed
Saviour
,
for
not
having
made
this
provision
,
deserve
to
be
esteem'd
by
all
the
world
not
a
wise
Lawgiver
,
but
a
mere
Ignoramus
and
Impostor
,
as
[
](A62626-e12740-b)*
*
Labyvinthus
Cantuariensis
P.
77.
one
of
his
fellow
Controvertists
speaks
with
reverence
.
Besides
,
this
assertion
that
infallibility
is
necessary
to
the
true
nature
of
that
assent
which
we
call
Faith
,
is
plainly
false
upon
another
account
also
;
because
Faith
admits
of
degrees
.
But
Infallibility
has
none
.
The
Scripture
speaks
of
a
weak
and
a
strong
Faith
and
of
the
increase
of
Faith
;
but
I
never
heard
of
a
weak
and
strong
Infallibility
.
Infallibility
is
the
highest
perfection
of
the
knowing
faculty
,
and
consequently
the
firmest
degree
of
assent
upon
the
firmest
grounds
,
and
which
are
known
to
be
so
.
But
will
Mr.
S.
say
,
that
the
highest
degree
of
assent
admits
of
degrees
,
and
is
capable
of
increase
?
Infallibility
is
an
absolute
impossibility
of
being
deceived
;
now
I
desire
Mr.
S.
to
shew
me
the
degrees
of
absolute
impossibility
;
and
if
he
could
doe
that
,
and
consequently
there
might
be
degrees
of
Infallibility
,
yet
I
cannot
believe
that
Mr.
S.
would
think
fit
to
call
any
degree
of
Infallibility
a
weak
Faith
or
assent
.
2.
Because
an
infallible
security
in
the
particulars
mention'd
is
impossible
to
be
had
;
I
mean
in
an
ordinary
way
,
and
without
miracle
and
particular
revelation
;
because
the
nature
of
the
thing
is
incapable
of
it
.
The
utmost
security
we
have
of
the
antiquity
of
any
Book
is
humane
Testimony
,
and
all
humane
Testimony
is
fallible
for
this
plain
reason
because
all
men
are
fallible
.
And
though
Mr.
S.
in
defence
of
his
beloved
Tradition
is
pleas'd
to
say
that
humane
Testimony
in
some
cases
is
infallible
,
yet
I
think
no
man
before
him
was
ever
so
hardy
as
to
maintain
that
the
Testimony
of
fallible
men
is
infallible
.
I
grant
it
to
be
in
many
cases
certain
;
that
is
,
such
as
a
considerate
man
may
prudently
rely
and
proceed
upon
,
and
hath
no
just
cause
to
doubt
of
;
and
such
as
none
but
an
obstinate
man
or
a
fool
can
deny
.
And
that
thus
the
learned
men
of
his
own
Church
desine
certainty
Mr.
S.
(
if
he
would
but
vouchsafe
to
read
such
Books
)
might
have
learnt
from
[
](A62626-e12880-b)*
*
De
lo.
Theol.
lib.
11.
c.
4.
Certa
apud
homines
ea
sunt
,
quae
negari
sine
pervicacia
,
&
stultitia
non
possunt
.
Melchior
Canus
,
who
speaking
of
the
firmness
of
humane
Testimony
in
some
cases
(
which
yet
he
did
not
believe
to
be
infallible
)
defines
it
thus
,
those
things
are
certain
among
men
,
which
cannot
be
deny'd
without
obstinacy
and
folly
.
I
know
Mr.
S.
is
pleas'd
to
say
,
that
certainty
and
infallibility
are
all
one
.
And
he
is
the
first
man
that
I
know
of
that
ever
said
it
.
And
yet
perhaps
some
body
may
have
been
before
him
in
it
,
for
I
remember
Tully
says
,
that
there
is
nothing
so
foolish
but
some
Philosopher
or
other
has
said
it
.
I
am
sure
Mr.
S's
own
Philosopher
Mr.
Wh.
contradicts
him
in
this
most
clearly
,
in
his
Preface
to
Rushworth's
Dialogues
;
where
explicating
the
term
Moral
certainty
he
tells
us
,
that
some
understood
by
it
such
a
certainty
as
makes
the
cause
always
work
the
same
effect
,
though
it
take
not
away
the
absolute
possibility
of
working
other
ways
;
and
this
presently
after
he
tells
us
,
ought
absolutely
to
be
reckon'd
in
the
degree
of
true
certainty
,
and
the
Authors
consider'd
as
mistaken
in
undervaluing
it
.
So
that
accordi●g
to
Mr.
Wh.
true
certainty
may
consist
with
a
possibility
of
the
contrary
,
and
consequently
Mr.
S.
is
mistaken
in
thinking
certainty
and
infallibility
to
be
all
one
.
Nay
,
I
do
not
sind
any
two
of
them
agreeing
among
themselves
,
about
the
notions
of
infallibility
and
certainty
.
Mr.
Wh.
says
,
that
what
some
call
moral
certainty
,
is
true
certainty
,
though
it
do
not
take
away
a
possibility
,
of
the
contrary
.
Mr.
S.
asserts
the
direct
contrary
,
that
Moral
certainty
is
only
probability
because
it
does
not
take
away
the
possibility
of
the
contrary
.
The
Guide
in
Controversies
[
](A62626-e13110-b)*
*
P.
135.
differs
from
them
both
,
and
makes
moral
,
certain
and
infallible
all
one
.
I
desire
that
they
would
agree
these
matters
among
themselves
before
they
quarrel
with
us
about
them
.
In
brief
then
,
though
moral
certainty
be
sometimes
taken
for
a
high
degree
of
probability
which
can
onely
produce
a
doubt
full
assent
;
yet
it
is
also
frequently
us'd
for
a
firm
and
undoubted
assent
to
a
thing
upon
such
grounds
as
are
fit
fully
to
satisfie
a
prudent
man
;
and
in
this
sense
I
have
always
us'd
this
Term.
But
now
insallibility
is
an
absolute
security
of
the
understanding
from
all
possibility
of
mistake
in
what
it
believes
.
And
there
are
but
two
ways
for
the
understanding
to
be
thus
secur'd
;
either
by
the
perfection
of
its
own
nature
,
or
by
supernatural
assistance
.
But
no
humane
understanding
being
absolutely
secur'd
from
possibility
of
mistake
by
the
perfection
of
its
own
nature
(
which
I
think
all
mankind
except
Mr.
S.
have
hitherto
granted
)
it
follows
,
that
no
man
can
be
infallible
in
any
thing
,
but
by
supernatural
assistance
.
Nor
did
ever
the
Church
of
Rome
pretend
to
infallibility
upon
any
other
account
,
as
every
one
knows
that
hath
been
conversant
in
the
Writings
of
their
Learned
men
.
And
Mr.
Cressy
in
his
[
](A62626-e13210-b)*
*
P.
88
,
89.
Answer
to
Dr.
Pierce
hath
not
the
face
to
contend
for
any
other
infallibility
but
this
,
that
the
immutable
God
can
actually
preserve
a
mutable
creature
from
actual
mutation
:
But
I
can
by
no
means
agr●e
with
him
in
what
immediately
follows
,
concerning
the
Omniscience
of
a
creature
;
that
God
,
who
is
absolutely
omniscient
,
can
teach
a
rational
Creature
all
truths
necessary
or
expedient
to
be
known
;
so
that
though
a
man
may
have
much
ignorance
,
yet
he
may
be
in
a
sort
omniscient
within
a
determinate
sphere
.
Omniscient
within
a
determinate
sphere
,
is
an
infinite
within
a
finite
sphere
;
and
is
not
that
a
very
pretty
sort
of
knowing
all
things
,
which
may
consist
with
a
ignorance
of
many
things
?
Of
all
the
Controvertists
I
have
met
with
(
except
Mr.
S.
)
Mr.
Cressy
is
the
happiest
at
these
smart
and
ingenious
kind
of
reasonings
.
As
to
the
other
Particular
of
the
sense
of
Books
,
it
is
likewise
plainly
impossible
,
that
any
thing
should
be
deliver'd
in
such
clear
and
certain
words
as
are
absolutely
incapable
of
any
other
sense
;
and
yet
notwithstanding
this
,
the
meaning
of
them
may
be
so
plain
as
that
any
unprejudic'd
and
reasonable
man
may
certainly
understand
them
.
How
many
Definitions
and
Axioms
,
&c.
are
there
in
Euclid
,
in
the
sense
of
which
men
are
universally
agreed
,
and
think
themselves
undoubtedly
certain
of
it
?
and
yet
the
words
in
which
they
are
express'd
,
may
possibly
bear
another
sense
.
The
same
may
be
said
concerning
the
Doctrines
and
Precepts
of
the
H.
Scriptures
;
and
one
great
reason
why
men
do
not
so
generally
agree
in
the
sense
of
these
as
of
the
other
is
because
the
interests
,
and
lusts
,
and
passions
of
men
are
more
concern'd
in
the
one
than
the
other
.
But
whatever
uncertainty
there
may
be
in
the
sense
of
any
Texts
of
Scripture
,
Oral
Tradition
is
so
far
from
affording
us
any
help
in
this
case
that
it
is
a
thousand
times
more
uncertain
and
less
to
be
trusted
to
;
especially
if
we
may
take
that
to
be
the
Traditionary
sense
of
Texts
of
Scripture
,
which
we
meet
with
in
the
Decretals
of
their
Popes
,
and
the
Acts
of
some
of
their
Councils
;
than
which
never
was
any
thing
in
the
whole
world
more
absurd
and
ridiculous
:
And
whence
may
we
expect
to
have
the
infallible
Traditional
sense
of
Scripture
,
if
not
from
the
Heads
and
Representatives
of
their
Church
?
This
may
abundantly
suffice
for
the
vindication
of
that
Passage
which
Mr.
S.
makes
such
a
rude
clamor
about
,
as
if
I
had
therein
deny'd
the
truth
and
certainty
of
all
Religion
;
but
durst
never
trust
the
Reader
with
a
view
of
those
words
of
mine
upon
which
he
pretended
to
ground
this
Calumny
.
But
the
world
understands
well
enough
,
that
all
this
was
but
a
shift
of
Mr.
S'
s
for
the
satisfaction
of
his
own
Party
,
and
a
pitifull
Art
to
avoid
the
vindication
of
Sure-footing
,
a
Task
he
had
no
mind
to
undertake
.
And
yet
the
main
design
of
this
Book
which
he
calls
Faith
vindicated
,
&c.
is
to
prove
that
which
I
do
not
believe
any
man
living
ever
denyed
,
viz.
That
what
is
true
is
not
possible
to
be
false
:
Which
,
though
it
be
one
of
the
plainest
Truths
in
the
world
,
yet
he
proves
it
so
foolishly
,
as
would
make
any
man
(
if
it
were
not
evident
of
it self
)
to
doubt
of
it
.
He
proves
it
from
Logick
,
and
Nature
,
and
Metaphysicks
,
and
Ethicks
,
&c.
I
wonder
he
did
not
do
it
likewise
from
Arithmetick
and
Geometry
,
the
Principles
whereof
,
he
[
](A62626-e13580-b)*
*
Sure-footing
,
p.
93.
tells
us
are
concerned
in
demonstrating
the
certainty
of
Oral
Tradition
.
He
might
also
have
proceeded
to
Astrology
,
and
Palmistry
,
and
Chymistry
,
and
have
shewn
how
each
of
these
lend
their
assistance
to
the
evidencing
of
this
Truth
.
For
that
could
not
have
been
more
ridiculous
,
than
his
[
](A62626-e13650-b)†
†
Faith
.
vindic
.
p.
6.7
,
&c.
Argument
from
the
nature
of
Subject
,
and
Praedicate
,
and
Copula
in
Faith-Propositions
;
because
forsooth
whoever
affirms
any
Proposition
of
Faith
to
be
true
,
affirms
it
impossible
to
be
false
.
Very
true
.
But
would
any
man
argue
,
that
what
is
true
is
impossible
to
be
false
,
from
the
nature
of
Subject
,
Praedicate
and
Copula
?
for
be
the
Proposition
true
or
false
,
these
are
of
the
same
nature
in
both
,
that
is
,
they
are
Subject
,
Praedicate
and
Copula
.
But
that
the
Reader
may
have
a
taste
of
his
clear
style
and
way
of
reasoning
,
I
shall
for
his
satisfaction
transcribe
Mr.
S's
whole
Argument
from
the
nature
of
the
Praedicate
.
His
words
are
these
.
Our
Argument
from
the
Copula
is
particularly
strengthned
from
the
nature
of
the
Praedicate
in
the
Propositions
we
speak
of
;
I
mean
in
such
speeches
as
affirm
such
and
such
points
of
Faith
to
be
true
.
P.
9
,
10
,
11
,
12.
For
True
means
Existent
in
Propositions
which
express
onely
the
An
est
of
a
thing
,
as
most
points
of
Faith
do
;
which
speak
abstractedly
,
and
tell
not
wherein
the
nature
of
the
subject
it
speaks
of
consists
,
or
the
Quid
est
.
So
that
most
of
the
Propositions
Christians
are
bound
to
profess
are
fully
exprest
thus
,
A
Trinity
is
existent
,
&c.
and
the
like
may
be
said
of
those
Points
which
belong
to
a
Thing
or
Action
past
;
as
,
Creation
was
,
&c.
For
,
Existent
is
the
Praedicate
in
these
two
,
onely
affixt
to
another
difference
of
time
;
and
't
is
equally
impossible
such
Subjects
should
neither
have
been
nor
not
have
been
,
or
have
been
and
have
not
been
at
once
,
as
it
is
that
a
thing
should
neither
be
nor
not
be
at
present
,
or
both
be
and
not
be
at
present
.
Regarding
then
stedfastly
the
nature
of
our
Praedicate
[
Existent
]
we
shall
find
that
it
expresses
the
utmost
Actuality
of
a
Thing
;
and
as
taken
in
the
posture
it
bears
in
those
Propositions
,
that
Actually
exercis'd
,
that
is
,
the
utmost
Actuality
in
its
most
actual
state
;
that
is
,
as
absolutely
excluding
all
manner
or
least
degree
of
Potentiality
,
and
consequently
all
possibility
of
being
otherwise
;
which
is
radically
destroyed
when
all
Potentiality
is
taken
away
.
This
Discourse
holding
,
which
in
right
to
truth
I
shall
not
fear
to
affirm
(
unconcern'd
in
the
drollery
of
any
Opposer
)
to
be
more
than
Mathematically
demonstrative
,
it
follows
inevitably
that
whoso
is
bound
to
profess
a
Trinity
,
Incarnation
,
&c.
is
or
was
existent
,
is
also
bound
to
profess
that
't
is
impossible
they
should
be
not
Existent
;
or
which
is
all
one
,
that
't
is
impossible
these
points
of
Faith
should
be
false
.
The
same
appears
out
of
the
nature
of
distinction
or
division
applyed
to
our
Praedicate
Existent
,
as
found
in
these
Propositions
:
For
could
that
Praedicate
bear
a
pertinent
distinction
expressing
this
and
the
other
respect
,
or
thus
and
thus
,
it
might
possibly
be
according
to
one
of
these
respects
,
or
thus
considered
,
and
not
be
according
to
another
,
that
is
another
way
considered
:
But
this
evasion
is
here
impossible
;
for
either
those
distinguishing
Notions
must
be
more
Potential
or
Antecedent
to
the
Notion
of
Existent
,
and
then
they
neither
reach
Existent
,
nor
supervene
to
it
as
its
Determinations
or
Actuations
,
which
differences
ought
to
doe
;
nor
can
any
Notion
be
more
Actual
or
Determinative
in
the
line
of
Substance
or
Being
,
than
Existent
is
;
and
,
so
fit
to
distinguish
it
in
that
line
;
nor
,
lastly
,
can
any
determination
in
the
line
of
Accidents
serve
the
turn
;
for
,
those
suppose
Existence
already
〈◊〉
,
and
so
the
whole
Truth
of
the
Proposition
entire
and
complete
antecedently
to
them
:
'T
is
impossible
therefore
that
what
is
thus
affirmed
to
be
True
,
should
in
any
regard
be
affirmed
possible
to
be
false
:
the
impossibility
of
distinguishing
the
Praedicate
pertinently
,
excluding
here
all
possibility
of
divers
respects
.
The
same
is
demonstrated
from
the
impossibility
of
distinguishing
the
Subjects
of
those
Faith-propositions
;
for
those
Subjects
being
Propositions
themselves
;
and
accepted
for
Truths
,
as
is
supposed
,
they
are
incapable
of
Distinction
,
as
shall
be
particularly
shewn
hereafter
.
Besides
,
those
Subjects
being
points
of
Faith
,
and
so
standing
in
the
Abstract
,
that
is
,
not
descending
to
subsuming
respects
,
even
in
that
regard
too
they
are
freed
from
all
pertinent
distinguishableness
.
The
same
is
demonstrated
from
the
nature
of
Truth
,
which
consists
in
an
Indivisible
;
whence
there
is
nothing
of
Truth
had
,
how
great
soever
the
conceived
approaches
towards
it
may
be
,
till
all
may-not-bees
,
or
Potentiality
to
be
otherwise
,
be
utterly
excluded
by
the
Actuality
of
Is
or
Existence
;
which
put
or
discover'd
,
the
light
of
Truth
breaks
forth
,
and
the
dim
twilights
of
may-not-bees
vanish
and
disappear
.
I
have
here
(
Reader
)
presented
thee
with
a
Discourse
which
(
if
we
may
believe
Mr.
S.
)
is
more
than
Mathematically
demonstrative
.
A
rare
Sight
indeed
!
And
is
not
this
a
pleasant
Man
,
and
of
good
assurance
?
I
now
find
it
true
,
which
he
[
](A62626-e14410-b)*
*
Letter
of
Thanks
P.
1.
says
elsewhere
,
that
Principles
are
of
an
inflexible
genius
,
and
self-confident
too
,
and
that
they
love
naturally
to
express
themselves
with
an
assuredness
.
But
certainly
the
sacred
names
of
Principles
and
Demonstration
were
never
so
profan'd
by
any
Man
before
.
Might
not
any
one
write
a
Book
of
such
Jargon
,
and
call
it
Demonstration
?
And
would
it
not
equally
serve
to
prove
or
confute
?
If
he
intended
this
stuff
for
the
satisfaction
of
the
People
,
he
might
as
well
have
writ
in
the
Coptick
or
Sclavonian
Language
:
yet
I
cannot
deny
,
but
that
it
is
very
suitable
to
the
Principles
of
the
Roman
Church
;
for
why
should
not
their
Science
as
well
as
their
Service
be
in
an
unknown
Tongue
?
that
the
one
may
be
as
sit
to
improve
their
knowledge
,
as
the
other
is
to
raise
their
devotion
.
But
if
he
designed
this
for
the
Learned
,
nothing
could
be
more
improper
;
for
they
are
far
less
apt
to
admire
non-sense
than
the
common
People
:
And
I
desire
that
no
man
(
how
learned
soever
he
may
think
himself
)
would
be
over-confident
,
that
this
is
sense
.
I
do
verily
believe
,
that
neither
Harphius
,
nor
Rusbrochius
,
nor
the
profound
Mother
Juliana
,
have
any
thing
in
their
writings
more
senseless
and
obscure
than
this
Discourse
of
his
,
which
he
affirms
to
be
more
than
Mathematically
Demonstrative
.
So
that
if
I
were
worthy
to
advise
Mr.
S.
he
should
give
over
this
pretence
to
Science
;
for
whatever
he
may
think
,
his
Talent
certainly
does
not
lie
that
way
;
but
he
seems
to
be
as
well
made
for
a
Mystical
Divine
,
as
any
man
I
know
;
and
methinks
his
Superiours
should
be
sensible
of
this
,
and
employ
him
to
write
about
the
Deiform
fund
of
the
Soul
,
the
super-essential
life
,
the
method
of
self-annihilation
,
and
the
passive
unions
of
nothing
with
nothing
:
These
are
profound
Subjects
,
and
he
hath
a
Style
peculiarly
fitted
for
them
.
For
even
in
this
parcel
of
stuff
which
I
have
now
cited
,
there
are
five
or
six
words
,
such
as
may-not-bees
,
potentiality
,
actuality
,
actuation
,
determinative
,
supervene
and
subsume
,
which
if
they
were
but
well
mingled
and
discreetly
ordered
,
and
brought
in
now
and
then
with
a
that
is
,
to
explain
one
another
)
would
half
set
up
a
man
in
that
way
,
and
enable
him
to
write
as
Mystical
a
Discourse
as
a
man
would
wish
.
But
enough
of
this
.
And
I
have
trespass'd
not
a
little
upon
mine
own
disposition
in
saying
thus
much
,
though
out
of
a
just
indignation
as
confident
Non-sense
.
It
is
time
now
to
draw
toward
a
conclusion
of
this
debate
.
I
shall
onely
▪
leave
with
the
Reader
a
few
observations
concerning
this
Book
of
Mr.
S's
and
his
Doctrine
of
Infallibility
.
First
,
That
the
main
drift
of
his
Book
being
to
prove
that
what
is
true
is
impossible
to
be
false
,
he
opposes
no
body
that
I
know
of
in
this
matter
.
Secondly
,
That
in
asserting
Infallibility
to
be
necessary
to
the
true
nature
of
Faith
he
hath
the
generality
of
his
own
Church
his
professed
Adversaries
.
The
Church
of
Rome
never
arrogated
to
her self
any
other
Infallibility
but
what
she
pretends
to
be
sounded
upon
Christ's
promise
to
secure
his
Church
always
from
Errour
by
a
supernatural
assistance
,
which
is
widely
different
from
M●
.
S's
rational
infallibility
of
Oral
Tradition
.
Mr.
S.
surely
cannot
be
ignorant
,
that
the
Divines
of
their
Church
(
till
Mr.
Rushworth
and
Mr.
White
found
out
this
new
way
)
did
generally
resolve
Faith
into
the
infallible
Testimony
of
the
Church
,
and
the
infallibility
of
their
Church
,
into
our
Saviour's
Promise
;
and
the
evidence
of
the
true
Church
into
the
Markes
of
the
Church
,
or
the
Motives
of
credibility
;
which
Motives
are
acknowledg'd
to
be
only
prudential
,
and
not
demonstrative
.
[
](A62626-e14980-b)*
*
I.
4.
de
Eccles.
Bellarmine
says
,
that
the
Marks
of
the
Church
do
not
make
it
evidently
true
,
which
is
the
true
Church
,
but
onely
evidently
credible
;
and
that
(
says
he
)
is
said
to
be
evidently
credible
which
is
neither
seen
in
it self
,
nor
in
its
principles
;
but
yet
hath
so
many
and
so
weighty
Testimonies
,
that
every
wise
man
hath
reason
to
believe
it
.
Becanus
[
](A62626-e15040-b)*
*
Sum.
Tom.
2.
partic
.
de
tide
c.
1.
to
the
same
purpose
,
that
the
Motives
of
credibility
are
onely
the
foundation
of
a
prudent
,
but
not
of
an
infallible
assent
,
I
know
very
well
that
Mr.
Knott
and
some
others
would
fain
perswade
us
,
that
an
assent
in
some
sort
infallible
may
be
built
upon
prudential
Motives
,
which
is
as
absurd
as
it
's
possible
;
but
if
it
were
true
,
yet
Mr.
S.
would
not
accept
of
this
sort
of
infallibility
;
nothing
less
will
serve
him
than
demonstrative
Motives
,
and
such
as
are
absolutely
conclusive
of
the
thing
.
Stapleton
(
as
Mr.
Cressy
tells
us
)
expresly
says
,
that
such
an
infallible
certitude
of
Means
is
not
now
necessary
to
the
Pastors
of
the
Church
,
as
was
necessary
to
the
Apostles
,
who
were
the
first
founders
of
the
Church
.
So
that
,
according
to
these
Authors
,
there
may
be
true
Faith
where
neither
the
means
nor
the
Motives
of
it
are
such
as
to
raise
our
assent
to
the
degree
of
infallibility
.
And
this
is
as
much
to
the
full
as
any
Protestant
(
that
I
know
of
)
ever
said
.
Nay
,
even
his
Friends
of
the
Tradition
,
Mr.
Rushworth
,
Mr.
White
and
Mr.
Cressy
,
are
guilty
of
the
same
damnable
and
fundamental
Errour
,
as
Mr.
S.
calls
it
[
](A62626-e15270-b)†
†
Letter
to
his
Answerer
,
p.
5.
.
For
they
grant
less
assurance
than
that
which
is
infallible
to
be
sufficient
to
Christian
Faith
,
and
that
we
are
justly
condemn'd
if
we
refuse
to
believe
upon
such
evidence
as
does
ordinarily
satisfie
prudent
men
in
humane
affairs
.
And
particularly
,
Mr.
Wh.
makes
a
question
whether
humane
nature
be
capable
of
infallibility
;
as
I
have
shewn
at
large
by
clear
and
full
Testimonies
out
of
each
of
these
Authors
,
in
the
Answer
to
Sure-footing
[
](A62626-e15330-b)†
†
P●●●c
,
&c.
.
Of
which
Testimonies
though
Mr.
S.
hath
not
though
fit
to
take
the
least
notice
throughout
his
Book
;
yet
I
cannot
but
think
it
a
reasonable
request
,
to
desire
him
to
vindicate
the
Divines
of
his
own
Church
(
especially
those
of
his
own
way
)
from
these
things
,
before
he
charge
us
any
farther
with
them
.
Thirdly
,
That
Mr.
S.
by
this
Principle
,
that
infallibility
is
necessary
to
the
true
nature
of
Faith
,
makes
every
true
believer
infallible
in
matters
of
Faith
;
which
is
such
a
Paradox
,
as
I
doubt
whether
ever
it
enter'd
into
any
other
man's
mind
.
But
if
it
be
true
,
what
need
then
of
any
infallibility
in
Pope
or
Council
?
And
if
this
infallibility
be
grounded
upon
the
nature
of
Oral
Tradition
,
what
need
of
supernatural
assistance
?
I
doubt
Mr.
S.
would
be
loth
to
preach
this
Doctrine
at
Rome
;
I
have
often
heard
,
that
there
is
an
old
teasty
Gentleman
lives
there
,
who
would
take
it
very
ill
that
any
one
besides
himself
should
pretend
to
be
infallible
.
Fourthly
,
That
Mr.
S.
by
his
Principles
does
plainly
exclude
from
salvation
the
generality
of
his
own
Church
,
that
is
,
all
that
do
not
believe
upon
his
Grounds
.
And
this
is
the
necessary
consequence
of
his
reasoning
in
a
late
Treatise
,
intituled
,
The
method
to
arrive
at
satisfaction
in
Religion
:
The
principles
whereof
are
these
;
That
the
Church
is
a
Congregation
of
Faithfull
;
The
Faithfull
are
those
who
have
true
Faith
;
That
,
till
it
be
known
which
is
the
true
Faith
,
it
cannot
be
known
which
is
the
true
Church
;
That
which
is
the
true
Faith
,
can
onely
be
known
by
the
true
Rule
of
Faith
,
which
is
Oral
Tradition
;
And
that
the
infallibility
of
this
Rule
is
evident
to
common
sense
.
And
from
these
principles
he
concludes
[
](A62626-e15630-b)*
*
Sec.
21.
that
those
who
follow
not
this
Rule
,
and
so
are
out
of
this
Church
,
can
have
no
true
Faith
;
And
that
though
many
of
the
Points
to
which
they
assent
are
true
,
yet
their
assent
is
not
Faith
;
for
Faith
(
speaking
of
Christian
Faith
)
is
an
assent
which
cannot
possibly
be
false
.
So
that
the
Foundation
of
this
Method
is
the
self-evident
infallibility
of
Oral
Tradition
,
which
hath
been
sufficiently
consider'd
in
the
Answer
to
Sure
footing
,
which
yet
remains
unanswer'd
.
That
which
I
am
now
concern'd
to
take
notice
of
,
is
the
consequence
of
this
Method
,
which
does
at
one
blow
excommunicate
and
un-Christian
the
far
greatest
part
of
his
own
Church
.
For
if
all
who
do
not
follow
Oral
Tradition
as
their
onely
Rule
of
Faith
are
out
of
the
Church
,
and
can
have
no
true
Faith
,
then
all
who
follow
the
Council
of
Trent
are
ipso
facto
no
Christians
.
For
nothing
is
plainer
,
than
that
that
Council
did
not
make
Oral
Tradition
the
sole
Rule
of
their
Faith
,
nor
rely
upon
it
as
such
;
which
hath
been
prov'd
at
large
in
the
Answer
to
Sure
footing
,
But
why
is
Mr.
S.
so
zealous
in
this
matter
of
infallibility
?
There
is
a
plain
reason
for
it
.
He
finds
that
confidence
,
how
weakly
soever
it
be
grounde
,
hath
some
effect
upon
the
common
and
ignorant
People
;
who
are
apt
to
think
there
is
something
more
than
ordinary
in
a
swaggering
man
,
that
talks
of
nothing
but
Principles
and
Demonstration
.
And
so
we
see
it
in
some
other
Professions
.
There
are
a
sort
of
People
very
well
known
,
who
find
that
the
most
effectual
way
to
cheat
the
People
is
always
to
pretend
to
infallible
Cures
.
I
have
now
done
with
his
Infallibility
.
But
I
must
not
forget
this
Letter
of
Thanks
.
I
shall
wholly
pass
by
the
passion
and
ill
language
of
it
,
which
a
man
may
plainly
see
to
have
proceeded
from
a
gall'd
and
uneasie
mind
.
He
would
fain
put
on
some
pleasantness
,
but
was
not
able
to
conceal
his
vexation
.
Nor
shall
I
insist
upon
his
palpable
shussling
about
the
explication
of
the
Terms
,
Rule
and
Faith
.
He
was
convinc'd
that
he
had
explain'd
them
very
untowardly
,
and
therefore
would
gladly
come
off
by
saying
that
he
did
not
intend
explication
,
p.
7.
but
onely
to
praedicate
or
affirm
something
of
them
.
And
yet
the
whole
design
of
the
first
page
of
Sure-footing
is
to
shew
the
necessity
of
beginning
with
the
meaning
of
those
words
which
express
the
thing
under
debate
:
And
this
method
he
tells
us
he
will
apply
to
his
present
purpose
,
and
will
examine
well
what
is
meant
by
those
words
which
express
the
thing
he
was
to
discuss
,
namely
,
The
RVLE
of
FAITH
.
Now
if
to
examine
well
what
is
meant
by
words
,
be
not
to
go
about
to
explain
them
,
I
must
confess
my self
to
be
in
a
great
errour
.
Of
the
same
kind
in
his
Apology
for
his
Testimonies
,
as
if
they
were
[
](A62626-e15970-b)*
*
P.
105.
not
intended
against
the
Protestants
;
whereas
his
Book
was
writ
against
the
Protestants
,
and
when
he
comes
to
his
Testimonies
,
he
[
](A62626-e16020-b)†
†
Sure-footing
.
P.
126.
declares
the
design
of
them
to
be
,
to
second
by
Authority
what
he
had
before
establish'd
by
Reason
.
So
that
if
the
Rational
part
of
his
Book
was
intended
against
the
Protestants
,
and
the
Testimonies
were
design'd
to
second
it
,
I
cannot
understand
why
he
should
say
one
was
less
intended
against
them
than
the
other
.
But
it
seems
he
is
so
conscious
of
the
weakness
of
those
Testimonies
,
that
he
does
not
think
them
sit
to
satisfie
any
but
those
who
believe
him
already
.
As
to
his
charge
of
false
citations
,
it
is
but
the
common
artifice
of
the
Roman
Controvertists
when
they
have
nothing
else
to
say
.
However
that
the
world
may
see
how
little
he
is
to
be
trusted
,
I
shall
instance
in
two
or
three
about
which
he
makes
the
loudest
clamour
,
and
leave
it
to
the
Reader
to
judge
by
these
of
his
sincerity
in
the
rest
.
He
says
,
P.
62.
I
notoriously
abuse
the
Preface
to
Rushworths
Dialogues
in
citing
the
Author
of
it
to
say
that
such
certainty
as
makes
the
cause
always
to
work
the
same
effect
though
it
take
not
away
the
absolute
possibility
of
working
otherwise
,
ought
absolutely
to
be
reckon'd
in
the
degree
of
true
certainty
;
whereas
(
says
Mr.
S.
)
he
onely
tells
us
there
,
p.
7.
that
by
moral
certainty
[
some
understood
]
such
a
certainty
as
makes
the
cause
,
&c.
To
vindicate
my self
in
this
,
I
shall
onely
set
the
Author's
words
before
the
Reader
's
eyes
.
They
are
these
.
This
term
Moral
certainty
,
every
one
explicated
not
like
;
but
some
understood
by
it
such
a
certainty
as
makes
the
cause
always
work
the
same
effect
,
though
it
take
not
away
the
absolute
possibility
of
working
other
ways
.
Others
call'd
that
a
moral
certainty
which
proceeds
from
,
&c.
A
third
explication
of
this
word
is
,
&c.
Of
these
three
the
first
ought
absolutely
to
be
reckon'd
in
the
degree
of
true
certainty
,
and
the
Authors
consider'd
as
mistaken
in
undervaluing
it
.
Is
this
onely
to
tell
us
that
by
moral
certainty
some
understood
,
&c.
Does
not
the
Prefacer
also
expresly
affirm
,
that
what
these
some
understood
by
moral
certainty
,
ought
absolutely
to
be
reckon'd
in
the
degree
of
true
certainty
?
which
is
the
very
thing
I
cited
him
for
.
Another
heavy
charge
is
,
P.
65.
that
according
to
my
usual
sincerity
,
I
quote
Rushworth's
Nephew
to
say
,
that
a
few
good
words
are
to
be
cast
in
concerning
Scripture
,
[
for
the
satisfaction
of
indifferent
men
who
have
been
brought
up
in
this
verbal
and
apparent
respect
of
the
Scripture
,
]
whereas
(
says
Mr.
S.
)
in
the
place
you
cite
,
he
onely
expresses
,
it
would
be
a
satisfaction
to
indifferent
men
to
see
the
positions
one
would
induce
them
to
embrace
maintainable
by
Scripture
.
Does
he
onely
say
so
?
let
the
Reader
judge
.
The
words
in
Mr.
Rushworth
are
these
:
Yet
this
I
must
tell
ye
,
that
it
were
a
great
satisfaction
for
indifferent
men
,
that
have
been
brought
up
in
this
verbal
and
apparent
respect
of
the
Scripture
,
to
see
that
the
Positions
you
would
induce
them
unto
,
can
be
and
are
maintain'd
by
Scripture
,
and
that
they
are
grounded
therein
.
Certainly
one
would
think
that
either
this
man
has
no
eyes
or
no
forehead
.
But
the
greatest
out-cry
of
all
,
is
,
p.
57
,
77.
that
I
abuse
his
first
Demonstration
by
vertue
of
a
direct
falsification
both
of
his
words
and
sense
,
by
cogging
in
the
word
.
[
all
,
]
making
his
principle
run
thus
,
that
the
greatest
hopes
and
fears
are
applied
to
the
minds
of
[
all
]
Christians
.
This
indeed
I
make
to
be
his
Principle
grounded
upon
his
words
which
I
had
cited
a
little
before
;
and
they
are
these
,
First
;
That
Christian
Doctrine
was
at
first
unanimously
settled
by
the
Apostles
in
the
hearts
of
the
faithfull
dispers'd
in
great
multitudes
over
several
parts
of
the
world
.
2ly
,
That
this
Doctrine
was
firmly
believed
by
[
all
]
those
faithfull
to
be
the
way
to
Heaven
,
and
the
contradicting
or
deserting
of
it
to
be
the
way
to
damnation
;
so
that
the
greatest
hopes
and
fears
imaginable
were
,
by
engaging
the
divine
Authority
,
strongly
apply'd
to
the
minds
of
the
first
Believers
,
&c.
Now
if
these
first
believers
,
to
whom
he
says
,
these
hopes
and
fears
were
strongly
apply'd
,
be
all
those
faithfull
he
spoke
of
before
which
were
dispers'd
over
several
parts
of
the
world
,
(
as
the
tenor
of
his
words
plainly
shews
)
what
are
these
less
than
all
the
Christians
of
that
Age
?
and
he
himself
a
little
after
tells
us
,
there
is
the
same
reason
of
the
following
Ages
.
So
that
I
made
his
Principle
run
no
otherwise
than
he
himself
had
laid
it
.
And
if
it
contradict
what
he
says
elsewhere
,
it
is
no
new
or
strange
thing
.
I
wonder
more
at
his
confidence
in
charging
such
falsifications
upon
me
as
every
man's
eyes
will
presently
confute
him
in
.
Methinks
though
a
man
had
all
Science
,
and
all
Principles
,
yet
it
might
not
be
amiss
to
have
some
Conscience
.
I
shall
only
speak
a
few
words
to
the
two
solid
Points
,
(
as
I
may
call
them
)
of
his
Letter
,
and
I
have
done
.
I
had
charg'd
him
that
he
makes
Traditions
certainty
a
first
and
self-evident
Principle
,
and
yet
that
he
goes
about
to
demonstrate
it
;
which
I
said
was
impossible
to
be
done
,
and
if
it
could
be
done
was
needless
.
To
avoid
this
inconvenience
which
he
found
himself
sorely
press'd
with
all
,
he
distinguishes
between
Speculative
and
Practical
self-evidence
,
and
says
that
things
which
are
practically
self-evident
may
be
demonstrated
,
but
those
that
are
speculatively
so
,
cannot
.
But
he
must
not
think
to
shelter
himself
from
so
palpable
an
absurdity
by
this
impertinent
distinction
.
For
let
things
be
evident
how
they
will
,
speculatively
or
practically
,
't
is
plain
that
if
they
be
Principles
evident
of
themselves
they
need
nothing
to
evidence
them
;
and
if
they
be
first
Principles
there
can
be
nothing
to
make
them
more
evident
,
because
there
is
nothing
before
them
to
demonstrate
them
by
.
Now
if
Mr.
S.
had
in
truth
believed
that
the
certainty
of
Tradition
was
a
first
and
self-evident
Principle
,
he
should
by
all
means
have
let
it
alone
,
for
it
was
in
a
very
good
condition
to
shift
for
it self
;
but
his
blind
way
of
Demonstration
is
enough
to
cast
a
mist
about
the
clearest
Truth
in
the
world
.
But
perhaps
by
the
self-evident
certainty
of
Tradition
,
Mr.
S.
onely
means
that
it
is
evident
to
himself
,
for
I
dare
say
it
is
so
to
no
body
else
.
And
if
that
be
his
meaning
he
did
well
enough
to
endeavour
to
demonstrate
it
;
it
was
no
more
than
needed
.
The
other
Point
is
about
his
First
Principles
,
such
as
these
,
a
Rule
is
a
Rule
,
Faith
is
Faith
,
&c.
which
he
says
[
](A62626-e16820-b)†
†
P.
11.
must
principle
all
that
can
be
solidly
concluded
either
about
Rule
or
Faith
.
Of
these
he
hath
mighty
store
,
and
blesseth
himself
in
it
,
as
the
Rich
man
in
the
Gospel
did
in
his
full
Barns
,
Soul
take
thine
ease
,
thou
hast
Principles
laid
up
for
many
years
;
and
out
of
an
excess
of
good
nature
pities
my
case
,
who
did
undertake
to
write
a
Discourse
about
the
Ground
of
Faith
,
P.
74.
without
so
much
as
one
Principle
to
bless
my self
with
.
But
the
mischief
is
,
that
after
all
this
stir
about
them
they
are
good
for
nothing
,
and
of
the
very
same
stamp
with
that
frivolous
one
Aristotle
speaks
of
[
if
a
thing
be
,
it
is
,
Analyt
.
Poster
.
l.
1
]
which
he
rejects
as
a
vain
and
ridiculous
Proposition
.
Such
are
Mr.
S's
first
Principles
,
surfeited
of
too
much
truth
(
as
an
ingenious
Writer
of
his
own
Church
says
of
them
)
and
ready
to
burst
with
self-evidence
,
and
yet
by
ten
thousand
of
them
a
man
shall
not
be
able
to
advance
one
step
in
knowledge
,
because
they
produce
no
conclusion
but
themselves
;
whereas
it
is
of
the
nature
of
Principles
to
yeild
a
Conclusion
different
from
themselves
.
And
to
convince
Mr.
S.
fully
of
the
foolery
of
these
Principles
,
I
will
try
what
can
be
done
with
them
,
either
in
a
Categorical
or
Hypothetical
Syllogism
,
e.
g.
A
Rule
is
a
Rule
,
Tradition
is
a
Rule
,
Ergo
Tradition
is
a
Rule
.
Again
,
If
a
Rule
be
a
Rule
,
then
a
Rule
is
a
Rule
;
But
a
Rule
is
a
Rule
,
Ergo.
How
is
any
man
the
wiser
for
all
this
?
But
it
may
be
Mr.
S.
can
make
better
work
with
them
,
and
manage
them
more
dextrously
,
so
as
to
principle
any
thing
that
can
be
solidly
concluded
in
any
Controversie
.
And
now
I
hope
at
last
to
have
given
Mr.
S.
full
satisfaction
;
since
he
has
brought
me
to
the
very
point
he
desir'd
,
to
acknowledge
that
I
have
no
Principles
.
And
indeed
if
there
be
no
other
to
be
had
but
such
as
these
,
I
do
declare
to
all
the
world
,
that
I
neither
have
any
Principles
,
nor
will
have
any
.
The
Texts
of
each
Sermon
.
JOB
28.28
.
And
unto
man
he
said
;
Behold
!
the
fear
of
the
Lord
that
is
wisedom
;
and
to
depart
from
evil
is
understanding
.
page
1
2
Pet.
3.3
.
Knowing
this
first
,
that
there
shall
come
in
the
last
days
Scoffers
walking
after
their
own
lusts
.
p.
101
Prov.
14.34
.
Righteousness
exalteth
a
Nation
;
but
sin
is
the
reproach
of
any
people
.
p.
129
Psalm
19.11
.
And
in
keeping
of
them
there
is
great
reward
.
p.
151
Phil.
3.8
.
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord.
p.
179
1
Joh.
5.3
.
And
his
Commandments
are
not
grievous
.
p.
213
2
Tim.
2.19
.
Let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquity
.
p.
243
Phil.
3.20
.
For
our
conversation
is
in
Heaven
.
p.
273
JOB
XXVIII
.
28.
And
unto
man
he
said
;
Behold
!
the
fear
of
the
Lord
that
is
wisdom
;
and
to
depart
from
evil
is
understanding
.
IN
this
Chapter
Job
discourseth
of
the
secrets
of
nature
,
and
the
unsearchable
perfections
of
the
works
of
God
.
And
the
result
of
his
discourse
is
this
.
That
a
perfect
knowledge
of
Nature
is
no
where
to
be
found
but
in
the
Author
of
it
;
no
less
wisdom
and
understanding
than
that
which
made
the
world
and
contrived
this
vast
and
regular
frame
of
Nature
can
throughly
understand
the
Philosophy
of
it
and
comprehend
so
vast
a
design
:
But
yet
there
is
a
knowledge
which
is
very
proper
to
man
and
lies
level
to
humane
understanding
;
and
that
is
the
knowledge
of
our
Creator
and
of
the
duty
we
owe
to
him
;
the
wisdom
of
pleasing
God
,
by
doing
what
he
commands
and
avoiding
what
he
forbids
:
This
Knowledge
and
Wisdom
may
be
attained
by
man
,
and
is
sufficient
to
make
him
happy
.
And
unto
man
he
said
:
Behold
!
the
fear
of
the
Lord
that
is
Wisdom
,
and
to
depart
from
evil
is
understanding
.
These
words
consist
of
two
Propositions
,
which
are
not
distinct
in
sense
,
but
one
and
the
same
thing
variously
express'd
;
For
wisedom
and
understanding
are
synonymous
words
here
;
and
though
sometimes
they
have
different
notions
,
yet
in
the
Poetical
Books
of
Scripture
they
are
most
frequently
used
as
words
equivalent
,
and
do
both
of
them
indifferently
signifie
either
a
speculative
knowledge
of
things
,
or
a
practical
skill
about
them
,
according
to
the
exigency
of
the
matter
or
thing
spoken
of
.
And
so
likewise
the
fear
of
the
Lord
,
and
departure
from
evil
,
are
phrases
of
a
very
near
sense
,
and
like
importance
;
and
therefore
we
find
them
several
times
put
together
in
Scripture
:
Pro.
3.7
.
Pr.
16.6
.
Fear
the
Lord
,
and
depart
from
evil
:
By
the
fear
of
the
Lord
men
depart
from
evil
.
So
that
they
differ
onely
as
cause
and
effect
,
which
by
a
Metonymie
usual
in
all
sorts
of
Authors
,
are
frequently
put
one
for
another
.
Now
,
to
fear
the
Lord
,
and
to
depart
from
evil
,
are
phrases
which
the
Scripture
useth
in
a
very
great
latitude
,
to
express
to
us
the
sum
of
Religion
,
and
the
whole
of
our
duty
.
And
because
the
large
usage
of
these
phrases
is
to
be
the
foundation
of
my
following
discourse
,
I
shall
for
the
farther
clearing
of
this
matter
endeavour
to
shew
these
two
things
:
-
1.
That
't
is
very
usual
in
the
Language
of
Scripture
to
express
the
whole
of
Religion
by
these
and
such
like
phrases
.
-
2.
The
particular
fitness
of
these
two
phrases
to
describe
Religion
.
I.
It
is
very
usual
in
the
Language
of
Scripture
to
express
the
whole
of
Religion
by
some
eminent
principle
or
part
of
Religion
.
The
great
Principles
of
Religion
are
knowledge
,
faith
,
remembrance
,
love
,
and
fear
;
by
all
which
the
Scripture
useth
to
express
the
whole
duty
of
man
.
In
the
Old
Testament
,
by
the
knowledge
,
remembrance
and
fear
of
God
.
Religion
is
called
The
knowledge
of
the
holy
.
Prov.
30.3
.
Jer.
10.25
.
And
wicked
men
are
described
to
be
such
as
know
not
God
.
So
likewise
,
by
the
fear
of
the
Lord
,
frequently
in
this
Book
of
Job
,
and
in
the
Psalms
and
Proverbs
.
And
Then
they
that
feared
the
Lord
spake
often
one
to
another
.
And
the
fear
of
God
is
expresly
said
to
be
the
sum
of
Religion
,
Eccl.
12.13
.
Fear
God
and
keep
his
Commandments
,
for
this
is
the
whole
of
man
:
And
on
the
contrary
,
the
wicked
are
described
to
be
such
as
have
not
the
fear
of
God
before
their
eyes
.
Ps.
36.1
.
And
so
likewise
by
the
remembrance
of
God
Remember
thy
Creator
in
the
days
of
thy
youth
;
Eccl.
12.1
.
that
is
,
enter
upon
a
religious
course
betimes
:
And
on
the
contrary
,
the
character
of
the
wicked
is
,
that
they
forget
God
;
The
wicked
shall
be
turned
into
Hell
;
Ps.
9.17
.
and
all
the
Nations
that
forget
God
.
In
the
New
Testament
,
Religion
is
usually
expressed
by
faith
in
God
and
Christ
,
and
the
love
of
them
.
Hence
it
is
,
that
true
Christians
are
so
frequently
called
believers
,
and
wicked
and
ungodly
men
unbelievers
,
And
that
good
men
are
described
to
be
such
as
love
God
,
all
things
shall
work
together
for
good
to
them
that
love
God
;
Ro.
8.28
.
Eph.
6.24
.
and
such
as
love
the
Lord
Iesus
Christ
.
Now
the
reason
why
these
are
put
for
the
whole
of
Religion
,
is
,
because
the
belief
,
and
knowledge
,
and
remembrance
,
and
love
,
and
fear
of
God
,
are
such
powerfull
principles
,
and
have
so
great
an
influence
upon
men
to
make
them
Religious
,
that
where
any
one
of
these
really
is
,
all
the
rest
,
together
with
the
true
and
genuine
effects
of
them
,
are
supposed
to
be
.
And
so
likewise
the
sum
of
all
Religion
is
often
expressed
by
some
eminent
part
of
it
;
which
will
explain
the
second
phrase
here
in
the
Text
,
departing
from
evil
.
The
worship
of
God
is
an
eminent
part
of
Religion
;
and
Prayer
,
which
is
often
in
Scripture
expressed
by
seeking
God
,
and
calling
upon
his
Name
,
is
a
chief
part
of
Religious
worship
.
Hence
Religion
is
described
by
seeking
God
,
Heb.
11.6
He
is
a
rewarder
of
them
that
diligently
seek
,
him
:
and
by
calling
upon
his
name
,
Acts
2.21
Whosoever
calleth
upon
the
name
of
the
Lord
,
shall
be
saved
.
And
so
by
coming
to
God
,
and
by
departing
from
evil
.
In
this
fallen
state
of
man
Religion
begins
with
repentance
and
conversion
,
the
two
opposite
terms
of
which
,
are
God
and
Sin
:
Hence
it
is
that
Religion
is
described
sometimes
by
coming
to
God
,
Heb.
11.6
He
that
cometh
to
God
,
must
believe
that
he
is
,
that
is
,
no
man
can
be
religious
,
unless
he
believe
there
is
a
God
;
Is.
59.15
.
sometimes
by
departing
from
sin
,
And
he
that
departeth
from
evil
,
maketh
himself
a
prey
:
that
is
,
such
was
the
bad
state
of
those
times
of
which
the
Prophet
there
complains
that
no
man
could
be
religious
but
he
was
in
danger
of
being
persecuted
.
II.
For
the
fitness
of
these
two
phrases
to
describe
Religion
.
1.
For
the
first
,
[
the
fear
of
the
Lord
]
The
fitness
of
this
phrase
will
appear
,
if
we
consider
how
great
an
influence
the
fear
of
God
hath
upon
men
to
make
them
religious
.
Fear
is
a
passion
that
is
most
deeply
rooted
in
our
natures
,
and
flows
immediately
from
that
Principle
of
self-preservation
which
God
hath
planted
in
every
man
.
Every
one
desires
his
own
preservation
and
happiness
,
and
therefore
hath
a
natural
dread
and
horrour
of
every
thing
that
can
destroy
his
Being
,
or
endanger
his
happiness
.
And
the
greatest
danger
is
from
the
greatest
power
,
and
that
is
omnipotency
.
So
that
the
fear
of
God
is
an
inward
acknowledgment
of
a
holy
and
just
Being
,
which
is
armed
with
an
almighty
and
irresistible
power
;
God
having
hid
in
every
Man's
Conscience
a
secret
awe
and
dread
of
his
infinite
power
,
and
eternal
justice
.
Now
fear
being
so
intimate
to
our
natures
,
it
is
the
strongest
bond
of
Laws
,
and
the
great
security
of
our
duty
.
There
are
two
bridles
or
restraints
which
God
hath
put
upon
humane
nature
,
shame
and
fear
.
Shame
is
the
weaker
,
and
hath
place
onely
in
those
in
whom
there
are
some
remainders
of
vertue
.
Fear
is
the
stronger
,
and
works
upon
all
who
love
themselves
and
desire
their
own
preservation
.
Therefore
in
this
degenerate
state
of
mankind
,
fear
is
that
passion
which
hath
the
greatest
power
over
us
,
and
by
which
God
and
his
Laws
take
the
surest
hold
of
us
:
Our
desire
and
love
,
and
hope
,
are
not
so
apt
to
be
wrought
upon
by
the
representation
of
vertue
,
and
the
promises
of
reward
and
happiness
,
as
our
fear
is
from
the
apprehensions
of
Divine
displeasure
.
For
though
we
have
lost
in
a
great
measure
the
gust
and
relish
of
true
happiness
,
yet
we
still
retain
a
quick
sense
of
pain
and
misery
.
So
that
fear
relies
upon
a
natural
love
of
our selves
,
and
is
complicated
with
a
necessary
desire
of
our
own
preservation
.
And
therefore
Religion
usually
makes
its
first
entrance
into
us
by
this
passion
;
hence
perhaps
it
is
that
Solomon
more
than
once
calls
the
fear
of
the
Lord
the
beginning
of
wisdom
.
2.
As
for
the
Second
phrase
[
departing
from
evil
]
the
fitness
of
it
to
express
the
whole
duty
of
man
,
will
appear
,
if
we
consider
the
necessary
connexion
that
is
between
the
negative
and
positive
part
of
our
duty
.
He
that
is
carefull
to
avoid
all
sin
will
sincerely
endeavour
to
perform
his
duty
.
For
the
soul
of
man
is
an
active
principle
,
and
will
be
employed
one
way
or
other
,
it
will
be
doing
something
;
if
a
man
abstain
from
evil
,
he
will
do
good
.
Now
there
being
such
a
strait
connexion
between
these
,
the
whole
of
our
duty
may
be
expressed
by
either
of
them
;
but
most
fitly
by
departing
from
evil
,
because
that
is
the
first
part
of
our
duty
.
Religion
begins
in
the
forsaking
of
sin
:
Virtus
est
vitium
fugere
,
&
sapientia
prima
Stultitia
caruisse
—
Vertue
begins
in
the
forsaking
of
vice
;
and
the
first
part
of
wisedom
is
not
to
be
a
fool
.
And
therefore
the
Scripture
,
which
mentions
these
parts
of
our
duty
,
doth
constantly
put
departing
from
evil
first
;
Depart
from
evil
and
do
good
.
Ps.
34.14
&
37.27
.
Is.
1.16
,
17.
&
55.7
.
Eph.
4.23
,
24.
Cease
to
do
evil
,
learn
to
do
well
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
.
We
are
first
to
put
off
the
old
man
which
is
corrupt
according
to
deceitful
lusts
,
and
then
to
be
renewed
in
the
spirit
of
our
minds
,
and
to
put
on
the
new
man
,
1
Pet.
3.11
.
&c.
Let
him
eschew
evil
and
do
good
.
To
all
which
I
may
add
this
farther
consideration
,
that
the
Law
of
God
contained
in
the
ten
Commandments
,
consisting
mostly
of
prohibitions
,
(
Thou
shalt
not
doe
such
or
such
a'thing
)
our
observance
of
it
is
most
fitly
expressed
by
departing
from
evil
,
which
yet
includes
obedience
likewise
to
the
positive
Precepts
implied
in
those
Prohibitions
.
Having
thus
explain'd
the
Words
,
I
come
now
to
consider
the
Proposition
contain'd
in
them
,
which
is
this
:
That
Religion
is
the
best
knowledge
and
wisedom
.
This
I
shall
endeavour
to
make
good
these
three
ways
.
-
1.
By
a
direct
proof
of
it
.
-
2.
By
shewing
on
the
contrary
the
folly
and
ignorance
of
irreligion
and
wickedness
.
-
2.
By
vindicating
Religion
from
those
common
imputations
which
seem
to
charge
it
with
ignorance
or
imprudence
.
I
begin
with
the
direct
proof
of
this
:
And
because
Religion
comprehends
two
things
,
the
knowledge
of
the
Principles
of
it
,
and
a
suitable
life
and
practice
;
(
the
first
of
which
being
speculative
,
may
more
properly
be
called
knowledge
;
and
the
latter
,
because
't
is
practical
,
may
be
called
wisedom
or
prudence
)
therefore
I
shall
endeavour
distinctly
to
prove
these
two
things
.
-
1.
That
Religion
is
the
best
knowledge
.
-
2.
That
't
is
the
truest
wisdom
.
1.
First
,
That
it
is
the
best
knowledge
.
The
knowledge
of
Religion
commends
its
self
to
us
upon
these
two
accounts
.
1.
'T
is
the
knowledge
of
those
things
which
are
in
themselves
most
excellent
.
Of
those
things
which
are
most
usefull
and
necessary
for
us
to
know
.
First
,
It
is
the
best
knowledge
,
because
it
is
the
knowledge
of
those
things
which
are
in
themselves
most
excellent
and
desirable
to
be
known
;
and
those
are
God
,
and
our
duty
.
God
is
the
sum
and
comprehension
of
all
perfection
.
It
is
delightfull
to
know
the
Creatures
,
because
there
are
particular
excellencies
scatter'd
and
dispers'd
among
them
which
are
some
shadows
of
the
Divine
perfections
:
But
in
God
all
perfections
in
their
highest
degree
and
exaltation
meet
together
and
are
united
.
How
much
more
delightfull
then
must
it
needs
be
to
fix
our
minds
upon
such
an
object
in
which
there
is
nothing
but
beauty
and
brightness
,
what
is
amiable
,
and
what
is
excellent
;
what
will
ravish
our
affections
and
raise
our
wonder
,
please
us
and
astonish
us
at
once
;
And
that
the
finite
measure
and
capacity
of
our
understandings
is
not
able
to
take
in
and
comprehend
the
infinite
perfections
of
God
,
this
indeed
shews
the
excellency
of
the
object
,
but
doth
not
altogether
take
away
the
delightfulness
of
the
knowledge
.
For
as
it
is
pleasant
to
the
Eye
to
have
an
endless
prospect
,
so
is
it
some
pleasure
to
a
finite
understanding
to
view
unlimited
excellencies
which
have
no
shore
or
bounds
,
though
it
cannot
comprehend
them
.
There
is
a
pleasure
in
admiration
;
and
this
is
that
which
properly
causeth
admiration
,
when
we
discover
a
great
deal
in
an
object
which
we
understand
to
be
excellent
,
and
yet
we
see
we
know
not
how
much
more
beyond
that
,
which
our
understandings
cannot
fully
reach
and
comprehend
.
And
as
the
knowledge
of
God
in
his
nature
and
perfections
is
excellent
and
desirable
,
so
likewise
to
know
him
in
those
glorious
manifestations
of
himself
in
the
works
of
Creation
and
Providence
;
and
above
all
,
in
that
stupendious
work
of
the
Redemption
of
the
world
by
Jesus
Christ
,
which
was
such
a
mistery
,
and
so
excellent
a
piece
of
knowledge
that
the
Angels
are
said
to
desire
to
pry
into
it
.
1
Pet.
1.12
.
And
as
the
knowledge
of
God
is
excellent
,
so
likewise
of
our
Duty
which
is
nothing
else
but
vertue
and
goodness
and
holiness
,
which
are
the
image
of
God
,
a
conformity
to
the
nature
and
will
of
God
,
and
an
imitation
of
the
Divine
Excellencies
and
Perfections
,
so
far
as
we
are
capable
:
For
to
know
our
duty
is
to
know
what
it
is
to
be
like
God
in
goodness
,
and
pity
,
and
patience
,
and
clemency
,
in
pardoning
injuries
,
and
passing
by
provocations
;
in
justice
and
righteousness
,
in
truth
and
faithfulness
,
and
in
a
hatred
and
detestation
of
the
contrary
of
these
:
In
a
word
,
it
is
to
know
what
is
the
good
and
acceptable
will
of
God
,
what
it
is
that
he
loves
and
delights
in
and
is
pleased
withall
,
and
would
have
us
to
do
in
order
to
our
perfection
and
our
happiness
.
It
is
deservedly
accounted
a
piece
of
excellent
knowledge
to
know
the
laws
of
the
Land
,
and
the
customs
of
the
Countrey
we
live
in
,
and
the
will
of
the
Prince
we
live
under
:
How
much
more
,
to
know
the
Statutes
of
Heaven
,
and
the
Laws
of
eternity
,
those
immutable
and
eternal
rules
of
justice
and
righteousness
;
to
know
the
will
and
pleasure
of
the
great
Monarch
and
universal
King
of
the
World
,
and
the
Customs
of
that
Countrey
where
we
must
live
for
ever
?
This
made
David
to
admire
the
Law
of
God
at
that
strange
rate
,
and
to
advance
the
knowledge
of
it
above
all
other
knowledge
,
I
have
seen
an
end
of
all
perfection
,
Psal.
119.96
.
but
thy
commandment
is
exceeding
broad
.
Secondly
,
'T
is
the
knowledge
of
those
things
which
are
most
usefull
and
necessary
for
us
to
know
.
The
goodness
of
every
thing
is
measured
by
its
end
and
use
,
and
that
's
the
best
thing
which
serves
the
best
end
and
purpose
;
and
the
more
necessary
any
thing
is
to
such
an
end
,
the
better
it
is
:
So
that
the
best
knowledge
is
that
which
is
of
greatest
use
and
necessity
to
us
in
order
to
our
great
end
,
which
is
eternal
happiness
,
and
the
salvation
of
our
Souls
.
Curious
speculations
,
and
the
contemplation
of
things
that
are
impertinent
to
us
,
and
do
not
concern
us
,
nor
serve
to
promote
our
happiness
,
are
but
a
more
specious
and
ingenious
sort
of
idleness
,
a
more
pardonable
and
creditable
kind
of
Ignorance
.
That
Man
that
doth
not
know
those
things
which
are
of
use
and
necessity
for
him
to
know
is
but
an
ignorant
man
,
whatever
he
may
know
besides
.
Now
the
knowledge
of
God
,
and
of
Christ
,
and
of
our
duty
,
is
of
the
greatest
usefulness
and
necessity
to
us
in
order
to
our
happiness
.
It
's
of
absolute
necessity
that
we
should
know
God
and
Christ
,
in
order
to
our
being
happy
;
This
is
life
eternal
(
that
is
,
Joh.
17.3
the
onely
way
to
it
)
to
know
thee
the
onely
true
God
,
and
him
whom
thou
hast
sent
,
Jesus
Christ
.
It
is
necessary
also
in
order
to
our
happiness
to
know
our
duty
:
because
't
is
necessary
for
us
to
do
it
,
and
it
is
impossible
to
do
it
except
we
know
it
.
So
that
whatsoever
other
knowledge
a
man
may
be
endued
withall
,
he
is
but
an
ignorant
person
who
doth
not
know
God
,
the
Author
of
his
being
,
the
preserver
and
protector
of
his
life
,
his
Soveraign
,
and
his
Judge
,
the
giver
of
every
good
and
perfect
gift
,
his
surest
refuge
in
trouble
,
his
best
friend
or
worst
enemy
,
the
present
support
of
his
life
,
his
hopes
in
death
,
his
future
happiness
,
and
his
portion
for
ever
:
who
does
not
know
his
relation
to
God
,
the
duty
that
he
owes
him
,
and
the
way
to
please
him
who
can
make
him
happy
or
miserable
for
ever
:
who
doth
not
know
the
Lord
Jesus
Christ
who
is
the
way
,
the
truth
,
and
the
life
.
If
a
man
by
a
vast
and
imperious
mind
,
and
a
heart
large
as
the
sand
upon
the
Sea-shore
,
(
as
it
is
said
of
Solomon
)
could
command
all
the
knowledge
of
Nature
and
Art
,
of
words
and
things
;
could
attain
to
a
mastery
in
all
Languages
,
and
sound
the
depths
of
all
Arts
and
Sciences
,
measure
the
earth
and
the
heavens
,
and
tell
the
stars
,
and
declare
their
order
and
motions
;
could
discourse
of
the
interests
of
all
States
,
the
intrigues
of
all
Courts
,
the
reason
of
all
Civil
laws
and
constitutions
,
and
give
an
account
of
the
History
of
all
ages
;
could
speak
of
trees
,
from
the
Cedar-tree
that
is
in
Lebanon
,
even
unto
the
Hysop
that
springs
out
of
the
wall
;
and
of
beasts
also
and
of
fowls
,
and
of
creeping
things
,
and
of
fishes
:
and
yet
should
in
the
mean
time
,
be
destitute
of
the
knowledge
of
God
and
Christ
,
and
his
duty
;
all
this
would
be
but
an
impertinent
vanity
,
and
a
more
glittering
kind
of
Ignorance
;
and
such
a
man
(
like
the
Philosopher
,
who
whilst
he
was
gazing
upon
the
stars
,
fell
into
the
ditch
)
would
but
sapienter
descendere
in
infernum
be
undone
with
all
this
knowledge
,
and
with
a
great
deal
of
wisdom
go
down
to
Hell
.
2.
Secondly
,
That
to
be
religious
is
the
truest
wisdom
,
and
that
likewise
upon
two
accounts
.
-
1.
Because
it
is
to
be
wise
for
our selves
.
-
2.
It
is
to
be
wise
as
to
our
main
interest
and
concernment
.
1.
'T
is
to
be
wise
for
our selves
.
There
's
an
expression
,
Job
22.21
.
He
that
is
wise
is
profitable
to
himself
;
and
Prov.
9.12
.
If
thou
be
wise
,
thou
shalt
be
wise
for
thy self
:
intimating
that
wisdom
regards
a
man
's
own
interest
and
advantage
,
and
that
he
is
not
a
wise
man
that
doth
not
take
care
of
himself
and
his
own
concernments
,
according
to
that
of
Old
Ennius
,
nequicquam
sapere
sapientem
,
qui
sibi
ipsi
prodesse
non
quiret
,
That
man
hath
but
an
empty
title
of
Wisdom
and
is
not
really
wise
who
is
not
wise
for
himself
.
As
self-preservation
is
the
first
principle
of
Nature
,
so
care
of
our selves
and
our
own
interest
is
the
first
part
of
wisdom
.
He
that
is
wise
in
the
affairs
and
concernments
of
other
men
,
but
careless
and
negligent
of
his
own
,
that
man
may
be
said
to
be
busie
,
but
he
is
not
wise
:
he
is
employed
indeed
,
but
not
so
as
a
wise
man
should
be
:
Now
this
is
the
Wisdom
of
Religion
,
that
it
directs
a
man
to
a
care
of
his
own
proper
interest
and
concernment
.
2.
It
is
to
be
wise
as
to
our
main
interest
.
Our
chief
end
and
highest
interest
is
happiness
:
And
this
is
happiness
to
be
freed
from
all
(
if
it
may
)
however
from
the
greatest
evils
;
and
to
enjoy
(
if
it
may
be
)
all
good
,
however
the
chiefest
.
To
be
happy
is
not
onely
to
be
freed
from
the
pains
and
diseases
of
the
body
,
but
from
anxiety
and
vexation
of
spirit
:
not
onely
to
enjoy
the
pleasures
of
sense
,
but
peace
of
Conscience
and
tranquillity
of
mind
.
To
be
happy
,
is
not
onely
to
be
so
for
a
little
while
,
but
as
long
as
may
be
;
and
if
it
be
possible
,
for
ever
.
Now
Religion
designs
our
greatest
and
longest
happiness
;
it
aims
at
a
freedom
from
the
greatest
evils
,
and
to
bring
us
to
the
possession
and
enjoyment
of
the
greatest
good
.
For
Religion
wisely
considers
that
men
have
immortal
spirits
,
which
as
they
are
spirits
are
capable
of
a
pleasure
and
happiness
distinct
from
that
of
our
bodies
and
our
senses
;
and
because
they
are
immortal
,
are
capable
of
an
everlasting
happiness
.
Now
our
souls
being
the
best
part
of
our selves
,
and
eternity
being
infinitely
the
most
considerable
duration
,
the
greatest
wisdom
is
to
secure
the
interest
of
our
souls
and
of
eternity
though
it
be
with
loss
and
to
the
prejudice
of
our
temporal
and
inferior
Interests
.
Therefore
Religion
directs
us
rather
to
secure
inward
peace
than
outward
ease
,
to
be
more
carefull
to
avoid
everlasting
and
intolerable
torment
than
short
and
light
afflictions
which
are
but
for
a
moment
;
to
court
the
favour
of
God
more
than
the
friendship
of
the
world
,
and
not
so
much
to
fear
them
that
can
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
,
as
him
who
after
he
hath
kill'd
,
can
destroy
both
body
and
soul
in
hell
:
In
a
word
,
our
main
interest
is
to
be
as
happy
as
we
can
,
and
as
long
as
is
possible
;
and
if
we
be
cast
into
such
circumstances
,
that
we
must
be
either
in
part
and
for
a
time
or
else
wholly
and
always
miserable
,
the
best
wisdom
is
to
chuse
the
greatest
and
most
lasting
happiness
,
but
the
least
and
shortest
misery
.
Upon
this
account
Religion
prefers
those
pleasures
which
flow
from
the
presence
of
God
for
evermore
,
infinitely
before
the
transitory
pleasures
of
this
world
,
and
is
much
more
carefull
to
avoid
eternal
misery
than
present
sufferings
.
This
is
the
wisdom
of
Religion
,
that
upon
consideration
of
the
whole
and
casting
up
all
things
together
it
does
advise
and
lead
us
to
our
best
interest
.
II.
The
Second
way
of
confirmation
shall
be
by
endeavouring
to
shew
the
ignorance
and
folly
of
irreligion
.
Now
all
that
are
irreligious
are
so
upon
one
of
these
two
accounts
:
Either
,
First
,
because
they
do
not
believe
the
foundations
and
principles
of
Religion
,
as
the
existence
of
God
,
the
immortality
of
the
soul
,
and
future
rewards
:
or
else
,
Secondly
,
because
though
they
do
in
some
sort
believe
these
things
,
yet
they
live
contrary
to
this
their
belief
;
and
of
this
kind
are
the
far
greatest
part
of
wicked
men
.
The
first
sort
are
guilty
of
that
which
we
call
speculative
,
the
other
of
practicall
Atheism
.
I
shall
endeavour
to
shew
the
Ignorance
and
Folly
of
both
these
.
First
,
Speculative
Atheism
is
unreasonable
,
and
that
upon
these
Five
accounts
.
1.
Because
it
gives
no
tolerable
account
of
the
existence
of
the
world
.
2.
Nor
does
it
give
any
reasonable
account
of
the
universal
consent
of
mankind
in
this
apprehension
,
That
there
is
a
God
.
3.
It
requires
more
evidence
for
things
than
they
are
capable
of
.
4.
The
Atheist
pretends
to
know
that
which
no
man
can
know
.
5.
Atheism
contradicts
it self
.
I.
Because
it
gives
no
tolerable
account
of
the
existence
of
the
world
.
One
of
the
greatest
difficulties
that
lies
in
the
Atheist's
way
is
,
upon
his
own
supposition
that
there
is
no
God
,
to
give
a
likely
account
of
the
existence
of
the
world
.
We
see
this
vast
frame
of
the
World
,
and
an
innumerable
multitude
of
creatures
in
it
,
all
which
we
who
believe
a
God
attribute
to
him
as
the
Author
of
them
.
For
a
being
suppos'd
of
infinite
goodness
and
wisedom
and
power
is
a
very
likely
cause
of
these
things
.
What
more
likely
to
make
this
vast
world
,
to
stretch
forth
the
heavens
and
lay
the
foundations
of
the
earth
,
and
to
form
these
and
all
things
in
them
of
nothing
,
than
infinite
power
?
What
more
likely
to
communicate
Being
and
so
many
degrees
of
happiness
to
so
many
several
sorts
of
creatures
,
than
infinite
goodness
?
What
more
likely
to
contrive
this
admirable
frame
of
the
Universe
and
all
the
creatures
in
it
,
each
of
them
so
perfect
in
their
kind
and
all
of
them
so
fitted
to
each
other
and
to
the
whole
,
than
infinite
counsel
and
wisedom
?
This
seems
to
be
no
unreasonable
account
.
But
let
us
see
now
what
account
the
Atheist
gives
of
these
things
.
If
there
be
no
God
there
are
but
these
two
ways
imaginable
for
the
world
to
be
.
Either
it
must
be
said
,
That
not
onely
the
Matter
but
also
the
Frame
of
this
world
is
eternal
;
and
that
as
to
the
main
things
always
were
as
they
are
without
any
first
cause
of
their
being
;
which
is
the
way
of
the
Aristotelian
Atheist
;
(
those
I
mean
,
who
proceed
upon
Aristotle's
supposition
of
the
eternity
of
the
world
,
but
yet
deny
it
to
be
from
God
,
which
he
expresly
asserts
:
)
Or
else
the
matter
of
the
world
being
supposed
to
be
eternal
and
of
it self
,
the
original
of
this
vast
and
beautifull
frame
must
be
ascribed
morely
to
chance
,
and
the
casual
concourse
of
the
parts
of
matter
;
which
is
the
way
of
the
Epicurean
Atheist
.
But
neither
of
these
ways
gives
a
tolerable
account
of
the
existence
of
the
world
.
1.
I
shall
first
consider
the
Hypothesis
of
those
whom
for
distinction
sake
I
call
the
Aristotelian
Atheists
,
which
is
this
;
That
not
only
the
matter
but
also
the
frame
of
the
world
is
eternal
,
and
that
as
to
the
main
it
was
always
as
it
is
,
of
it
self
;
and
that
there
hath
been
from
all
eternity
a
succession
of
men
and
other
creatures
without
any
first
cause
of
their
being
.
It
seems
to
be
very
hard
,
and
if
that
would
do
any
good
might
be
just
matter
of
complaint
,
that
we
are
fallen
into
so
prophane
and
sceptical
an
age
which
takes
a
pleasure
and
a
pride
in
unravilling
almost
all
the
received
principles
both
of
Religion
and
Reason
:
So
that
we
are
put
many
times
to
prove
those
things
which
can
hardly
be
made
plainer
than
they
are
of
themselves
.
And
such
almost
are
these
Principles
,
That
God
is
,
and
That
all
things
were
made
by
him
;
which
by
reason
of
the
bold
cavils
of
perverse
and
unreasonable
men
we
are
now
a-days
put
to
defend
.
That
something
is
of
it self
is
evident
,
because
we
see
things
are
.
And
the
things
that
we
see
must
either
have
had
some
first
cause
of
their
being
,
or
have
been
always
and
of
themselves
.
One
of
these
two
is
unavoidable
.
So
that
the
controversie
between
us
and
this
sort
of
Atheist
comes
to
this
;
Which
is
the
more
credible
opinion
,
that
the
world
was
never
made
nor
had
a
beginning
but
always
was
as
it
is
,
and
that
there
hath
been
from
all
eternity
a
succession
of
men
and
other
creatures
without
any
first
cause
of
their
being
:
or
,
that
there
was
from
all
eternity
such
a
being
as
we
conceive
God
to
be
,
infinite
in
power
,
goodness
and
wisedom
,
which
made
us
and
all
other
things
;
The
first
of
these
opinions
I
shall
shew
to
be
altogether
incredible
,
and
the
latter
to
have
all
the
credibility
and
evidence
of
which
a
thing
of
that
nature
is
capable
,
and
such
evidence
as
is
sufficient
to
convince
any
impartial
and
considerate
man
.
Now
in
comparing
the
probabilities
of
things
,
that
we
may
know
on
which
side
the
advantage
lies
,
these
two
considerations
are
of
great
moment
,
What
the
arguments
are
on
each
side
,
and
what
the
difficulties
.
For
if
there
be
fair
proofs
on
the
one
side
,
and
none
at
all
on
the
other
,
and
if
the
most
pressing
difficulties
be
on
that
side
on
which
there
are
no
proofs
:
this
is
sufficient
to
render
one
opinion
very
credible
and
the
other
altogether
incredible
.
These
two
things
therefore
I
shall
endeavour
to
make
good
,
in
the
matter
that
is
now
under
our
consideration
.
First
,
That
there
are
fair
proofs
on
our
side
,
and
as
convincing
as
the
nature
of
the
things
is
capable
of
;
but
that
there
is
no
pretence
of
proof
on
the
other
.
And
Secondly
,
That
the
side
on
which
there
is
no
proof
is
incumbred
with
the
greatest
difficulties
.
First
,
That
there
are
fair
proofs
on
our
side
,
and
as
convincing
as
the
nature
of
the
thing
is
capable
of
;
but
that
there
is
no
pretence
of
proof
on
the
other
.
This
Question
,
Whether
the
world
was
created
and
had
a
beginning
,
or
not
?
is
a
question
concerning
an
ancient
matter
of
fact
,
which
can
onely
be
decided
these
two
ways
;
by
testimony
,
and
by
probabilities
of
reason
.
Testimony
,
is
the
principal
argument
in
a
matter
of
this
nature
,
and
if
fair
probabilities
of
reason
concur
with
it
this
argument
hath
all
the
strength
it
can
have
:
Now
both
these
are
clearly
on
the
affirmative
side
of
the
question
,
viz.
That
the
world
was
created
,
and
had
a
beginning
.
1.
Testimony
;
of
which
there
be
two
kinds
,
Divine
and
Humane
.
Divine
testimony
,
as
such
,
is
not
proper
to
be
us'd
in
this
cause
considering
the
occasion
of
the
present
debate
:
For
that
would
be
to
beg
the
first
and
main
question
now
in
controversie
,
which
is
,
Whether
there
be
a
God
or
not
?
which
a
testimony
from
God
does
suppose
,
and
therefore
ought
not
to
be
brought
for
the
proof
of
it
.
'T
is
true
indeed
that
those
effects
of
Divine
Power
,
I
mean
miracles
which
will
prove
a
divine
testimony
to
an
infidel
,
will
as
well
prove
the
being
of
a
God
to
an
Atheist
;
But
when
we
dispute
against
those
who
deny
a
God
no
testimony
ought
to
be
presum'd
to
be
from
God
,
but
must
be
prov'd
to
be
so
.
And
whatever
argument
proves
that
will
also
prove
that
there
is
a
God
.
Humane
testimonies
are
of
two
sorts
;
universal
tradition
,
and
written
History
.
Both
these
are
plainly
and
beyond
dispute
on
our
side
.
First
,
There
is
an
universal
tradition
concerning
the
beginning
of
the
world
,
and
that
it
was
made
by
God
.
And
for
the
evidence
of
this
we
have
the
concurring
Tradition
of
the
most
ancient
Nations
,
the
Egyptians
and
Phoenicians
[
](A62626-e21660-b)*
*
Vide
G●●t
.
de
verit
.
Chr
Relig.
L.
1.
;
and
of
the
most
barbarous
the
Indians
;
who
as
Strabo
[
](A62626-e21720-b)†
†
Geograph
.
L.
15.
tells
us
,
did
in
many
things
agree
with
the
Grecians
,
particularly
in
this
,
that
the
world
did
begin
,
and
should
have
an
end
;
and
that
God
the
maker
and
governour
of
it
,
is
present
in
all
parts
of
it
.
And
Acosta
tells
us
,
that
at
the
first
discovery
of
America
,
the
inhabitants
of
Peru
did
worship
one
chief
God
,
under
the
name
or
title
of
The
Maker
of
the
Vniverse
:
And
yet
these
people
had
not
had
any
commerce
with
the
other
known
parts
of
the
world
,
for
God
knows
how
many
ages
.
To
which
may
be
added
,
that
the
most
ancient
of
the
Philosophers
,
and
those
that
were
the
heads
of
the
chief
Sects
of
Philosophy
,
as
Thales
,
Anaxagoras
and
Pythagoras
did
likewise
consent
to
this
Tradition
.
Particularly
concerning
Thales
,
Tully
[
](A62626-e21830-b)*
*
De
Nat.
Deorum
L.
1.
tells
us
that
he
was
the
first
of
all
the
Philosophers
that
enquired
into
these
things
,
and
he
said
,
that
water
was
the
beginning
of
all
things
,
and
that
God
was
that
mind
(
or
intelligent
Principle
)
which
fashion'd
all
things
out
of
water
.
So
likewise
Strabo
[
](A62626-e21890-b)*
*
Georg.
L.
15.
informs
us
that
the
Brachmans
,
the
chief
Sect
of
Philosophers
among
the
Indians
,
agreed
with
the
Grecians
in
this
,
That
the
world
was
made
of
water
.
Which
agrees
exactly
with
Moses's
account
of
the
Creation
,
viz.
That
the
Spirie
of
God
moved
upon
the
face
of
waters
;
which
St.
Peter
[
](A62626-e21980-b)*
*
2
Pet.
3.5
.
expresses
thus
,
That
by
the
word
of
God
the
heavens
and
the
earth
(
for
so
the
Hebrews
call
the
world
)
wert
of
old
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
constituted
or
made
of
water
;
not
standing
out
of
the
water
,
as
our
Translation
renders
it
.
Nay
Aristotle
[
](A62626-e22070-b)*
*
Metaph.
L.
1.
c.
3.
himself
,
who
was
the
great
asserter
of
the
eternity
of
the
world
,
gives
this
account
why
the
Gods
were
anciently
represented
by
the
Heathens
as
swearing
by
the
lake
Styx
,
because
water
was
supposed
to
be
the
principle
of
all
things
.
And
this
,
he
tells
us
,
was
the
most
ancient
opinion
concerning
the
original
of
the
world
;
and
that
the
very
oldest
Writers
of
Theology
,
and
those
who
liv'd
at
the
greatest
distance
from
his
time
,
were
of
this
mind
.
And
in
the
Book
de
Mundo
[
](A62626-e22150-b)*
*
Cap.
6.
it
is
freely
acknowledg'd
to
have
been
an
ancient
saying
,
and
a
general
Tradition
among
all
men
,
That
all
things
are
of
God
,
and
were
made
by
him
.
I
will
conclude
this
with
that
full
Testimony
of
Maximus
Tyrius
[
](A62626-e22180-b)*
*
Dissertat
.
1.
to
this
purpose
:
However
(
says
he
)
men
may
differ
in
other
things
,
yet
they
all
agree
in
this
Law
or
Principle
,
that
there
is
one
God
,
King
,
and
Father
of
all
things
,
&c.
This
the
Greeks
say
,
this
the
Barbarians
;
this
those
that
live
upon
the
Continent
,
and
those
that
dwell
by
the
Sea
;
the
wise
and
the
unwise
.
Secondly
,
We
have
likewise
a
most
ancient
and
credible
History
of
the
beginning
of
the
world
;
I
mean
the
History
of
Moses
,
with
which
no
Book
in
the
world
in
point
of
antiquity
can
contend
.
I
shall
not
now
go
about
to
strengthen
my
argument
,
by
pleading
the
Divine
authority
of
this
Book
;
for
which
yet
I
could
offer
good
evidence
,
if
that
were
proper
to
the
matter
hand
.
It
is
sufficient
to
my
present
purpose
that
Moses
have
the
ordinary
credit
of
an
Historian
given
him
,
which
none
in
reason
can
deny
him
,
he
being
cited
by
the
most
ancient
of
the
Heathen
Historians
,
and
the
antiquity
of
his
writings
never
questioned
by
any
of
them
,
as
Josephus
[
](A62626-e22330-b)*
*
L.
1.
contra
Appion
.
assures
us
.
Now
this
History
of
Moses
gives
us
a
particular
account
of
the
beginning
of
the
world
,
and
of
the
creation
of
it
by
God
.
Which
assertion
of
his
is
agreeable
to
the
most
ancient
Writers
among
the
Heathen
,
whether
Poets
or
Historians
.
And
several
of
the
main
parts
of
Moses's
History
,
as
concerning
the
Floud
and
the
first
Fathers
of
the
several
Nations
of
the
World
(
of
which
he
gives
a
particular
account
,
Gen.
10.
)
do
very
well
accord
with
the
most
ancient
accounts
of
Prophane
History
.
And
I
do
not
know
,
whether
any
thing
ought
more
to
recommend
the
Writings
of
Moses
to
a
humane
belief
,
than
the
easie
and
credible
account
which
he
gives
of
the
original
of
the
World
,
and
of
the
first
peopling
of
it
.
As
to
the
account
of
ancient
times
,
both
the
Aegyptian
and
Chaldean
accounts
,
which
are
pretended
by
some
to
be
so
vastly
different
from
that
of
the
Scriptures
,
may
for
all
that
be
,
near
the
matter
,
easily
reconcil'd
with
it
[
](A62626-e22530-b)*
*
Vide
Dr.
Stillingsleet's
Orig.
Sac.
where
this
is
fully
made
out
.
;
if
we
do
but
admit
what
Diodorus
Siculus
and
Plutarch
,
very
credible
persons
and
diligent
searchers
into
ancient
Books
,
do
most
expresly
assure
us
,
viz.
that
both
those
Nations
did
anciently
reckon
months
for
years
.
And
the
account
of
the
Chineses
is
not
hard
to
be
reconcil'd
with
that
of
the
Septuagint
.
Now
in
so
nice
and
obscure
a
matter
,
as
the
account
of
ancient
times
is
,
it
ought
to
satisfie
any
fair
and
reasonable
enquirer
if
they
can
be
brought
any
whit
near
one
another
.
So
that
universal
Tradition
and
the
most
ancient
History
in
the
world
are
clearly
on
our
side
.
And
if
they
be
,
one
can
hardly
wish
a
more
convincing
argument
.
For
if
the
world
and
consequently
mankind
had
a
beginning
,
there
is
all
the
reason
in
the
world
to
expect
these
two
things
:
First
,
that
there
should
be
an
universal
Tradition
,
concerning
this
matter
;
because
it
was
the
most
memorable
thing
that
could
be
transmitted
to
posterity
.
And
this
was
easie
to
be
done
,
if
mankind
sprang
from
one
common
root
and
original●
,
from
whence
this
Tradition
would
naturally
be
universally
diffus'd
.
Secondly
,
it
may
with
the
same
reason
be
expected
,
that
so
remarkable
a
thing
should
be
recorded
in
the
most
ancient
History
.
Now
both
these
have
accordingly
happened
.
But
then
on
the
other
hand
,
if
the
world
was
eternal
and
had
no
beginning
there
could
be
no
real
ground
for
such
a
Tradition
or
History
.
And
if
such
a
Tradition
were
at
any
time
endeavoured
to
be
set
on
foot
,
it
is
not
easie
to
imagine
how
it
should
at
first
gain
entertainment
,
but
much
more
difficult
to
conceive
how
ever
it
should
come
to
be
universally
propagated
.
For
upon
the
supposition
of
those
who
hold
the
eternity
of
the
world
,
the
world
was
always
peopled
;
and
if
so
,
there
could
be
no
common
head
or
spring
from
whence
such
a
Tradition
would
naturally
derive
it self
into
all
parts
of
the
world
.
So
that
unless
all
the
world
was
sometime
of
one
language
,
and
under
one
Government
(
which
it
never
was
that
we
know
of
since
it
was
peopled
)
no
endeavour
and
industry
could
make
such
a
Tradition
common
.
If
it
be
said
,
that
this
Tradition
began
after
some
universal
deluge
,
out
of
which
possibly
but
one
family
might
escape
,
and
that
possibly
too
of
barbarous
people
;
from
whom
any
fond
and
groundless
conceit
might
spring
and
afterwards
spread
it self
as
mankind
encreas'd
.
This
I
shall
have
occasion
to
consider
in
a
more
proper
place
.
In
the
mean
time
I
have
shewn
,
even
from
the
acknowledgment
of
Aristotle
himself
,
that
there
was
anciently
such
a
Tradition
concerning
the
beginning
of
the
world
.
Nay
,
if
we
may
believe
him
,
he
himself
was
the
very
first
asserter
of
the
eternity
of
the
world
.
For
he
[
](A62626-e22820-b)*
*
De
Coelo
.
l.
1.
c.
10.
says
expresly
,
That
all
the
Philosophers
that
were
before
him
,
did
hold
that
the
world
was
made
.
Thus
much
for
the
first
kind
of
proof
this
matter
is
capable
of
,
namely
,
testimony
.
2dly
.
The
probabilities
of
reason
do
all
likewise
favour
the
beginning
of
the
world
:
As
,
1.
The
want
of
any
History
or
Tradition
ancienter
than
what
is
consistent
with
the
received
opinion
of
the
time
of
the
worlds
beginning
;
nay
,
the
most
ancient
Histories
were
written
long
after
that
time
.
This
Lucretius
,
the
famous
Epicurean
,
urgeth
as
a
strong
presumption
that
the
world
had
a
beginning
—
Si
nulla
fuit
genitalis
origo
Terrarum
&
Coeli
,
semperque
aeterna
fuere
:
Cur
supra
bellum
Thebanum
,
&
funera
Trojae
,
Non
alias
alii
quoque
res
cecinere
Poetae
?
i.
e.
If
the
world
had
no
beginning
,
how
is
it
that
the
Greek
Poets
(
the
most
ancient
of
their
Writers
)
mention
nothing
higher
than
the
Theban
war
,
and
the
destruction
of
Troy
?
Were
there
from
all
eternity
no
memorable
actions
done
till
about
that
time
?
Or
had
mankind
no
way
till
of
late
to
record
them
and
propagate
the
memory
of
them
to
posterity
?
It
is
much
if
men
were
from
eternity
,
that
they
should
not
find
out
the
way
of
writing
all
that
long
duration
,
which
had
past
before
that
Time
.
Sure
he
was
a
fortunate
man
indeed
,
who
after
men
had
been
eternally
so
dull
as
not
to
find
it
out
,
had
the
luck
at
last
to
hit
upon
it
.
But
it
may
be
,
the
famous
actions
of
former
times
were
always
recorded
,
but
that
the
memorials
of
them
have
been
several
times
lost
by
universal
deluges
,
which
have
now
and
then
happen'd
and
swept
all
away
,
except
(
it
may
be
)
two
or
three
persons
,
that
have
escap'd
and
begun
the
world
again
upon
a
new
score
.
This
is
the
onely
refuge
that
the
Atheist
hath
to
fly
to
,
when
he
is
prest
with
this
and
the
like
arguments
.
But
he
cannot
possibly
escape
this
way
.
For
these
universal
inundations
must
either
be
natural
or
supernatural
.
If
they
be
supernatural
,
(
as
any
man
that
considers
well
the
frame
of
the
world
,
and
how
hard
it
is
to
give
a
natural
reason
of
them
,
would
be
enclin'd
to
think
)
then
indeed
it
is
easie
to
conceive
how
a
few
of
mankind
,
and
no
more
,
should
escape
:
Because
this
will
depend
upon
the
pleasure
of
that
superiour
Being
which
is
supposed
supernaturally
to
order
these
things
.
But
this
is
to
yield
what
we
have
all
this
while
contended
for
,
viz.
That
there
is
a
God
.
But
if
they
be
natural
,
which
the
Atheist
must
say
,
then
there
is
nothing
to
restrain
them
from
a
total
destruction
,
not
onely
of
mankind
,
but
of
all
the
beasts
of
the
earth
.
This
the
Atheist
cannot
deny
,
not
onely
to
be
very
possible
,
but
exceeding
probable
;
because
he
grants
it
to
have
come
so
near
the
matter
,
that
but
very
few
escap'd
,
and
no
doubt
with
great
difficulty
.
Now
it
is
the
greatest
wonder
in
the
world
,
that
a
thing
(
according
to
their
own
supposition
)
so
likely
to
happen
,
should
never
have
fallen
out
in
an
infinite
duration
.
Will
any
man
have
the
face
to
say
that
a
thing
is
likely
which
did
never
yet
happen
from
all
eternity
?
One
would
think
that
not
onely
whatever
is
probable
,
but
whatever
can
possibly
happen
should
be
brought
about
in
that
space
:
So
that
if
mankind
had
been
from
eternity
it
had
in
all
probability
,
I
had
almost
said
,
been
destroyed
from
all
eternity
,
but
I
may
confidently
say
,
long
since
ruin'd
.
2.
Another
probability
of
the
worlds
beginning
is
,
the
account
which
we
have
of
the
original
of
Learning
and
the
most
useful
Arts
in
several
parts
of
the
world
.
Now
if
the
world
had
been
eternal
,
these
in
all
likelihood
would
have
been
found
out
,
and
generally
spread
long
ago
and
beyond
the
memory
of
all
ages
.
There
are
some
Arts
indeed
that
are
peculiarly
convenient
to
some
particular
Nations
;
and
others
that
are
onely
serviceable
to
the
humour
and
fashion
of
one
or
more
ages
.
These
are
not
likely
to
spread
,
and
they
may
come
in
,
and
go
out
,
and
return
again
as
often
as
there
is
occasion
.
But
those
which
are
generally
usefull
to
mankind
in
all
times
and
places
,
if
they
were
once
found
out
(
and
who
would
not
think
they
should
in
an
eternal
duration
?
)
it
is
not
imaginable
but
that
they
should
have
been
spread
innumerable
ages
since
:
Nor
can
any
man
give
a
good
reason
how
they
should
ever
be
lost
,
but
by
some
such
accident
as
an
universal
deluge
,
which
has
been
spoken
to
already
.
But
now
on
the
contrary
,
the
beginnings
of
Learning
and
of
the
most
useful
Arts
in
several
Nations
,
is
very
well
known
.
And
I
add
farther
,
that
where-ever
Learning
and
Civil
Arts
have
come
this
Tradition
concerning
the
beginning
of
the
world
hath
been
most
vigorous
,
and
asserted
with
the
greatnes●
clearness
and
confidence
.
3.
The
several
parts
of
which
the
world
consists
,
being
(
so
far
as
by
those
parts
of
it
which
we
know
,
we
can
possibly
judge
of
the
rest
)
in
their
nature
corruptible
;
it
is
more
than
probable
,
that
in
an
infinite
duration
this
frame
of
things
would
long
since
have
been
dissolv'd
;
especially
,
if
(
as
the
Atheist
affirms
)
there
be
no
superior
being
,
no
wise
and
intelligent
principle
to
repair
and
regulate
it
,
and
to
prevent
those
innumerable
disorders
and
calamitous
accidents
,
which
must
in
so
long
a
space
in
all
probability
have
happen'd
to
it
.
This
Lucretius
[
](A62626-e23260-b)*
*
L.
5.
also
urges
as
a
convincing
proof
that
the
world
was
not
eternal
,
Quare
etiam
nativa
necesse
est
confiteare
Haec
eadem
;
neque
enim
mortali
corpore
quae
sunt
Ex
infinito
jam
tempore
adhuc
potuissent
Immensi
validas
aevi
contemnere
vires
.
It
must
necessarily
(
says
he
)
be
acknowledg'd
that
the
world
had
a
beginning
;
otherwise
wise
those
things
which
are
in
their
own
nature
corruptible
had
never
been
able
,
from
all
eternity
to
have
held
out
against
those
forcible
and
violent
assaults
which
in
an
infinite
duration
must
have
happen'd
.
Nay
,
thus
much
Aristotle
himself
every
where
grants
,
that
if
the
frame
of
the
world
be
liable
to
dissolution
,
it
must
of
necessity
be
acknowledg'd
to
have
had
a
beginning
.
These
are
some
of
the
chief
Probabilities
on
our
side
;
which
being
taken
together
,
and
in
their
united
force
,
have
a
great
deal
of
conviction
in
them
.
Especially
if
this
be
added
,
that
there
is
no
kind
of
positive
proof
so
much
as
pretended
on
the
other
side
.
The
utmost
that
Aristotle
pretends
to
prove
,
is
,
That
the
world
proceeded
from
God
by
the
way
of
a
natural
and
necessary
effect
,
as
light
does
from
the
Sun
.
Which
if
it
be
true
(
as
there
is
no
tolerable
ground
for
it
)
the
World
indeed
would
be
without
beginning
,
but
not
of
it self
.
And
thus
I
have
done
with
the
first
consideration
I
propounded
to
speak
to
,
viz.
That
there
are
fair
proofs
on
our
side
,
and
as
convincing
as
the
nature
of
the
thing
is
capable
of
;
but
that
there
is
no
pretence
or
proof
on
the
other
.
I
proceed
therefore
to
the
Second
Consideration
,
That
the
most
pressing
difficulties
are
on
that
side
on
which
there
is
no
proof
.
Those
who
deny
a
God
,
and
hold
the
world
to
have
been
eternal
and
of
it self
,
have
onely
two
things
to
object
against
us
:
The
difficulties
that
there
are
in
the
notion
of
a
God
,
and
in
making
the
world
of
nothing
.
To
the
first
I
answer
:
That
we
attribute
nothing
to
God
that
hath
any
repugnancy
or
contradiction
in
it
.
Power
,
wisedom
,
goodness
,
justice
and
truth
,
have
no
repugnancy
in
them
to
our
reason
;
because
we
own
these
Perfections
to
be
in
some
degree
in
our selves
;
and
therefore
they
may
be
in
the
highest
degree
that
is
possible
in
another
.
The
eternity
of
God
and
his
immensity
,
and
his
being
of
himself
,
how
difficult
soever
they
may
be
to
be
conceived
,
yet
these
perfections
must
be
granted
to
be
somewhere
;
and
therefore
they
may
as
well
,
nay
much
better
,
be
ascrib'd
to
God
,
in
whom
we
suppose
all
other
perfections
to
meet
,
than
to
any
thing
else
.
And
as
for
God's
being
a
spirit
,
whatever
difficulty
there
may
be
in
conceiving
the
notion
of
a
spirit
,
yet
the
Atheist
must
grant
the
thing
,
that
there
is
a
being
or
principle
really
distinct
from
matter
;
or
else
shew
how
meer
matter
,
which
is
confessed
by
themselves
to
be
void
of
sense
and
understanding
,
and
to
move
necessarily
,
can
produce
any
thing
that
has
sense
,
understanding
and
liberty
.
As
to
the
other
difficulty
,
of
making
the
world
of
nothing
,
I
shall
onely
say
this
:
that
though
it
signifie
an
inconceivable
excess
of
power
,
yet
there
can
no
contradiction
be
shewn
in
it
.
And
it
is
every
whit
as
easie
to
conceive
that
something
should
be
caus'd
to
be
that
was
not
before
,
as
that
any
thing
should
be
of
it self
;
which
yet
must
be
granted
on
both
sides
;
and
therefore
this
difficulty
ought
not
to
be
objected
by
either
.
But
then
on
the
other
side
there
are
these
two
great
and
real
difficulties
.
First
,
That
men
generally
have
always
believed
the
contrary
,
viz.
That
the
World
had
a
beginning
,
and
was
made
by
God
.
Which
is
a
strong
evidence
that
this
account
of
the
existence
of
the
world
is
more
natural
,
and
of
a
more
easie
conception
to
humane
understanding
.
And
indeed
it
is
very
natural
to
conceive
that
every
thing
which
is
imperfect
(
as
the
world
and
all
the
creatures
in
it
must
be
acknowledged
in
many
respects
to
be
)
had
some
cause
which
produc'd
it
,
such
as
it
is
,
and
determin'd
the
bounds
and
limitss
of
its
perfection
:
but
that
which
is
of
it self
and
without
a
cause
,
may
be
any
thing
,
and
have
any
perfection
which
does
not
imply
a
contradiction
.
Secondly
,
To
assert
mankind
to
have
been
of
it self
,
and
without
a
cause
,
hath
this
invincible
objection
against
it
;
that
we
plainly
see
every
man
to
be
from
another
.
So
that
mankind
is
asserted
to
have
no
cause
of
its
being
,
and
yet
every
particular
man
must
be
acknowledged
to
have
a
father
;
which
is
every
whit
as
absurd
in
an
infinite
succession
of
men
,
as
in
any
finite
number
of
generations
.
It
is
more
easie
indeed
to
conceive
how
a
constant
and
permanent
being
,
suppose
matter
,
should
always
have
been
of
it self
;
and
then
that
that
should
be
the
foundation
of
infinite
successive
changes
and
alterations
:
But
an
infinite
succession
of
the
generations
of
men
without
any
permanent
foundation
,
is
utterly
unimaginable
.
If
it
be
said
that
the
earth
was
always
,
and
in
time
did
produce
men
,
and
that
they
ever
since
have
produc'd
one
another
;
this
is
to
run
into
one
great
absurdity
of
the
Epicurean
way
,
which
shall
be
consider'd
in
its
proper
place
.
And
thus
I
have
endeavour'd
as
plainly
and
briefly
as
the
nature
of
the
Argument
would
admit
,
to
prove
that
the
account
which
the
Scripture
gives
of
the
existence
of
the
world
,
is
most
credible
,
and
agreeable
to
the
reason
of
mankind
;
and
that
this
First
account
which
the
Atheist
gives
of
it
,
is
altogether
incredible
.
And
now
I
expect
after
all
this
the
Atheist
will
complain
,
that
all
that
hath
been
said
does
not
amount
to
a
strict
demonstration
of
the
thing
.
It
may
be
so
.
And
if
the
Atheist
would
undertake
to
demonstrate
the
contrary
,
there
might
be
some
reason
for
this
complaint
.
In
the
mean
time
I
desire
to
know
whether
when
both
sides
are
agreed
that
the
world
is
,
and
that
it
must
either
have
its
original
from
God
,
or
have
been
always
of
it self
;
and
if
it
have
been
made
evident
,
that
on
one
side
there
are
fair
proofs
both
from
testimony
and
reason
and
as
convincing
as
the
nature
of
the
thing
is
capable
of
,
and
no
pretence
of
proof
on
the
other
;
and
that
the
difficulties
are
most
pressing
on
that
side
which
is
destitute
of
proof
;
I
say
,
if
this
have
been
made
evident
,
I
desire
to
know
whether
this
be
not
upon
the
matter
as
satisfactory
to
a
wise
man
as
a
demonstration
?
For
in
this
case
there
can
be
no
doubt
on
which
side
the
clear
advantage
of
evidence
lies
,
and
consequently
which
way
a
prudent
man
ought
to
determine
assent
.
I
come
now
in
the
Second
place
,
to
consider
the
other
account
which
another
sort
of
Atheists
,
those
whom
I
call
the
Epicurean
,
do
give
of
the
existence
of
the
world
.
And
't
is
this
.
They
suppose
the
matter
of
which
the
world
is
constituted
to
be
eternal
and
of
it self
,
and
then
an
infinite
empty
space
for
the
infinite
little
parts
of
this
matter
(
which
they
call
Atomes
)
to
move
and
play
in
;
and
that
these
being
always
in
motion
did
after
infinite
trials
and
encounters
,
without
any
counsel
or
design
and
without
the
disposal
and
contrivance
of
any
wise
and
intelligent
being
,
at
last
by
a
lucky
casualty
entangle
and
settle
themselves
in
this
beautifull
and
regular
frame
of
the
world
which
we
now
see
.
And
that
the
Earth
,
being
at
first
in
its
full
vigour
and
fruitfulness
,
did
then
bring
forth
men
and
all
other
sorts
of
living
creatures
as
it
does
plants
now
.
This
is
in
short
the
Epicurean
account
of
the
original
of
the
world
,
which
as
absurd
as
it
is
Lucretius
[
](A62626-e23900-b)*
*
L.
5.
hath
very
elegantly
expressed
in
these
verses
.
Sed
quibus
ille
modis
conjectus
materiai
,
Fundarit
coelum
ac
terram
,
pontique
profunda
,
Solisque
&
lunae
cursus
,
ex
ordine
ponam
.
Nam
certe
neque
consilio
primordia
rerum
Ordine
se
quaeque
,
atque
sagaci
mente
locarunt
,
Nec
quos
quaeque
darent
motus
pepigere
profecto
:
Sed
quia
multa
modis
multis
primordia
rerum
Ex
insinito
jam
tempore
percita
plagis
Ponderibusque
suis
consuerunt
concita
ferri
,
Omnimodisque
coire
,
atque
omnia
pertentare
,
Quaecunque
inter
se
possent
congressa
creare
:
Propterea
fit
,
uti
magnum
vulgata
per
aevum
Omnigenos
coetus
,
&
motus
experiundo
,
Tandem
ea
conveniant
,
quae
ut
convenere
,
repente
Magnarum
rerum
fiunt
exordia
saepe
,
Terrai
,
maris
&
caeli
,
generisque
animantum
.
Thus
he
like
a
good
Poet
,
but
a
very
bad
maker
and
contriver
of
the
world
.
For
I
appeal
to
any
man
of
reason
whether
any
thing
can
be
more
unreasonable
,
than
obstinately
to
impute
an
effect
to
chance
which
carries
in
the
very
face
of
it
all
the
arguments
and
characters
of
a
wise
design
,
and
contrivance
?
Was
ever
any
considerable
work
,
in
which
there
was
required
a
great
variety
of
parts
and
a
regular
and
orderly
disposition
of
those
parts
,
done
by
chance
?
Will
chance
fit
means
to
ends
,
and
that
in
ten
thousand
instances
,
and
not
fail
in
any
one
?
How
often
might
a
man
after
he
had
jumbled
a
set
of
letters
in
a
bag
,
fling
them
out
upon
the
ground
before
they
would
fall
into
an
exact
Poem
,
yea
or
so
much
as
make
a
good
discourse
in
Prose
?
And
may
not
a
little
Book
be
as
easily
made
by
chance
,
as
this
great
Volume
of
the
world
?
How
long
might
a
man
be
in
sprinkling
colours
upon
Canvas
with
a
careless
hand
,
before
they
would
happen
to
make
the
exact
Picture
of
a
man
?
And
is
a
man
easier
made
by
chance
than
his
Picture
?
How
long
might
twenty
thousand
blind
men
,
which
should
be
sent
out
from
the
several
remote
parts
of
England
,
wander
up
and
down
before
they
would
all
meet
upon
Salisbury
plains
and
fall
into
rank
and
file
in
the
exact
order
of
an
Army
?
And
yet
this
is
much
more
easie
to
be
imagined
,
than
how
the
innumerable
blind
parts
of
matter
should
rendezvous
themselves
into
a
world
.
A
man
that
sees
Henry
the
Seventh's
Chappel
at
Westminster
might
with
as
good
reason
maintain
(
yea
with
much
better
,
considering
the
vast
difference
betwixt
that
little
structure
and
the
huge
fabrick
of
the
world
)
that
it
was
never
contrived
or
built
by
any
man
,
but
that
the
stones
did
by
chance
grow
into
those
curious
figures
into
which
they
seem
to
have
been
cut
and
graven
;
and
that
upon
a
time
(
as
tales
usually
begin
)
the
materials
of
that
building
,
the
stone
,
morter
,
timber
,
iron
,
lead
,
and
glass
,
happily
met
together
and
very
fortunately
rang'd
themselves
into
that
delicate
order
in
which
we
see
them
now
so
close
compacted
that
it
must
be
a
very
great
chance
that
parts
them
again
.
What
would
the
world
think
of
a
man
that
should
advance
such
an
opinion
as
this
,
and
write
a
Book
for
it
?
If
they
would
do
him
right
,
they
ought
to
look
upon
him
as
mad
:
but
yet
with
a
little
more
reason
than
any
man
can
have
to
say
that
the
world
was
made
by
chance
:
or
that
the
first
men
grew
up
out
of
the
earth
as
plants
do
now
.
For
can
any
thing
be
more
ridiculous
and
against
all
reason
,
than
to
ascribe
the
production
of
men
to
the
first
fruitfulness
of
the
earth
,
without
so
much
as
one
instance
and
experiment
in
any
Age
or
History
to
countenance
so
monstrous
a
supposition
?
The
thing
is
at
first-sight
so
gross
and
palpable
,
that
no
discourse
about
it
can
make
it
more
apparent
.
And
yet
these
shameful
beggars
of
Principles
,
who
give
this
precarious
account
of
the
original
of
things
,
assume
to
themselves
to
be
the
men
of
reason
,
the
great
wits
of
the
world
the
onely
cautious
and
wary
persons
that
hate
to
be
imposed
upon
,
that
must
have
convincing
evidence
for
every
thing
,
and
can
admit
of
nothing
without
a
clear
demonstration
for
it
.
II.
Speculative
atheism
is
unreasonable
,
because
it
gives
no
reasonable
account
of
the
universal
consent
of
mankind
in
this
apprehension
,
that
there
is
a
God
.
That
men
do
generally
believe
a
God
,
and
have
done
in
all
Ages
,
the
present
experience
of
the
world
and
the
records
of
former
times
do
abundantly
testify
.
Now
how
comes
this
perswasion
to
have
gained
so
universal
a
possession
of
the
mind
of
man
,
and
to
have
found
such
general
entertainment
in
all
Nations
,
even
those
that
are
most
barbarous
?
If
there
be
no
such
thing
as
God
in
the
world
,
how
comes
it
to
pass
that
this
object
doth
continually
encounter
our
understandings
?
Whence
is
it
that
we
are
so
perpetually
haunted
with
the
apparition
of
a
Deity
,
and
followed
with
it
wherever
we
go
?
If
it
be
not
natural
to
the
mind
of
man
,
but
proceeds
from
some
accidental
distemper
of
our
understandings
,
how
comes
it
to
be
so
universal
that
no
differences
of
age
,
or
temper
,
or
education
can
wear
it
out
,
and
set
any
considerable
number
of
men
free
from
it
;
Into
what
can
we
resolve
this
strong
inclination
of
mankind
to
this
error
and
mistake
?
How
come
all
Nations
to
be
thus
seduced
?
It
is
altogether
unimaginable
but
that
the
reason
of
so
universal
a
consent
in
all
places
and
ages
of
the
world
,
and
among
all
differences
of
persons
,
should
be
one
and
constant
.
But
no
one
and
constant
reason
of
this
can
be
given
,
but
from
the
nature
of
man's
mind
and
understanding
which
hath
this
notion
of
a
Deity
born
with
it
and
stamped
upon
it
;
or
which
is
all
one
,
is
of
such
a
frame
that
in
the
free
use
and
exercise
of
it self
it
will
find
out
God
:
And
what
more
reasonable
than
to
think
,
that
if
we
be
God's
workmanship
,
he
should
set
this
mark
of
himself
upon
all
reasonable
creatures
,
that
they
may
know
to
whom
they
belong
,
and
may
acknowledge
the
Author
of
their
beings
?
This
seems
to
be
a
credible
and
satisfactory
account
of
so
universal
a
consent
in
this
matter
.
But
now
what
doth
the
Atheist
resolve
this
into
?
He
is
not
at
one
with
himself
what
account
to
give
of
it
,
nor
can
it
be
expected
he
should
.
For
he
that
will
over-look
the
true
reason
of
a
thing
which
usually
is
but
one
,
may
easily
find
many
false
ones
,
error
being
infinite
,
But
there
are
three
which
he
principally
relies
upon
,
fear
,
tradition
,
and
policy
of
State
.
I
shall
briefly
consider
these
.
First
,
He
would
make
us
believe
that
this
apprehension
of
a
God
doth
spring
from
an
infinite
jealousie
in
the
mind
of
man
,
and
an
endless
fear
of
the
worst
that
may
happen
;
according
to
that
divine
saying
of
the
Poet
,
which
he
can
never
sufficiently
admire
,
Primum
in
orle
Deos
fecit
timor
,
—
Fear
first
made
Gods
.
So
that
it
is
granted
on
both
sides
that
the
fear
of
a
Deity
doth
universally
possess
the
minds
of
men
.
Now
the
question
is
,
whether
it
be
more
likely
that
the
existence
of
a
God
should
be
the
cause
of
this
fear
,
or
that
this
fear
should
be
the
cause
why
men
imagine
there
is
a
God
?
if
there
be
a
God
,
who
hath
impressed
this
image
of
himself
upon
the
mind
of
Man
,
there
's
great
reason
why
all
men
should
stand
in
awe
of
him
:
But
if
there
be
no
God
,
it
is
not
easie
to
conceive
how
fear
should
create
an
universal
confidence
and
assurance
in
men
that
there
is
one
.
For
,
whence
should
this
fear
come
?
It
must
be
either
from
without
,
from
the
suggestion
of
others
who
first
tell
us
there
is
such
a
being
and
then
our
fear
believes
it
,
or
else
it
must
arise
from
within
,
from
the
nature
of
man
which
is
apt
to
fansie
dreadfull
and
terrible
things
.
If
from
the
suggestion
of
others
who
tell
us
so
,
the
question
returns
,
who
told
them
so
?
and
will
never
be
satisfied
till
the
first
Author
of
this
report
be
found
out
.
So
that
this
account
of
fear
resolves
it self
into
tradition
,
which
shall
spoken
to
in
its
proper
place
.
But
if
it
be
said
that
this
fear
ariseth
from
within
,
from
the
nature
of
man
which
is
apt
to
imagine
dreadfull
things
,
this
likewise
is
liable
to
inexplicable
difficulties
.
For
,
First
,
The
proper
object
of
fear
,
is
something
that
is
dreadfull
,
that
is
,
something
that
threatens
men
with
harm
or
danger
;
and
that
in
God
must
either
be
power
or
justice
;
and
such
an
object
as
this
fear
indeed
may
create
:
But
Goodness
and
Mercy
are
essential
to
the
notion
of
a
God
as
well
as
power
and
justice
:
now
how
should
fear
put
men
upon
fansying
a
being
that
is
infinitely
good
and
merciful
?
No
man
hath
reason
to
be
afraid
of
such
a
being
,
as
such
.
So
that
the
Atheist
must
joyn
another
cause
to
fear
,
viz.
hope
,
to
enable
men
to
create
this
imagination
of
a
God
.
And
what
would
the
product
of
these
two
contrary
passions
be
?
the
imagination
of
a
being
which
we
should
fear
would
do
us
as
much
harm
as
we
could
hope
it
would
do
us
good
;
which
would
be
quid
pro
quo
,
and
which
our
reason
would
oblige
us
to
lay
aside
so
soon
as
we
have
fansied
it
,
because
it
would
signifie
just
nothing
.
But
,
Secondly
,
suppose
fear
alone
could
do
it
;
how
comes
the
mind
of
man
to
be
subject
to
such
groundless
and
unreasonable
fears
?
The
Aristotelian
Atheist
will
say
,
it
always
was
so
;
But
this
is
to
affirm
,
and
not
to
give
any
account
of
a
thing
.
The
Epicurean
Atheist
,
if
he
will
speak
consonantly
to
himself
,
must
say
that
there
happened
in
the
original
constitution
of
the
first
men
such
a
contexture
of
Atomes
as
doth
naturally
dispose
men
to
these
panick
fears
;
unless
he
will
say
that
the
first
men
when
they
grew
out
of
the
earth
and
afterwards
broke
loose
from
their
root
,
finding
themselves
weak
and
naked
and
unarmed
and
meeting
with
several
fierce
Creatures
stronger
than
themselves
,
they
were
put
into
such
a
fright
as
did
a
little
distemper
their
understandings
and
let
loose
their
imaginations
to
endless
suspicions
and
unbounded
jealousies
,
which
did
at
last
settle
in
the
conceit
of
an
invisible
being
infinitely
powerful
,
and
able
to
do
them
harm
;
and
being
fully
possest
with
this
apprehension
(
nothing
being
more
ordinary
than
for
crazed
persons
to
believe
their
own
fancies
)
they
became
religious
;
and
afterwards
when
mankind
began
to
be
propagated
in
the
way
of
generation
,
then
Religion
obliged
them
to
instill
these
Principles
into
their
Children
in
their
tender
years
that
so
they
might
make
the
greater
impression
upon
them
;
and
this
course
having
been
continued
ever
since
the
notion
of
a
God
hath
been
kept
up
in
the
world
.
This
is
very
suitable
to
Epicurus
his
Hypothesis
of
the
original
of
men
;
But
if
any
man
think
fit
to
say
thus
I
cannot
think
it
fit
to
confute
him
.
Thirdly
,
whether
men
were
from
all
eternity
such
timorous
and
fancifull
Creatures
,
or
hapned
to
be
made
so
in
the
first
constitution
of
things
,
it
seems
however
that
this
fear
of
a
Deity
hath
a
foundation
in
nature
.
And
if
it
be
natural
,
ought
we
not
rather
to
conclude
that
there
is
some
ground
and
reason
for
these
fears
,
and
that
nature
hath
not
planted
them
in
us
to
no
purpose
,
than
that
they
are
vain
and
groundless
?
There
is
no
principle
that
Aristotle
(
the
great
assertor
of
the
eternity
of
the
world
)
doth
more
frequently
inculcate
than
this
,
That
nature
doeth
nothing
in
vain
;
and
the
Atheist
himself
is
forc'd
to
acknowledge
(
and
so
every
man
must
who
attentively
considers
the
frame
of
the
world
)
That
although
things
were
made
by
chance
,
yet
they
have
happen'd
as
well
as
if
the
greatest
wisedom
had
the
ordering
and
contriving
of
them
.
And
surely
wisedom
would
never
have
planted
such
a
vain
principle
as
the
fear
of
a
Deity
in
the
nature
of
man
,
if
there
had
not
been
a
God
in
the
world
.
Secondly
,
If
fear
be
not
a
sufficient
account
of
this
universal
consent
,
the
Atheist
thinks
it
may
very
probably
be
resolved
into
universal
Tradition
.
But
this
likewise
is
liable
to
great
exception
.
For
,
whence
came
this
Tradition
?
It
must
begin
some
time
,
it
must
have
its
original
from
some
body
;
and
it
were
very
well
worth
our
knowing
who
that
man
was
that
first
raised
this
spirit
which
all
the
reason
of
mankind
could
never
conjure
down
since
.
Where
did
he
live
,
and
when
?
In
what
Countrey
,
and
in
what
Age
of
the
world
?
What
was
his
name
,
or
his
sons
name
,
that
we
may
know
him
?
This
the
Atheist
can
give
no
punctual
account
of
:
only
he
imagines
it
not
improbable
that
some
body
long
ago
(
no
body
knows
when
)
beyond
the
memory
of
all
Ages
did
start
such
a
notion
in
the
world
and
that
it
hath
past
for
current
ever
since
.
But
if
this
Tradition
be
granted
so
very
ancient
as
to
have
been
before
all
Books
and
to
be
elder
than
any
History
,
it
may
for
any
thing
any
body
can
tell
have
been
from
the
beginning
;
and
then
it
is
much
more
likely
to
be
a
notion
which
was
bred
in
the
mind
of
man
and
born
with
him
,
than
a
Tradition
transmitted
from
hand
to
hand
through
all
Generations
;
especially
if
we
consider
how
many
rude
and
barbarous
Nations
there
are
in
the
world
which
consent
in
the
opinion
of
a
God
,
and
yet
have
scarce
any
certain
Tradition
of
any
thing
that
was
done
among
them
but
two
or
three
Ages
before
.
Thirdly
,
But
if
neither
of
these
be
satisfactory
,
he
hath
one
way
more
;
which
although
it
signifie
little
to
men
of
sober
and
severe
Reason
,
yet
it
very
unhappily
hits
the
jealous
and
suspicious
humour
of
the
generality
of
men
,
who
from
the
experience
they
have
had
of
themselves
and
others
are
very
apt
to
suspect
that
every
body
,
but
especially
their
Superiours
and
Governours
,
have
a
design
to
impose
upon
them
for
their
own
ends
.
In
short
,
it
is
this
:
that
this
noise
about
a
God
is
a
mere
State-Engine
and
a
Politick
device
,
invented
at
first
by
some
great
Prince
or
Minister
of
State
,
to
keep
People
in
awe
and
order
.
And
if
so
,
from
hence
(
saith
the
Atheist
)
we
may
easily
apprehend
how
from
such
an
original
it
might
be
generally
propagated
and
become
universally
current
,
having
the
stamp
of
publick
authority
upon
it
.
Besides
,
that
people
have
always
been
found
easie
to
comply
with
the
inclinations
of
their
Prince
.
And
from
hence
likewise
we
may
see
the
reason
why
this
notion
had
continued
so
long
.
For
being
found
by
experience
to
be
so
excellent
an
instrument
of
government
we
may
be
sure
it
would
always
be
cherished
and
kept
up
.
And
now
he
triumphs
,
and
thinks
the
business
is
very
clear
:
Thus
it
was
,
some
time
or
other
,
(
most
probably
towards
the
beginning
of
the
world
,
if
it
had
a
beginning
,
when
all
mankind
was
under
one
universal
Monarch
)
some
great
Nebuchadnezzar
set
up
this
Image
of
a
Deity
,
and
commanded
all
people
and
Nations
to
fall
down
and
worship
it
:
And
this
being
found
a
successful
device
to
awe
people
into
obedience
to
government
it
hath
been
continued
to
this
day
,
and
is
like
to
last
to
the
end
of
the
world
.
To
this
fine
Conjecture
I
have
these
four
things
to
say
:
1.
That
all
this
is
mere
conjecture
and
supposition
;
he
cannot
bring
the
least
shadow
of
proof
or
evidence
for
any
one
tittle
of
it
.
2.
This
supposition
grants
the
opinion
of
a
God
to
conduce
very
much
to
the
support
of
government
and
order
in
the
world
;
and
consequently
to
be
very
beneficial
to
mankind
.
So
that
the
Atheist
cannot
but
acknowledge
that
it
is
great
pity
that
it
should
not
be
true
,
and
that
it
is
the
common
interest
of
mankind
,
if
there
were
but
probable
Arguments
for
it
,
not
to
admit
of
any
slight
reasons
against
it
;
and
to
punish
all
those
who
would
seduce
men
to
Atheism
,
as
the
great
disturbers
of
the
world
and
pests
of
humane
Society
.
3.
This
supposition
can
have
nothing
of
certainty
in
it
unless
this
be
true
,
that
whoever
makes
a
politick
advantage
of
other
mens
principles
ought
to
be
presumed
to
contrive
those
principles
into
them
,
Whereas
it
is
much
more
common
(
because
more
easie
)
for
men
to
serve
their
own
ends
of
those
principles
or
opinions
which
they
do
not
put
into
men
but
find
there
.
So
that
if
the
question
of
a
God
were
to
be
decided
by
the
probability
of
this
conjecture
,
(
which
the
Atheist
applauds
himself
most
in
)
it
would
be
concluded
in
the
affirmative
;
It
being
much
more
likely
,
since
Politicians
reap
the
advantages
of
obedience
and
a
more
ready
submission
to
government
from
mens
believing
that
there
is
a
God
,
that
they
found
the
minds
of
men
prepossessed
to
their
hands
with
the
notion
of
a
God
,
than
that
they
planted
it
there
.
4.
We
have
as
much
evidence
of
the
contrary
to
this
supposition
as
such
a
thing
is
capable
of
,
viz.
that
it
was
not
an
arcanum
imperii
,
a
secret
of
government
to
propagate
the
belief
of
a
God
among
the
people
when
the
Governours
themselves
knew
it
to
be
a
cheat
.
For
we
find
in
the
Histories
of
all
Ages
of
which
we
have
any
records
,
(
and
of
other
Ages
we
cannot
possibly
judge
)
that
Princes
have
not
been
more
secure
from
troubles
of
conscience
and
the
fears
of
Religion
and
the
terrors
of
another
world
,
(
nay
many
of
them
more
subject
to
these
)
than
other
men
,
as
I
could
give
many
instances
,
and
those
no
mean
ones
:
What
made
Caligula
creep
under
the
bed
when
it
thunder'd
?
What
made
Tiberius
,
that
great
Master
of
the
crafts
of
government
complain
so
much
of
the
grievous
stings
and
lashes
he
felt
in
his
Conscience
?
What
made
Cardinal
Woolsey
(
that
great
Minister
of
State
in
our
own
Nation
)
to
pour
forth
his
soul
in
those
sad
words
,
Had
I
been
as
diligent
to
please
my
God
as
I
have
been
to
please
my
King
,
he
would
not
have
forsaken
me
now
in
my
gray
hairs
?
What
reason
for
such
actions
and
speeches
,
if
these
great
men
had
known
that
Religion
was
but
a
cheat
?
But
if
they
knew
nothing
of
this
secret
,
I
think
we
may
safely
conclude
that
the
notion
of
a
God
did
not
come
from
the
Court
,
that
it
was
not
the
invention
of
Politicians
and
a
juggle
of
State
to
cozen
the
people
into
obedience
.
And
now
from
all
this
that
hath
been
said
it
seems
to
be
very
evident
,
that
the
general
consent
of
mankind
in
this
apprehension
that
there
is
a
God
must
in
all
reason
be
ascribed
to
some
more
certain
and
universal
cause
than
fear
or
tradition
or
State-policy
,
viz.
to
this
that
God
himself
hath
wrought
this
image
of
himself
upon
the
mind
of
man
,
and
so
woven
it
into
the
very
frame
of
his
being
that
(
like
Phidias
his
Picture
in
Minerva's
Shield
)
it
can
never
totally
be
defaced
without
the
ruine
of
humane
nature
.
I
know
but
one
Objection
that
this
discourse
is
liable
to
,
which
is
this
;
That
the
universal
consent
of
mankind
in
the
apprehension
of
a
God
is
no
more
an
Argument
that
He
really
is
,
than
the
general
agreement
of
so
many
Nations
for
so
many
Ages
in
the
worship
of
many
Gods
is
an
Argument
that
there
are
many
.
To
this
I
answer
,
i.
That
the
generality
of
the
Philosophers
and
wise
men
of
all
Nations
and
Ages
,
did
dissent
from
the
multitude
in
these
things
.
They
believed
but
one
Supreme
Deity
,
which
with
respect
to
the
various
benefits
men
received
from
him
had
several
titles
bestowed
upon
him
.
And
although
they
did
servilely
comply
with
the
people
in
worshipping
God
,
by
sensible
images
and
representations
,
yet
it
appears
by
their
writings
that
they
despised
this
way
of
worship
as
superstitious
and
unsuitable
to
the
nature
of
God
.
So
that
Polytheism
and
Idolatry
are
far
from
being
able
to
pretend
to
universal
consent
from
their
having
had
the
vote
of
the
multitude
in
most
Nations
for
several
Ages
together
.
Because
the
opinion
of
the
vulgar
separated
from
the
consent
and
approbation
of
the
wise
,
signifies
no
more
than
a
great
many
Cyphers
would
do
without
figures
.
2.
The
gross
ignorance
and
mistakes
of
the
Heathen
about
God
and
his
worship
are
a
good
argument
that
there
is
a
God
;
because
they
shew
that
men
sunk
into
the
most
degenerate
condition
,
into
the
greatest
blindness
and
darkness
imaginable
,
do
yet
retain
some
sense
and
awe
of
a
Deity
;
that
Religion
is
a
property
of
our
natures
and
that
the
notion
of
a
Deity
is
intimate
to
our
understandings
and
sticks
close
to
them
,
seeing
men
will
rather
have
any
God
than
none
;
and
rather
than
want
a
Deity
they
will
worship
any
thing
.
3.
That
there
have
been
so
many
false
Gods
devis'd
,
is
rather
an
argument
that
there
is
a
true
one
than
that
there
is
none
.
There
would
be
no
counterfeits
but
for
the
sake
of
something
that
is
real
.
For
though
all
pretenders
seem
to
be
what
they
really
are
not
,
yet
they
pretend
to
be
something
that
really
is
.
For
to
counterfeit
is
to
put
on
the
likeness
and
appearance
of
some
real
excellency
.
There
would
be
no
Brass-money
if
there
were
not
good
and
lawful
money
.
Bristol-Stones
would
not
pretend
to
be
Diamonds
,
if
there
never
had
been
any
Diamonds
.
Those
Idols
in
Henry
the
seventh's
time
(
as
Sir
Francis
Bacon
calls
them
)
Lambert
Simnell
and
Perkin
Warbeck
,
had
never
been
set
up
if
there
had
not
once
been
a
real
Plantagenet
and
Duke
of
York
.
So
the
Idols
of
the
Heathen
though
they
be
set
up
in
affront
to
the
true
God
,
yet
they
rather
prove
that
there
is
one
than
the
contrary
.
III.
Speculative
Atheisme
is
absurd
,
because
it
requires
more
evidence
for
things
than
they
are
capable
of
.
Aristotle
hath
long
since
well
observed
,
how
unreasonable
it
is
to
expect
the
same
kind
of
proof
and
evidence
for
every
thing
,
which
we
have
for
some
things
.
Mathematical
things
,
being
of
an
abstracted
nature
are
capable
of
the
clearest
and
strictest
Demonstration
:
But
Conclusions
in
Natural
Philosophy
are
capable
of
proof
by
an
Induction
of
experiments
;
things
of
a
moral
nature
by
moral
arguments
;
and
matters
of
fact
by
credible
testimony
.
And
though
none
of
these
be
capable
of
that
strict
kind
of
demonstration
,
which
Mathematical
matters
are
;
yet
have
we
an
undoubted
assurance
of
them
,
when
they
are
proved
by
the
best
arguments
that
things
of
that
kind
will
bear
.
No
man
can
demonstrate
to
me
(
unless
we
will
call
every
argument
that
is
fit
to
convince
a
wise
man
a
demonstration
)
that
there
is
such
an
Island
in
America
as
Jamaica
.
Yet
upon
the
testimony
of
credible
persons
who
have
seen
it
,
and
Authors
who
have
written
of
it
,
I
am
as
free
from
all
doubt
concerning
it
,
as
I
am
from
doubting
of
the
clearest
Mathematical
demonstration
.
So
that
this
is
to
be
entertained
as
a
firm
Principle
by
all
those
who
pretend
to
be
certain
of
any
thing
at
all
:
That
when
any
thing
in
any
of
these
kinds
,
is
proved
by
as
good
Arguments
as
a
thing
of
that
kind
is
capable
of
,
and
we
have
as
great
assurance
that
it
is
as
we
could
possibly
have
supposing
it
were
,
we
ought
not
in
reason
to
make
any
doubt
of
the
existence
of
that
thing
.
Now
to
apply
this
to
the
present
case
.
The
being
of
a
God
is
not
Mathematically
demonstrable
,
nor
can
it
be
expected
it
should
,
because
only
Mathematical
matters
admit
of
this
kind
of
evidence
.
Nor
can
it
be
proved
immediately
by
sense
,
because
God
being
supposed
to
be
a
pure
spirit
cannot
be
the
object
of
any
corporeal
sense
.
But
yet
we
have
as
great
assurance
that
there
is
a
God
as
the
nature
of
the
thing
to
be
proved
is
capable
of
;
and
as
we
could
in
reason
expect
to
have
supposing
that
he
were
.
For
let
us
suppose
there
were
such
a
Being
as
an
Infinite
Spirit
,
clothed
with
all
possible
perfection
,
that
is
,
as
good
and
wise
and
powerfull
,
&c.
as
can
be
imagined
:
what
conceivable
ways
are
there
whereby
we
should
come
to
be
assured
that
there
is
such
a
Being
?
but
either
by
an
internal
impression
of
the
notion
of
a
God
upon
our
minds
;
or
else
by
such
external
and
visible
effects
as
our
Reason
tells
us
must
be
attributed
to
some
cause
,
and
which
we
cannot
without
great
violence
to
our
understandings
attribute
to
any
other
cause
but
such
a
Being
as
we
conceive
God
to
be
,
that
is
,
one
that
is
infinitely
good
,
and
wise
,
and
powerfull
?
Now
we
have
this
double
assurance
that
there
is
a
God
;
and
greater
,
or
other
than
this
the
thing
is
not
capable
of
:
If
God
should
assume
a
body
and
present
himself
before
our
eyes
,
this
might
amaze
us
but
could
not
give
us
any
rational
assurance
that
there
is
an
Infinite
Spirit
.
If
he
should
work
a
Miracle
;
this
could
not
in
reason
convince
an
Atheist
more
than
the
arguments
he
already
hath
for
it
.
If
the
Atheist
then
were
to
ask
a
sign
in
the
heaven
above
,
or
in
the
earth
beneath
,
what
could
he
desire
God
to
do
for
his
conviction
more
than
he
hath
already
done
?
Could
he
desire
him
to
work
a
greater
Miracle
than
to
make
a
world
?
Why
,
if
God
should
carry
this
perverse
man
out
of
the
limits
of
this
world
,
and
shew
him
a
new
heaven
and
a
new
earth
,
springing
out
of
nothing
,
he
might
say
that
innumerable
parts
of
matter
chanc'd
just
then
to
rally
together
and
to
form
themselves
into
this
new
world
,
and
that
God
did
not
make
it
.
Thus
you
see
that
we
have
all
the
rational
assurance
of
a
God
that
the
thing
is
capable
of
,
and
that
atheism
is
absurd
and
unreasonable
in
requiring
more
.
IV.
The
Atheist
is
unreasonable
,
because
he
pretends
to
know
that
which
no
man
can
know
,
and
to
be
certain
of
that
which
no
body
can
be
certain
of
;
that
is
,
that
there
is
no
God
,
and
which
is
consequent
upon
this
(
as
I
shall
shew
afterwards
)
that
it
is
not
possible
there
should
be
one
.
And
the
Atheist
must
pretend
to
know
this
certainly
.
For
it
were
the
greatest
folly
in
the
world
for
a
man
to
deny
and
despise
God
,
if
he
be
not
certain
that
He
is
not
.
Now
whoever
pretends
to
be
certain
that
there
is
no
God
hath
this
great
disadvantage
,
he
pretends
to
be
certain
of
a
pure
Negative
.
But
of
negatives
we
have
far
the
least
certainty
,
and
they
are
usually
hardest
,
and
many
times
impossible
to
be
proved
.
Indeed
such
negatives
as
onely
deny
some
particular
mode
or
manner
of
a
things
existence
,
a
man
may
have
a
certainty
of
them
;
because
when
we
see
things
to
be
,
we
may
see
what
they
are
,
and
in
what
manner
they
do
or
do
not
exist
.
For
instance
,
we
may
be
certain
that
man
is
not
a
creature
that
hath
wings
,
because
this
only
concerns
the
manner
of
his
existence
;
and
we
seeing
what
he
Is
,
may
certainly
know
that
he
is
not
so
,
or
so
.
But
pure
negatives
,
that
is
,
such
as
absolutely
deny
the
existence
of
things
,
or
the
possibility
of
their
existence
,
can
never
be
proved
.
For
after
all
that
can
be
said
against
a
thing
this
will
still
be
true
,
that
many
things
possibly
are
which
we
know
not
of
,
and
that
many
more
things
may
be
than
are
;
and
if
so
,
after
all
our
arguments
against
a
thing
it
will
be
uncertain
whether
it
be
or
not
.
And
this
is
universally
true
,
unless
the
thing
denied
to
be
do
plainly
imply
a
contradiction
;
from
which
I
have
already
shewn
the
notion
of
a
God
to
be
free
.
Now
the
Atheist
pretends
to
be
certain
of
a
pure
negative
,
that
there
is
no
such
being
as
God
,
and
that
it
is
not
possible
there
should
be
:
But
no
man
can
reasonably
pretend
to
know
thus
much
,
but
he
must
pretend
to
know
all
things
that
are
or
can
be
;
which
if
any
man
should
be
so
vain
as
to
pretend
to
,
yet
it
is
to
be
hoped
that
no
body
would
be
so
weak
as
to
believe
him
.
V.
Speculative
atheism
is
unreasonable
,
because
it
contradicts
it self
.
There
is
this
great
contradiction
in
the
denial
of
a
God
.
He
that
denies
a
God
,
says
that
that
is
impossible
which
yet
he
must
grant
to
be
possible
.
He
says
it
is
impossible
that
there
should
be
such
a
Being
as
God
,
in
saying
that
de
facto
there
is
no
such
being
.
For
eternity
being
essential
to
the
notion
of
a
God
,
if
there
be
not
a
God
already
it
is
impossible
now
that
there
should
be
one
;
because
such
a
being
as
is
supposed
to
be
essentially
eternal
and
without
beginning
cannot
now
begin
to
be
.
And
yet
he
must
grant
it
possible
that
there
should
be
such
a
being
,
because
it
is
possible
there
should
be
such
a
being
as
hath
all
possible
perfection
:
and
such
a
being
as
this
is
that
which
we
call
God
,
and
is
that
very
thing
which
the
Atheist
denies
and
others
affirm
to
be
.
For
he
that
denies
a
God
,
must
deny
such
a
being
as
all
the
world
describe
God
to
be
;
and
this
is
the
general
notion
which
all
men
have
of
God
,
that
he
is
a
being
as
perfect
as
is
possible
;
that
is
,
endued
with
all
such
perfections
as
do
not
imply
a
contradiction
,
which
none
of
those
perfections
which
we
attribute
to
God
do
,
as
I
have
already
prov'd
.
II.
Speculative
atheism
as
it
is
unreasonable
,
so
is
it
a
most
imprudent
and
uncomfortable
opinion
:
And
that
upon
these
two
accounts
.
First
,
because
it
is
against
the
present
interest
and
happiness
of
mankind
.
Secondly
,
because
it
is
infinitely
hazardous
and
unsafe
in
the
issue
.
I.
It
is
against
the
present
interest
and
happiness
of
mankind
.
If
Atheism
were
the
general
Opinion
of
the
World
,
it
would
be
infinitely
prejudicial
to
the
peace
and
happiness
of
humane
Society
,
and
would
open
a
wide
door
to
all
manner
of
confusion
and
disorder
.
But
this
I
shall
not
now
insist
upon
,
because
I
design
a
particular
Discourse
of
that
by
it self
.
I
shall
at
present
content
my self
to
shew
,
how
uncomfortable
an
opinion
this
would
be
to
particular
persons
.
For
nothing
can
be
more
evident
than
that
man
is
not
sufficient
of
himself
to
his
own
happiness
.
He
is
liable
to
many
evils
and
miseries
which
he
can
neither
prevent
nor
redress
.
He
is
full
of
wants
which
he
cannot
supply
,
and
compass'd
about
with
infirmities
which
he
cannot
remove
,
and
obnoxious
to
dangers
which
he
can
never
sufficiently
provide
against
.
Consider
man
without
the
protection
and
conduct
of
a
superior
Being
,
and
he
is
secure
of
nothing
that
he
enjoys
in
this
world
,
and
uncertain
of
every
thing
that
he
hopes
for
.
He
is
apt
to
grieve
for
what
he
cannot
help
,
and
eagerly
to
desire
what
he
is
never
likely
to
obtain
.
Man
walketh
in
a
vain
shew
,
and
disquieteth
himself
in
vain
.
He
courts
happiness
in
a
thousand
shapes
,
and
the
faster
he
pursues
it
the
faster
it
flies
from
him
.
His
hopes
and
expectations
are
bigger
than
his
enjoyments
,
and
his
fears
and
jealousies
more
troublesome
than
the
evils
themselves
which
he
is
so
much
afraid
of
.
He
is
liable
to
a
great
many
inconveniences
every
moment
of
his
life
,
and
is
continually
insecure
not
onely
of
the
good
things
of
this
life
,
but
even
of
life
it self
.
And
besides
all
this
,
after
all
his
endeavours
to
the
contrary
,
he
finds
himself
naturally
to
dread
a
superior
Being
that
can
defeat
all
his
designs
,
and
disappoint
all
his
hopes
,
and
make
him
miserable
beyond
all
his
fears
.
He
has
oftentimes
secret
misgivings
concerning
another
life
after
this
,
and
fearful
apprehensions
of
an
invisible
Judge
;
and
thereupon
he
is
full
of
anxiety
concerning
his
condition
in
another
world
,
and
sometimes
plung'd
into
that
anguish
and
despair
that
he
grows
weary
of
himself
.
So
that
the
Atheist
deprives
himself
of
all
the
comfort
that
the
apprehensions
of
a
God
can
give
a
man
,
and
yet
is
liable
to
all
the
trouble
and
disquiet
of
those
apprehensions
.
I
do
not
say
that
these
Inconveniences
do
happen
to
all
;
but
every
one
is
in
danger
of
them
.
For
man's
nature
is
evidently
so
contriv'd
as
does
plainly
discover
how
unable
he
is
to
make
himself
happy
.
So
that
he
must
necessarily
look
abroad
and
seek
for
happiness
somewhere
else
.
And
if
there
be
no
superiour
Being
,
in
whose
care
of
him
he
may
repose
his
considence
and
quiet
his
mind
;
If
he
have
no
comfortable
expectations
of
another
life
to
sustain
him
under
the
evils
and
calamities
he
is
liable
to
in
this
world
,
he
is
certainly
of
all
creatures
the
most
miserable
.
There
are
none
of
us
but
may
happen
to
fall
into
those
circumstances
of
danger
,
or
want
,
or
pain
,
or
some
other
sort
of
calamity
,
that
we
can
have
no
hopes
of
relief
or
comfort
but
from
God
alone
:
none
in
all
the
world
to
flee
to
,
but
Him
.
And
what
would
men
do
in
such
a
case
if
it
were
not
for
God
?
Humane
nature
is
most
certainly
liable
to
desperate
exigencies
,
and
he
is
not
happy
that
is
not
provided
against
the
worst
that
may
happen
.
It
is
bad
to
be
reduc'd
to
such
a
condition
as
to
be
destitute
of
all
comfort
.
And
yet
men
are
many
times
brought
to
that
extremity
that
if
it
were
not
for
God
they
would
not
know
what
to
do
with
themselves
,
or
how
to
enjoy
themselves
for
one
hour
,
or
to
entertain
their
thoughts
with
any
comfortable
considerations
under
their
present
anguish
and
sufferings
.
All
men
naturally
flye
to
God
in
extremity
,
and
the
most
atheistical
person
in
the
world
when
he
is
forsaken
of
all
hopes
of
any
other
relief
is
forc'd
to
acknowledge
him
and
would
be
glad
to
have
such
a
friend
.
Can
it
then
be
a
wise
and
reasonable
design
to
endeavour
to
banish
the
belief
of
a
God
out
of
the
world
?
Not
to
say
how
impious
it
is
in
respect
of
God
,
nothing
can
be
more
malicious
to
men
,
and
more
effectually
undermine
the
onely
foundation
of
our
happiness
.
For
if
there
were
no
God
in
the
world
man
would
be
in
a
much
more
wretched
and
disconsolate
condition
,
than
the
creatures
below
him
.
For
they
are
onely
sensible
of
present
pain
,
and
when
it
is
upon
them
they
bear
it
as
they
can
.
But
they
are
not
at
all
apprehensive
of
evils
at
a
distance
,
nor
tormented
with
the
fearfull
prospect
of
what
may
befall
them
hereafter
:
nor
are
they
plung'd
into
despair
upon
the
consideration
that
the
evils
they
lye
under
are
like
to
continue
,
and
are
incapable
of
a
remedy
.
And
as
they
have
no
apprehension
of
these
things
,
so
they
need
no
comfort
against
them
.
But
Mankind
is
liable
to
all
the
same
evils
,
and
many
others
;
which
are
so
much
the
greater
,
because
they
are
aggravated
and
set
on
by
the
restless
workings
of
our
minds
,
and
exasperated
by
the
smart
reflexions
and
frettings
of
our
own
thoughts
:
And
if
there
be
no
God
we
are
wholly
without
comfort
under
all
these
,
and
without
any
other
remedy
than
what
time
will
give
.
For
if
the
providence
of
God
be
taken
away
,
what
security
have
we
against
those
innumerable
dangers
and
mischiefs
to
which
humane
nature
is
continually
expos'd
?
What
consolation
under
them
,
when
we
are
reduc'd
to
that
condition
that
no
creature
can
give
us
any
hopes
of
relief
?
But
if
we
believe
that
there
is
a
God
that
takes
care
of
us
,
and
we
be
carefull
to
please
him
,
this
cannot
but
be
a
mighty
comfort
to
us
,
both
under
the
present
sense
of
affliction
,
and
the
apprehension
of
evils
at
a
distance
.
For
in
that
case
,
we
are
secure
of
one
of
these
three
things
.
Either
that
God
by
his
providence
will
prevent
the
evils
we
fear
,
if
that
be
best
for
us
:
Or
that
he
will
support
us
under
them
when
they
are
present
,
and
add
to
our
strength
as
he
encreaseth
our
burthen
:
Or
that
he
will
make
them
the
occasion
of
a
greater
good
to
us
,
by
turning
them
either
to
our
advantage
in
this
world
,
or
the
increase
of
our
happiness
in
the
next
.
Now
every
one
of
these
considerations
has
a
great
deal
of
comfort
in
it
,
for
which
if
there
were
no
God
there
could
be
no
ground
.
Nay
,
on
the
contrary
the
most
real
foundation
of
our
unhappiness
would
be
laid
in
our
Reason
;
and
we
should
be
so
much
more
miserable
than
the
beasts
,
by
how
much
we
have
a
quicker
apprehension
and
a
deeper
consideration
of
things
.
So
that
if
a
man
had
arguments
sufficient
to
perswade
him
that
there
is
no
God
(
as
there
is
infinite
reason
to
the
contrary
)
yet
the
belief
of
a
God
is
so
necessary
to
the
comfort
and
happiness
of
our
lives
,
that
a
wise
man
could
not
but
be
heartily
troubled
to
quit
so
pleasant
an
error
,
and
to
part
with
a
delusion
which
is
apt
to
yield
such
unspeakable
satisfaction
to
the
mind
of
man
.
Did
but
men
consider
the
true
notion
of
God
,
he
would
appear
to
be
so
lovely
a
Being
,
and
so
full
of
goodness
and
of
all
desirable
perfections
,
that
even
those
very
persons
who
are
of
such
irregular
understandings
as
not
to
believe
that
there
is
a
God
,
yet
could
not
(
if
they
understood
themselves
)
refrain
from
wishing
with
all
their
hearts
that
there
were
one
.
For
is
it
not
really
desirable
to
every
man
,
that
there
should
be
such
a
Being
in
the
world
as
takes
care
of
the
frame
of
it
,
that
it
do
not
run
into
confusion
,
and
in
that
disorder
ruin
mankind
?
That
there
should
be
such
a
Being
,
as
takes
particular
care
of
every
one
of
us
,
and
loves
us
;
and
delights
to
do
us
good
;
as
understands
all
our
wants
,
and
is
able
and
willing
to
relieve
us
in
our
greatest
straits
,
when
nothing
else
can
;
to
preserve
u●
in
our
greatest
dangers
,
to
assist
us
against
our
worst
enemies
,
and
to
comfort
us
under
our
sharpest
sufferings
,
when
all
other
things
set
themselves
against
us
?
Is
it
not
every
man's
interest
,
that
there
should
be
such
a
Governour
of
the
world
as
really
designs
our
happiness
,
and
hath
omitted
nothing
that
is
necessary
to
it
;
as
would
govern
us
for
our
advantage
,
and
will
require
nothing
of
us
but
what
is
for
our
good
,
and
yet
will
infinitely
reward
us
for
the
doing
of
that
which
is
best
for
our selves
?
that
will
punish
any
man
that
should
go
about
to
injure
us
,
or
to
deal
otherwise
with
us
than
himself
in
the
like
case
would
be
dealt
withal
by
us
?
In
a
word
,
such
a
one
as
is
ready
to
be
reconcil'd
to
us
when
we
have
offended
him
,
and
is
so
far
from
taking
little
advantages
against
us
for
every
failing
that
he
is
willing
to
pardon
our
most
wilfull
miscarriages
upon
our
Repentance
and
amendment
?
And
we
have
reason
to
believe
God
to
be
such
a
Being
,
if
he
be
at
all
.
Why
then
should
any
man
be
troubl'd
that
there
is
such
a
Being
as
this
,
or
think
himself
concern'd
to
shut
him
out
of
the
world
?
How
could
such
a
Governour
as
this
be
wanting
in
the
world
,
that
is
so
great
a
comfort
and
security
to
mankind
and
the
confidence
of
all
the
ends
of
the
earth
?
If
God
be
such
a
being
as
I
have
describ'd
,
woe
to
the
world
if
it
were
without
out
him
.
This
would
be
a
thousand
times
greater
loss
to
mankind
and
of
more
dismal
consequence
,
and
if
it
were
true
,
ought
to
affect
us
with
more
grief
and
horrour
than
the
extinguishing
of
the
Sun
.
Let
but
all
things
be
well
consider'd
,
and
I
am
very
confident
that
if
a
wise
and
considerate
man
were
left
to
himself
and
his
own
choice
,
to
wish
the
greatest
good
to
himself
he
could
devise
;
after
he
had
search'd
heaven
and
earth
,
the
sum
of
all
his
wishes
would
be
this
,
that
there
were
just
such
a
being
as
God
is
;
Nor
would
he
chuse
any
other
benefactor
,
or
friend
,
or
protector
for
himself
,
or
governour
for
the
whole
world
,
than
infinite
power
conducted
and
managed
by
infinite
wisedom
and
goodness
and
justice
,
which
is
the
true
notion
of
a
God
.
Nay
,
so
necessary
is
God
to
the
happiness
of
mankind
,
that
though
there
were
no
God
,
yet
the
Atheist
himself
upon
second
thoughts
would
judge
it
convenient
that
the
generality
of
men
should
believe
that
there
is
one
.
For
when
the
Atheist
had
attain'd
his
end
,
and
(
if
it
were
a
thing
possible
)
had
blotted
the
notion
of
a
God
out
of
the
minds
of
men
,
mankind
would
in
all
probability
grow
so
melancholly
and
so
unruly
a
thing
,
that
he
himself
would
think
it
fit
in
policy
to
contribute
his
best
endeavours
to
the
restoring
of
men
to
their
former
belief
.
Thus
hath
God
secur'd
the
belief
of
himself
in
the
world
,
against
all
attempts
to
the
contrary
;
not
onely
by
rivetting
the
notion
of
himself
into
our
natures
,
but
likewise
by
making
the
belief
of
his
being
necessary
to
the
peace
and
tranquillity
of
our
minds
,
and
to
the
quiet
and
happiness
of
Humane
Society
.
So
that
if
we
consult
our
reason
,
we
cannot
but
believe
that
there
is
;
if
our
interest
,
we
cannot
but
heartily
wish
that
there
were
such
a
Being
as
God
in
the
world
.
Every
thing
within
us
and
without
us
gives
notice
of
him
.
His
name
is
written
upon
our
hearts
;
and
in
every
creature
there
are
some
prints
and
footsteps
of
him
.
Every
moment
we
feel
our
dependance
upon
Him
,
and
do
by
daily
experience
and
that
we
can
neither
be
happy
without
Him
,
nor
think
our selves
so
.
I
confess
,
it
is
not
a
wicked
man's
interest
,
if
he
resolve
to
continue
such
,
that
there
should
be
a
God
;
but
then
it
is
not
mens
interest
to
be
wicked
.
It
is
for
the
general
good
of
humane
Society
,
and
consequently
of
particular
persons
,
to
be
true
and
just
;
it
is
for
mens
health
to
be
temperate
;
and
so
I
could
instance
in
all
other
vertues
.
But
this
is
the
mystery
of
Atheisme
,
men
are
wedded
to
their
lusts
and
resolv'd
upon
a
wicked
course
;
and
so
it
becomes
their
interest
to
wish
there
were
no
God
,
and
to
believe
so
if
they
can
.
Whereas
if
men
were
minded
to
live
righteously
and
soberly
and
vertuously
in
the
world
,
to
believe
a
God
would
be
no
hindrance
or
prejudice
to
any
such
design
;
but
very
much
for
the
advancement
and
furtherance
of
it
.
Men
that
are
good
and
vertuous
do
easily
believe
a
God
;
so
that
it
is
vehemently
to
be
suspected
,
that
nothing
but
the
strength
of
mens
lusts
,
and
the
power
of
vicious
inclinations
do
sway
their
minds
and
set
a
byass
upon
their
understandings
toward
Atheism
.
2.
Atheism
is
imprudent
,
because
it
is
unsafe
in
the
issue
.
The
Atheist
contends
against
the
religious
man
that
there
is
no
God
;
but
upon
strange
inequality
and
odds
,
for
he
ventures
his
eternal
interest
;
whereas
the
Religious
man
ventures
onely
the
loss
of
his
Lusts
,
(
which
it
is
much
better
for
him
to
be
without
)
or
at
the
utmost
of
some
temporal
convenience
;
and
all
this
while
is
inwardly
more
contented
and
happy
,
and
usually
more
healthfull
,
and
perhaps
meets
with
more
respect
and
faithfuller
friends
,
and
lives
in
a
more
secure
and
flourishing
condition
,
and
more
free
from
the
evils
and
punishments
of
this
world
,
than
the
Atheistical
person
does
;
however
,
it
is
not
much
that
he
ventures
:
And
after
this
life
,
if
there
be
no
God
,
is
as
well
as
he
;
but
if
there
be
a
God
,
is
Infinitely
better
,
even
as
much
as
unspeakable
and
eternal
happiness
is
better
than
extream
and
endless
misery
.
So
that
if
the
arguments
for
and
against
a
God
were
equal
,
and
it
were
an
even
question
whether
there
were
one
or
not
;
yet
the
hazard
and
danger
is
so
infinitely
unequal
,
that
in
point
of
prudence
and
interest
every
man
were
obliged
to
incline
to
the
affirmative
:
and
whatever
doubts
he
might
have
about
it
,
to
choose
the
safest
side
of
the
question
,
and
to
make
that
the
principle
to
live
by
.
For
,
he
that
acts
wisely
and
is
a
throughly
prudent
man
,
will
be
provided
against
all
events
,
and
will
take
care
to
secure
the
main
chance
whatever
happens
;
but
the
Atheist
,
in
case
things
should
fall
out
contrary
to
his
belief
and
expectation
,
he
hath
made
no
provision
for
this
case
.
If
contrary
to
his
confidence
it
should
prove
in
the
issue
that
there
is
a
God
,
the
man
is
lost
and
undone
for
ever
.
If
the
Atheist
when
he
dies
should
find
that
his
soul
remains
after
his
body
and
has
onely
quitted
its
lodging
,
how
will
this
man
be
amazed
and
blank'd
when
contrary
to
his
expectation
,
he
shall
find
himself
in
a
new
and
strange
place
,
amidst
a
world
of
spirits
,
entred
upon
an
everlasting
and
unchangeable
state
?
How
sadly
will
the
man
be
disappointed
when
he
finds
all
things
otherwise
than
he
had
stated
and
determined
them
in
this
World
?
When
he
comes
to
appear
before
that
God
whom
he
hath
denied
and
against
whom
he
hath
spoken
as
despightful
things
as
he
could
,
who
can
imagine
the
pale
and
guilty
looks
of
this
man
and
how
he
will
shiver
and
tremble
for
the
fear
of
the
Lord
,
and
for
the
glory
of
his
Majesty
?
How
will
he
be
surprised
with
terrors
on
every
side
,
to
find
himself
thus
unexpectedly
and
irrecoverably
plunged
into
a
state
of
ruin
and
desperation
?
And
thus
things
may
happen
for
all
this
man's
confidence
now
.
For
our
belief
or
dis-belief
of
a
thing
does
not
alter
the
nature
of
the
thing
.
We
cannot
fansie
things
into
being
or
make
them
vanish
into
nothing
by
the
stubborn
considence
of
our
imaginations
.
Things
are
as
sullen
as
we
are
,
and
will
be
what
they
are
whatever
we
think
of
them
.
And
if
there
be
a
God
a
man
cannot
by
an
obstinate
disbelief
of
him
make
him
cease
to
be
,
any
more
than
a
man
can
put
out
the
Sun
by
winking
.
And
thus
I
have
as
briefly
and
clearly
as
I
could
endeavoured
to
shew
the
ignorance
and
folly
of
speculative
Atheisme
in
denying
the
existence
of
God
.
And
now
it
will
be
less
needful
to
speak
of
the
other
two
Principles
of
Religion
,
the
immortality
of
the
soul
,
and
future
rewards
.
For
no
man
can
have
any
reasonable
scruple
about
these
,
who
believes
that
there
is
a
God
.
Because
no
man
that
owns
the
existence
of
an
infinite
spirit
can
doubt
of
the
possibility
of
a
finite
spirit
,
that
is
,
such
a
thing
as
is
immaterial
and
does
not
contain
any
principle
of
corruption
in
it self
.
And
there
is
no
man
that
believes
the
goodness
of
God
,
but
must
be
inclin'd
to
think
that
he
hath
made
some
things
for
as
long
a
duration
as
they
are
capable
of
.
Nor
can
any
man
,
that
acknowledgeth
the
holy
and
just
providence
of
God
,
and
that
he
loves
righteousness
and
hates
iniquity
,
and
that
he
is
a
Magistrate
and
Governour
of
the
World
,
and
consequently
concerned
to
countenance
the
obedience
,
and
to
punish
the
violation
of
his
Laws
;
and
that
does
withall
consider
the
promiscuous
dispensations
many
times
of
God's
Providence
in
this
world
?
I
say
,
no
man
that
acknowledges
all
this
,
can
think
it
unreasonable
to
conclude
,
that
after
this
life
good
men
shall
be
rewarded
,
and
sinners
punished
.
I
have
done
with
the
first
sort
of
irreligious
persons
,
the
speculative
Atheist
.
I
shall
speak
but
briefly
of
the
other
.
Secondly
,
The
practical
Atheist
,
who
is
wicked
and
irreligious
,
notwithstanding
he
does
in
some
sort
believe
that
there
is
a
God
,
and
a
future
state
;
he
is
likewise
guilty
of
prodigious
folly
.
The
principle
of
the
speculative
Atheist
argues
more
ignorance
,
but
the
practice
of
the
other
argues
greater
folly
.
Not
to
believe
a
God
,
and
another
life
,
for
which
there
is
so
much
evidence
of
reason
is
great
ignorance
and
folly
;
but
't
is
the
highest
madness
when
a
man
does
believe
these
things
to
live
as
if
he
did
not
believe
them
:
When
a
Man
does
not
doubt
but
that
there
is
a
God
,
and
that
according
as
he
demeans
himself
towards
him
he
will
make
him
happy
or
miserable
for
ever
,
yet
to
live
so
as
if
he
were
certain
of
the
contrary
,
and
as
no
man
in
reason
can
live
but
he
that
is
well
assured
that
there
is
no
God
.
It
was
a
shrewd
saying
of
the
old
Monk
that
two
kind
of
Prisons
would
serve
for
all
offenders
in
the
world
,
an
Inquisition
and
a
Bedlam
:
If
any
man
should
deny
the
being
of
a
God
and
the
immortality
of
the
soul
,
such
a
one
should
be
put
into
the
first
of
these
the
Inquisition
,
as
being
a
desperate
Heretick
;
but
if
any
man
should
profess
to
believe
these
things
,
and
yet
allow
himself
in
any
known
wickedness
,
such
a
one
should
be
put
into
Bedlam
;
because
there
cannot
be
a
greater
folly
and
madness
than
for
a
man
in
matters
of
greatest
moment
and
concernment
to
act
against
his
best
reason
and
understanding
,
and
by
his
life
to
contradict
his
belief
.
Such
a
man
does
perish
with
his
eyes
open
,
and
knowingly
undoes
himself
;
he
runs
upon
the
greatest
dangers
which
he
clearly
sees
to
be
before
him
,
and
precipitates
himself
into
those
evils
which
he
professes
to
believe
to
be
real
and
intolerable
;
and
wilfully
neglects
the
obtaining
of
that
unspeakable
good
and
happiness
which
he
is
perswaded
is
certain
and
attainable
.
Thus
much
for
the
second
way
of
Confirmation
.
III.
The
third
way
of
confirmation
shall
be
,
by
endeavouring
to
vindicate
Religion
from
those
common
imputations
which
seem
to
charge
it
with
ignorance
or
imprudence
.
And
they
are
chiefly
these
three
:
-
1.
Credulity
.
-
2.
Singularity
.
-
3.
Making
a
Foolish
Bargain
.
First
,
Credulity
:
Say
they
,
the
foundation
of
Religion
is
the
belief
of
those
things
for
which
we
have
no
sufficient
reason
,
and
consequently
of
which
we
can
have
no
good
assurance
;
as
the
belief
of
a
God
,
and
of
a
future
state
after
this
life
;
things
which
we
never
saw
,
nor
did
experience
,
nor
ever
spoke
with
any
body
that
did
.
Now
it
seems
to
argue
too
great
a
forwardness
and
easiness
of
belief
to
assent
to
any
thing
upon
insufficient
grounds
.
To
this
I
answer
,
1.
That
if
there
be
such
a
Being
as
a
God
,
and
such
a
thing
as
a
future
state
after
this
life
,
it
cannot
(
as
I
said
before
)
in
reason
be
expected
that
we
should
have
the
evidence
of
sense
for
such
things
:
For
he
that
believes
a
God
,
believes
such
a
Being
as
hath
all
perfections
,
among
which
this
is
one
,
that
he
is
a
spirit
;
and
consequently
that
he
is
invisible
,
and
cannot
be
seen
.
He
likewise
that
believes
another
life
after
this
,
professeth
to
believe
a
state
of
which
in
this
life
we
have
no
trial
and
experience
.
Besides
,
if
this
were
a
good
objection
,
that
no
man
ever
saw
these
things
,
it
strikes
at
the
Atheist
as
well
as
us
.
For
no
man
ever
saw
the
World
to
be
from
eternity
;
nor
Epicurus
his
Atoms
,
of
which
notwithstanding
he
believes
the
World
was
made
.
2.
We
have
the
best
evidence
for
these
things
which
they
are
capable
of
at
present
,
supposing
they
were
,
3.
Those
who
deny
these
principles
,
must
be
much
more
credulous
,
that
is
,
believe
things
upon
incomparably
less
evidence
of
reason
.
The
Atheist
looks
upon
all
that
are
religious
as
a
company
of
credulous
fools
.
But
he
,
for
his
part
,
pretends
to
be
wiser
than
to
believe
any
thing
for
company
;
he
cannot
entertain
things
upon
those
slight
grounds
which
move
other
men
;
if
you
would
win
his
assent
to
any
thing
,
you
must
give
him
a
clear
demonstration
for
it
.
Now
there
's
no
way
to
deal
with
this
man
of
reason
,
this
rigid
exactor
of
strict
demonstration
for
things
which
are
not
capable
of
it
,
but
by
shewing
him
that
he
is
an
hundred
times
more
credulous
,
that
he
begs
more
principles
,
takes
more
things
for
granted
without
offering
to
prove
them
,
and
assents
to
more
strange
conclusions
upon
weaker
grounds
▪
than
those
whom
he
so
much
accuseth
of
credulity
.
And
to
evidence
this
,
I
shall
briefly
give
you
an
account
of
the
Atheist's
Creed
,
and
present
you
with
a
Catalogue
of
the
fundamental
Articles
of
his
Faith
.
He
believes
that
there
is
no
God
,
nor
possibly
can
be
,
and
consequently
that
the
wise
as
well
as
unwise
of
all
ages
have
been
mistaken
,
except
himself
and
a
few
more
.
He
believes
that
either
all
the
world
have
been
frighted
with
an
apparition
of
their
own
fancy
,
or
that
they
have
most
unnaturally
conspired
together
to
cozen
themselves
;
or
that
this
notion
of
a
God
is
a
trick
of
policy
,
though
the
greatest
Princes
and
Politicians
do
not
at
this
day
know
so
much
,
nor
have
done
time
out
of
a
mind
.
He
believes
,
either
that
the
Heavens
and
the
Earth
and
all
things
in
them
had
no
Original
cause
of
their
being
,
or
else
that
they
were
made
by
chance
and
happened
he
knows
not
how
to
be
as
they
are
;
and
that
in
this
last
shuffling
of
matter
all
things
have
by
great
good
fortune
fallen
out
as
happily
and
as
regularly
as
if
the
greatest
wisedom
had
contriv'd
them
,
but
yet
he
is
resolv'd
to
believe
that
there
was
no
wisedom
in
the
contrivance
of
them
.
He
believes
,
that
matter
of
it
sel●
is
utterly
void
of
all
sense
,
understanding
and
liberty
;
but
for
all
that
he
is
of
opinion
that
the
parts
of
matter
may
know
and
then
happen
to
be
so
conveniently
dispos'd
,
as
to
have
all
these
qualities
,
and
most
dextrously
to
performe
all
those
fine
and
free
operations
which
the
ignorant
attribute
to
Spirits
.
This
is
the
sum
of
his
belief
.
And
it
is
a
wonder
,
that
there
should
be
found
any
person
pretending
to
reason
or
wit
that
can
assent
to
such
a
heap
of
absurdities
,
which
are
so
gross
and
palpable
that
they
may
be
felt
.
So
that
if
every
man
had
his
due
it
will
certainly
fall
to
the
Atheist's
share
to
be
the
most
credulous
person
,
that
is
,
to
believe
things
upon
the
slightest
reasons
.
For
he
does
not
pretend
to
prove
any
thing
of
all
this
,
only
he
finds
himself
,
he
knows
not
why
,
inclin'd
to
believe
so
and
to
laugh
at
those
that
do
not
.
II.
The
second
imputation
is
singularity
;
the
affectation
whereof
is
unbecoming
a
wise
man
.
To
this
charge
I
answer
,
I.
If
by
Religion
be
meant
the
belief
of
the
principles
of
Religion
,
that
there
is
a
God
,
and
a
providence
,
that
our
souls
are
immortal
,
and
that
there
are
rewards
to
be
expected
after
this
life
;
these
are
so
far
from
being
singular
opinions
,
that
they
are
and
always
have
been
the
general
opinion
of
mankind
,
even
of
the
most
barbarous
Nations
.
Insomuch
,
that
the
Histories
of
ancient
times
do
hardly
furnish
us
with
the
names
of
above
five
or
six
persons
who
denied
a
God
.
And
Lucretius
acknowledgeth
that
Epicurus
was
the
first
who
did
oppose
those
great
foundations
of
Religion
,
the
providence
of
God
,
and
the
immortality
of
the
soul
.
Primum
Grajus
homo
,
&c.
meaning
Epicurus
.
2.
If
by
Religion
be
meant
a
living
up
to
those
principles
,
that
is
,
to
act
conformably
to
our
best
reason
and
understanding
,
and
to
live
as
it
does
become
those
who
do
believe
a
God
and
a
future
state
;
this
is
acknowledged
,
even
by
those
who
live
otherwise
,
to
be
the
part
of
every
wise
man
;
and
the
contrary
to
be
the
very
madness
of
folly
,
and
height
of
distraction
:
Nothing
being
more
ordinary
than
for
men
who
live
wickedly
to
acknowledge
that
they
ought
to
do
otherwise
.
3.
Though
according
to
the
common
course
and
practice
of
the
world
it
be
somewhat
singular
for
men
truly
and
throughly
to
live
up
to
the
principles
of
their
Religion
,
yet
singularity
in
this
matter
is
so
far
from
being
a
reflexion
upon
any
man's
prudence
that
it
is
a
singular
commendation
of
it
.
In
two
cases
singularity
is
very
commendable
.
1.
When
there
is
a
necessity
of
it
in
order
to
a
man's
greatest
interest
and
happiness
.
I
think
it
to
be
a
reasonable
account
for
any
man
to
give
why
he
does
not
live
as
the
greatest
part
of
the
World
do
,
that
he
has
no
mind
to
die
as
they
do
and
to
perish
with
them
;
he
is
not
disposed
to
be
a
fool
and
to
be
miserable
for
company
,
he
has
no
inclination
to
have
his
last
end
like
theirs
who
know
not
God
,
and
obey
not
the
Gospel
of
his
Son
,
and
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
2.
It
is
very
commendable
to
be
singular
in
any
excellency
,
and
I
have
shewn
that
Religion
is
the
greatest
excellency
:
to
be
singular
in
any
thing
that
is
wise
,
and
worthy
,
and
excellent
,
is
not
a
disparagement
,
but
a
praise
:
every
man
would
chuse
to
be
thus
singular
.
III.
The
third
imputation
is
,
that
Religion
is
a
foolish
bargain
;
because
they
who
are
religious
hazard
the
parting
with
a
present
and
certain
happiness
for
that
which
is
future
and
uncertain
.
To
this
I
answer
.
1.
Let
it
be
granted
,
that
the
assurance
which
we
have
of
future
rewards
falls
short
of
the
evidence
of
sense
.
For
I
doubt
not
,
but
that
saying
of
our
Saviour
,
blessed
is
he
who
hath
believed
,
and
not
seen
;
and
those
expressions
of
the
Apostle
,
we
walk
by
faith
and
not
by
sight
,
and
faith
is
the
evidence
of
things
not
seen
,
are
intended
by
way
of
abatement
and
diminution
to
the
evidence
of
Faith
,
and
do
sign
fie
that
the
report
and
testimony
of
others
is
not
so
great
evidence
as
that
of
our
own
senses
:
And
though
we
have
sufficient
assurance
of
another
state
,
yet
not
man
can
think
we
have
so
great
evidence
as
if
we
our selves
had
been
in
the
other
world
and
seen
how
all
things
are
there
.
2.
We
have
sufficient
assurance
of
these
things
,
and
such
as
may
beget
in
us
a
well
grounded
confidence
and
frees
us
from
all
doubts
of
the
contrary
and
perswade
a
reasonable
man
to
venture
his
greatest
interests
in
this
world
upon
the
security
that
he
hath
of
another
:
For
,
1.
We
have
as
much
assurance
of
these
things
as
things
future
and
at
a
distance
are
capable
of
,
and
he
is
a
very
unreasonable
man
that
would
desire
more
:
Future
and
invisible
things
are
not
capable
of
the
evidence
of
sense
;
but
we
have
the
greatest
rational
evidence
for
them
,
and
in
this
every
reasonable
man
ought
to
rest
satisfi'd
.
2.
We
have
as
much
as
is
abundantly
sufficient
to
justifie
every
man's
discretion
,
who
for
the
great
and
eternal
things
of
another
world
hazards
or
parts
with
the
poor
and
transitory
things
of
this
life
.
And
for
the
clearing
of
this
it
will
be
worth
our
considering
,
that
the
greatest
affairs
of
this
world
,
and
the
most
important
concernments
of
this
life
are
all
conducted
onely
by
moral
demonstrations
.
Men
every
day
venture
their
lives
and
estates
onely
upon
moral
assurance
.
For
instance
,
men
who
never
were
at
the
east
or
West-Indies
,
or
in
Turky
or
Spain
,
yet
do
venture
their
whole
estate
in
traffick
thither
,
though
they
have
no
Mathematical
demonstration
but
onely
moral
assurance
that
there
are
such
places
.
Nay
which
is
more
,
men
every
day
eat
and
drink
,
though
I
think
no
man
can
demonstrate
out
of
Euclide
or
Apollonius
,
that
his
Baker
or
Brewer
,
or
Cook
have
not
conveyed
poison
into
his
meat
or
drink
.
And
that
man
that
would
be
so
wise
and
cautious
as
not
to
eat
or
drink
till
he
could
demonstrate
this
to
himself
,
I
know
no
other
remedy
for
him
but
that
in
great
gravity
and
wifedom
he
must
die
for
fear
of
death
.
And
for
any
man
to
urge
that
though
men
in
temporal
affairs
proceed
upon
moral
assurance
,
yet
there
is
greater
assurance
required
to
make
men
seek
Heaven
and
avoid
Hell
,
seems
to
me
to
be
highly
unreasonable
.
For
such
an
assurance
of
things
as
will
make
men
circumspect
and
carefull
to
avoid
a
lesser
dangér
ought
in
all
reason
to
awaken
men
much
more
to
the
avoiding
of
a
greater
,
such
an
assurance
as
will
sharpen
mens
desires
and
quicken
their
endeavours
for
the
obtaining
of
a
lesser
good
ought
in
all
reason
to
animate
men
more
powerfully
and
to
inspire
them
with
a
greater
vigour
and
industry
in
the
pursuit
of
that
which
is
infinitely
greater
.
For
why
the
same
assurance
should
not
operate
as
well
in
a
great
danger
as
in
a
less
,
in
a
great
good
as
in
a
small
and
inconsiderable
one
,
I
can
see
no
reason
;
unless
men
will
say
,
that
the
greatness
of
an
evil
danger
is
an
incouragement
to
men
to
run
upon
it
,
and
that
the
greatness
of
any
good
and
happiness
ought
in
reason
to
dishearten
men
from
the
pursuit
of
it
.
And
now
I
think
I
may
with
reason
entreat
such
as
are
atheistically
inclined
to
consider
these
things
seriously
and
impartially
;
and
if
there
be
weight
in
these
considerations
which
I
have
offered
to
them
to
sway
with
reasonable
men
,
I
would
beg
of
such
that
they
would
not
suffer
themselves
to
be
byassed
by
prejudice
or
passion
,
or
the
interest
of
any
lust
or
worldly
advantage
,
to
a
contrary
perswasion
.
First
,
I
would
entreat
them
seriously
and
diligently
to
consider
these
things
,
because
they
are
of
so
great
moment
and
concernment
to
every
man
.
If
any
thing
in
the
world
deserve
our
serious
study
and
consideration
,
these
principles
of
Religion
do
.
For
what
can
import
us
more
to
be
satisfied
in
than
whether
there
be
a
God
,
or
not
?
whether
our
Souls
shall
perish
with
our
bodies
,
or
be
immortal
and
shall
continue
for
ever
?
And
if
so
,
whether
in
that
eternal
state
which
remains
for
men
after
this
life
,
they
shall
not
be
happy
or
miserable
for
ever
according
as
they
have
demeaned
themselves
in
this
world
?
If
these
things
be
so
,
they
are
of
infinite
consequence
to
us
;
and
therefore
it
highly
concerns
us
to
enquire
diligently
about
them
,
and
to
satisfie
our
minds
concerning
them
one
way
or
other
.
For
these
are
not
matters
to
be
slightly
and
superficially
thought
upon
,
much
less
(
as
the
way
of
atheistical
men
is
)
to
be
played
and
jested
withall
.
There
is
no
greater
argument
of
a
light
and
inconsiderate
person
,
than
prophanely
to
scoff
at
Religion
.
It
is
a
sign
that
that
man
hath
no
regard
to
himself
,
and
that
he
is
not
touched
with
a
sense
of
his
own
interest
,
who
loves
to
be
jesting
with
edg'd
tools
and
to
play
with
life
and
death
.
This
is
the
very
mad-man
that
Solomon
speaks
of
,
Prov.
26.18
.
who
casteth
fire-brands
,
arrows
and
death
,
and
saith
,
am
I
not
in
sport
?
To
examine
severely
and
debate
seriously
the
principles
of
Religion
,
is
a
thing
worthy
of
a
wise
man
;
but
if
any
man
shall
turn
Religion
into
raillery
,
and
think
to
confute
it
by
two
or
three
bold
jests
,
this
man
doth
not
render
Religion
,
but
himself
ridiculous
,
in
the
opinion
of
all
considerate
men
;
because
he
sports
with
his
own
life
.
If
the
principles
of
Religion
were
doubtfull
and
uncertain
,
yet
they
concern
us
so
nearly
that
we
ought
to
be
serious
in
the
examination
of
them
.
And
though
they
were
never
so
clear
and
evident
,
yet
they
may
be
made
ridiculous
by
vain
and
frothy
men
;
as
the
gravest
and
wisest
person
in
the
world
may
be
abused
by
being
put
into
a
fools
coat
,
and
the
most
noble
and
excellent
Poem
may
be
debased
and
made
vile
by
being
turned
into
burlesque
.
But
of
this
I
shall
have
occasion
to
speak
more
largely
in
my
next
discourse
.
So
that
it
concerns
every
man
,
that
would
not
trifle
away
his
soul
and
fool
himself
into
irrecoverable
misery
,
with
the
greatest
seriousness
to
enquire
into
these
matters
whether
they
be
so
or
not
,
and
patiently
to
consider
the
arguments
which
are
brought
for
them
.
For
many
have
miscarried
about
these
things
,
not
because
there
is
not
reason
and
evidence
enough
for
them
,
but
because
they
have
not
had
patience
enough
to
consider
them
.
Secondly
,
Consider
these
things
impartially
.
All
wicked
men
are
of
a
party
against
Religion
.
Some
lust
or
interest
ingageth
them
against
it
.
Hence
it
comes
to
pass
that
they
are
apt
to
slight
the
strongest
arguments
that
can
be
brought
for
it
,
and
to
cry
up
very
weak
ones
against
it
.
Men
do
generally
and
without
difficulty
assent
to
Mathematical
truths
,
because
it
is
no
bodies
interest
to
deny
them
;
but
men
are
slow
to
believe
moral
and
divine
Truths
,
because
by
their
lusts
and
interest
they
are
prejudiced
against
them
.
And
therefore
you
may
observe
that
the
more
vertuously
any
man
lives
,
and
the
less
he
is
enslaved
to
any
lust
,
the
more
ready
he
is
to
entertain
the
principles
of
Religion
.
Therefore
when
you
are
examining
these
matters
,
do
not
take
into
consideration
any
sensual
or
worldly
interest
,
but
deal
clearly
and
impartially
with
your selves
.
Let
not
temporal
and
little
advantages
sway
you
against
a
greater
and
more
durable
interest
.
Think
thus
with
your selves
,
that
you
have
not
the
making
of
things
true
or
false
,
but
that
the
truth
and
existence
of
things
is
already
fix'd
and
setled
,
and
that
the
principles
of
Religion
are
already
either
determinately
true
or
false
before
you
think
of
them
,
either
there
is
a
God
,
or
there
is
not
;
either
your
Souls
are
Immortal
,
or
they
are
not
;
one
of
these
is
certain
and
necessary
,
and
is
not
now
to
be
altered
;
the
truth
of
things
will
not
comply
with
our
conceits
,
and
bend
it self
to
our
interests
.
Therefore
do
not
think
what
you
would
have
to
be
,
but
consider
impartially
what
is
,
and
(
if
it
be
)
will
be
whether
you
will
or
no.
Do
not
reason
thus
;
I
would
fain
be
wicked
and
therefore
it
is
my
interest
that
there
should
be
no
God
,
nor
no
life
after
this
;
and
therefore
I
will
endeavour
to
prove
that
there
is
no
such
thing
,
and
will
shew
all
the
favour
I
can
to
that
side
of
the
question
;
I
will
bend
my
understanding
and
wit
to
strengthen
the
negative
,
and
will
study
to
make
it
as
true
as
I
can
.
This
is
fond
,
because
it
is
the
way
to
cheat
thy self
;
and
that
we
may
do
as
often
as
we
please
,
but
the
nature
of
things
will
not
be
imposed
upon
.
If
then
thou
be
as
wise
as
thou
oughtest
to
be
,
thou
wilt
reason
thus
with
thy self
;
my
highest
interest
is
not
to
be
deceived
about
these
matters
,
therefore
setting
aside
all
other
considerations
I
will
endeavour
to
know
the
truth
and
yield
to
that
.
And
now
it
is
time
to
draw
towards
a
conclusion
of
this
long
discourse
.
And
that
which
I
have
all
this
while
been
endeavouring
to
convince
men
of
and
to
perswade
them
to
,
is
no
other
but
what
God
himself
doth
particularly
recommend
to
us
as
proper
for
humane
consideration
,
unto
Man
he
said
,
behold
the
fear
of
the
Lord
that
is
wisedom
,
and
to
depart
from
evil
is
understanding
.
Whoever
pretends
to
reason
,
and
calls
himself
a
man
,
is
oblig'd
to
acknowledge
God
and
to
demean
himself
religiously
towards
him
.
For
God
is
to
the
understanding
of
man
as
the
light
of
the
Sun
is
to
our
eyes
,
the
first
and
the
plainest
and
the
most
glorious
object
of
it
.
He
fills
Heaven
and
earth
,
and
every
thing
in
them
does
represent
him
to
us
.
Which
way
soever
we
turn
our selves
,
we
are
encountred
with
clear
evidences
and
sensible
demonstrations
of
a
Deity
.
For
(
as
the
Apostle
reasons
)
The
invisible
things
of
him
from
the
creation
of
the
world
are
clearly
seen
,
Rom.
1.
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
godhead
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
they
are
without
excuse
;
that
is
,
those
men
that
know
not
God
have
no
apology
to
make
for
themselves
.
Or
if
men
do
know
and
believe
that
there
is
such
a
being
as
God
,
not
to
consider
the
proper
consequences
of
such
a
Principle
,
not
to
demean
our selves
towards
him
as
becomes
our
relation
to
him
and
dependance
upon
him
and
the
duty
which
we
naturally
owe
him
,
this
is
great
stupidity
and
inconsiderateness
.
And
yet
he
that
considers
the
lives
and
actions
of
the
greatest
part
of
men
would
verily
think
that
they
understood
nothing
of
all
this
.
Therefore
the
Scripture
represents
wicked
men
as
without
understanding
.
It
is
a
Nation
void
of
counsel
,
Deut.
32.28
.
Psal.
14.4
neither
is
there
any
understanding
in
them
:
and
elsewhere
,
have
all
the
workers
of
iniquity
no
knowledge
;
Not
that
they
are
destitute
of
the
natural
faculty
of
understanding
,
but
they
do
not
use
it
as
they
ought
;
they
are
not
blind
but
they
wink
,
they
detain
the
truth
of
God
in
unrighteousness
,
and
though
they
know
God
,
yet
they
do
not
glorifie
him
as
God
,
nor
suffer
the
apprehensions
of
him
to
have
a
due
influence
upon
their
hearts
and
lives
.
Men
generally
stand
very
much
upon
the
credit
and
reputation
of
their
understandings
,
and
of
all
things
in
the
world
hate
to
be
accounted
fools
,
because
it
is
so
great
a
reproach
.
The
best
way
to
avoid
this
imputation
and
to
bring
off
the
credit
of
our
understandings
is
to
be
truly
religious
,
to
fear
the
Lord
,
and
to
depart
from
evil
.
For
certainly
there
is
no
such
imprudent
person
as
he
that
neglects
God
and
his
soul
,
and
is
careless
and
slothful
about
his
everlasting
concernments
;
because
this
man
acts
contrary
to
his
truest
reason
and
best
interest
;
he
neglects
his
own
safety
,
and
is
active
to
procure
his
own
ruine
;
he
flies
from
happiness
and
runs
away
from
it
as
fast
as
he
can
,
but
pursues
misery
,
and
makes
haste
to
be
undone
.
Hence
it
is
that
Solomon
does
all
along
in
the
Proverbs
give
the
title
of
fool
to
a
wicked
man
,
as
if
it
were
his
proper
name
and
the
fittest
character
of
him
,
because
he
is
so
eminently
such
:
There
is
no
fool
to
the
sinner
,
who
every
moment
ventures
his
Soul
,
and
lays
his
everlasting
interest
at
the
stake
.
Every
time
a
man
provokes
God
he
does
the
greatest
mischief
to
himself
that
can
be
imagined
.
A
mad
man
that
cuts
himself
and
tears
his
own
flesh
and
dashes
his
head
against
the
stones
does
not
act
so
unreasonably
as
he
,
because
he
is
not
so
sensible
of
what
he
does
.
Wickedness
is
a
kind
of
voluntary
frenzy
and
a
chosen
distraction
,
and
every
sinner
does
wilder
and
more
extravagant
things
than
any
man
can
do
that
is
craz'd
and
out
of
his
wits
,
onely
with
this
sad
difference
that
he
knows
better
what
he
does
.
For
to
them
who
believe
another
life
after
this
,
an
eternal
state
of
happiness
or
misery
in
another
world
,
(
which
is
but
a
reasonable
postulatum
or
demand
among
Christians
)
there
is
nothing
in
Mathematicks
more
demonstrable
than
the
folly
of
wicked
men
;
for
it
is
not
a
clearer
and
more
evident
principle
that
the
whole
is
greater
than
a
part
,
than
that
eternity
and
the
concernments
of
it
are
to
be
preferred
before
time
.
I
will
therefore
put
the
matter
into
a
temporal
Case
,
that
wicked
men
who
understand
any
thing
of
the
rules
and
principles
of
worldly
wisedom
may
see
the
imprudence
of
an
irreligious
and
sinfull
course
,
and
be
convinced
that
this
their
way
is
their
folly
,
even
themselves
being
judges
.
Is
that
man
wise
,
as
to
his
body
and
his
health
,
who
onely
cloaths
his
hands
but
leaves
his
whole
body
naked
?
who
provides
onely
against
the
tooth-ach
,
and
neglects
whole
troops
of
mortal
diseases
that
are
ready
to
rush
in
upon
him
?
Just
thus
does
he
who
takes
care
only
for
this
vile
body
,
but
neglects
his
precious
and
immortal
soul
;
who
is
very
solicitous
to
prevent
small
and
temporal
inconveniences
,
but
takes
no
care
to
escape
the
damnation
of
hell
.
Is
he
a
prudent
man
,
as
to
his
temporal
estate
,
that
lays
designs
only
for
a
day
,
without
any
prospect
to
,
or
provision
for
the
Remaining
part
of
his
life
?
even
so
does
he
that
provides
for
the
short
time
of
this
life
,
but
takes
no
care
for
all
Eternity
,
which
is
to
be
wise
for
a
moment
,
but
a
fool
for
ever
,
and
to
act
as
untowardly
and
as
crosly
to
the
reason
of
things
as
can
be
imagined
,
to
regard
time
as
if
it
were
eternity
,
and
to
neglect
eternity
as
if
it
were
but
a
short
time
.
Do
we
count
him
a
wise
man
,
who
is
wise
in
any
thing
but
in
his
own
proper
profession
and
employment
,
wise
for
every
body
but
himself
;
who
is
ingenious
to
contrive
his
own
misery
and
to
do
himself
a
mischief
,
but
is
dull
and
stupid
as
to
the
designing
of
any
real
benefit
and
advantage
to
himself
?
Such
a
one
is
he
,
who
is
ingenious
in
his
Calling
but
a
bad
Christian
;
for
Christianity
is
more
our
proper
calling
and
profession
than
the
very
trades
we
live
upon
:
and
such
is
every
sinner
,
who
is
wise
to
do
evil
,
but
to
do
good
hath
no
understanding
.
Is
it
wisedom
in
any
man
to
neglect
and
disoblige
him
who
is
his
best
friend
,
and
can
be
his
sorest
enemy
?
or
with
one
weak
troop
to
go
out
to
meet
him
that
comes
against
him
with
thousands
of
thousands
,
to
flie
a
small
danger
and
run
upon
a
greater
?
Thus
does
every
wicked
man
that
neglects
and
contemns
God
,
who
can
save
or
destroy
him
;
who
strives
with
his
Maker
and
provoketh
the
Lord
to
jealousie
,
and
with
the
small
and
inconsiderable
forces
of
a
man
takes
the
field
against
the
mighty
God
,
the
Lord
of
Hosts
;
who
fears
them
that
can
kill
the
body
,
but
after
that
have
no
more
that
they
can
do
;
but
fears
not
him
,
who
after
he
hath
kill'd
,
can
destroy
both
body
and
soul
in
hell
;
and
thus
does
he
who
for
fear
of
any
thing
in
this
world
ventures
to
displease
God
,
for
in
so
doing
he
runs
away
from
men
,
and
falls
into
the
hands
of
the
living
God
,
he
flies
from
a
temporal
danger
and
leaps
into
Hell
.
Is
not
he
an
imprudent
man
,
who
in
matters
of
greatest
moment
and
concernment
neglects
opportunities
never
to
be
retriev'd
,
who
standing
upon
the
shore
,
and
seeing
the
tide
making
haste
towards
him
apace
,
and
that
he
hath
but
a
few
minutes
to
save
himself
,
yet
will
lay
himself
to
sleep
there
till
the
cruel
sea
rush
in
upon
him
and
overwhelm
him
?
And
is
he
any
better
who
trifles
away
this
day
of
God's
grace
and
patience
,
and
foolishly
adjourns
the
necessary
work
of
repentance
and
the
weighty
business
of
Religion
to
a
dying
hour
.
And
to
put
an
end
to
these
questions
,
Is
he
wise
who
hopes
to
attain
the
End
without
the
means
,
nay
,
by
means
that
are
quite
contrary
to
it
?
such
is
every
wicked
man
who
hopes
to
be
blessed
hereafter
without
being
holy
here
,
and
to
be
happy
,
that
is
,
to
find
a
pleasure
in
the
enjoyment
of
God
and
in
the
company
of
holy
spirits
by
rendring
himself
as
unsuitable
and
unlike
to
them
as
he
can
.
Wouldst
thou
then
be
truly
wise
?
Be
wise
for
thy self
,
wise
for
thy
soul
,
wise
for
eternity
.
Resolve
upon
a
religious
course
of
life
.
Fear
God
and
depart
from
evil
.
Look
beyond
things
present
and
sensible
unto
things
which
are
not
seen
and
are
eternal
,
labour
to
secure
the
great
interests
of
another
world
,
and
refer
all
the
actions
of
this
short
and
dying
life
to
that
state
which
will
shortly
begin
but
never
have
an
end
:
and
this
will
approve
it self
to
be
wisedom
at
the
last
,
whatever
the
world
judge
of
it
now
.
For
not
that
which
is
approved
of
men
now
,
but
what
shall
finally
be
approved
by
God
is
true
wisedom
;
that
which
is
esteemed
so
by
him
who
is
the
fountain
and
original
of
all
wisedom
,
the
first
rule
and
measure
,
the
best
and
most
competent
judge
of
it
.
I
deny
not
but
that
those
that
are
wicked
and
neglect
Religion
may
think
themselves
wise
,
and
may
enjoy
this
their
delusion
for
a
while
:
But
there
is
a
time
a
coming
when
the
most
prophane
and
atheistical
,
who
now
account
it
a
peice
of
Gallantry
and
an
argument
of
a
great
spirit
and
of
a
more
than
common
wit
and
understanding
to
slight
God
and
to
baffle
Religion
and
to
level
all
the
discourses
of
another
world
with
the
Poetical
descriptions
of
the
Fairy-land
;
I
say
,
there
is
a
day
a
coming
when
all
these
witty
fools
shall
be
unhappily
undeceived
,
and
not
being
able
to
enjoy
their
delusion
any
longer
shall
call
themselves
fools
for
ever
.
But
why
should
I
use
so
much
importunity
to
perswade
men
to
that
which
is
so
excellent
,
so
usefull
,
and
so
necessary
?
The
thing
it self
hath
allurements
in
it
beyond
all
arguments
:
For
if
Religion
be
the
best
knowledge
and
wisdom
I
cannot
offer
any
thing
beyond
this
to
your
understandings
to
raise
your
esteem
of
it
,
I
can
present
nothing
beyond
this
to
your
affections
to
excite
your
love
and
desire
.
All
that
can
be
done
is
to
set
the
thing
before
men
,
and
to
offer
it
to
their
choice
;
and
if
mens
natural
desire
of
wisdom
and
knowledge
and
happiness
will
not
perswade
them
to
be
religious
,
't
is
in
vain
to
use
arguments
if
the
sight
of
these
beauties
will
not
charm
mens
affections
,
't
is
to
no
purpose
to
go
about
to
compell
a
liking
,
and
to
urge
and
push
forward
a
match
to
the
making
whereof
consent
is
necessary
.
Religion
is
matter
of
our
freest
choice
,
and
if
men
will
obstinately
and
wilfully
set
themselves
against
it
there
is
no
remedy
.
Pertinacioe
nullum
remedium
posuit
Deus
,
God
has
provided
no
remedy
for
the
obstinacy
of
men
;
but
if
they
will
chuse
to
be
fools
and
to
be
miserable
,
he
will
leave
them
to
inherit
their
own
choice
and
to
enjoy
the
portion
of
sinners
.
2
PET.
iii.
3.
Knowing
this
first
,
that
there
shall
come
in
the
last
days
scoffers
,
walking
after
their
own
lusts
.
KNowing
this
first
.
In
the
verse
before
,
the
Apostle
was
speaking
of
a
famous
prophecy
before
the
accomplishment
of
which
this
sort
of
men
whom
he
calls
scoffers
should
come
.
That
ye
may
be
mindfull
of
the
words
which
were
spoken
before
by
the
holy
Prophets
,
and
of
the
commandment
of
in
the
Apostles
of
our
Lord
and
Saviour
;
Knowing
this
first
,
that
there
shall
come
in
the
last
days
scoffers
,
&c.
The
prophecy
here
spoken
of
is
probably
that
famous
prediction
of
the
destruction
of
Jerusalem
which
is
in
the
Prophet
Daniel
,
and
before
the
fulfilling
whereof
our
Saviour
expresly
tells
us
false
prophets
should
arise
and
deceive
many
.
Mat.
24.11
.
Now
the
scoffers
here
spoken
of
are
the
false
teachers
whom
the
Apostle
had
been
describing
all
along
in
the
foregoing
Chapter
,
there
were
false
prophets
also
among
the
people
,
even
as
there
shall
be
false
teachers
among
you
.
These
,
he
tells
us
,
should
proceed
to
that
height
of
impiety
as
to
scoff
at
the
principles
of
Religion
and
to
deride
the
expectations
of
a
future
judgment
,
In
the
last
days
shall
come
scoffers
walking
after
their
own
lusts
,
and
saying
where
is
the
promise
of
his
coming
?
In
speaking
to
these
words
,
I
shall
do
these
three
things
.
-
1.
Consider
the
nature
of
the
sin
here
mentioned
,
which
is
scoffing
at
Religion
.
-
2.
The
character
of
the
persons
that
are
charg'd
with
the
guilt
of
this
sin
,
they
are
said
to
walk
after
their
own
lusts
.
-
3.
I
shall
represent
to
you
the
heinousness
and
the
aggravations
of
this
vice
.
I.
First
,
we
will
consider
the
nature
of
the
sin
here
mentioned
,
which
is
scoffing
at
Religion
,
There
shall
come
scoffers
:
These
it
seems
were
a
sort
of
people
that
derided
our
Saviour's
prediction
of
his
coming
to
judge
the
world
.
So
the
Apostle
tells
us
in
the
next
words
,
that
they
said
where
is
the
promise
of
his
coming
?
In
those
times
there
was
a
common
perswasion
among
Christians
that
the
day
of
the
Lord
was
at
hand
,
2
Thes.
3.2
.
as
the
Apostle
elsewhere
tells
us
.
Now
this
't
is
probable
,
these
scoffers
twitted
the
Christians
withall
;
and
because
Christ
did
not
come
when
some
looked
for
him
they
concluded
he
would
not
come
at
all
.
Upon
this
they
derided
the
Christians
as
enduring
persecution
in
a
vain
expectation
of
that
which
was
never
likely
to
happen
.
They
saw
all
things
continue
as
they
were
from
the
beginning
of
the
world
,
notwithstanding
the
apprehensions
of
Christians
concerning
the
approaching
end
of
it
;
For
since
the
Fathers
fell
asleep
all
things
continue
as
they
were
,
from
the
beginning
of
the
world
.
Since
the
fathers
fell
asleep
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
may
either
be
rendred
from
the
time
,
or
else
(
which
seems
more
agreeable
to
the
atheistical
discourse
of
these
men
)
saving
or
except
that
the
fathers
are
fallen
asleep
,
all
things
continue
as
they
were
;
Saving
that
men
die
and
one
generation
succeeds
another
,
they
saw
no
change
or
alalteration
.
They
looked
upon
all
things
as
going
on
in
a
constant
course
;
One
generation
of
men
passed
away
and
another
came
in
the
room
of
it
,
but
the
world
remain'd
still
as
it
was
.
And
thus
for
ought
they
knew
things
might
hold
on
for
ever
.
So
that
the
principles
of
these
men
seem
to
be
much
the
same
with
those
of
the
Epicureans
,
who
denied
the
providence
of
God
and
the
immortality
of
mens
souls
;
and
consequently
a
future
judgment
which
should
sentence
men
to
rewards
and
punishments
in
another
world
.
These
great
and
fundamental
principles
of
all
Religion
they
derided
as
the
fancies
and
dreams
of
a
company
of
melancholy
men
,
who
were
weary
of
the
world
and
pleased
themselves
with
vain
conceits
of
happiness
and
ease
in
another
life
.
But
as
for
them
,
they
believed
none
of
those
things
;
and
therefore
gave
all
manner
of
licence
and
indulgence
to
their
lusts
.
But
this
belongs
to
the
second
thing
I
propounded
to
speak
to
,
namely
,
II.
The
character
which
is
here
given
of
these
scoffers
;
They
are
said
to
walk
after
their
own
lusts
.
And
no
wonder
if
when
they
denied
a
future
judgment
they
gave
up
themselves
to
all
manner
of
sensuality
.
St.
Jude
in
his
Epistle
gives
much
the
same
character
of
them
that
St.
Peter
here
does
,
ver.
18
,
19.
There
shall
come
in
the
last
days
mockers
,
walking
after
their
own
ungodly
lusts
,
sensual
,
not
having
the
spirit
.
So
that
we
see
what
kind
of
persons
they
are
who
prophanely
scoff
at
Religion
,
men
of
sensual
spirits
and
of
licentious
lives
.
For
this
character
which
the
Apostle
here
gives
of
the
scoffers
of
that
age
was
not
an
accidental
thing
which
happened
to
those
persons
,
but
is
the
constant
character
of
them
who
deride
Religion
,
and
flows
from
the
very
temper
and
disposition
of
those
who
are
guilty
of
this
impiety
;
it
is
both
the
usual
preparation
to
it
,
and
the
natural
consequent
of
it
.
To
deride
God
and
Religion
is
the
highest
kind
of
impiety
.
And
men
do
not
usually
arrive
to
this
degree
of
wickedness
at
first
,
but
they
come
to
it
by
several
steps
.
The
Psalmist
very
elegantly
expresseth
to
us
the
several
gradations
by
which
men
at
last
come
to
this
horrid
degree
of
impiety
;
Blessed
is
the
man
,
that
walketh
not
in
the
counsel
of
the
ungodly
,
Psal.
1
.
1●
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seat
of
the
scornfull
.
Men
are
usually
first
corrupted
by
bad
counsel
and
company
,
which
is
called
walking
in
the
counsel
of
the
ungodly
!
next
they
habituate
themselves
to
their
vicious
practices
,
which
is
standing
in
the
way
of
sinners
;
and
then
at
last
they
take
up
and
settle
in
a
contempt
of
all
Religion
,
which
is
called
sitting
in
the
seat
of
the
scornfull
.
For
when
men
once
indulge
themselves
in
wicked
courses
,
the
vicious
inclinations
of
their
minds
sway
their
understandings
,
and
make
them
apt
to
disbelieve
those
truths
which
contradict
their
lusts
.
Every
inordinate
lust
and
passion
is
a
false
byass
upon
mens
understandings
which
naturally
draws
toward
Atheism
.
And
when
mens
judgments
are
once
byassed
they
do
not
believe
according
to
the
evidence
of
things
,
but
according
to
their
humour
and
their
interest
.
For
when
men
live
as
if
there
were
no
God
it
becomes
expedient
for
them
that
there
should
be
none
:
And
then
they
endeavour
to
perswade
themselves
so
,
and
will
be
glad
to
find
arguments
to
fortifie
themselves
in
this
perswasion
.
Men
of
dissolute
lives
cry
down
Religion
,
because
they
would
not
be
under
the
restraints
of
it
;
they
are
loth
to
be
tied
up
by
the
strict
laws
and
rules
of
it
:
'T
is
their
interest
more
than
any
reason
they
have
against
it
which
makes
them
despise
it
,
they
hate
it
because
they
are
reproved
by
it
.
So
our
Saviour
tells
us
,
that
men
love
darkness
rather
than
light
,
John
3.19
,
20.
because
their
deeds
are
evil
;
for
every
one
that
doth
evil
hateth
the
light
,
neither
cometh
to
the
light
lest
his
deeds
should
be
reproved
.
I
remember
it
is
the
saying
of
one
,
who
hath
done
more
by
his
Writings
to
debauch
the
Age
with
Atheistical
principles
than
any
man
that
lives
in
it
,
That
when
reason
is
against
a
man
,
then
a
man
will
be
against
reason
.
I
am
sure
this
is
the
true
account
of
such
mens
enmity
to
Religion
,
Religion
is
against
them
and
therefore
they
set
themselves
against
Religion
.
The
principles
of
Religion
and
the
doctrines
of
the
holy
Scriptures
are
terrible
enemies
to
wicked
men
,
they
are
continnually
flying
in
their
faces
and
galling
their
consciences
:
And
this
is
that
which
makes
them
kick
against
Religion
and
spurn
at
the
doctrines
of
that
holy
Book
.
And
this
may
probably
be
one
reason
why
many
men
,
who
are
observed
to
be
sufficiently
dull
in
other
matters
,
yet
can
talk
prophanely
and
speak
against
Religion
with
some
kind
of
salt
and
smartness
,
because
Religion
is
the
thing
that
frets
them
;
and
as
in
other
things
so
in
this
vexatio
dat
intellectum
,
the
inward
trouble
and
vexation
of
their
minds
gives
them
some
kind
of
wit
and
sharpness
in
rallying
upon
Religion
.
Their
consciences
are
galled
by
it
,
and
this
makes
them
winch
and
fling
as
if
they
had
some
metal
.
For
,
let
men
pretend
what
they
will
,
there
is
no
ease
and
comfort
of
mind
to
be
had
from
atheistical
principles
.
'T
is
found
by
experience
,
that
none
are
more
apprehensive
of
danger
or
more
fearfull
of
death
than
this
sort
of
men
:
Even
when
they
are
in
prosperity
they
ever
and
anon
feel
many
inward
stings
and
lashes
,
but
when
any
great
affliction
or
calamity
overtakes
them
they
are
the
most
poor
spirited
creatures
in
the
whole
world
.
The
sum
is
,
the
true
reason
why
any
man
is
an
Atheist
is
because
he
is
a
wicked
man
.
Religion
would
curb
him
in
his
lusts
,
and
therefore
he
casts
it
off
and
puts
all
the
scorn
upon
it
he
can
.
Besides
,
that
men
think
it
some
kind
of
apology
for
their
vices
that
they
do
not
act
contrary
to
any
principle
they
profess
:
Their
practice
is
agreeable
to
what
they
pretend
to
believe
,
and
so
they
think
to
vindicate
themselves
and
their
own
practices
by
laughing
at
those
for
fools
who
believe
any
thing
to
the
contrary
III.
The
third
thing
I
propounded
was
,
to
represent
to
you
the
heinousness
and
the
aggravations
of
this
vice
.
And
to
make
this
out
we
will
make
these
three
suppositions
,
which
are
as
many
as
the
thing
will
bear
.
1.
Suppose
there
were
no
God
,
and
that
the
principles
of
Religion
were
false
.
2.
Suppose
the
matter
were
doubtfull
,
and
the
arguments
equal
on
both
sides
.
3.
Suppose
it
certain
that
there
is
a
God
,
and
that
the
principles
of
Religion
are
true
.
Put
the
case
how
we
will
,
I
shall
shew
that
the
humour
is
intolerable
.
I.
Suppose
there
were
no
God
,
and
that
the
principles
of
Religion
were
false
.
Not
that
there
is
any
reason
for
such
a
supposition
,
but
onely
to
shew
the
unreasonableness
of
this
humour
;
Put
the
case
that
these
men
were
in
the
right
,
in
denying
the
principles
of
Religion
,
and
that
all
that
they
pretend
were
true
;
yet
so
long
as
the
generality
of
mankind
believes
the
contrary
,
it
is
certainly
a
great
rudeness
,
or
incivility
at
least
,
to
deride
and
scoff
at
these
things
.
Indeed
upon
this
supposition
there
could
be
no
such
thing
as
sin
,
but
yet
it
would
be
a
great
offence
against
the
laws
of
civil
conversation
.
Suppose
then
,
the
Atheist
were
wiser
than
all
the
world
,
and
that
he
did
upon
good
grounds
know
that
all
mankind
,
besides
himself
and
two
or
three
more
,
were
mistaken
about
the
matters
of
Religion
;
yet
if
he
were
either
so
wise
,
or
so
civil
as
he
should
be
,
he
would
keep
all
this
to
himself
,
and
not
affront
other
men
about
these
things
.
I
remember
that
that
Law
which
God
gave
to
the
people
of
Israel
,
Thou
shalt
not
speak
evil
of
the
Rulers
of
thy
people
;
is
rendred
by
Josephus
in
a
very
different
sense
:
What
other
nations
account
Gods
,
let
no
man
blaspheme
.
And
this
is
not
so
different
from
the
Hebrew
,
as
at
first
sight
one
would
imagine
,
for
the
same
Hebrew
word
signifies
both
Gods
and
Rulers
.
But
whether
this
be
the
meaning
of
that
Law
or
not
there
is
a
great
deal
of
reason
in
the
thing
.
For
though
every
man
have
a
right
in
dispute
against
a
false
Religion
,
and
to
urge
it
with
all
its
absurd
and
ridiculous
consequences
,
as
the
Ancient
Fathers
did
in
their
disputes
with
the
Heathen
;
yet
it
is
a
barbarous
incivility
for
any
man
scurrilously
to
make
sport
with
that
which
others
account
Religion
,
not
with
any
design
to
convince
their
reason
but
onely
to
provoke
their
rage
.
But
now
the
Atheist
can
pretend
no
obligation
of
conscience
why
he
should
so
much
as
dispute
against
the
principles
of
Religion
,
much
less
deride
them
.
He
that
pretends
to
any
Religion
may
pretend
conscience
for
opposing
a
contrary
Religion
:
But
he
that
denies
all
Religion
,
can
pretend
no
conscience
for
any
thing
.
A
man
may
be
obliged
indeed
in
reason
and
common
humanity
to
free
his
neighbour
from
a
hurtfull
error
;
but
supposing
there
were
no
God
this
notion
of
a
Deity
and
the
Principles
of
Religion
have
taken
such
deep
root
in
the
mind
of
man
that
either
they
are
not
to
be
extinguished
,
or
if
they
be
it
would
be
no
kindness
to
any
man
to
endeavour
it
for
him
,
because
it
is
not
to
be
done
but
with
so
much
trouble
and
violence
that
the
remedy
would
be
worse
than
the
disease
.
For
if
this
notion
of
a
Deity
be
founded
in
a
natural
fear
,
it
is
in
vain
to
attempt
to
expell
it
;
for
whatever
violence
may
be
offer'd
to
nature
by
endeavouring
to
reason
men
into
a
contrary
perswasion
,
nature
will
still
recoil
and
at
last
return
to
it self
,
and
then
the
fear
will
be
augmented
from
the
apprehension
of
the
dangerous
consequences
of
such
an
impiety
.
So
that
nothing
can
create
more
trouble
to
a
man
than
to
endeavour
to
dispossess
him
of
this
conceit
,
because
nature
is
but
irritated
by
the
contest
and
the
man's
fears
will
be
doubled
upon
him
.
But
if
we
suppose
this
apprehension
of
a
Deity
to
have
no
foundation
in
nature
,
but
to
have
had
its
rise
from
tradition
which
hath
been
confirmed
in
the
world
by
the
prejudice
of
education
,
the
difficulty
of
removing
it
will
almost
be
as
great
as
if
it
were
natural
,
that
which
men
take
in
by
education
being
next
to
that
which
is
natural
.
And
if
it
could
be
extinguish't
,
yet
the
advantage
of
it
will
not
recompence
the
trouble
of
the
cure
.
For
,
except
the
avoiding
of
persecution
for
Religion
,
there
is
no
advantage
that
the
principles
of
Atheism
if
they
could
be
quietly
setled
in
a
man's
mind
can
give
him
.
The
advantage
indeed
that
men
make
of
them
is
to
give
themselves
the
liberty
to
do
what
they
please
,
to
be
more
sensual
and
more
unjust
than
other
men
;
that
is
,
they
have
the
priviledge
to
surfeit
themselves
and
to
be
sick
oftner
than
other
men
,
and
to
malte
mankind
their
enemy
by
their
unjust
and
dishonest
actions
,
and
consequently
to
live
more
uneasily
in
the
world
than
other
men
.
So
that
the
principles
of
Religion
,
the
belief
of
a
God
,
and
another
life
,
by
obliging
men
to
be
vertuous
do
really
promote
their
temporal
happiness
.
And
all
the
priviledge
that
Atheism
pretends
to
is
to
let
men
loose
to
vice
,
which
is
naturally
attended
with
temporal
inconveniences
.
And
if
this
be
true
,
then
the
Atheist
cannot
pretend
this
Reason
of
charity
to
mankind
(
which
is
the
onely
one
I
can
think
of
)
to
dispute
against
Religion
,
much
less
to
rally
upon
it
.
For
it
is
plain
,
that
it
would
be
no
kindness
to
any
man
to
be
undeceived
in
these
principles
of
Religion
,
supposing
they
were
false
.
Because
the
principles
of
Religion
are
so
far
from
hindering
that
they
promote
a
man's
happiness
even
in
this
world
,
and
as
to
the
other
world
there
can
be
no
inconvenience
in
the
mistake
,
for
when
a
man
is
not
it
will
be
no
trouble
to
him
that
he
was
once
deceived
about
these
matters
.
And
where
no
obligation
of
conscience
nor
of
reason
can
be
pretended
,
there
certally
the
laws
of
civility
ought
to
take
place
.
Now
men
do
profess
to
believe
that
there
is
a
God
,
and
that
the
common
principles
of
Religion
are
true
,
and
to
have
a
great
veneration
for
these
things
.
Can
there
then
be
a
greater
insolence
,
than
for
a
man
when
he
comes
into
company
to
rally
and
fall
soul
upon
those
things
for
which
he
knows
the
company
have
a
reverence
?
Can
one
man
offer
a
greater
affront
to
another
,
than
to
expose
to
scorn
him
whom
he
owns
and
declares
to
be
his
best
friend
,
the
patron
of
his
life
,
and
the
greatest
benefactor
he
hath
in
the
world
?
And
doth
not
every
man
that
owns
a
God
say
this
of
him
?
But
when
the
generality
of
Mankind
are
of
the
same
opinion
the
rudeness
is
still
the
greater
.
So
that
whoever
doth
openly
contemn
God
and
Religion
does
delinquere
in
majestatem
populi
&
humani
generis
'
,
he
does
offend
against
the
majesty
of
the
People
and
that
reverence
which
is
due
to
the
common
apprehensions
of
Mankind
,
whether
they
be
true
or
not
;
which
is
the
greatest
incivility
that
can
be
imagin'd
.
This
is
the
first
consideration
,
and
it
is
the
least
that
I
have
to
urge
in
this
matter
.
But
yet
I
have
insisted
the
longer
upon
it
,
because
it
is
such
a
one
as
ought
especially
to
prevail
upon
those
whom
I
am
afraid
are
too
often
guilty
of
this
vice
,
I
mean
those
who
are
of
better
breeding
,
because
they
pretend
to
understand
the
laws
of
behaviour
and
the
decencies
of
conversation
better
than
other
men
.
2.
Supposing
it
were
doubtful
whether
there
be
a
God
or
not
,
and
whether
the
Principles
of
Religion
were
true
or
not
,
and
that
the
Arguments
were
equal
on
both
Sides
;
yet
it
would
be
a
great
folly
to
deride
these
things
.
And
here
I
suppose
as
much
as
the
Atheist
can
with
any
colour
of
reason
pretend
to
.
For
no
man
ever
yet
pretended
to
demonstrate
that
there
is
no
God
,
nor
no
life
after
this
.
For
these
being
pure
negatives
are
capable
of
no
proof
,
unless
a
man
could
shew
them
to
be
plainly
impossible
.
The
utmost
that
is
pretended
is
that
the
arguments
that
are
brought
for
these
things
are
not
sufficient
to
convince
.
But
if
they
were
onely
probable
,
so
long
as
no
arguments
are
produced
to
the
contrary
that
cannot
in
reason
be
denied
to
be
a
great
advantage
.
But
I
will
for
the
present
suppose
the
probabilities
equal
on
both
sides
.
And
upon
this
supposition
I
doubt
not
to
make
it
appear
to
be
a
monstrous
folly
to
deride
these
things
.
Because
though
the
arguments
on
both
sides
were
equal
,
yet
the
danger
and
hazard
is
infinitely
unequal
.
If
it
prove
true
that
there
is
no
God
the
religious
man
may
be
as
happy
in
this
world
as
the
atheist
,
nay
the
principles
of
Religion
and
Vertue
do
in
their
own
nature
tend
to
make
him
happier
.
Because
they
give
satisfaction
to
his
mind
,
and
his
conscience
by
this
means
is
freed
from
many
fearful
girds
and
twinges
which
the
Atheist
feels
.
Besides
,
that
the
practice
of
Religion
and
vertue
doth
naturally
promote
our
temporal
felicity
.
It
is
more
for
a
man's
health
,
and
more
for
his
reputation
,
and
more
for
his
advantage
in
all
other
worldly
respects
to
lead
a
vertuous
than
a
vitious
course
of
life
.
And
for
the
other
world
,
if
there
be
no
God
the
case
of
the
religious
man
and
the
Atheist
will
be
alike
,
because
they
will
both
be
extinguisht
by
death
and
insensible
of
any
farther
happiness
or
misery
.
But
then
if
the
contrary
opinion
should
prove
true
,
that
there
is
a
God
;
and
that
the
souls
of
men
are
transmitted
out
of
this
world
into
the
other
,
there
to
receive
the
just
reward
of
their
actions
:
Then
it
is
plain
to
every
man
at
first
sight
,
that
the
case
of
the
religious
man
and
the
Atheist
must
be
vastly
different
:
Then
,
where
shall
the
wicked
,
and
the
ungodly
appear
?
And
what
think
we
shall
be
the
portion
of
those
who
have
affronted
God
,
and
derided
his
word
,
and
made
a
mock
of
every
thing
that
is
sacred
and
religious
?
What
can
they
expect
but
to
be
rejected
by
him
whom
they
have
renounced
,
and
to
feel
the
terrible
effects
of
that
power
and
Justice
which
they
have
despised
?
So
that
though
the
arguments
on
both
sides
were
equal
,
yet
the
danger
is
not
so
.
On
the
one
side
there
is
none
at
all
,
but
't
is
infinite
on
the
other
.
And
consequently
,
it
must
be
a
monstrous
folly
for
any
man
to
make
a
mock
of
those
things
which
he
knows
not
whether
they
be
or
not
;
and
if
they
be
,
of
all
things
in
the
world
they
are
no
jesting
matters
.
3.
Suppose
there
be
a
God
and
that
the
principles
of
Religion
are
true
,
then
is
it
not
onely
a
heinous
impiety
but
a
perfect
madness
to
scoff
at
these
things
.
And
that
there
is
a
God
,
and
that
the
Principles
of
Religion
are
true
,
I
have
already
in
my
former
discourse
endeavoured
to
prove
;
both
from
the
things
which
are
made
,
and
from
the
general
consent
of
mankind
in
these
principles
;
of
which
universal
consent
no
sufficient
Reason
can
be
given
unless
they
were
true
.
And
supposing
they
are
so
,
it
is
not
onely
the
utmost
pitch
of
impiety
,
but
the
highest
flight
of
folly
that
can
be
imagined
to
deride
these
things
.
To
be
disobedient
to
the
commands
of
God
is
a
great
contempt
,
but
to
deny
his
Being
,
and
to
make
sport
with
his
word
,
and
to
endeavour
to
render
it
ridiculous
by
turning
the
wise
and
weighty
sayings
of
that
:
Holy
Book
into
raillery
,
is
a
most
direct
affront
to
the
God
that
is
above
.
Thus
the
Psalmist
describes
these
atheistical
persons
as
levelling
their
blasphemies
immediately
against
the
majesty
of
heaven
.
They
set
their
mouth
against
the
heavens
,
and
their
tongue
walketh
through
the
earth
;
they
do
mischief
among
men
,
but
the
affront
is
immediately
to
God
.
Besides
,
that
this
prophane
spirit
is
an
argument
of
a
most
incorrigible
temper
.
The
Wise
man
every
where
speaks
of
the
scorner
as
one
of
the
worst
sort
of
sinners
and
hardest
to
be
reclaimed
,
because
he
despiseth
instruction
and
mocks
at
all
the
means
whereby
he
should
be
reformed
.
And
then
,
is
it
not
a
most
black
and
horrid
ingratitude
thus
to
use
the
Authour
of
our
Beings
and
the
Patron
of
our
Lives
;
to
make
a
scorn
of
him
that
made
us
,
and
to
live
in
an
open
defiance
of
him
in
whom
we
live
,
move
,
and
have
our
beings
?
But
this
is
not
all
.
As
it
is
a
most
heinous
so
it
is
a
most
dangerous
impiety
,
to
despise
him
that
can
destroy
us
,
and
to
oppose
him
who
is
infinitely
more
powerful
than
we
are
.
Will
ye
(
says
the
Apostle
)
provoke
the
Lord
to
jealousie
?
are
ye
stronger
than
he
?
What
Gamaliel
said
to
the
Jews
,
in
another
case
,
may
with
a
little
change
be
applied
to
this
sort
of
men
;
If
there
be
a
God
,
and
the
principles
of
Religion
be
true
ye
cannot
overthrow
them
,
therefore
refrain
from
speaking
against
these
things
lest
ye
be
found
fighters
against
God
.
I
will
but
add
one
thing
more
to
shew
the
folly
of
this
prophane
temper
.
And
that
is
this
,
that
as
it
is
the
greatest
of
all
other
sins
so
there
is
in
truth
the
least
temptation
to
it
.
When
the
Devil
tempts
men
with
riches
or
honour
to
ruin
themselves
he
offers
them
some
kind
of
consideration
,
but
the
prophane
person
serves
the
Devil
for
nought
,
and
sins
only
for
sin's
sake
,
suffers
himself
to
be
tempted
to
the
greatest
sins
and
into
the
greatest
dangers
for
no
other
reward
but
the
slender
reputation
of
seeming
to
say
that
wittily
which
no
wise
man
would
say
.
And
what
a
folly
is
this
,
for
a
man
to
offend
his
conscience
to
please
his
humour
,
and
onely
for
his
jest
to
lose
two
of
the
best
Friends
he
hath
in
the
world
,
God
and
his
own
soul
?
I
have
done
with
the
three
things
I
propounded
to
speak
to
upon
this
Argument
,
And
now
I
beg
your
patience
to
apply
what
I
have
said
to
these
three
purposes
.
1.
To
take
men
off
from
this
impious
and
dangerous
folly
of
prophaneness
which
by
some
is
miscalled
wit
.
2.
To
caution
men
not
to
think
the
worse
of
Religion
,
because
some
are
so
bold
as
to
despise
and
deride
it
.
3.
To
perswade
men
to
employ
that
reason
and
wit
which
God
hath
given
them
,
to
better
and
nobler
purposes
in
the
service
,
and
to
the
glory
of
that
God
who
hath
bestowed
these
gifts
on
men
.
1.
To
take
men
off
from
this
impious
and
dangerous
folly
.
I
know
not
how
it
comes
to
pass
that
some
men
have
the
fortune
to
be
esteemed
Wits
onely
for
jesting
out
of
the
common
road
,
and
for
making
bold
to
scoff
at
those
things
which
the
greatest
part
of
mankind
reverence
.
As
if
a
man
should
be
accounted
a
Wit
for
reviling
those
in
Authority
,
which
is
no
more
an
argument
of
any
man's
wit
than
it
is
of
his
discretion
.
A
wise
man
would
not
speak
contemptuously
of
a
great
Prince
though
he
were
out
of
his
Dominions
,
because
he
remembers
that
Kings
have
long
hands
,
and
that
their
power
and
influence
does
many
times
reach
a
great
way
farther
than
their
direct
Authority
.
But
God
is
a
great
King
,
and
in
his
hand
are
all
the
corners
of
the
earth
;
we
can
go
no
whither
from
his
Spirit
,
nor
can
we
flee
from
his
presence
;
where-ever
we
are
his
eye
sees
us
and
his
right
hand
can
reach
us
.
If
men
did
truly
consult
the
interest
either
of
their
safety
or
reputation
,
they
would
never
exercise
their
wit
in
dangerous
matters
.
Wit
is
a
very
commendable
quality
,
but
then
a
wise
man
should
always
have
the
keeping
of
it
.
It
is
a
sharp
weapon
,
as
apt
for
mischief
as
for
good
purposes
if
it
be
not
well
manag'd
.
The
proper
use
of
it
is
to
season
conversation
,
to
represent
what
is
praise-worthy
to
the
greatest
advantage
,
and
to
expose
the
vices
and
follies
of
men
,
such
things
as
are
in
themselves
truly
ridiculous
:
But
if
it
be
applied
to
the
abuse
of
the
gravest
and
most
serious
matters
it
then
loses
its
commendation
.
If
any
man
think
he
abounds
in
this
quality
and
hath
wit
to
spare
there
is
scope
enough
for
it
within
the
bounds
of
Religion
and
decency
,
and
when
it
transgresseth
these
it
degenerates
into
insolence
and
impiety
.
All
wit
which
borders
upon
prophaneness
and
makes
bold
with
those
things
to
which
the
greatest
reverence
is
due
deserves
to
be
branded
for
folly
.
And
if
we
would
preserve
our selves
from
the
infection
of
this
vice
we
must
take
heed
how
we
scoff
at
Religion
,
under
any
form
,
lest
insensibly
we
derive
some
contempt
upon
Religion
it self
.
And
we
must
likewise
take
heed
how
we
accustom
our selves
to
a
slight
and
irreverent
use
of
the
Name
of
God
,
and
of
the
phrases
and
expressions
of
the
Holy
Bible
,
which
ought
not
to
be
applied
upon
every
light
occasion
.
Men
will
easily
slide
into
the
highest
degree
of
prophaneness
who
are
not
careful
to
preserve
a
due
reverence
of
the
great
and
glorious
Name
of
God
,
and
an
awfull
regard
to
the
Holy
Scriptures
.
None
so
nearly
disposed
to
scoffing
at
Religion
as
those
who
have
accustomed
themselves
to
swear
upon
trifling
occasions
.
For
it
is
just
with
God
to
permit
those
who
allow
themselves
in
one
degree
of
prophaneness
to
proceed
to
another
,
till
at
last
they
come
to
that
height
of
impiety
as
to
contemn
all
Religion
.
2.
Let
no
man
think
the
worse
of
Religion
,
because
some
are
so
bold
as
to
despise
and
deride
it
.
For
't
is
no
disparagement
to
any
person
or
thing
to
be
laught
at
,
but
to
deserve
to
be
so
.
The
most
grave
and
serious
matters
in
the
whole
world
are
liable
to
be
abus'd
.
It
is
a
known
saying
of
Epictetus
,
that
every
thing
hath
two
handles
;
By
which
he
means
,
that
there
is
nothing
so
bad
but
a
man
may
lay
hold
of
something
or
other
about
it
that
will
afford
matter
of
excuse
and
extenuation
,
nor
nothing
so
excellent
but
a
man
may
fasten
upon
something
or
other
belonging
to
it
whereby
to
reduce
it
.
A
sharp
wit
may
find
something
in
the
wisest
man
whereby
to
expose
him
to
the
contempt
of
injudicious
people
.
The
gravest
book
that
ever
was
written
may
be
made
ridiculous
by
applying
the
sayings
of
it
to
a
foolish
purpose
.
For
a
jest
may
be
obtruded
upon
any
thing
.
And
therefore
no
man
ought
to
have
the
less
reverence
for
the
principles
of
Religion
,
or
for
the
holy
Scriptures
,
because
idle
and
prophane
Wits
can
break
jests
upon
them
.
Nothing
is
so
easie
as
to
take
particular
phrases
and
expressions
out
of
the
best
Book
in
the
world
and
to
abuse
them
by
forcing
an
odd
and
ridiculous
sense
upon
them
.
But
no
wise
man
will
think
a
good
Book
foolish
for
this
reason
,
but
the
man
that
abuses
it
;
nor
will
he
esteem
that
to
which
every
thing
is
liable
to
be
a
just
exception
against
any
thing
.
At
this
rate
we
must
despise
all
things
,
but
surely
the
better
and
the
shorter
way
is
to
contemn
those
who
would
bring
any
thing
that
is
worthy
into
contempt
.
3.
And
lastly
,
to
perswade
men
to
employ
that
reason
and
wit
which
God
hath
given
them
to
better
and
nobler
purposes
in
the
service
and
to
the
glory
of
that
God
who
hath
bestowed
these
gifts
on
men
,
as
Aholiab
and
Bezaleel
did
their
mechanical
skill
in
the
adorning
and
beautifying
of
God's
Tabernacle
.
For
this
is
the
perfection
of
every
thing
,
to
attain
its
true
and
propor
end
;
and
the
end
of
all
those
gifts
and
endowments
which
God
hath
given
us
is
to
glorifie
the
giver
.
Here
is
subject
enough
to
exercise
the
wit
of
men
and
angels
:
To
praise
that
infinite
goodness
,
and
almighty
power
,
and
exquisite
wisedom
which
made
us
and
all
things
;
and
to
admire
what
we
can
never
sufficiently
praise
;
To
vindicate
the
wise
and
just
providence
of
God
,
in
the
government
of
the
world
;
and
to
endeavour
,
as
well
as
we
can
upon
an
imperfect
view
of
things
,
to
make
out
the
beauty
and
harmony
of
all
the
seeming
discords
and
irregularities
of
the
Divine
administrations
;
To
explain
the
oracles
of
the
holy
Scriptures
,
and
to
adore
that
great
mystery
of
Divine
love
(
which
the
Angels
,
better
and
nobler
Creatures
than
we
are
,
desire
to
pry
into
)
God's
sending
his
onely
Son
into
the
world
to
save
sinners
,
and
to
give
his
life
a
ransom
for
them
:
These
would
be
noble
exercises
inded
for
the
tongues
and
pens
of
the
greatest
Wits
.
And
subjects
of
this
nature
are
the
best
trials
of
our
ability
in
this
kind
.
Satyr
and
invective
are
the
easiest
kind
of
wit
.
Almost
any
degree
of
it
will
serve
to
abuse
and
find
fault
.
For
wit
is
a
keen
instrument
,
and
every
one
can
cut
and
gash
with
it
,
but
to
carve
a
beautiful
image
and
to
polish
it
requires
great
art
and
dexterity
.
To
praise
any
thing
well
is
an
argument
of
much
more
wit
,
than
to
abuse
.
A
little
wit
,
and
a
great
deal
of
ill
nature
will
furnish
a
man
for
Satyr
,
but
the
greatest
instance
of
wit
is
to
commend
well
.
And
perhaps
the
best
things
are
the
hardest
to
be
duly
commended
.
For
though
there
be
a
great
deal
of
matter
to
work
upon
yet
there
is
great
judgment
required
to
make
choice
,
and
where
the
subject
is
great
and
excellent
it
is
hard
not
to
sink
below
the
dignity
of
it
.
This
I
say
on
purpose
to
recommend
to
men
a
nobler
exercise
for
their
wits
,
and
if
it
be
possible
,
to
put
them
out
of
conceit
with
that
scoffing
humour
which
is
so
easie
,
and
so
ill
natur'd
,
and
is
not
onely
an
enemy
to
Religion
but
to
every
thing
else
that
is
wise
and
worthy
.
And
I
am
very
much
mistaken
,
if
the
State
as
well
as
the
Church
,
the
civil
government
as
well
as
Religion
,
do
not
in
a
short
space
find
the
intolerable
inconvenience
of
this
humour
.
But
I
confine
my self
to
the
consideration
of
Religion
.
And
it
is
sad
indeed
,
that
in
a
Nation
professing
Christianity
so
horrid
an
impiety
should
dare
to
appear
.
But
the
Scripture
hath
foretold
us
that
this
sort
of
men
should
arise
in
the
Gospel-age
,
and
they
did
appear
even
in
the
Apostles
days
.
That
which
is
more
sad
and
strange
is
,
that
we
should
persist
in
this
prophaneness
notwithstanding
the
terrible
judgments
of
God
which
have
been
abroad
in
this
Nation
.
God
hath
of
late
years
manifested
himself
in
a
very
dreadful
manner
,
as
if
it
were
on
purpose
to
give
a
check
to
this
insolent
impiety
.
And
now
that
those
judgments
have
done
no
good
upon
us
we
may
justly
fear
that
he
will
appear
once
for
all
.
And
't
is
time
for
him
to
shew
himself
when
his
very
Being
is
call'd
in
question
,
and
to
come
and
judge
the
world
when
men
begin
to
doubt
whether
he
made
it
.
The
Scripture
mentions
two
things
as
the
fore-runners
and
reasons
of
his
coming
to
judgment
,
infidelity
,
and
prophane
scoffing
at
Religion
.
Luke
18.8
.
When
the
Son
of
man
comes
,
shall
he
find
faith
on
the
earth
?
And
St.
Jude
out
of
an
ancient
prophecy
of
Enoch
expresly
mentions
this
as
one
reason
of
the
coming
of
the
Lord
,
to
convince
ungodly
sinners
of
all
their
hard
speeches
which
they
had
spoken
against
him
.
Jude
15.
ver.
And
if
these
things
be
a
sign
and
reason
of
his
coming
,
I
wish
that
we
in
this
Age
had
not
too
much
cause
to
apprehend
the
Judge
to
be
at
the
door
.
This
impiety
did
fore-run
the
destruction
of
Jerusalem
,
and
the
utter
ruine
of
the
Jewish
Nation
,
and
if
it
hold
on
amongst
us
may
not
we
have
reason
to
fear
that
either
the
end
of
all
things
is
at
hand
,
or
that
some
very
dismal
calamity
greater
than
any
our
eyes
have
yet
seen
does
hang
over
us
?
But
I
would
fain
hope
that
God
hath
mercy
still
for
us
,
and
that
men
will
pity
themselves
,
and
repent
,
and
give
glory
to
God
,
and
know
in
this
their
day
the
things
that
belong
to
their
peace
.
Which
God
of
his
infinite
mercy
grant
for
the
sake
of
Christ
,
To
whom
with
the
Father
,
&c.
PROV.
xiv
.
34.
Righteousness
exalteth
a
Nation
;
but
sin
is
the
reproach
of
any
people
.
ONE
of
the
first
principles
that
is
planted
in
the
nature
of
man
,
and
which
lies
at
the
very
root
and
foundation
of
his
being
is
the
desire
of
his
own
preservation
and
happiness
.
Hence
it
is
that
every
man
is
led
by
interest
,
and
does
love
or
hate
,
chuse
or
refuse
things
,
according
as
he
apprehends
them
to
conduce
to
this
end
,
or
to
contradict
it
.
And
because
the
happiness
of
this
life
is
most
present
and
sensible
,
therefore
humane
nature
(
which
in
this
degenerate
state
is
extremely
sunk
down
into
sense
)
is
most
powerfully
affected
with
sensible
and
temporal
things
.
And
consequently
,
there
cannot
be
a
greater
prejudice
raised
against
any
thing
than
to
have
it
represented
as
inconvenient
and
hurtfull
to
our
temporal
interests
.
Upon
this
account
it
is
that
Religion
hath
extremely
suffer'd
in
the
opinion
of
many
as
if
it
were
opposite
to
our
present
welfare
,
and
did
rob
men
of
the
greatest
advantages
and
conveniences
of
life
.
So
that
he
that
would
do
right
to
Religion
and
make
a
ready
way
for
the
entertainment
of
it
among
men
,
cannot
take
a
more
effectual
course
than
by
reconciling
it
with
the
happiness
of
mankind
and
by
giving
satisfaction
to
our
reason
,
that
it
is
so
far
from
being
an
enemy
that
it
is
the
greatest
friend
to
our
temporal
interests
;
and
that
it
doth
not
onely
tend
to
make
every
man
happy
consider'd
singly
and
in
a
private
capacity
,
but
is
excellently
fitted
for
the
benefit
of
humane
society
.
How
much
Religion
tends
even
to
the
temporal
advantage
of
private
persons
I
shall
not
now
consider
,
because
my
Text
leads
me
to
discourse
of
the
other
,
namely
,
to
shew
how
advantageous
Religion
and
Vertue
are
to
the
publick
prosperity
of
a
Nation
,
which
I
take
to
be
the
meaning
of
this
Aphorism
of
Solomon
,
Righteousness
exalteth
a
Nation
,
&c.
And
here
I
shall
not
restrain
righteousness
to
the
particular
vertue
of
justice
,
(
though
in
this
sense
also
this
saying
is
most
true
)
but
enlarge
it
according
to
the
genius
and
strain
of
the
Book
of
the
Proverbs
,
in
which
the
words
wisdom
and
righteousness
are
commonly
used
very
comprehensively
so
as
to
signifie
all
Religion
and
Vertue
.
And
that
this
word
is
so
to
be
taken
in
the
Text
may
appear
farther
from
the
opposition
of
it
to
sin
or
vice
in
general
;
Righteousness
exalteth
a
Nation
,
but
Sin
is
the
reproach
of
any
People
.
You
see
then
what
will
be
the
subject
of
my
present
discourse
;
namely
,
that
Religion
and
Vertue
are
the
great
causes
of
publick
happiness
and
prosperity
.
And
though
the
truth
of
this
hath
been
universally
acknowledged
and
long
enough
experienced
in
the
world
,
yet
because
the
fashion
of
the
age
is
to
call
every
thing
into
question
it
will
be
requisite
to
satisfie
mens
reason
about
it
.
To
which
end
I
shall
do
these
two
things
.
1.
Endeavour
to
give
an
account
of
this
Truth
.
2.
To
vindicate
it
from
the
pretences
and
insinuations
of
atheistical
persons
.
I.
shall
give
you
this
two-fold
account
of
it
.
1.
From
the
justice
of
the
Divine
providence
.
2.
From
the
natural
tendency
of
the
thing
.
1.
From
the
justice
of
the
Divine
providence
.
Indeed
,
as
to
particular
persons
,
the
providences
of
God
are
many
times
promiscuously
administred
in
this
world
;
so
that
no
man
can
certainly
conclude
God's
love
or
hatred
to
any
person
by
any
thing
that
befalls
him
in
this
life
.
But
God
do's
not
deal
thus
with
Nations
.
Because
publick
bodies
and
communities
of
men
,
as
such
,
can
onely
be
rewarded
and
punished
in
this
world
.
For
in
the
next
,
all
those
publick
societies
and
combinations
wherein
men
are
now
link'd
together
under
several
Governments
,
shall
be
dissolved
.
God
will
not
then
reward
or
punish
Nations
,
as
Nations
;
But
every
man
shall
then
give
an
account
of
himself
to
God
,
and
receive
his
own
reward
,
and
bear
his
own
burthen
.
For
although
God
account
it
no
disparagement
to
his
justice
to
let
particular
good
men
suffer
in
this
world
and
pass
through
many
tribulations
into
the
kingdom
of
God
,
because
there
is
another
day
a
coming
which
will
be
a
more
proper
season
of
reward
;
yet
in
the
usual
course
of
his
providence
he
recompenseth
religious
and
vertuous
Nations
with
temporal
blessings
and
prosperity
.
For
which
reason
St.
Austin
tells
us
that
the
mighty
success
and
long
prosperity
of
the
Romans
was
a
reward
given
them
by
God
for
their
eminent
justice
and
temperance
,
and
other
vertues
.
And
on
the
other
hand
,
God
many
times
suffers
the
most
grievous
sins
of
particular
persons
to
go
unpunished
in
this
world
,
because
he
knows
that
his
justice
will
have
another
and
better
opportunity
to
meet
and
reckon
with
them
.
But
the
general
and
crying
sins
of
a
Nation
cannot
hope
to
escape
publick
judgments
,
unless
they
be
prevented
by
a
general
repentance
.
God
may
defer
his
judgments
for
a
time
and
give
a
People
a
longer
space
of
repentance
,
he
may
stay
till
the
iniquities
of
a
Nation
be
full
,
but
sooner
or
later
they
have
reason
to
expect
his
vengeance
.
And
usually
the
longer
punishment
is
delay'd
it
is
the
heavier
when
it
comes
.
Now
all
this
is
very
reasonable
,
becauses
this
world
is
the
onely
season
for
National
punishments
.
And
indeed
they
are
in
a
great
degree
necessary
for
the
present
vindication
of
the
honour
and
majesty
of
the
Divine
Laws
,
and
to
give
some
check
to
the
overflowing
of
wickedness
.
Publick
judgments
are
the
banks
and
shores
upon
which
God
breaks
the
insolency
of
sinners
and
stays
their
proud
waves
.
And
though
among
men
the
multitude
of
offenders
be
many
times
a
cause
of
impunity
,
because
of
the
weakness
of
humane
Governments
which
are
glad
to
spare
where
they
are
not
strong
enough
to
punish
,
yet
in
the
government
of
God
,
things
are
quite
otherwise
.
No
combination
of
sinners
is
too
hard
for
him
,
and
the
greater
and
more
numerous
the
offenders
are
,
the
more
his
justice
is
concern'd
to
vindicate
the
affront
.
However
God
may
pass
by
single
sinners
in
this
world
,
yet
when
a
Nation
combines
against
him
,
when
hand
joyns
in
hand
the
wicked
shall
not
go
unpunished
.
This
the
Scripture
declares
to
be
the
settled
course
of
God's
providence
;
That
a
righteous
Nation
shall
be
happy
;
The
work
of
righteousness
shall
be
peace
;
and
the
effects
of
righteousness
,
quietness
and
assurance
for
ever
.
And
on
the
other
hand
,
that
he
useth
to
shower
down
his
judgments
upon
a
wicked
people
,
he
turneth
a
fruitfull
land
into
barrenness
for
the
wickedness
of
them
that
dwell
therein
.
And
the
experience
of
all
ages
hath
made
this
good
.
All
along
the
History
of
the
Old
Testament
,
we
find
the
interchangeable
providences
of
God
towards
the
People
of
Israel
always
suited
to
their
manners
.
They
were
constantly
prosperous
or
afflicted
according
as
piety
and
vertue
flourished
or
declined
amongst
them
.
And
God
did
not
onely
exercise
this
providence
towards
his
own
People
,
but
he
dealt
thus
also
with
other
Nations
.
The
Roman
Empire
whilst
the
vertue
of
that
people
remained
firm
was
strong
as
iron
,
as
't
is
represented
in
the
Prophesie
of
Daniel
:
But
upon
the
dissolution
of
their
manners
the
iron
began
to
be
mixt
with
miry
clay
,
and
the
feet
upon
which
that
Empire
stood
,
to
be
broken
.
And
though
God
in
the
administration
of
his
justice
be
not
tied
to
precedents
,
and
we
cannot
argue
from
Scripture
examples
that
the
providences
of
God
towards
other
Nations
shall
in
all
circumstances
be
conformable
to
his
dealings
with
the
People
of
Israel
;
yet
thus
much
may
with
great
probability
be
collected
from
them
,
that
as
God
always
blessed
that
People
while
they
were
obedient
to
him
,
and
followed
them
with
his
judgments
when
they
rebelled
against
him
,
so
he
will
also
deal
with
other
Nations
.
Because
the
reason
of
those
dispensations
as
to
the
main
and
substance
of
them
seems
to
be
perpetual
;
and
founded
in
that
which
can
never
change
,
the
justice
of
the
Divine
providence
.
2dly
.
The
truth
of
this
farther
appears
,
from
the
natural
tendency
of
the
thing
.
For
Religion
in
general
,
and
every
particular
vertue
,
doth
in
its
own
nature
conduce
to
the
publick
Interest
.
Religion
,
where-ever
it
is
truly
planted
is
certainly
the
greatest
obligation
upon
conscience
to
all
civil
offices
and
moral
duties
.
Chastity
and
temperance
and
industry
do
in
their
own
nature
tend
to
health
and
plenty
.
Truth
and
fidelity
in
all
our
dealings
do
create
mutual
love
and
good-will
and
confidence
among
men
,
which
are
the
great
bands
of
peace
.
And
on
the
contrary
,
wickedness
doth
in
its
own
nature
produce
many
publick
mischiefs
.
For
as
sins
are
link'd
together
and
draw
on
one
another
,
so
almost
every
vice
hath
some
temporal
inconvenience
annexed
to
it
and
naturally
following
it
.
Intemperance
and
lust
breed
infirmities
and
diseases
,
which
being
propagated
spoil
the
strain
of
a
Nation
.
Idleness
and
luxury
bring
forth
poverty
and
want
;
and
this
tempts
men
to
injustice
,
and
that
causeth
enmity
and
animosities
,
and
these
bring
on
strife
and
confusion
and
every
evil
work
.
This
Philosophical
account
of
publick
troubles
and
confusions
St.
James
gives
us
,
Jam.
4.1
.
whence
come
wars
and
fightings
among
you
?
are
they
not
hence
,
even
from
your
lusts
that
war
in
your
members
?
But
I
shall
shew
more
particularly
,
that
Religion
and
vertue
do
naturally
tend
to
the
good
order
and
more
easie
government
of
humane
Society
,
because
they
have
a
good
influence
both
upon
Magistrates
and
Subjects
.
1.
Upon
Magistrates
.
Religion
teacheth
them
to
rule
over
men
in
the
fear
of
God
,
because
though
they
be
Gods
on
earth
yet
they
are
subjects
of
Heaven
,
and
accountable
to
Him
who
is
higher
than
the
highest
in
this
world
.
Religion
in
a
Magistrate
strengthens
his
authority
,
because
it
procures
veneration
and
gains
a
reputation
to
it
.
And
in
all
the
affairs
of
this
world
so
much
reputation
is
really
so
much
power
.
We
see
that
piety
and
Vertue
,
where
they
are
found
among
men
of
lower
degree
,
will
command
some
reverence
and
respect
:
But
in
persons
of
eminent
place
and
dignity
they
are
seated
to
a
great
advantage
,
so
as
to
cast
a
lustre
upon
their
very
Place
and
by
a
strong
reflexion
to
double
the
beams
of
Majesty
.
Whereas
impiety
and
vice
do
strangely
lessen
greatness
,
and
do
secretly
and
unavoidably
derive
some
weakness
upon
authority
it self
.
Of
this
the
Scripture
gives
us
a
remarkable
instance
in
David
.
For
among
other
things
which
made
the
Sons
of
Zurviah
too
hard
for
him
this
probably
was
none
of
the
least
,
that
they
were
particularly
conscious
to
his
crimes
.
2.
Religion
hath
a
good
influence
upon
the
People
;
to
make
them
obedient
to
Government
,
and
peaceable
one
towards
another
.
1.
To
make
them
obedient
to
Government
,
and
conformable
to
Laws
;
and
that
not
onely
for
wrath
and
out
of
fear
of
the
Magistrates
power
,
which
is
but
a
weak
and
loofe
principle
of
obedience
,
and
will
cease
when
ever
men
can
rebel
with
safety
,
and
to
advantage
;
but
out
of
Conscience
,
which
is
a
firm
,
and
constant
and
lasting
principle
,
and
will
hold
a
man
fast
when
all
other
obligations
will
break
.
He
that
hath
entertain'd
the
true
principles
of
Christianity
is
not
to
be
tempted
from
his
obedience
and
subjection
by
any
worldly
considerations
,
because
he
believes
that
whatsoever
resisteth
authority
resisteth
the
ordinance
of
God
,
and
that
they
who
resist
shall
receive
to
themselves
damnation
.
2.
Religion
tends
to
make
men
peaceable
one
towards
another
.
For
it
endeavours
to
plant
all
those
qualities
and
dispositions
in
men
which
tend
to
peace
and
unity
,
and
to
fill
men
with
a
spirit
of
universal
love
and
good
will
.
It
endeavours
likewise
to
secure
every
man's
interest
by
commanding
the
observation
of
that
great
rule
of
equity
,
Whatsoever
ye
would
that
men
should
do
unto
you
,
do
ye
even
so
to
them
;
by
enjoyning
that
truth
and
fidelity
be
inviolably
observed
in
all
our
words
,
promises
and
contracts
.
And
in
order
hereunto
it
requires
the
extirpation
of
all
those
passions
and
vices
which
render
men
unsociable
and
troublesome
to
one
another
,
as
pride
,
covetousness
and
injustice
,
hatred
and
revenge
and
cruelty
;
and
those
likewise
which
are
not
so
commonly
reputed
vices
,
as
self-conceit
and
peremptoriness
in
a
man
's
own
opinion
,
and
all
peevishness
,
and
incompliance
of
humour
in
things
lawful
and
indifferent
.
And
that
these
are
the
proper
effects
of
true
piety
the
doctrine
of
our
Saviour
and
his
Apostles
every
where
teacheth
us
.
Now
if
this
be
the
design
of
Religion
to
bring
us
to
this
temper
,
thus
to
heal
the
natures
of
men
and
to
sweeten
their
spirits
,
to
correct
their
passions
and
to
mortifie
all
those
lusts
which
are
the
causes
of
enmity
and
division
,
then
it
is
evident
that
in
its
own
nature
it
tends
to
the
peace
and
happiness
of
humane
society
;
and
that
if
men
would
but
live
as
Religion
requires
they
should
do
the
world
would
be
a
quiet
habitation
,
a
most
lovely
and
desirable
place
in
comparison
of
what
now
it
is
.
And
indeed
the
true
reason
why
the
societies
of
men
are
so
full
of
tumult
and
disorder
,
so
troublesome
and
tempestuous
,
is
because
there
is
so
little
of
true
Religion
among
men
;
so
that
were
it
not
for
some
small
remainders
of
piety
and
vertue
which
are
yet
left
scatter'd
among
mankind
,
humane
society
would
in
a
short
space
disband
and
run
into
confusion
,
the
earth
would
grow
wild
and
become
a
great
forest
,
and
mankind
would
become
beasts
of
prey
one
towards
another
.
And
if
this
discourse
hold
true
surely
then
one
would
think
that
vertue
should
find
it self
a
seat
where-ever
humane
societies
are
,
and
that
Religion
should
be
owned
and
encouraged
in
the
world
until
men
cease
to
be
governed
by
reason
.
II.
I
come
to
vindicate
this
truth
from
the
insinuations
and
pretences
of
atheistical
persons
.
I
shall
mention
two
.
1.
That
Government
may
subsist
well
enough
without
the
belief
of
a
God
and
a
state
of
rewards
and
punishments
after
this
life
.
2.
That
as
for
vertue
and
vice
they
are
arbitrary
things
.
1.
That
Government
may
subsist
well
enough
without
the
belief
of
a
God
or
a
state
of
rewards
and
punishments
after
this
life
.
And
this
the
Atheist
does
and
must
assert
,
otherwise
he
is
by
his
own
confession
a
declared
enemy
to
Government
and
unfit
to
live
in
humane
society
.
For
answer
to
this
,
I
will
not
deny
but
that
though
the
generality
of
men
did
not
believe
any
superior
Being
nor
any
rewards
and
punishments
after
this
life
,
yet
notwithstanding
this
there
might
be
some
kind
of
Government
kept
up
in
the
world
.
For
supposing
men
to
have
reason
,
the
necessities
of
humane
nature
and
the
mischiefs
of
confusion
would
probably
compel
them
into
some
kind
of
order
.
But
then
I
say
withall
,
that
if
these
principles
were
banished
out
of
the
world
Government
would
be
far
more
difficult
than
now
it
is
,
because
it
would
want
its
firmest
Basis
and
foundation
;
there
would
be
infinitely
more
disorders
in
the
world
if
men
were
restrained
from
injustice
and
violence
onely
by
humane
laws
,
and
not
by
principles
of
conscience
and
the
dread
of
another
world
.
Therefore
Magistrates
have
always
thought
themselves
concerned
to
cherish
Religion
,
and
to
maintain
in
the
minds
of
men
the
belief
of
a
God
and
another
life
.
Nay
that
common
suggestion
of
atheistical
persons
,
that
Religion
was
at
first
a
politick
device
and
is
still
kept
up
in
the
world
as
a
State-engine
to
awe
men
into
obedience
,
is
a
clear
acknowledgment
of
the
usefulness
of
it
to
the
ends
of
Government
,
and
does
as
fully
contradict
that
pretence
of
theirs
which
I
am
now
confuting
as
any
thing
that
can
be
said
.
2.
That
vertue
and
vice
are
arbitrary
things
founded
onely
in
the
imaginations
of
men
and
in
the
constitutions
and
customs
of
the
world
,
but
not
in
the
nature
of
the
things
themselves
;
and
that
that
is
vertue
or
vice
,
good
or
evil
,
which
the
Supream
Authority
of
a
Nation
declares
to
be
so
.
And
this
is
frequently
and
confidently
asserted
by
the
ingenious
Author
of
a
very
bad
Book
,
I
mean
the
Leviathan
.
Now
the
proper
way
of
answering
any
thing
that
is
confidently
asserted
is
to
shew
the
contrary
,
namely
,
That
there
are
some
things
that
have
a
natural
evil
and
deformity
in
them
,
as
perjury
,
perfidiousness
,
unrighteousness
and
ingratitude
,
which
are
things
not
onely
condemned
by
the
positive
laws
and
constitutions
of
particular
Nations
and
Governments
but
by
the
general
verdict
of
humane
nature
:
And
that
the
vertues
contrary
to
these
have
a
natural
goodness
and
comeliness
in
them
,
and
are
suitable
to
the
common
priciples
and
sentiments
of
humanity
.
And
this
will
most
evidently
appear
by
putting
this
supposition
.
Suppose
the
reverse
of
all
that
which
we
now
call
vertue
were
solemnly
enacted
,
and
the
practice
of
fraud
,
and
rapine
,
and
perjury
,
and
falseness
to
a
man's
word
,
and
all
manner
of
vice
and
wickedness
were
established
by
a
Law
.
I
ask
now
,
if
the
case
between
vertue
and
vice
were
thus
alter'd
,
would
that
which
we
now
call
vice
in
process
of
time
gain
the
reputation
of
vertue
,
and
that
which
we
now
call
vertue
grow
odious
and
contemptible
to
humane
nature
?
If
it
would
not
,
then
is
there
something
in
the
nature
of
good
and
evil
,
of
vertue
and
vice
,
which
does
not
depend
upon
the
pleasure
of
Authority
,
nor
is
subject
to
any
arbitrary
Constitution
.
But
that
it
would
not
be
thus
I
am
very
certain
,
because
no
Government
could
subsist
upon
these
terms
.
For
the
very
enjoyning
of
fraud
and
rapine
and
perjury
and
breach
of
trust
doth
apparently
destroy
the
greatest
end
of
Government
,
which
is
to
preserve
men
in
their
rights
against
the
encroachments
of
fraud
and
violence
.
And
this
end
being
destroyed
humane
societies
would
presently
fly
in
pieces
and
men
would
necessarily
fall
into
a
state
of
war
.
Which
plainly
shews
that
vertue
and
vice
are
not
arbitrary
things
,
but
that
there
is
a
natural
and
immutable
and
eternal
reason
for
that
which
we
call
goodness
and
vertue
,
and
against
that
which
we
call
vice
and
wickedness
.
Thus
I
have
endeavoured
to
evidence
and
vindicate
this
truth
.
I
shall
onely
draw
an
Inference
or
two
from
this
discourse
,
and
so
conclude
.
1.
If
this
discourse
be
true
,
then
those
who
are
in
place
of
power
and
authority
are
peculiarly
concerned
to
maintain
the
honour
of
Religion
.
2.
It
concerns
every
one
to
live
in
the
practice
of
it
.
1.
Magistrates
are
concerned
to
maintain
the
honour
of
Religion
,
which
doth
not
onely
tend
to
every
man's
future
happiness
,
but
is
the
best
instrument
of
Civil
Government
and
of
the
temporal
prosperity
of
a
Nation
.
For
the
whole
design
of
it
is
to
procure
the
private
and
publick
happiness
of
mankind
,
and
to
restrain
men
from
all
those
things
which
would
make
them
miserable
and
guilty
to
themselves
,
unpeaceable
and
troublesome
to
the
world
.
Religion
hath
so
great
an
influence
upon
the
felicity
of
men
that
it
ought
to
be
upheld
,
and
the
veneration
of
it
maintained
,
not
onely
out
of
a
just
dread
of
the
Divine
vengeance
in
another
world
,
but
out
of
regard
to
the
temporal
peace
and
prosperity
of
men
.
It
will
requite
all
the
kindness
and
honour
we
can
do
it
by
the
advantages
it
will
bring
to
Civil
Government
,
and
by
the
blessings
it
will
draw
down
upon
it
.
God
hath
promised
that
those
that
honour
him
,
he
will
honour
,
and
in
the
common
course
of
his
providence
he
usually
makes
this
good
,
so
that
the
civil
Authority
ought
to
be
very
tender
of
the
honour
of
God
and
Religion
,
if
for
no
other
reason
yet
out
of
reason
of
State
.
It
were
to
be
wisht
that
all
men
were
so
piously
disposed
,
that
Religion
by
its
own
authority
and
the
reasonable
force
of
it
might
be
sufficient
to
establish
its
Empire
in
the
minds
of
men
.
But
the
corruptions
of
men
will
always
make
a
strong
opposition
against
it
.
And
therefore
at
the
first
planting
of
the
Christian
Religion
in
the
world
God
was
pleased
to
accompany
it
with
a
miraculous
power
:
But
after
it
was
planted
this
extraordinary
power
ceased
,
and
God
hath
now
left
it
to
be
maintained
and
supported
by
more
ordinary
and
humane
ways
,
by
the
countenance
of
Authority
,
and
the
assistance
of
Laws
;
which
were
never
more
necessary
than
in
this
degenerate
age
,
which
is
prodigiously
sunk
into
Atheism
and
prophaneness
,
and
is
running
head-long
into
an
humour
of
scoffing
at
God
and
Religion
and
every
thing
that
is
sacred
.
For
some
ages
before
the
Reformation
Atheism
was
consined
to
Italy
,
and
had
its
chief
residence
at
Rome
.
All
the
mention
that
is
of
it
in
the
History
of
those
times
that
Papists
themselves
give
us
in
the
lives
of
their
own
Popes
and
Cardinals
,
excepting
two
or
three
small
Philosophers
that
were
retainers
to
that
Court.
So
that
this
Atheistical
humour
among
Christians
was
the
spawn
of
the
gross
superstitious
and
corrupt
manners
of
the
Romish
Church
and
Court
.
And
indeed
nothing
is
more
natural
than
for
extreames
in
Religion
to
beget
one
another
,
like
the
vibrations
of
a
pendulum
which
the
more
violently
you
swing
it
one
way
the
farther
it
will
return
the
other
.
But
in
the
last
age
,
Atheism
travel'd
over
the
Alpes
and
infected
France
,
and
now
of
late
it
hath
crossed
the
Seas
and
invaded
our
Nation
and
hath
prevailed
to
amazement
:
For
I
do
not
think
that
there
are
any
people
in
the
World
that
are
generally
more
indisposed
to
it
and
can
worse
brook
it
,
seriousness
and
zeal
in
Religion
bing
almost
the
natural
temper
of
the
English
.
So
that
nothing
is
to
me
matter
of
greater
wonder
,
than
that
in
a
grave
and
sober
Nation
prophaneness
should
ever
come
to
gain
so
much
ground
,
and
the
best
and
the
wisest
Religion
in
the
world
to
be
made
the
scorn
of
fools
.
For
besides
the
prophane
and
atheistical
discourses
about
God
and
Religion
,
and
the
bold
and
sensless
abuses
of
this
sacred
Book
the
great
instruments
of
our
salvation
,
which
are
so
frequent
in
the
publick
places
of
resort
;
I
say
,
besides
these
(
I
speak
it
knowingly
)
a
man
can
hardly
pass
the
streets
without
having
his
ears
grated
and
pierced
with
such
horrid
and
blasphemous
oaths
and
curses
as
are
enough
,
if
we
were
guilty
of
no
other
sin
,
to
sink
a
Nation
.
And
this
not
onely
from
the
Tribe
that
wear
Liveries
,
but
from
those
that
go
before
them
and
should
give
better
example
.
Is
it
not
then
high
time
that
the
Laws
should
provide
by
the
most
prudent
and
effectual
means
to
curb
these
bold
and
insolent
defiers
of
Heaven
,
who
take
a
pride
in
being
monsters
,
and
boast
themselves
in
the
follies
and
deformities
of
humane
nature
?
The
Heathens
would
never
suffer
their
Gods
to
be
reviled
,
which
yet
were
no
Gods
.
And
shall
it
among
the
professors
of
the
true
Religion
be
allowed
to
any
man
to
make
a
mock
of
Him
that
made
Heaven
and
Earth
,
and
to
breath
out
blasphemies
against
Him
who
gives
us
life
and
breath
and
all
things
?
I
doubt
not
but
hypocrisie
is
a
great
wickedness
and
very
odious
to
God
,
but
by
no
means
of
so
pernicious
example
as
open
prophaneness
.
Hypocrisie
is
a
more
modest
way
of
sinning
,
it
shews
some
reverence
to
Religion
,
and
does
so
far
own
the
worth
and
excellency
of
it
as
to
acknowledge
that
it
deserves
to
be
counterfeited
:
Whereas
prophaneness
declares
openly
against
it
,
and
endeavours
to
make
a
party
to
drive
it
out
of
the
world
.
2.
It
concerns
every
one
to
live
in
the
practice
of
Religion
and
Vertue
;
Because
the
publick
happiness
and
prosperity
depends
upon
it
.
It
is
most
apparent
that
of
late
years
Religion
is
very
sensibly
declin'd
among
us
.
The
manners
of
men
have
almost
been
universally
corrupted
by
a
Civil
War
.
We
should
therefore
all
jointly
endeavour
to
retrieve
the
ancient
vertue
of
the
Nation
,
and
to
bring
into
fashion
again
that
solid
and
substantial
,
that
plain
and
unaffected
piety
,
(
free
from
the
extreams
both
of
superstition
and
enthusiasm
)
which
flourished
in
the
age
of
our
immediate
Forefathers
.
Which
did
not
consist
in
idle
talk
but
in
real
effects
,
in
a
sincere
love
of
God
and
of
our
neighbour
,
in
a
pious
devotion
and
reverence
towards
the
Divine
Majesty
,
and
in
the
vertuous
actions
of
a
good
life
;
in
the
denial
of
ungodliness
and
worldly
lusts
,
and
in
living
soberly
and
righteously
and
godly
in
this
present
world
.
This
were
the
true
way
to
reconcile
God
to
us
,
to
stop
the
course
of
his
judgments
,
and
to
bring
down
the
blessings
of
Heaven
upon
us
.
God
hath
now
been
pleased
to
settle
us
again
in
peace
both
at
home
and
abroad
,
and
he
hath
put
us
once
more
into
the
hands
of
our
own
counsel
.
Life
and
Death
,
blessing
and
cursing
,
prosperity
and
destruction
are
before
us
.
We
may
chuse
our
own
fortune
,
and
if
we
be
not
wanting
to
our selves
we
may
under
the
influences
of
God's
grace
and
assistance
,
which
is
never
wanting
to
our
sincere
endeavours
,
become
a
happy
and
a
prosperous
People
.
The
good
God
make
us
all
wise
to
know
and
to
do
the
things
that
belong
to
the
temporal
peace
and
prosperity
of
the
Nation
,
and
to
the
eternal
happiness
and
salvation
of
every
one
of
our
souls
;
which
we
humbly
beg
for
the
sake
of
Jesus
Christ
,
to
whom
,
&c.
PSALM
xix
.
II.
And
in
keeping
of
them
there
is
great
reward
.
IN
this
Psalm
David
celebrates
the
glory
of
God
from
the
consideration
of
the
greatness
of
his
Works
,
and
the
perfection
of
his
Laws
.
From
the
greatness
of
his
Works
,
verse
1.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy-work
,
&c.
From
the
perfection
of
his
Laws
,
verse
7.
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
,
&c.
And
among
many
other
excellencies
of
the
Divine
Laws
,
he
mentions
in
the
last
place
the
benefits
and
advantages
which
come
from
the
observance
of
them
,
verse
11.
and
in
keeping
of
them
there
is
great
reward
.
I
have
already
shown
how
much
Religion
tends
to
the
publick
welfare
of
mankind
;
to
the
support
of
Government
,
and
to
the
peace
and
happiness
of
humane
Societies
.
My
work
at
this
time
shall
be
to
shew
that
Religion
and
obedience
to
the
Laws
of
God
do
likewise
conduce
to
the
happiness
of
particular
persons
,
both
in
respect
of
this
world
and
the
other
.
For
though
there
be
but
little
express
mention
made
in
the
Old
Testament
of
the
immortality
of
the
Soul
and
the
rewards
of
another
life
,
yet
all
Religion
does
suppose
these
principles
,
and
is
built
upon
them
.
I.
And
First
,
I
shall
endeavour
to
shew
how
Religion
conduceth
to
the
happiness
of
this
life
;
and
that
both
in
respect
of
the
inward
and
outward
man
.
First
,
As
to
the
mind
;
to
be
pious
and
religious
brings
a
double
advantage
to
the
mind
of
man
.
1.
It
tends
to
the
improvement
of
our
understandings
.
2.
It
brings
peace
and
pleasure
to
our
minds
.
1.
It
tends
to
the
improvement
of
our
understandings
.
I
do
not
mean
onely
that
it
instructs
us
in
the
knowledge
of
divine
and
spiritual
things
,
and
makes
us
to
understand
the
great
interest
of
our
souls
and
the
concernments
of
eternity
better
,
but
that
in
general
it
does
raise
and
enlarge
the
minds
of
men
and
make
them
more
capable
of
true
knowledge
.
And
in
this
sense
I
understand
the
following
Texts
;
Psal.
19.8
.
The
commandment
of
the
Lord
is
pure
,
enlightning
the
eyes
;
The
fear
of
the
Lord
is
the
beginning
of
wisdom
,
Psal.
111.10
.
a
good
understanding
have
all
they
that
keep
his
commandments
;
Thou
through
thy
commandments
hast
made
me
wiser
than
mine
enemies
,
Psal.
119.98
.
which
plainly
refers
to
political
prudence
;
I
have
more
understanding
than
all
my
teachers
,
ver.
99.
for
thy
Testimonies
are
my
meditation
,
I
understand
more
than
the
ancients
,
because
I
keep
thy
precepts
;
ver.
104.
ver.
130.
Through
thy
precepts
I
get
understanding
;
The
enterance
of
thy
word
giveth
light
,
it
giveth
understanding
to
the
simple
.
Now
Religion
doth
improve
the
understandings
of
men
by
subduing
their
lusts
,
and
moderating
their
passions
.
The
lusts
and
passions
of
men
do
sully
and
darken
their
minds
,
even
by
a
natural
influence
.
Intemperance
and
sensuality
and
fleshly
lusts
do
debase
mens
minds
,
and
clog
their
spirits
,
make
them
gross
and
foul
,
listless
and
unactive
;
they
sink
us
down
into
sense
,
and
glew
us
to
these
low
and
inferiour
things
like
birdlime
they
hamper
and
entangle
our
souls
,
and
hinder
their
flight
upwards
;
they
indispose
and
unfit
our
minds
for
the
most
noble
and
intellectual
considerations
.
So
likewise
the
exorbitant
passions
of
wrath
and
malice
,
envy
and
revenge
,
do
darken
and
distort
the
understandings
of
men
,
do
tincture
the
mind
with
false
colours
and
fill
it
with
prejudice
and
undue
apprehensions
of
things
.
There
is
no
man
that
is
intemperate
or
lustful
,
or
passionate
but
besides
the
guilt
he
contracts
which
is
continually
fretting
and
disquieting
his
mind
,
besides
the
inconveniences
he
brings
upon
himself
as
to
his
health
,
he
does
likewise
stain
and
obscure
the
brightness
of
his
Soul
and
the
clearness
of
his
discerning
faculty
.
Such
persons
have
not
that
free
use
of
their
reason
that
they
might
have
;
their
understandings
are
not
bright
enough
,
nor
their
spirits
pure
and
fine
enough
for
the
exercise
of
the
highest
and
noblest
acts
of
reason
.
What
clearness
is
to
the
eye
that
purity
is
to
our
mind
and
understanding
,
and
as
the
clearness
of
the
bodily
eye
doth
dispose
it
for
a
quicker
sight
of
material
objects
,
so
doth
the
purity
of
our
minds
,
that
is
,
freedom
from
lust
and
passion
,
dispose
us
for
the
clearest
and
most
perfect
acts
of
reason
and
understanding
.
Now
Religion
doth
purifie
our
minds
and
refine
our
spirits
by
quenching
the
fire
of
lust
and
suppressing
the
fumes
and
vapours
of
it
,
and
by
scattering
the
clouds
and
mists
of
passion
.
And
the
more
any
man's
soul
is
cleansed
from
the
filth
and
dregs
of
sensual
lusts
the
more
nimble
and
expedite
it
will
be
in
its
operations
.
The
more
any
man
conquers
his
passions
,
the
more
calm
and
sedate
his
spirit
is
,
and
the
greater
equality
he
maintains
in
his
temper
,
his
apprehensions
of
things
will
be
the
more
clear
and
unprejudic'd
,
and
his
judgment
more
firm
and
steddy
.
And
this
is
the
meaning
of
that
saying
of
Solomon
,
He
that
is
slow
to
wrath
is
of
great
understanding
,
but
he
that
is
hasty
of
spirit
exalteth
folly
,
Ira
furor
brevis
est
—
Anger
is
a
short
fit
of
madness
,
and
he
that
is
passionate
and
furious
deprives
himself
of
his
reason
,
spoils
his
understanding
,
and
helps
to
make
himself
a
fool
:
whereas
he
that
conquers
his
passions
and
keeps
them
under
,
doth
thereby
preserve
and
improve
his
understanding
.
Freedom
from
irregular
passions
doth
not
onely
signifie
that
a
man
is
wise
,
but
really
contributes
to
the
making
of
him
such
.
2.
Religion
tends
to
the
ease
and
pleasure
,
the
peace
and
tranquillity
of
our
minds
;
wherein
happiness
chiefly
consists
and
which
all
the
wisdom
and
Philosophy
of
the
world
did
always
aim
at
,
as
the
utmost
felicity
of
this
life
.
And
that
this
is
the
natural
fruit
of
a
religious
and
vertuous
course
of
life
,
the
Scripture
declares
to
us
in
these
Texts
;
Psal.
97.11
.
Light
is
sown
for
the
righteous
,
and
gladness
for
the
upright
in
heart
;
Great
peace
have
all
they
that
love
thy
Law
,
Psal.
119.165
.
and
nothing
shall
offend
them
;
Her
ways
are
ways
of
pleasantness
,
Pro.
3.17
.
and
all
her
paths
are
peace
;
Isa.
32.17
.
The
fruit
of
righteousness
is
peace
and
the
effect
of
righteousness
quietness
and
assurance
for
ever
;
The
plain
sense
of
which
Texts
is
that
pleasure
and
peace
do
naturally
result
from
a
holy
and
good
life
.
When
a
man
hath
once
engag'd
himself
in
a
Religious
course
,
and
is
habituated
to
piety
and
holiness
,
all
the
exercises
of
Religion
and
devotion
,
all
acts
of
goodness
and
vertue
are
delightfull
to
him
.
To
honour
and
worship
God
,
to
pray
to
him
and
to
praise
him
,
to
study
his
will
,
to
meditate
upon
him
and
to
love
him
,
all
these
bring
great
pleasure
and
peace
along
with
them
.
What
greater
contentment
and
satisfaction
can
there
be
to
the
mind
of
man
,
when
it
is
once
purifi'd
and
refin'd
from
the
dregs
of
sensual
pleasures
and
delights
,
and
rais'd
to
its
true
height
and
pitch
,
than
to
contemplate
and
admire
the
infinite
excellencies
and
perfections
of
God
,
to
adore
his
greatness
and
to
love
his
goodness
?
How
can
the
thoughts
of
God
be
troublesome
to
any
one
who
lives
soberly
and
righteously
and
godly
in
the
world
?
No
man
that
loves
goodness
and
righteous
;
ness
hath
any
reason
to
be
afraid
of
God
,
or
to
be
disquieted
with
the
thoughts
of
him
.
There
is
nothing
in
God
that
is
terrible
to
a
good
man
,
but
all
the
apprehensions
which
we
naturally
have
of
him
speak
comfort
and
promise
happiness
to
such
a
one
.
The
consideration
of
his
attributes
is
so
far
from
being
a
trouble
to
him
that
it
is
his
recreation
and
delight
.
It
is
for
wicked
men
to
dread
God
,
and
to
endeavour
to
banish
the
thoughts
of
him
out
of
their
minds
;
but
a
holy
and
vertuous
man
may
have
quiet
and
undisturb'd
thoughts
even
of
the
justice
of
God
,
because
the
terrour
of
it
doth
not
concern
him
.
Now
Religion
doth
contribute
to
the
peace
and
quiet
of
our
minds
these
two
ways
.
First
,
By
allaying
those
passions
which
are
apt
to
ruffle
and
discompose
our
spirits
.
Malice
and
hatred
,
wrath
and
revenge
are
very
fretting
and
vexatious
and
apt
to
make
our
minds
sore
and
uneasie
,
but
he
that
can
moderate
these
affections
will
find
a
strange
ease
and
pleasure
in
his
own
spirit
.
Secondly
,
by
freeing
us
from
the
anxieties
of
guilt
,
and
the
fears
of
divine
wrath
and
displeasure
;
than
which
nothing
is
more
stinging
and
tormenting
and
renders
the
life
of
man
more
miserable
and
unquiet
.
And
wha●
a
spring
of
peace
and
joy
must
it
needs
be
to
apprehend
upon
good
grounds
that
God
is
reconcil'd
to
us
and
become
our
friend
;
that
all
our
sins
are
perfectly
forgiven
and
shall
never
more
be
remembred
against
us
!
What
unexpressible
comfort
does
overflow
the
pious
and
devout
soul
from
the
remembrance
of
a
holy
and
well-spent
life
and
a
conscience
of
its
own
innocency
and
integrity
!
And
nothing
but
the
practice
of
Religion
and
Vertue
can
give
this
ease
and
satisfaction
to
the
mind
of
man
.
For
there
is
a
certain
kind
of
temper
and
disposition
which
is
necessary
to
the
pleasure
and
quiet
of
our
minds
,
and
consequently
to
our
happiness
:
and
that
is
holiness
and
goodness
,
which
as
it
is
the
perfection
so
is
it
likewise
the
happiness
of
the
Divine
nature
:
And
on
the
contrary
,
the
chief
part
of
the
misery
of
wicked
men
,
and
of
those
accursed
spirits
the
Devils
is
this
,
that
they
are
of
a
disposition
contrary
to
God
;
they
are
envious
and
malicious
and
cruel
,
and
of
such
a
temper
as
is
naturally
a
torment
and
disquiet
to
it self
.
And
here
the
foundation
of
Hell
is
laid
,
in
the
evil
disposition
of
mens
minds
;
and
till
this
be
cur'd
,
which
can
onely
be
done
by
Religion
,
it
is
as
impossible
for
a
man
to
be
happy
,
that
is
,
pleas'd
and
contented
within
himself
,
as
it
is
for
a
sick
man
to
be
at
ease
.
Because
such
a
man
hath
that
within
him
which
torments
him
,
and
he
cannot
be
at
ease
till
that
be
remov'd
.
The
man's
spirit
is
out
of
order
and
off
the
hinges
,
and
till
that
be
put
into
its
right
frame
he
will
be
perpetually
disquieted
and
can
find
no
rest
within
himself
.
The
Prophet
very
fitly
describes
to
us
the
unquiet
condition
of
wicked
men
,
Isa.
57.10.21
.
The
wicked
is
like
the
troubled
sea
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
;
there
is
no
peace
(
saith
my
God
)
to
the
wicked
.
So
long
as
sin
and
corruption
abound
in
our
hearts
they
will
be
restlesly
working
,
like
wine
which
will
be
in
a
perpetual
motion
and
agitation
till
it
have
purg'd
it self
of
its
dregs
and
foulness
.
Secondly
,
Religion
does
likewise
tend
to
the
happiness
of
the
outward
man
.
Now
the
blessings
of
this
kind
are
such
as
either
respect
our
health
,
or
estate
,
or
reputation
,
or
relations
;
and
in
respect
of
all
these
Religion
is
highly
advantageous
to
us
.
1.
As
to
our
health
,
a
Religious
and
vertuous
life
doth
eminently
conduce
to
that
,
and
to
long
life
as
a
consequent
of
it
.
And
in
this
sense
I
understand
these
following
Texts
;
Prov.
3.1
,
2.
My
Son
forget
not
my
Law
,
but
let
thy
heart
keep
my
Commandments
;
for
length
of
days
,
and
long
life
,
shall
they
add
to
thee
;
and
v.
7
,
and
8.
Fear
the
Lord
and
depart
from
evil
,
it
shall
be
health
to
thy
navel
,
and
marrow
to
thy
bones
;
and
v.
16.
among
the
temporal
advantages
of
wisdom
or
Religion
this
is
mention'd
as
the
first
and
principal
,
length
of
days
is
in
her
right
hand
;
and
v.
18.
she
is
a
tree
of
life
to
them
that
lay
hold
upon
her
;
and
again
,
Whoso
findeth
me
,
findeth
life
,
but
he
that
sinneth
against
me
wrongeth
his
own
soul
;
Prov.
8.35
,
36.
(
that
is
injurious
to
his
own
life
)
all
they
that
hate
me
love
death
;
all
which
is
undoubtedly
true
in
a
spiritual
sense
,
but
is
certainly
meant
by
Solomon
in
the
natural
sense
.
And
these
promises
,
of
the
blessings
of
health
and
long
life
to
good
men
are
not
only
declaratory
of
the
good
pleasure
and
intention
of
God
towards
them
,
but
likewise
of
the
natural
tendency
of
the
thing
.
For
Religion
doth
oblige
men
to
the
practice
of
those
vertues
which
do
in
their
own
nature
conduce
to
the
preservation
of
our
health
,
and
the
lengthning
of
our
days
;
such
as
temperance
and
chastity
and
moderation
of
our
passions
.
And
the
contrary
vices
to
these
do
apparently
tend
to
the
impairing
of
mens
health
and
the
shortning
of
their
days
.
How
many
have
wasted
and
consum'd
their
bodies
by
lust
,
and
brought
grievous
pains
and
mortal
diseases
upon
themselves
.
See
how
the
wise
man
describes
the
sad
consequences
of
this
sin
,
He
goes
as
an
Oxe
to
the
slaughter
,
till
a
dart
strike
through
his
Liver
;
Prov.
7.22
,
23.
as
a
Bird
hasteneth
to
the
snare
,
and
knoweth
not
that
it
is
for
his
life
;
and
v.
25
,
26
,
27.
Let
not
thy
heart
decline
to
her
ways
,
go
not
astray
in
her
paths
;
for
she
hath
cast
down
many
wounded
;
yea
many
young
men
hath
been
slain
by
her
;
her
house
is
the
way
to
Hell
(
that
is
to
the
grave
)
going
down
to
the
chambers
of
death
.
How
many
have
been
ruin'd
by
intemperance
and
excess
,
and
most
unnaturally
have
perverted
those
blessings
which
God
hath
given
for
the
support
of
nature
to
the
overthrow
and
destruction
of
it
?
How
often
hath
mens
malice
and
envy
and
discontent
against
others
terminated
in
a
cruel
revenge
upon
themselves
?
How
many
by
the
wild
fury
and
extravagancy
of
their
own
passions
have
put
their
bodies
into
a
combustion
,
and
fir'd
their
spirits
;
and
by
stirring
up
their
rage
and
choler
against
others
have
arm'd
that
fierce
humour
against
themselves
?
2.
As
to
our
estates
,
Religion
is
likewise
a
mighty
advantage
to
men
in
that
respect
.
Not
only
in
regard
of
God's
more
especial
providence
and
peculiar
blessing
which
usually
attends
good
men
in
their
undertakings
and
crowns
them
with
good
success
,
but
also
from
the
nature
of
the
thing
.
And
this
,
I
doubt
not
,
is
the
meaning
of
those
expressions
of
the
Wise
man
concerning
the
temporal
benefits
and
advantages
of
wisedom
or
Religion
;
Pro.
3.16
In
her
left
hand
are
riches
and
honour
;
Pro.
8.21
They
that
love
me
shall
inherit
substance
,
and
I
will
fill
their
treasures
;
and
this
Religion
principally
does
,
by
charging
men
with
truth
and
fidelity
and
justice
in
their
dealings
,
which
are
a
sure
way
of
thriving
and
will
hold
out
when
all
fraudulent
arts
and
devices
will
fail
.
And
this
also
Solomon
observes
to
us
;
He
that
walketh
uprightly
walketh
surely
,
Pro.
10.9
but
he
that
perverteth
his
way
shall
be
known
;
his
indirect
dealing
will
be
discover'd
one
time
or
other
,
and
then
loses
his
reputation
,
and
his
interest
sinks
.
Falshood
and
deceit
onely
serve
a
present
turn
,
and
the
consequence
of
them
is
pernicious
;
but
truth
and
fidelity
are
of
lasting
advantage
;
Pro.
10.5
.
The
righteous
hath
an
everlasting
foundation
;
Prov.
12.19
.
The
lip
of
truth
is
established
for
ever
,
but
a
lying
tongue
is
but
for
a
moment
.
And
Religion
does
likewise
engage
men
to
diligence
and
industry
in
their
Callings
,
and
how
much
this
conduces
to
the
advancement
of
mens
fortunes
daily
experience
teaches
,
and
the
Wise-man
hath
told
us
,
The
diligent
hand
makes
rich
;
Prov.
10.4
.
and
again
,
Seest
thou
a
man
diligent
in
business
,
he
shall
stand
before
Princes
,
Prov.
22.19
.
he
shall
not
stand
before
mean
persons
.
And
where
men
by
reason
of
the
difficult
circumstances
of
their
condition
cannot
arrive
to
any
eminency
of
estate
,
yet
Religion
makes
a
compensation
for
this
by
teaching
men
to
be
contented
with
that
moderate
and
competent
fortune
which
God
hath
given
them
.
For
the
shortest
way
to
be
rich
is
not
by
enlarging
our
estates
,
but
by
contracting
our
desires
.
What
Seneca
says
of
Philosophy
,
is
much
more
true
of
Religion
,
praestat
opes
sapientia
,
quas
cuicunque
fecit
supervacuas
dedit
,
it
makes
all
those
rich
to
whom
it
makes
riches
superfluous
,
and
they
are
so
to
those
who
are
taught
by
Religion
to
be
contented
with
such
a
portion
of
them
as
God's
Providence
hath
thought
fit
to
allot
to
them
3.
As
to
our
reputation
.
There
is
nothing
gives
a
man
a
more
firm
and
establish'd
reputation
among
wise
and
serious
persons
(
whose
judgment
is
onely
valuable
)
than
a
prudent
and
substantial
Piety
.
This
doth
many
times
command
reverence
and
esteem
from
the
worser
sort
of
men
,
and
such
as
are
no
great
friends
to
Religion
;
and
sometimes
the
force
of
truth
will
extort
an
acknowledgment
of
its
excellency
,
even
from
its
greatest
enemies
.
I
know
very
well
that
good
men
may
,
and
often
do
,
blemish
the
reputation
of
their
piety
by
over-acting
some
things
in
Religion
;
by
an
indiscreet
zeal
about
things
wherein
Religion
is
not
concerned
,
by
an
ungratefull
austerity
and
sowerness
which
Religion
doth
not
require
;
by
little
affectations
,
and
an
imprudent
oftentation
of
devotion
;
but
a
substantial
and
solid
,
a
discreet
and
unaffected
piety
,
which
makes
no
great
noise
and
show
,
but
expresses
it self
in
a
constant
and
serious
devotion
,
and
is
accompanied
with
the
fruits
of
goodness
and
kindness
and
righteousness
towards
men
,
will
not
onely
give
a
man
a
credit
and
value
among
the
sober
and
the
vertuous
,
but
even
among
the
vicious
and
more
degenerate
sort
of
men
.
Upon
this
account
it
is
that
the
Apostle
adviseth
Christians
,
if
they
would
recommend
themselves
to
the
esteem
of
God
and
men
,
earnestly
to
mind
the
weighty
and
substantial
parts
of
Religion
;
Let
not
then
your
good
be
evil
spoken
of
;
for
the
Kingdom
of
God
is
not
meats
and
drinks
,
but
righteousness
and
peace
,
and
joy
in
the
Holy
Ghost
;
for
he
that
in
these
things
serveth
Christ
is
acceptable
to
God
,
and
approved
of
men
.
It
is
true
indeed
,
there
are
some
persons
of
so
profligate
a
temper
,
and
of
such
an
inveterate
enmity
to
all
goodness
,
as
to
scorn
and
reproach
even
Religion
and
Vertue
it self
.
But
the
reproach
of
such
persons
does
not
really
wound
a
man's
reputation
.
For
why
should
any
man
be
troubled
at
the
contumelies
of
those
whose
judgment
deserves
not
to
be
valued
,
who
despise
goodness
and
good
men
out
of
malice
and
ignorance
?
If
these
reproaches
which
they
cast
upon
them
were
the
censures
of
wise
and
sober
men
,
a
man's
reputation
might
be
concern'd
in
them
;
but
they
are
the
rash
words
of
inconsiderate
and
injudicious
men
,
the
extravagant
speeches
of
those
who
are
unexperienc'd
in
the
things
they
speak
against
;
and
therefore
no
wise
man
will
be
troubl'd
at
them
,
or
think
either
Religion
or
himself
disparaged
by
them
.
4.
As
to
our
Relations
.
Religion
also
conduceth
to
the
happiness
of
these
,
as
it
derives
a
large
and
extensive
blessing
upon
all
that
belongs
to
us
;
the
goodness
of
God
being
so
diffusive
as
to
scatter
his
blessings
round
about
the
habitations
of
the
just
,
and
to
shew
mercy
unto
thousands
of
them
that
love
him
and
keep
his
Commandments
.
So
David
tells
us
,
Psal.
112.1
,
2
,
3.
Blessed
is
the
man
that
feareth
the
Lord
,
and
delighteth
greatly
in
his
Commandments
;
His
seed
shall
be
mighty
upon
earth
,
The
generation
of
the
upright
shall
be
blessed
?
Wealth
and
riches
are
in
his
house
,
and
his
righteousness
endureth
for
ever
.
Prov.
13.22
.
And
so
Solomon
;
A
good
man
leaveth
an
inheritance
to
his
Childrens
Children
;
Prov.
14.26
.
and
again
,
In
the
fear
of
the
Lord
is
strong
confidence
,
and
his
Children
shall
have
a
place
of
refuge
.
But
the
wicked
derives
a
curse
upon
all
that
is
related
to
him
,
he
is
said
to
trouble
his
own
house
;
and
again
,
Prov.
11.29
.
The
wicked
are
overthrown
and
are
not
,
Prov.
12.7
.
but
the
house
of
the
righteous
shall
stand
.
But
setting
aside
the
consideration
of
God's
Providence
,
Religion
doth
likewise
in
its
own
nature
tend
to
the
welfare
of
those
who
are
related
to
us
;
because
it
lays
the
strictest
obligations
upon
men
to
take
care
of
their
Families
and
Relations
,
and
to
make
the
best
provision
both
for
their
comfortable
subsistance
here
in
this
world
and
their
salvation
in
the
next
.
And
those
who
neglect
those
duties
the
Scripture
is
so
far
from
esteeming
them
Christians
that
it
accounts
them
worse
than
Heathens
and
Infidels
,
1
Tim.
5.8
.
He
that
provideth
not
for
his
own
,
especially
those
of
his
own
house
,
is
worse
than
an
Infidel
,
and
hath
deny'd
the
faith
.
This
I
know
is
spoken
in
respect
of
temporal
provision
,
but
it
holds
à
fortiori
as
to
the
care
of
their
souls
.
Besides
,
it
is
many
times
seen
that
the
posterity
of
holy
and
good
men
,
especially
of
such
as
have
evidenc'd
their
piety
towards
God
by
bounty
and
charity
to
men
,
have
met
with
unusual
kindness
and
respect
from
others
,
and
have
by
a
strange
and
secret
disposition
of
Divine
providence
been
unexpectedly
car'd
and
provided
for
;
and
that
,
as
they
have
all
the
reason
in
the
world
to
believe
,
upon
the
account
and
for
the
sake
of
the
piety
and
charity
of
their
Parents
.
This
David
tells
us
from
his
own
particular
observation
;
Ps.
37
.
2●
.
I
have
been
young
,
and
now
am
old
,
yet
have
I
not
seen
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
And
that
by
the
righteous
is
here
meant
the
good
and
mercifull
man
appears
from
the
description
of
him
in
the
next
words
,
Ver.
26.
He
is
ever
merciful
and
lendeth
,
and
his
seed
is
blessed
.
And
on
the
contrary
,
the
posterity
of
the
wicked
do
many
times
inherit
the
fruit
of
their
fathers
sins
and
vices
;
and
that
not
onely
by
a
just
judgment
of
God
,
but
from
the
natural
course
and
consequence
of
things
.
And
in
this
sense
that
expression
in
Job
is
often
verifi'd
,
that
God
lays
up
the
iniquity
of
wicked
men
for
their
Children
.
Job
21.19
.
And
doth
not
experience
testifie
that
the
intemperate
and
unjust
do
many
times
transmit
their
bodily
infirmities
and
diseases
to
their
Children
,
and
entail
a
secret
curse
upon
their
estates
,
which
does
either
insensibly
waste
and
consume
it
,
or
eat
out
the
heart
and
comfort
of
it
?
Thus
you
see
how
Religion
in
all
respects
conduces
to
the
happiness
of
this
life
.
II.
Religion
and
Vertue
do
likewise
most
certainly
and
directly
tend
to
the
eternal
happiness
and
salvation
of
men
in
the
other
world
.
And
this
is
incomparably
the
greatest
advantage
that
redounds
to
men
by
being
Religious
,
in
comparison
of
which
all
temporal
considerations
are
less
than
nothing
and
vanity
.
The
worldly
advantages
that
Religion
brings
to
men
in
this
present
life
are
a
sensible
recommendation
of
Religion
even
to
the
lowest
and
meanest
spirits
:
But
to
those
who
are
rais'd
above
sense
and
aspire
after
immortality
,
who
believe
the
perpetual
duration
of
their
souls
and
the
resurrection
of
their
bodies
;
to
those
who
are
throughly
convinc'd
of
the
inconsiderableness
of
this
short
dying
life
and
of
all
the
concernments
of
it
,
in
comparison
of
that
eternal
state
which
remains
for
us
in
another
life
;
to
these
,
I
say
,
the
consideration
of
a
future
happiness
and
of
those
unspeakable
and
everlasting
rewards
which
shall
then
be
given
to
holiness
and
vertue
,
is
certainly
the
most
powerfull
motive
and
the
most
likely
to
prevail
upon
them
.
For
those
who
are
perswaded
that
they
shall
continue
for
ever
cannot
chuse
but
aspire
after
a
happiness
commensurate
to
their
duration
,
nor
can
any
thing
that
is
conscious
to
its
self
of
its
own
immortality
be
satisfyed
and
contented
with
any
thing
less
than
the
hopes
of
an
endless
felicity
.
And
this
hope
Religion
alone
gives
men
,
and
the
Christian
Religion
onely
can
settle
men
in
a
firm
and
unshaken
assurance
of
it
.
But
because
all
men
who
have
entertain'd
any
Religion
have
consented
to
these
principles
,
of
the
immortality
of
the
soul
and
the
recompences
of
another
world
,
and
have
always
promis'd
to
themselves
some
rewards
of
piety
and
vertue
after
this
life
;
and
because
I
did
more
particularly
design
from
this
Text
to
speak
of
the
temporal
benefits
and
adavantages
which
redound
to
men
from
Religion
,
therefore
I
shall
content
my self
to
shew
very
briefly
how
a
religious
and
vertuous
life
doth
conduce
to
our
future
happiness
.
And
that
upon
these
two
accounts
;
from
the
promise
of
God
,
and
from
the
nature
of
the
thing
.
1.
From
the
promise
of
God
.
1
Tim.
4.8
.
Godliness
(
saith
the
Apostle
)
hath
the
promise
of
the
life
that
is
to
come
.
God
hath
all
along
in
the
Scripture
suspended
the
promise
of
eternal
life
upon
this
condition
.
He
hath
peremptorily
declar'd
that
without
obedience
and
holiness
of
life
no
man
shall
ever
see
the
Lord
.
And
this
very
thing
,
that
it
is
the
constitution
and
appointment
of
God
,
might
be
argument
enough
to
us
(
if
there
were
no
other
)
to
convince
us
of
the
necessity
of
obeying
the
Laws
of
God
in
order
to
our
happiness
,
and
to
perswade
us
thereunto
.
For
eternal
life
is
the
gift
of
God
,
and
he
may
do
what
he
will
with
his
own
.
He
is
master
of
his
own
favours
and
may
dispense
them
upon
what
terms
and
conditions
he
pleases
.
But
it
is
no
hard
condition
that
he
hath
imposed
upon
us
.
If
Religion
brought
no
advantages
to
us
in
this
world
,
yet
the
happiness
of
heaven
is
so
great
as
will
abundantly
recompence
all
our
pains
and
endeavours
;
there
is
temptation
enough
in
the
reward
to
engage
any
man
in
the
work
.
Had
God
thought
fit
to
have
impos'd
the
most
grievous
and
difficult
things
upon
us
,
ought
we
not
to
have
submitted
to
them
and
to
have
undertaken
them
with
cheerfulness
upon
such
great
and
glorious
encouragements
?
As
Naaman's
servants
said
to
him
in
another
case
,
Had
he
bid
thee
doe
some
great
thing
wouldest
thou
not
have
done
it
?
So
if
God
had
said
that
without
poverty
and
actual
martyrdom
no
man
shall
see
the
Lord
,
would
not
any
man
that
believes
heaven
and
hell
and
understands
what
these
words
signifie
and
what
it
is
to
escape
extream
and
eternal
misery
,
and
to
enjoy
unspeakable
and
endless
glory
,
have
been
willing
to
accept
these
conditions
?
How
much
more
,
when
he
hath
onely
said
,
wash
and
be
clean
;
and
Let
every
man
that
hath
this
hope
in
Him
,
purifie
himself
as
he
is
pure
?
But
God
hath
not
dealt
thus
with
us
,
nor
is
the
imposing
of
this
condition
of
eternal
life
a
meer
arbitrary
constitution
,
therefore
I
shall
endeavour
to
shew
,
2dly
,
That
a
Religious
and
Holy
life
doth
from
the
very
nature
and
reason
of
the
thing
conduce
to
our
future
happiness
,
by
way
of
necessary
disposition
and
preparation
of
us
for
it
.
We
cannot
be
otherwise
happy
but
by
our
conformity
to
God
,
without
this
we
cannot
possibly
love
him
nor
find
any
pleasure
or
happiness
in
communion
with
him
.
For
we
cannot
love
a
nature
contrary
to
our
own
,
nor
delight
to
converse
with
it
.
Therefore
Religion
,
in
order
to
the
fitting
of
us
for
the
happiness
of
the
next
life
,
does
design
to
mortifie
our
lusts
and
passions
,
and
to
restrain
us
from
the
inordinate
love
of
the
gross
and
sensual
delights
of
this
world
;
to
call
off
our
minds
from
these
inferiour
things
,
and
to
raise
them
to
higher
and
more
spiritual
objects
,
that
we
may
be
disposed
for
the
happiness
of
the
other
world
,
and
taught
not
to
relish
the
delights
of
it
;
whereas
should
we
set
our
hearts
onely
upon
these
things
,
and
be
able
to
taste
no
pleasure
in
any
thing
but
what
is
sensual
and
earthly
,
we
must
needs
be
extremely
miserable
when
we
come
into
the
other
world
,
because
we
should
meet
with
nothing
to
entertain
our selves
withall
,
no
employment
suitable
to
our
disposition
,
no
pleasure
that
would
agree
with
our
deprav'd
appetites
and
vicious
inclinations
.
All
that
Heaven
and
Happiness
signifies
is
unsuitable
to
a
wicked
man
,
and
therefore
could
be
no
felicity
to
him
.
But
this
I
shall
have
occasion
to
speak
more
fully
to
in
my
last
Discourse
.
From
all
that
hath
been
said
,
the
reasonableness
of
Religion
clearly
appears
which
tends
so
directly
to
the
happiness
of
men
,
and
is
upon
all
accounts
calculated
for
our
benefit
.
Let
but
all
things
be
truly
considered
and
cast
up
and
it
will
be
found
that
there
is
no
advantage
to
any
man
from
an
irreligious
and
vicious
course
of
life
.
I
challenge
any
one
to
instance
in
any
real
benefit
that
ever
came
to
him
this
way
.
Let
the
sinner
declare
what
he
hath
found
by
experience
.
Hath
lewdness
and
intemperance
been
more
for
his
health
than
if
he
had
liv'd
chastly
and
soberly
?
Hath
falsehood
and
injustice
prov'd
at
the
long
run
more
for
the
advancement
and
security
of
his
estate
than
truth
and
honesty
would
have
done
?
Hath
any
vice
that
he
hath
lived
in
made
him
more
true
friends
,
and
gain'd
him
a
better
reputation
in
the
world
than
the
practice
of
holiness
and
vertue
would
have
done
?
Hath
he
found
that
peace
and
satisfaction
of
mind
in
an
evil
course
,
and
that
quiet
enjoyment
of
himself
,
and
comfortable
assurance
of
God's
favour
,
and
good
hopes
of
his
future
condition
,
which
a
religious
and
vertuous
life
would
have
not
some
of
his
vices
weaken'd
his
body
and
broken
his
health
,
have
not
others
dissipated
his
estate
and
reduc'd
him
to
want
?
What
notorious
vice
is
there
that
doth
not
blemish
a
man's
reputation
,
and
make
him
either
hated
or
despis'd
,
and
that
not
only
by
the
wise
and
the
vertuous
but
even
by
the
generality
of
men
?
But
was
ever
any
wicked
man
free
from
the
stings
of
a
guilty
conscience
and
the
torment
of
a
restless
and
uneasie
mind
,
from
the
secret
dread
of
Divine
displeasure
,
and
of
the
vengeance
of
another
world
?
Let
the
sinner
freely
speak
the
very
inward
sense
of
his
soul
in
this
matter
,
and
spare
not
;
and
I
doubt
not
,
if
he
will
deal
clearly
and
impartially
,
but
that
he
will
acknowledge
all
this
to
be
true
,
and
is
able
to
confirm
it
from
his
own
sad
experience
.
For
this
is
the
natural
fruit
of
sin
and
the
present
revenge
which
it
takes
upon
sinners
,
besides
that
fearful
punishment
which
shall
be
inflicted
on
them
in
another
life
.
What
reason
then
can
any
man
pretend
against
Religion
,
when
it
is
so
apparently
for
the
benefit
not
onely
of
humane
society
but
of
every
particular
person
;
when
there
is
no
real
interest
of
this
world
but
may
ordinarily
be
as
effectually
promoted
and
pursued
no
as
great
advantage
,
nay
usually
to
far
greater
,
by
a
man
that
lives
soberly
and
righteously
and
godly
in
the
world
,
than
by
any
one
that
leads
the
contrary
course
of
life
?
Let
no
man
then
say
,
with
those
prophane
persons
whom
the
Prophet
speaks
of
,
Mal.
3.14
.
It
is
in
vain
to
serve
the
Lord
,
and
what
profit
is
it
that
we
have
kept
his
Commandments
?
God
has
not
been
so
hard
a
master
to
us
that
we
have
reason
thus
to
complain
of
him
.
He
hath
given
us
no
Laws
but
what
are
for
our
good
,
nay
so
gracious
hath
he
been
to
us
as
to
link
together
our
duty
and
our
interest
,
and
to
make
those
very
things
the
instances
of
our
obedience
which
are
the
natural
means
and
causes
of
our
happiness
.
The
Devil
was
so
far
in
the
right
,
when
he
charg'd
Job
that
he
did
not
serve
God
for
nought
.
'T
is
he
himself
that
is
the
hard
master
and
makes
men
serve
him
for
nought
,
who
rewards
his
drudges
and
slaves
with
nothing
but
shame
and
sorrow
and
misery
.
But
God
requires
no
man's
service
upon
hard
and
unreasonable
terms
.
The
greatest
part
of
our
work
is
a
present
reward
to
it self
,
and
for
whatever
else
we
do
or
suffer
for
him
,
he
offers
us
abundant
consideration
.
And
if
men
did
but
truly
and
wisely
love
themselves
they
would
upon
this
very
ground
if
there
were
no
other
,
become
Religious
.
For
when
all
is
done
there
is
no
man
can
serve
his
own
interest
better
than
by
serving
God
.
Religion
conduceth
both
to
our
present
and
future
happiness
,
and
when
the
Gospel
chargeth
us
with
piety
towards
God
,
and
justice
and
charity
towards
men
,
and
temperance
and
chastity
in
reference
to
our selves
,
the
true
interpretation
of
these
Laws
is
this
,
God
requires
of
men
in
order
to
their
eternal
happiness
that
they
should
do
those
things
which
tend
to
their
temporal
welfare
,
that
is
in
plainer
words
,
he
promises
to
make
us
happy
for
ever
upon
condition
that
we
will
but
do
that
which
is
best
for
our selves
in
this
world
.
To
conclude
,
Religion
is
founded
in
the
interest
of
men
rightly
apprehended
.
So
that
if
the
God
of
this
world
and
the
lusts
of
men
did
not
blind
their
eyes
,
so
as
to
render
them
unfit
to
discern
their
true
interest
,
it
would
be
impossible
,
so
long
as
men
love
themselves
and
desire
their
own
happiness
to
keep
them
from
being
religious
;
for
they
could
not
but
conclude
that
to
be
their
interest
,
and
being
so
convinc'd
they
would
resolve
to
pursue
it
and
stick
to
it
.
PHIL.
III.
8.
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
.
IN
the
beginning
of
this
Chapter
the
Apostle
makes
a
comparison
between
the
Jewish
and
the
Christian
Religion
,
and
shews
the
Christian
to
be
in
truth
and
substance
what
the
Jewish
was
onely
in
type
and
shadow
,
v.
3.
We
are
the
Circumcision
which
worship
God
in
the
spirit
.
And
then
he
enumerates
the
several
priviledges
he
was
partaker
of
by
virtue
of
his
being
born
in
the
Jewish
Church
,
v.
4
,
5
,
6.
Though
I
might
also
have
confidence
in
the
flesh
,
if
any
other
man
thinketh
that
he
hath
whereof
he
might
trust
in
the
flesh
,
I
more
;
circumcised
the
eighth
day
,
of
the
stock
of
Israel
,
&c.
And
yet
he
tells
us
he
was
contented
to
forgoe
all
these
advantages
for
Christ
and
the
Christian
Religion
,
v.
7.
But
what
things
were
gain
to
me
those
I
counted
loss
for
Christ
.
And
not
onely
these
,
but
if
there
were
any
thing
else
that
men
value
in
this
world
he
was
willing
to
hazard
that
also
upon
the
same
account
,
v.
8.
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
.
In
which
words
the
Apostle
declares
the
high
esteem
he
had
for
the
Christian
Religion
which
he
calls
the
knowledge
of
Christ
Jesus
his
Lord
;
the
excellency
whereof
appear'd
so
great
to
him
that
he
valued
nothing
in
comparison
of
the
advantages
which
he
had
by
the
knowledge
of
it
.
My
design
at
this
time
from
this
Text
is
to
represent
the
excellency
of
this
knowledge
of
the
Christian
Religion
above
that
of
any
other
Religion
or
Institution
in
the
world
.
And
here
I
shall
not
consider
the
external
evidence
which
we
have
of
the
truth
of
Christianity
and
of
the
Divinity
of
its
doctrine
,
in
which
respect
it
hath
incomparably
the
advantage
of
any
other
Religion
:
but
onely
the
internal
excellencies
of
the
Doctrine
it self
,
abstracting
from
the
Divine
authority
of
it
:
And
that
in
these
four
respects
:
First
,
As
it
does
more
clearly
reveal
to
us
the
nature
of
God
,
which
is
the
great
foundation
of
all
Religion
.
Secondly
,
As
it
give
us
a
more
certain
and
perfect
Law
for
the
government
of
our
lives
.
Thirdly
,
As
it
propounds
to
us
more
powerfull
Arguments
to
perswade
men
to
the
obedience
of
this
Law
.
Fourthly
,
As
it
furnishes
us
with
better
motives
and
considerations
to
patience
and
contentedness
under
the
evils
and
afflictions
of
this
life
.
Now
these
are
the
greatest
advantages
that
any
Religion
can
have
,
To
give
men
right
apprehensions
of
God
,
a
perfect
rule
of
good
●ife
,
and
efficacious
arguments
to
perswade
men
to
be
good
,
and
patiently
to
bear
the
evils
and
sufferings
of
this
life
.
And
these
shall
be
the
heads
of
my
following
discourse
.
I.
The
Christian
Religion
doth
more
clearly
reveal
to
us
the
nature
of
God
,
than
any
Religion
ever
did
.
And
to
have
right
apprehensions
of
God
is
the
great
foundation
of
all
Religion
.
For
according
as
mens
notions
of
God
are
such
will
their
Religion
be
.
If
men
have
gross
and
false
conceptions
of
God
their
Religion
will
be
absurd
and
superstitious
.
If
men
fancy
God
to
be
an
ill-natur'd
Being
arm'd
with
infinite
power
,
one
that
delights
in
the
misery
and
ruine
of
his
creatures
and
is
ready
to
take
all
advantages
against
them
,
they
may
fear
him
but
they
will
bate
him
;
and
they
will
be
apt
to
be
such
towards
one
another
as
they
fancy
God
to
be
towards
them
,
for
all
Religion
doth
naturally
incline
men
to
imitate
him
whom
they
worship
.
Now
the
Christian
Religion
gives
us
a
more
perfect
,
and
a
more
lovely
character
of
God
than
any
Religion
ever
did
.
It
represents
him
to
us
as
a
pure
spirit
,
(
which
the
Heathens
did
not
generally
believe
)
and
that
he
is
to
be
worship'd
in
such
a
manner
as
is
most
suitable
to
his
spiritual
nature
,
(
which
not
onely
the
Heathens
but
even
the
Jews
themselves
were
extremely
mistaken
about
)
God
is
a
spirit
(
says
our
Saviour
)
and
they
that
worship
him
,
must
worship
him
in
spirit
and
in
truth
.
It
is
true
indeed
God
himself
did
command
sacrifices
to
the
Jews
,
and
all
those
external
and
troublesome
observances
of
which
their
Religion
did
consist
:
But
then
it
is
to
be
consider'd
,
that
he
did
not
institute
this
way
of
Worship
because
it
was
most
suitable
to
his
own
nature
,
but
because
of
the
carnality
of
their
hearts
and
the
proneness
of
that
people
to
Idolatry
.
God
did
not
prescribe
these
things
because
they
were
best
,
but
because
the
temper
of
that
People
would
then
admit
of
nothing
better
.
And
this
the
Scripture
gives
us
several
intimations
of
,
Psal.
51.16
.
Thou
desirest
not
sacrifice
,
thou
delightest
not
in
burnt-offerings
,
saith
David
:
And
elsewhere
more
expresly
to
this
purpose
;
I
spake
not
unto
your
Fathers
(
says
God
by
the
prophet
Jeremiah
)
nor
commanded
them
,
in
the
day
that
I
brought
them
forth
out
of
the
Land
of
Egypt
,
concerning
burnt-offerings
and
sacrifices
;
but
this
thing
commanded
I
them
,
saying
,
Obey
my
voice
:
A
sufficient
intimation
that
God
did
not
primarily
intend
to
appoint
this
way
of
worship
,
and
to
impose
it
upon
them
as
that
which
was
most
proper
and
agreeable
to
him
,
but
that
he
condescended
to
it
as
most
accommodate
to
their
present
state
and
inclination
.
And
in
this
sense
also
some
understand
what
God
says
to
the
same
people
by
the
Prophet
Ezekiel
,
Ezek.
20.25
.
that
he
gave
them
statutes
that
were
not
good
.
And
as
the
Christian
Religion
gives
a
more
perfect
,
so
a
more
amiable
and
lovely
character
of
the
Divine
nature
.
No
Religion
that
ever
was
in
the
world
does
so
fully
represent
the
goodness
of
God
and
his
tender
love
to
mankind
,
which
is
the
best
and
most
powerfull
argument
to
the
love
of
God
.
The
Heathens
did
generally
dread
God
,
and
looked
upon
him
as
fierce
and
cruel
and
revengefull
;
and
therefore
they
endeavoured
to
appease
him
by
the
horrid
and
barbarous
sacrifices
of
men
,
and
of
their
own
children
.
And
all
along
in
the
Old
Testament
God
is
generally
represented
as
very
strict
and
severe
.
But
there
are
no
where
so
plain
and
full
declarations
of
his
mercy
and
love
to
the
sons
of
men
as
are
made
in
the
Gospel
.
In
the
Old
Testament
God
is
usually
styl'd
the
Lord
of
Hosts
,
the
great
and
the
terrible
God
:
But
in
the
New
Testament
he
is
represented
to
us
by
milder
titles
,
the
God
and
Father
of
our
Lord
Jesus
Christ
,
the
father
of
mercies
,
and
the
God
of
all
consolations
;
the
God
of
all
patience
,
the
God
of
love
and
peace
;
nay
he
is
said
to
be
love
it self
and
to
dwell
in
love
.
And
this
difference
between
the
style
of
the
Old
and
New
Testament
is
so
remarkable
,
that
one
of
the
greatest
Sects
in
the
Primitive
Church
(
I
mean
that
of
the
Gnosticks
)
did
upon
this
very
ground
found
their
heresie
of
two
Gods
;
the
one
evil
and
fierce
and
cruel
,
whom
they
call'd
the
God
of
the
Old
Testament
;
the
other
good
and
kind
and
mercifull
,
whom
they
call'd
the
God
of
the
New
.
So
great
a
difference
is
there
between
the
representations
which
are
made
of
God
in
the
Books
of
the
Jewish
and
the
Christian
Religion
,
as
to
give
at
least
some
colour
and
pretence
for
an
imagination
of
two
Gods
.
II.
Christian
Religion
hath
given
us
a
more
certain
and
perfect
Law
for
the
government
of
our
lives
.
It
hath
made
our
duty
more
plain
and
certain
in
many
instances
,
than
either
the
Philosophy
of
the
Heathen
,
or
the
precepts
of
Moses
had
done
.
It
commands
universal
love
and
kindness
and
good
will
among
men
,
a
readiness
to
forgive
our
greatest
enemies
,
to
doe
good
to
them
that
hate
us
,
to
bless
them
that
curse
us
,
and
to
pray
for
them
that
despitefully
use
us
and
persecute
us
.
And
does
inculcate
these
precepts
more
vehemently
,
and
forbid
malice
and
hatred
and
revenge
and
contention
more
strictly
and
peremptorily
than
any
Religion
ever
did
before
:
as
will
appear
to
any
one
that
does
but
attentively
read
our
Saviour's
Sermon
upon
the
Mount
.
And
as
Christianity
hath
given
us
a
more
certain
so
likewise
a
more
perfect
Law
for
the
government
of
our
lives
.
All
the
precepts
of
it
are
reasonable
and
wise
,
requiring
such
duties
of
us
as
are
suitable
to
the
light
of
nature
and
do
approve
themselves
to
the
best
reason
of
mankind
,
such
as
have
their
foundation
in
the
nature
of
God
,
and
are
an
imitation
of
the
Divine
excellencies
,
such
as
tend
to
the
persection
of
humane
nature
and
to
raise
the
minds
of
men
to
the
highest
pitch
of
goodness
and
vertue
.
The
Laws
of
our
Religion
are
such
as
are
generally
usefull
and
beneficial
to
the
world
,
as
do
tend
to
the
outward
peace
and
the
health
,
to
the
inward
comfort
and
contentment
,
and
to
the
universal
happiness
of
mankind
.
They
command
nothing
that
is
unnecessary
and
burdensome
,
as
were
the
numerous
rites
and
ceremonies
of
the
Jewish
Religion
,
but
what
is
reasonable
,
and
usefull
,
and
substantial
:
And
they
omit
nothing
that
may
tend
to
the
glory
of
God
or
the
welfare
of
men
,
nor
do
they
restrain
us
in
any
thing
but
what
is
contrary
either
to
the
regular
inclinations
of
nature
or
to
our
reason
and
true
interest
.
They
forbid
us
nothing
but
what
is
base
and
unworthy
,
to
serve
our
humours
and
passions
,
to
reproach
our
understandings
and
to
make
our selves
fools
and
beasts
;
in
a
word
,
nothing
but
what
tends
either
to
our
private
harm
and
prejudice
,
or
to
publick
disorder
and
confusion
.
And
that
this
is
the
tenour
of
the
Laws
of
the
Gospel
will
appear
to
any
one
from
our
Saviour's
Sermons
and
Discourses
:
particularly
that
upon
the
Mount
;
wherein
he
charges
his
Disciples
and
followers
to
be
humble
,
and
meek
,
and
righteous
,
and
patient
under
sufferings
and
persecutions
,
and
good
and
kind
to
all
even
to
those
that
are
evil
and
injurious
to
us
,
and
to
endeavour
to
excell
in
all
goodness
and
vertue
.
This
will
appear
likewise
from
the
Writings
of
the
holy
Apostles
;
I
will
instance
but
in
some
few
passages
in
them
.
St.
Paul
represents
to
us
the
design
of
the
Christian
doctrine
in
a
very
few
words
,
but
of
admirable
sense
and
weight
;
Tit.
2.11
,
12.
The
grace
of
God
that
bringeth
salvation
hath
appear'd
to
all
men
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
we
should
live
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
The
same
Apostle
makes
this
the
main
and
fundamental
condition
of
the
Covenant
of
the
Gospel
on
our
part
,
2
Tim.
2.19
.
,
Let
every
one
that
names
the
name
of
Christ
depart
from
iniquity
.
St.
James
describes
the
Christian
doctrine
(
which
he
calls
the
wisdom
that
is
from
above
)
by
these
characters
,
It
is
first
pure
,
then
peaceable
,
gentle
and
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
and
without
hypocrisie
.
St.
Peter
calls
the
Gospel
,
2
Pet.
1.3
,
4.
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
;
whereby
(
saith
he
)
are
given
unto
us
exceeding
great
and
precious
promises
,
that
by
these
you
might
be
partakers
of
a
divine
nature
having
escap'd
the
corruption
that
is
in
the
world
through
lust
;
and
upon
this
consideration
he
exhorts
them
to
give
all
diligence
to
add
to
their
faith
the
several
vertues
of
a
good
life
,
V.
5
,
6
,
7.
without
which
he
tells
them
they
are
barren
and
unfruitfull
in
the
knowledge
of
our
Lord
Jesus
Christ
.
I
will
conclude
with
that
full
and
comprehensive
paslage
of
St.
Paul
to
the
Philippians
,
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
things
are
of
venerable
esteem
)
whatsoever
things
are
just
,
whatsoever
things
are
pure
(
or
chast
)
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
if
there
be
any
praise
,
think
on
these
things
.
But
the
perfection
and
the
reasonableness
of
the
Laws
of
Christianity
will
most
plainly
appear
by
taking
a
brief
survey
of
them
.
And
they
may
all
be
referr'd
to
these
two
general
heads
.
They
are
either
such
as
tend
to
the
perfection
of
humane
nature
and
to
make
men
singly
and
personally
good
,
or
such
as
tend
to
the
peace
and
happiness
of
humane
Society
.
First
,
Such
as
tend
to
the
perfection
of
humane
nature
and
to
make
men
good
singly
and
personally
consider'd
.
And
the
precepts
of
this
kind
may
be
distributed
likewise
into
two
sorts
,
such
as
enjoyn
piety
towards
God
,
or
such
as
require
the
good
order
and
government
of
our selves
in
respect
of
the
enjoyments
and
pleasures
of
this
life
.
1.
Such
as
enjoyn
Piety
towards
God
.
All
the
duties
of
Christian
Religion
which
respect
God
are
no
other
but
what
natural
light
prompts
men
to
,
excepting
the
two
Sacraments
(
which
are
of
great
use
and
significancy
in
the
Christian
Religion
)
and
praying
to
God
in
the
name
and
by
the
mediation
of
Jesus
Christ
.
For
the
sum
of
natural
Religion
as
it
refers
more
immediately
to
God
is
this
,
That
we
should
inwardly
reverence
and
love
God
,
and
that
we
should
express
our
inward
reverence
and
love
of
him
by
external
worship
and
adoration
,
and
by
our
readiness
to
receive
and
obey
all
the
revelations
of
his
will
:
And
that
we
should
testifie
our
dependence
upon
him
,
and
our
confidence
of
his
goodness
,
by
constant
prayers
and
supplications
to
him
for
mercy
and
help
for
our selves
and
others
;
And
that
we
should
acknowledge
our
obligations
to
him
for
the
many
favours
and
benefits
which
every
day
and
every
minute
we
receive
from
him
,
by
continual
praises
and
thanksgivings
:
And
that
on
the
contrary
we
should
not
entertain
any
unworthy
thoughts
of
God
,
nor
give
that
honour
and
reverence
which
is
due
to
him
,
to
any
other
;
that
we
should
not
worship
him
in
any
manner
that
is
either
unsuitable
to
the
excellency
and
perfection
of
his
nature
,
or
contrary
to
his
revealed
will
;
that
we
should
carefully
avoid
the
prophane
and
irreverent
use
of
his
Name
by
cursing
,
or
customary
swearing
,
and
take
heed
of
the
neglect
or
contempt
of
his
Worship
or
any
thing
belonging
to
it
.
This
is
the
sum
of
the
first
part
of
natural
Religion
,
and
these
are
the
general
heads
of
those
duties
which
every
man's
reason
tells
him
he
owes
to
God
:
And
these
are
the
very
things
which
the
Christian
Religion
does
expresly
require
of
us
,
as
might
be
evidenc'd
from
particular
Texts
in
the
New
Testament
.
So
that
there
is
nothing
in
this
part
of
Christianity
but
what
agrees
very
well
with
the
reason
of
mankind
.
2.
Such
precepts
as
require
the
good
order
and
government
of
our selves
in
respect
of
the
pleasures
and
enjoyments
of
this
life
.
Christian
Religion
commands
whatsoever
things
are
pure
and
chast
,
all
manner
of
sobriety
and
temperance
and
moderation
in
reference
to
our
appetites
and
passion
;
and
forbids
whatever
is
unnatural
,
and
unreasonable
,
and
unhealthfull
in
the
use
of
pleasures
and
of
any
of
God's
creatures
.
Hither
belong
all
those
Texts
which
require
of
us
that
we
should
not
walk
after
the
flesh
but
after
the
spirit
,
Rom.
8.1
.
that
we
should
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
,
2
Cor.
7.1
.
that
we
should
be
holy
in
all
manner
of
conversation
.
1
Pet.
1.15
.
St.
John
distributes
the
lusts
and
irregular
appetites
of
men
into
three
kinds
,
voluptuousness
,
covetousness
,
and
ambition
,
answerably
to
the
three
sorts
of
tempting
objects
that
are
in
the
world
,
pleasures
,
riches
and
honours
,
All
that
is
in
the
world
,
the
lust
of
the
flesh
,
1
Joh.
2.16
.
the
lust
of
the
eyes
,
and
the
pride
of
life
,
&c.
And
Christianity
doth
strictly
forbid
all
these
,
Luke
12.15
.
Take
heed
and
beware
of
Covetousness
(
says
our
Saviour
,
and
he
adds
this
excellent
reason
)
for
a
man's
life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
.
It
forbids
pride
and
ambition
and
vain
glory
,
and
commands
humility
and
modesty
and
condescension
to
others
;
Mat.
11.29
.
Learn
of
me
(
says
our
Saviour
)
for
I
am
meek
and
lowly
in
spirit
;
Rom.
12.16
.
Mind
not
high
things
,
but
condescend
to
them
that
are
of
low
degree
;
Let
nothing
be
done
through
vain
glory
,
Phil.
2.3
.
but
in
lowliness
of
mind
let
each
esteem
other
better
than
themselves
.
And
in
reference
to
sensual
pleasures
it
forbids
all
irregularity
and
excess
,
and
strictly
enjoyns
purity
and
temperance
;
Luke
21.36
.
cautioning
us
to
take
heed
lest
we
be
overcharged
with
surfeiting
and
drunkenness
;
Rom.
13.13
.
chargeing
us
to
walk
decently
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
;
1
Pet.
2.11
.
to
abstain
from
fleshly
lusts
which
war
against
the
soul
.
Now
all
these
precepts
do
not
onely
tend
to
beget
in
us
such
vertues
and
dispositions
as
are
reasonable
and
suitable
to
our
nature
and
every
way
for
our
temporal
convenience
and
advantage
,
but
such
as
do
likewise
exceedingly
dispose
us
to
piety
and
religion
by
purifying
our
souls
from
the
dross
and
filth
of
sensual
delights
.
For
covetousness
debaseth
a
man's
spirit
,
and
sinks
it
into
the
earth
;
intemperance
and
lust
cloud
a
man's
understanding
,
and
indispose
it
for
the
contemplation
of
things
spiritual
and
divine
.
Thus
you
see
how
the
Precepts
of
Christianity
do
tend
to
the
perfection
of
humane
nature
,
considering
men
singly
and
personally
.
Secondly
,
The
other
sort
of
Precepts
are
such
as
tend
to
the
peace
and
happiness
of
humane
Society
.
And
the
reason
of
mankind
can
devise
nothing
more
proper
to
this
end
than
the
Laws
of
Christianity
are
.
For
they
command
all
those
vertues
which
are
apt
to
sweeten
the
spirits
and
allay
the
passions
and
animosities
of
men
one
towards
another
.
They
require
us
to
love
our
neighbour
(
that
is
every
man
in
the
world
,
even
our
greatest
enemies
)
as
our
.
selves
.
And
for
this
end
among
others
was
the
Sacrament
of
the
Lord's
Supper
,
the
Feast
of
love
instituted
:
that
by
commemorating
the
love
of
our
dying
Saviour
,
who
laid
down
his
life
for
his
enemies
,
we
might
be
put
in
mind
how
we
ought
to
love
one
another
.
And
by
this
Law
of
loving
all
men
even
our
enemies
,
Christian
Religion
discovers
it self
not
onely
to
be
the
most
innocent
and
harmless
,
but
the
most
generous
and
best
natur'd
Institution
that
ever
was
in
the
world
.
For
in
pursuance
of
this
general
precept
it
commands
us
,
to
do
good
to
all
men
;
if
it
be
possible
,
and
as
much
as
in
us
lies
to
live
peaceably
with
all
men
;
to
be
kind
one
to
another
,
ready
to
gratifie
and
oblige
men
;
to
be
tender-hearted
and
compassionate
towards
those
that
are
in
want
or
misery
,
and
ready
to
supply
and
relieve
them
;
to
sympathize
with
one
another
in
our
joys
and
sorrows
,
to
mourn
with
those
that
mourn
,
and
to
rejoyce
with
them
that
rejoyce
;
to
bear
one
anothers
burdens
,
and
to
forbear
one
another
in
love
;
to
be
easily
reconcil'd
to
them
that
have
offended
us
,
and
to
be
ready
to
forgive
from
our
hearts
the
greatest
injuries
that
can
be
done
to
us
,
and
that
without
bounds
and
limits
even
to
seventy
seven
times
;
as
our
Saviour
expresseth
it
.
The
Laws
of
Christianity
do
likewise
secure
both
the
private
interests
of
men
and
the
publick
peace
,
by
confirming
and
enforcing
all
the
dictates
of
nature
concerning
Justice
and
Equity
,
and
our
doing
to
others
as
we
would
have
them
to
do
to
us
;
and
by
commanding
obedience
to
humane
Laws
which
decide
mens
rights
and
submission
to
government
under
pain
of
damnation
:
And
by
forbiding
whatever
is
contrary
to
these
,
violence
and
oppression
defrauding
and
over-reaching
one
another
,
perfidiousness
and
treachery
,
breach
of
trusts
,
oaths
or
promises
,
undutifulness
to
superiours
,
sedition
and
rebellion
against
Magistracy
and
Authority
:
And
if
there
be
any
thing
else
that
is
apt
to
disturb
the
peace
of
the
world
and
to
alienate
the
affections
of
men
from
one
another
,
as
sowerness
of
disposition
,
and
rudeness
of
behaviour
,
censoriousness
and
sinister
interpretation
of
things
,
all
cross
and
distastfull
humours
,
and
what
ever
else
may
render
the
conversation
of
men
grievous
and
uneasie
to
one
another
:
All
these
are
either
expresly
,
or
by
clear
consequence
and
deduction
forbidden
in
the
new
Testament
.
And
now
what
could
any
Religion
do
more
towards
the
reforming
of
the
dispositions
and
manners
of
men
?
What
Laws
can
be
devis'd
more
proper
and
effectual
to
advance
the
nature
of
man
to
its
highest
perfection
,
to
procure
the
tranquillity
of
mens
minds
and
the
peace
and
happiness
of
the
world
,
than
these
precepts
of
Christianity
are
?
Several
of
which
(
as
those
of
loving
our
enemies
,
of
not
revenging
injuries
,
of
rendering
good
for
evil
,
&c.
)
though
they
have
been
esteem'd
reasonable
by
some
of
the
wifest
among
the
Heathen
,
yet
by
reason
of
the
degeneracy
of
the
world
,
and
of
the
obscurity
and
uncertainty
of
humane
reason
,
they
never
obtain'd
to
have
the
estimation
and
force
of
natural
Laws
.
So
that
we
owe
to
Christianity
the
discovery
of
the
most
certain
and
perfect
Rule
of
life
that
ever
the
world
was
acquainted
withall
.
III.
Christian
Religion
propounds
the
most
powerfull
arguments
to
perswade
men
to
the
obedience
of
these
Laws
.
The
Gospel
offers
such
considerations
to
us
,
as
are
fit
to
work
very
forceably
upon
two
of
the
most
swaying
and
governing
passions
in
the
mind
of
man
,
our
hopes
and
our
fears
.
To
encourage
our
hopes
it
gives
us
the
highest
assurance
of
the
greatest
and
most
lasting
happiness
,
in
case
of
obedience
;
and
to
awaken
our
fear
it
threatens
sinners
with
the
most
dreadfull
and
durable
torments
,
in
case
of
disobedience
.
Rom.
2.7
,
8.
To
them
who
by
patient
continuance
in
well-doing
seek
for
glory
and
honour
and
immortality
,
it
promiseth
eternal
life
:
But
unto
them
that
obey
not
the
truth
,
but
obey
unrighteousness
,
it
threatens
indignation
and
wrath
,
tribulation
and
anguish
.
And
this
is
that
which
makes
the
doctrine
of
the
Gospel
so
powerfull
an
instrument
for
the
reforming
of
the
world
,
that
it
proposes
to
men
such
glorious
rewards
and
such
terrible
punishments
as
no
Religion
ever
did
;
and
to
make
the
consideration
of
them
more
effectual
,
it
gives
us
far
greater
assurance
of
the
reality
,
and
certainty
of
these
things
than
ever
the
world
had
before
.
This
account
the
Apostle
gives
us
of
the
success
and
efficacy
of
the
Gospel
upon
the
minds
of
men
,
and
for
this
reason
he
calls
it
the
power
of
God
unto
salvation
,
Rom.
r.
16.18
.
because
therein
the
wrath
of
God
is
reveal'd
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
.
Before
the
revelation
of
the
Gospel
the
wickedness
and
impenitency
of
the
Heathen-world
was
a
much
more
excusable
thing
,
because
they
were
in
a
great
measure
ignorant
of
the
rewards
of
another
life
,
and
had
generally
but
very
uncertain
and
obscure
apprehensions
of
those
things
which
urge
men
most
powerfully
to
forsake
their
sins
,
and
are
the
most
prevalent
arguments
to
a
good
life
.
So
St.
Paul
tells
the
Athenians
the
most
knowing
among
the
Heathen
,
Act.
17.30
,
31.
The
times
of
this
ignorance
God
winked
at
,
but
now
commandeth
all
men
every
where
to
repent
;
because
he
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousness
by
that
man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
The
Resurrection
of
Jesus
Christ
from
the
dead
hath
given
the
world
that
full
assurance
of
another
life
after
this
and
of
a
future
Judgment
which
it
never
had
before
,
for
He
whom
God
rais'd
from
the
dead
did
declare
and
testifie
that
it
was
he
who
was
ordain'd
of
God
to
be
the
Judge
of
quick
and
dead
.
Act.
10.42
.
And
the
firm
belief
of
a
future
Judgment
,
which
shall
render
to
every
man
according
to
his
deeds
,
if
it
be
well
consider'd
,
is
to
a
reasonable
nature
the
most
forcible
motive
of
all
other
to
a
good
life
;
because
it
is
taken
from
the
consideration
of
the
greatest
and
most
lasting
happiness
and
misery
that
humane
nature
is
capable
of
.
So
that
the
Laws
of
Christianity
have
the
firmest
sanction
of
any
Laws
in
the
world
to
secure
the
obedience
and
observance
of
them
:
For
what
can
restrain
men
from
sin
if
the
terrours
of
the
Lord
and
the
evident
danger
of
eternal
destruction
will
not
?
What
encouragement
can
be
given
to
goodness
beyond
the
hopes
of
Heaven
and
the
assurance
of
an
endless
felicity
?
IV.
The
Christian
Religion
furnisheth
us
with
the
best
motives
and
considerations
to
patience
and
contentedness
under
the
evils
and
afflictions
of
this
life
.
This
was
one
great
design
of
Philosophy
,
to
support
men
under
the
evils
and
calamities
which
this
life
is
incident
to
,
and
to
fortifie
their
spirits
against
sufferings
.
And
to
this
end
the
wisest
among
the
Heathens
rack'd
their
wits
and
cast
about
every
way
,
they
advanc'd
all
sorts
of
principles
and
manag'd
every
little
argument
and
consideration
to
the
utmost
advantage
.
And
yet
after
all
these
attempts
they
have
not
been
able
to
give
any
considerable
comfort
and
ease
to
the
mind
of
man
under
any
of
the
great
evils
and
pressures
of
this
life
.
The
bed
is
shorter
than
that
a
man
can
stretch
himself
upon
it
,
and
the
covering
narrower
than
that
a
man
can
wrap
himself
in
it
.
All
the
wise
sayings
and
advices
which
Philosophers
could
muster
up
to
this
purpose
have
prov'd
ineffectual
to
the
common
people
and
the
generality
of
mankind
,
and
have
help'd
onely
to
support
some
few
stout
and
ostbinate
minds
,
which
without
the
assistance
of
Philosophy
would
have
held
up
pretty
well
of
themselves
.
Some
of
the
Philosophers
have
run
so
far
back
for
arguments
of
comfort
against
,
pain
as
to
call
every
thing
into
question
,
and
to
doubt
whether
there
were
any
such
thing
as
sense
or
pain
.
And
yet
for
all
that
when
any
great
evil
has
been
upon
them
,
they
would
certainly
sigh
and
groan
as
pitifully
and
cry
out
as
loud
as
other
men
.
Others
have
sought
to
ease
themselves
of
all
the
evil
of
affliction
by
disputing
subtilly
against
it
,
and
pertinaciously
maintaining
that
afflictions
are
no
real
evils
but
onely
in
opinion
and
imagination
,
and
therefore
a
wise
man
ought
not
to
be
troubl'd
at
them
.
But
he
must
be
a
very
wise
man
that
can
forbear
being
troubl'd
at
things
that
are
very
troublesome
.
And
yet
thus
Possidonius
(
as
Tully
tells
us
)
distinguish'd
,
he
could
not
deny
pain
to
be
very
troublesome
but
for
all
that
he
was
resolv'd
,
never
to
acknowledge
it
to
be
an
evil
.
But
sure
it
is
a
very
slender
comfort
that
relies
upon
this
nice
distinction
between
things
being
troublesome
and
being
evils
,
when
all
the
evil
of
affliction
lies
in
the
trouble
it
creates
to
us
.
But
when
the
best
that
can
be
is
made
of
this
argument
,
it
is
good
for
nothing
but
to
be
thrown
away
as
a
stupid
Paradox
and
against
the
common
sense
of
mankind
.
Others
have
endeavoured
to
delude
their
trouble
by
a
graver
way
of
reasoning
,
that
these
things
are
fatal
and
necessary
and
therefore
no
body
ought
to
be
troubled
at
them
,
it
being
in
vain
to
be
troubled
at
that
which
we
cannot
help
.
And
yet
perhaps
it
might
as
reasonably
be
said
on
the
other
side
that
this
very
consideration
,
that
a
thing
cannot
be
help'd
,
is
one
of
the
justest
causes
of
trouble
to
a
wise
man
.
For
it
were
some
kind
of
comfort
if
these
evils
were
to
be
avoided
,
because
then
we
might
be
carefull
to
prevent
them
another
time
;
but
if
they
be
necessary
then
my
trouble
is
as
fatal
as
the
calamity
that
occasions
it
,
and
though
I
know
it
is
in
vain
to
be
troubled
for
that
which
I
cannot
help
yet
I
cannot
chuse
but
be
afflicted
.
It
was
a
smart
reply
that
Augustus
made
to
one
that
ministred
this
comfort
to
him
of
the
fatality
of
things
,
Hoc
ipsum
est
(
says
he
)
quod
me
male
habet
,
this
was
so
far
from
giving
any
ease
to
his
mind
that
this
was
the
very
thing
that
troubled
him
.
Others
have
try'd
to
divert
and
entertain
the
troubles
of
other
men
by
pretty
and
plausible
sayings
,
such
as
this
,
That
if
evils
are
long
they
are
but
light
,
if
sharp
I
but
short
,
and
a
hundred
such
like
.
Now
am
apt
to
imagine
that
it
is
but
a
very
small
comfort
that
a
plain
and
ordinary
man
,
lying
under
a
sharp
fit
of
the
Stone
for
a
week
together
,
receives
from
this
fine
Sentence
.
For
what
pleasure
soever
men
that
are
at
ease
and
leisure
may
take
in
being
the
Authours
of
witty
sayings
,
I
doubt
it
is
but
poor
consolation
that
a
man
under
great
and
stinging
afflictions
finds
from
them
.
The
best
moral
argument
to
patience
,
in
my
opinion
,
is
the
advantage
of
patience
it self
.
To
bear
evils
as
quietly
as
we
can
is
the
way
to
make
them
lighter
and
easier
.
But
to
toss
and
fling
and
to
be
restless
is
good
for
nothing
but
to
fret
and
enrage
our
pain
,
to
gall
our
sores
and
to
make
the
burthen
that
is
upon
us
sit
more
uneasie
.
But
this
is
properly
no
consideration
of
comfort
,
but
an
art
of
managing
our selves
under
afflictions
so
as
not
to
make
them
more
grievous
than
indeed
the
are
.
But
now
the
arguments
which
Christianity
propounds
to
us
are
such
as
are
a
just
and
reasonable
encouragement
to
men
to
bear
sufferings
patiently
.
Our
Religion
sets
before
us
not
the
example
of
a
stupid
Stoick
,
who
had
by
obstinate
principles
harden'd
himself
against
all
sense
of
pain
beyond
the
common
measures
of
humanity
,
but
an
example
that
lies
level
to
all
mankind
,
of
a
man
like
our selves
,
that
had
a
tender
sense
of
the
least
suffering
and
yet
patiently
endur'd
the
greatest
;
of
Jesus
the
Authour
and
finisher
of
our
faith
,
Heb.
1.22
who
for
the
joy
that
was
set
before
him
endured
the
cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
.
God
thought
it
expedient
that
the
first
Christians
should
by
great
hardships
and
persecutions
be
train'd
up
for
glory
,
and
to
animate
and
encourage
them
hereto
the
Captain
of
our
salvation
was
crown'd
by
sufferings
.
Heb.
2.10
Much
more
should
the
consideration
of
this
pattern
arm
us
with
patience
against
the
common
and
ordinary
calamities
of
this
life
,
especially
if
we
consider
his
example
with
this
advantage
that
though
his
sufferings
were
wholly
undeserv'd
,
and
not
for
himself
but
for
us
,
yet
he
bore
them
patiently
.
But
the
main
consideration
of
all
is
,
the
glory
which
shall
follow
our
sufferings
as
the
reward
of
them
,
if
they
be
for
God
and
his
cause
;
and
if
upon
any
other
innocent
account
,
as
reward
of
our
patience
.
2
Cor.
4.17
.
Our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
Christian
Religion
hath
secur'd
us
that
we
shall
be
infinite
gainers
by
our
sufferings
.
And
who
would
not
be
content
to
suffer
upon
terms
of
such
advantage
?
to
pass
through
many
tribulations
into
the
Kingdom
of
God
,
and
to
endure
a
short
ffliction
for
an
endless
happiness
?
The
assurance
of
a
future
blessedness
is
a
cordial
that
will
revive
our
spirits
more
in
the
day
of
adversity
,
than
all
the
wise
sayings
and
considerations
of
Philosophy
.
These
are
the
arguments
which
Christianity
propounds
to
us
,
and
they
are
firm
and
sound
at
the
bottom
;
they
have
strength
and
substance
in
them
,
and
are
apt
to
work
upon
humane
nature
,
and
the
most
ordinary
understanding
is
capable
of
the
force
of
them
.
In
the
strength
and
vertue
of
this
great
example
,
and
in
contemplation
of
this
glorious
reward
,
with
what
resolution
and
chearfulness
,
with
what
courage
and
patience
did
vast
numbers
of
all
sorts
of
people
in
the
first
Ages
of
Christianity
,
not
only
men
but
women
,
not
only
those
of
greater
spirit
and
more
generous
education
but
those
of
the
poorest
and
lowest
condition
,
not
onely
the
learned
and
the
wise
but
the
ignorant
and
illiterate
,
encounter
all
the
rage
and
malice
of
the
world
and
embrace
torments
and
death
?
Had
the
precepts
and
counsels
of
Philosophy
ever
any
such
effect
upon
the
minds
of
men
?
I
will
conclude
this
with
a
passage
in
the
life
of
Lipsius
,
who
was
a
great
studier
and
admirer
of
the
Stoical
Philosophy
.
When
he
lay
upon
his
death-bed
,
and
one
of
his
friends
who
came
to
visit
him
told
him
that
he
needed
not
use
arguments
to
perswade
him
to
patience
under
his
pains
,
the
Philosophy
which
he
had
studied
so
much
would
furnish
him
with
motives
enough
to
that
purpose
,
he
answers
him
with
this
ejaculation
,
Domine
Jesu
,
da
mihi
patientiam
Christianam
,
Lord
Jesus
,
give
me
Christian
patience
.
No
patience
like
to
that
which
the
considerations
of
Christianity
are
apt
to
work
in
us
.
And
now
I
have
as
briefly
and
plainly
as
I
could
endeavour'd
to
represent
to
you
the
excellency
of
the
Christian
Religion
,
both
in
respect
of
the
clear
discoveries
which
it
makes
to
us
of
the
nature
of
God
which
is
the
great
foundation
of
all
Religion
,
and
likewise
in
respect
of
the
perfection
of
its
Laws
and
the
power
of
its
arguments
to
perswade
men
both
to
obey
and
suffer
the
will
of
God
.
By
which
you
may
see
,
what
the
proper
tendency
and
design
of
this
Religion
is
,
and
what
the
Laws
and
precepts
of
it
would
make
men
if
they
would
truly
observe
them
and
live
according
to
them
,
substantially
Religious
towards
God
,
chast
and
temperate
,
patient
and
contented
in
reference
to
themselves
and
the
dispensations
of
God's
providence
towards
them
,
just
and
honest
,
kind
and
peaceable
and
good
natur'd
towards
all
men
.
In
a
word
,
the
Gospel
describes
God
to
us
in
all
respects
such
a
one
as
we
would
wish
him
to
be
,
gives
us
such
Laws
as
every
man
that
understands
himself
would
chuse
to
live
by
,
propounds
such
arguments
to
perswade
to
the
obedience
of
these
Laws
as
no
man
that
wisely
loves
himself
and
hath
any
tenderness
for
his
own
interest
and
happiness
either
in
this
world
or
the
other
,
can
refuse
to
be
mov'd
withall
.
And
now
methinks
I
may
with
some
confidence
challenge
any
Religion
in
the
world
to
shew
such
a
compleat
body
and
collection
of
holy
and
reasonable
Laws
establish'd
upon
such
promises
and
threatnings
as
the
Gospel
contains
.
And
if
any
man
can
produce
a
Religion
that
can
reasonably
pretend
to
an
equal
or
a
greater
confirmation
than
the
Gospel
hath
,
a
Religion
the
precepts
and
promises
and
threatnings
whereof
are
calculated
to
make
men
wiser
and
better
,
more
temperate
and
more
chast
,
more
meek
and
more
patient
,
more
kind
and
more
just
,
than
the
laws
and
motives
of
Christianity
are
apt
to
make
men
;
if
any
man
can
produce
such
a
Religion
,
I
am
ready
to
be
of
it
.
Let
but
any
man
shew
me
any
Book
in
the
world
,
the
doctrines
whereof
have
the
seal
of
such
miracles
as
the
doctrine
of
the
Scriptures
hath
;
a
Book
which
contains
the
heads
of
our
duty
so
perfectly
,
and
without
the
mixture
of
any
thing
that
is
unreasonable
,
or
vicious
,
or
any
ways
unworthy
of
God
;
that
commands
us
every
thing
in
reason
necessary
to
be
done
,
and
abridgeth
us
of
no
lawfull
pleasure
without
offering
us
abundant
recompence
for
our
present
self-denyal
;
a
Book
the
rules
whereof
,
if
they
were
practic'd
,
would
make
men
more
pious
and
devout
,
more
holy
and
sober
,
more
just
and
fair
in
their
dealings
,
better
friends
and
better
neighbours
,
better
magistrates
and
better
subjects
and
better
in
all
relations
,
and
which
does
offer
to
the
understanding
of
men
more
powerfull
arguments
to
perswade
them
to
be
all
this
;
let
any
man
,
I
say
,
shew
me
such
a
Book
,
and
I
will
lay
aside
the
Scripture
and
preach
out
of
that
.
And
do
we
not
all
profess
to
be
of
this
excellent
Religion
,
and
to
study
and
believe
this
holy
Book
of
the
Scriptures
?
But
alas
!
who
will
believe
that
we
do
so
,
that
shall
look
upon
the
actions
and
consider
the
lives
of
the
greatest
part
of
Christians
?
How
grosly
and
openly
do
many
of
us
contradict
the
plain
precepts
of
the
Gospel
,
by
our
ungodliness
and
worldly
lusts
by
living
intemperately
or
unjustly
;
or
prophanely
in
this
present
world
?
As
if
the
grace
of
God
which
brings
salvation
,
had
never
appear'd
to
us
,
as
if
we
had
never
hear'd
of
Heaven
or
Hell
,
or
believ'd
not
one
word
that
the
Scripture
says
concerning
them
,
as
if
we
were
in
no
expectation
of
the
blessed
hope
and
the
glorious
appearance
of
the
great
God
and
our
Saviour
Jesus
Christ
,
whom
God
hath
appointed
to
judge
the
world
in
righteousness
;
and
who
will
bestow
mighty
rewards
upon
those
who
faithfully
serve
him
,
but
will
come
in
flaming
sire
to
take
vengeance
on
them
that
know
not
God
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
Let
us
not
then
deceive
our selves
by
pretending
to
this
excellent
knowledge
of
Christ
Jesus
our
Lord
,
if
we
do
not
frame
our
lives
according
to
it
.
For
though
we
know
these
things
never
so
well
,
yet
we
are
not
happy
unless
we
do
them
:
Nay
,
we
are
but
the
more
miserable
for
knowing
them
if
we
do
them
not
;
Therefore
it
concerns
every
one
of
us
to
consider
seriously
what
we
believe
;
and
whether
our
belief
of
the
Christian
Religion
have
its
due
effect
upon
our
lives
.
If
not
,
all
the
Precepts
and
Promises
and
Threatnings
of
the
Gospel
will
rise
up
in
judgment
against
us
,
and
the
Articles
of
our
Faith
will
be
so
many
Articles
of
Accusation
,
and
the
great
weight
of
our
charge
will
be
this
that
we
did
not
obey
that
Gospel
which
we
profess'd
to
believe
,
that
we
made
confession
of
the
Christian
Faith
but
liv'd
like
Heathens
.
Not
to
believe
the
Christian
Religion
,
after
so
great
evidence
and
confirmation
as
God
hath
given
to
it
,
is
very
unreasonable
;
but
to
believe
it
to
be
true
,
and
yet
to
live
as
if
it
were
false
,
is
the
greatest
repugnancy
and
contradiction
that
can
be
.
He
that
does
not
believe
Christianity
,
either
hath
,
or
thinks
he
hath
some
reason
for
with-holding
his
assent
from
it
.
But
he
that
believes
it
,
and
yet
lives
contrary
to
it
,
knows
that
he
hath
no
reason
for
what
▪
he
does
,
and
is
convinc'd
that
he
ought
to
do
otherwise
:
And
he
is
a
miserable
man
indeed
that
does
those
things
for
the
doing
of
which
he
continually
stands
condemn'd
by
his
own
mind
,
and
accordingly
God
will
deal
more
severely
with
such
persons
.
He
will
pardon
a
thousand
defects
in
our
understandings
,
if
they
do
not
proceed
from
gross
carelesness
and
neglect
of
our selves
;
but
the
faults
of
our
wills
have
no
excuse
,
because
we
knew
to
do
better
and
were
convinc'd
in
our
minds
that
we
ought
not
to
have
done
so
.
Dost
thou
believe
that
the
wrath
of
God
is
reveal'd
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
,
and
dost
thou
still
allow
thy self
in
ungodliness
and
worldly
lusts
?
Art
thou
convinc'd
that
without
holiness
no
man
shall
see
the
Lord
,
and
dost
thou
still
persist
in
a
wicked
course
?
Art
thou
fully
perswaded
that
no
whoremonger
,
nor
adulterer
,
nor
covetous
,
nor
unrighteous
person
shall
have
any
inheritance
in
the
Kingdom
of
God
and
Christ
,
and
dost
thou
for
all
that
continue
to
practise
these
vices
?
What
canst
thou
say
(
man
)
why
it
should
not
be
to
thee
according
to
thy
faith
?
If
it
so
fall
out
that
thou
art
miserable
and
undone
for
ever
,
thou
hast
no
reason
to
be
surpriz'd
as
if
some
unexpected
thing
had
happen'd
to
thee
.
It
is
but
with
thee
just
as
thou
believ'dst
it
would
be
when
thou
didst
these
things
.
For
how
couldst
thou
expect
that
God
should
accept
of
thy
good
belief
when
thou
didst
so
notoriously
contradict
it
by
a
bad
life
?
How
couldst
thou
look
for
other
but
that
God
should
condemn
thee
for
the
doing
of
those
things
for
which
thine
own
Conscience
did
condemn
thee
all
the
while
thou
wast
doing
of
them
;
When
we
come
into
the
other
world
there
is
no
consideration
that
will
sting
our
consciences
more
cruelly
than
this
,
that
we
did
wickedly
when
we
knew
to
have
done
better
,
and
chose
to
make
our selves
miserable
when
we
understood
the
way
to
have
been
happy
.
To
conclude
,
we
Christians
have
certainly
the
best
and
the
holiest
,
the
wisest
and
most
reasonable
Religion
in
the
world
;
but
then
we
are
in
the
worst
condition
of
all
mankind
,
if
the
best
Religion
in
the
world
do
not
make
us
good
.
1
JOHN
.
5.3
.
—
And
his
commandments
are
not
grievous
.
ONE
of
the
great
prejudices
which
men
have
entertain'd
against
the
Christian
Religion
is
this
,
that
it
lays
upon
men
heavy
burdens
and
grievous
to
be
born
,
that
the
Laws
of
it
are
very
strict
and
severe
,
difficult
to
be
kept
and
yet
dangerous
to
be
broken
;
That
it
requires
us
to
govern
and
keep
under
our
passions
,
and
to
contradict
many
times
our
strongest
inclinations
and
desires
,
to
cut
off
our
right
hand
and
to
pluck
out
our
right
eye
,
to
love
cur
enemies
,
to
bless
them
that
curse
us
,
to
do
good
to
them
that
hate
us
and
to
pray
for
them
that
despitefully
use
us
and
persecute
us
;
to
forgive
the
greatest
injuries
that
are
done
to
us
,
and
to
make
reparation
for
the
least
that
we
do
to
others
;
to
be
contented
with
our
condition
patient
under
sufferings
,
and
ready
to
sacrifice
our
dearest
interests
in
this
world
,
and
even
our
very
lives
,
in
the
cause
of
God
and
Religion
:
All
these
seem
to
be
hard
sayings
and
grievous
commandments
.
For
the
removal
of
this
prejudice
I
have
chosen
these
words
of
the
Apostle
,
which
expresly
tells
us
the
contrary
,
that
the
commandments
of
God
are
not
grievous
.
And
though
this
be
a
great
truth
if
it
be
impartially
consider'd
,
yet
it
is
also
a
great
paradox
to
men
of
corrupt
minds
and
vicious
practices
,
who
are
prejudic'd
against
Religion
and
the
holy
Laws
of
God
by
their
interest
and
their
lusts
.
This
seems
a
strange
proposition
to
those
who
look
upon
Religion
at
a
distance
and
never
try'd
the
experiment
of
a
holy
life
,
who
measure
the
Laws
of
God
not
by
the
intrinsecal
goodness
and
equity
of
them
,
but
by
the
reluctancy
and
opposition
which
they
find
in
their
own
hearts
against
them
.
Upon
this
account
it
will
be
requisite
to
take
some
pains
to
satisfie
the
reason
of
men
concerning
this
truth
and
if
it
be
possible
to
make
it
so
evident
that
those
who
are
unwilling
to
own
it
may
yet
be
asham'd
to
deny
it
.
And
methinks
I
have
this
peculiar
advantage
in
the
argument
I
have
now
undertaken
that
every
reasonable
man
cannot
chuse
but
wish
me
success
in
this
attempt
,
because
I
undertake
the
proof
of
that
which
it
is
every
man's
interest
that
it
should
be
true
:
And
if
I
can
make
it
out
,
this
pretence
against
Religion
will
not
onely
be
baffled
but
we
shall
gain
a
new
and
forcible
argument
to
perswade
men
over
to
it
.
Now
the
easiness
or
difficulty
of
the
observation
of
any
Laws
or
commands
depends
chiefly
upon
these
three
things
.
First
,
Upon
the
Nature
of
the
Laws
themselves
and
their
suitableness
or
unsuitableness
to
those
to
whom
they
are
given
.
Secondly
,
Upon
the
ability
or
weakness
of
those
on
whom
these
Laws
are
impos'd
for
the
keeping
of
them
.
For
easiness
and
difficulty
are
relative
terms
and
refer
to
some
power
,
and
a
thing
may
be
difficult
to
a
weak
man
which
yet
may
be
easie
to
the
same
person
when
assisted
with
a
greater
strength
.
Thirdly
,
Upon
the
encouragement
that
is
given
to
the
observation
of
them
.
For
the
proposal
of
great
rewards
does
very
much
qualifie
and
allay
the
difficulty
of
any
undertaking
.
Now
if
I
can
make
these
three
things
evident
:
1.
That
the
Laws
of
God
are
reasonable
,
that
is
,
suitable
to
our
nature
and
advantageous
to
our
interest
.
2.
That
we
are
not
destitute
of
sufficient
power
and
ability
for
the
performance
of
them
.
And
,
3.
That
we
have
the
greatest
encouragements
to
this
purpose
:
Then
have
we
all
imaginable
reason
to
assent
to
the
truth
of
this
Proposition
that
the
commandments
of
God
are
not
grievous
.
1.
The
Laws
of
God
are
reasonable
,
that
is
,
suitable
to
our
nature
and
advantageous
to
our
interest
.
'T
is
true
God
hath
a
soveraign
right
over
us
as
we
are
his
creatures
,
and
by
virtue
of
this
right
he
might
without
injustice
have
impos'd
difficult
tasks
upon
us
and
have
requir'd
hard
things
at
our
hands
.
But
in
making
Laws
for
us
he
hath
not
made
use
of
this
right
.
He
hath
commanded
us
nothing
in
the
Gospel
that
is
either
unsuitable
to
our
reason
,
or
prejudicial
to
our
interest
;
nay
,
nothing
that
is
severe
and
against
the
grain
of
our
nature
,
but
when
either
the
apparent
necessity
of
our
interest
does
require
it
,
or
an
extraordinary
reward
is
promis'd
to
our
obedience
.
He
hath
shew'd
thee
,
O
man
what
is
good
,
and
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
This
is
the
sum
of
the
natural
Law
,
that
we
should
behave
our selves
reverently
and
obediently
towards
the
Divine
Majesty
,
and
justly
and
charitably
towards
men
;
and
that
in
order
to
the
sitting
of
us
for
the
better
discharge
of
these
duties
,
we
should
govern
our selves
in
the
use
of
sensual
delights
with
temperance
and
moderation
.
And
if
we
go
over
the
Laws
of
Christianity
,
we
shall
find
that
,
excepting
a
very
few
particulars
,
they
enjoyn
the
very
same
things
;
onely
they
have
made
our
duty
more
clear
and
certain
.
But
this
I
have
had
occasion
to
make
out
largely
in
the
foregoing
discourse
,
and
therefore
I
shall
say
the
less
to
it
now
.
As
to
the
several
parts
of
God's
worship
and
service
,
prayer
and
thanksgiving
,
hearing
and
reading
the
word
of
God
,
and
receiving
of
the
Sacrament
;
these
are
all
no
less
for
our
own
comfort
and
advantage
than
for
the
honour
of
God
and
Religion
.
And
there
is
nothing
of
difficulty
or
trouble
in
the
external
performance
of
them
,
but
what
hypocrisie
can
make
tolerable
to
it self
:
And
certainly
they
must
be
not
onely
much
more
easie
,
but
even
delightfull
,
when
they
are
directed
by
our
understandings
,
and
accompanied
with
our
hearts
and
affections
.
As
for
those
Laws
of
Religion
which
concern
our
duty
to
our selves
,
as
temperance
and
chastity
;
or
to
others
,
as
the
several
branches
of
justice
and
charity
,
comprehended
in
those
general
rules
,
of
loving
our
neighbour
as
our selves
,
and
of
doing
to
others
as
we
would
have
them
to
do
to
us
:
There
is
nothing
in
all
these
Laws
but
what
is
most
reasonable
and
fit
to
be
done
by
us
,
nothing
but
what
if
we
were
to
consult
our
own
interest
and
happiness
,
and
did
rightly
understand
our selves
,
we
would
chuse
for
our selves
;
nothing
but
what
is
easie
to
be
understood
,
and
as
easie
to
be
practis'd
by
an
honest
and
a
willing
mind
.
Now
the
practice
of
all
these
is
suitable
to
our
nature
,
and
agreeable
to
the
frame
of
our
understandings
;
proper
to
our
condition
and
circumstances
in
this
world
,
and
preparatory
to
our
happiness
in
the
next
.
And
no
man's
reason
did
ever
dictate
to
him
the
contrary
of
any
of
these
;
that
it
is
fit
for
a
Creature
not
to
love
God
,
to
be
undutifull
to
his
great
Soveraign
,
and
ungratefull
to
his
best
benefactor
;
that
it
is
reasonable
for
a
man
to
debauch
himself
by
intemperance
and
brutish
sensuality
;
to
hate
,
defraud
and
oppress
other
men
.
Our
very
natural
reason
,
if
we
will
but
listen
to
the
dictates
of
it
,
is
an
enemy
to
all
these
sins
and
a
law
against
all
these
vices
.
And
as
the
practice
of
all
piety
and
vertue
is
agreeable
to
our
reason
,
so
is
it
likewise
for
the
interest
of
mankind
;
both
of
private
persons
,
and
of
publick
Societies
,
as
I
have
already
shown
.
Some
vertues
plainly
tend
to
the
preservation
of
our
health
,
others
to
the
improvement
and
security
of
our
estates
,
all
to
the
peace
and
quiet
of
our
minds
;
and
which
is
somewhat
more
strange
,
to
the
advancement
of
our
esteem
and
reputation
;
for
though
the
world
be
generally
bad
,
and
men
are
apt
to
approve
nothing
so
much
as
what
they
do
themselves
;
yet
,
I
know
not
how
it
comes
to
pass
,
men
are
commonly
so
just
to
vertue
and
goodness
,
as
to
praise
it
in
others
even
when
they
do
not
practise
it
themselves
.
And
as
for
those
precepts
of
Christianity
which
seem
to
be
most
harsh
and
difficult
at
first
appearance
,
(
as
repentance
and
restitution
,
mortification
of
our
lusts
and
passions
,
humility
,
patience
and
contentedness
with
our
condition
,
and
resignation
of
our selves
to
the
will
of
God
;
forgiving
and
loving
our
enemies
,
and
self-denial
for
the
cause
of
God
and
Religion
)
if
we
look
well
into
them
and
consider
throughly
the
nature
and
tendency
of
them
,
even
these
will
appear
to
be
both
reasonable
in
themselves
,
and
upon
one
account
or
other
really
for
our
advantage
.
What
more
reasonable
than
repentance
,
than
that
a
man
when
he
hath
done
amiss
and
contrary
to
his
duty
should
be
heartily
sorry
for
it
,
and
resolve
to
do
so
no
more
?
And
how
grievous
soever
it
be
,
it
is
necessary
,
being
the
onely
way
to
pardon
and
peace
.
And
in
case
our
offence
against
God
hath
been
complicated
with
injury
to
men
,
it
is
but
reasonable
we
should
make
restitution
as
far
as
we
are
able
,
according
to
the
nature
of
the
injury
.
For
without
this
our
repentance
is
not
real
,
because
we
have
not
done
what
we
can
to
undo
our
fault
as
much
as
we
can
,
or
at
least
to
hinder
the
injurious
consequences
of
it
from
proceeding
any
farther
:
Nor
can
any
man
be
judg'd
to
be
truly
sorry
for
his
sin
that
retains
the
profit
and
advantages
of
it
to
himself
.
Besides
,
that
till
reparation
be
made
to
the
utmost
of
our
power
we
can
have
no
peace
in
our
own
consciences
,
nor
any
well-grounded
hopes
of
forgiveness
from
God
.
Mortification
of
our
lusts
and
passions
,
though
,
like
repentance
,
it
have
something
in
it
that
is
troublesome
,
yet
nothing
that
is
unreasonable
,
or
really
to
our
prejudice
.
If
we
give
way
to
our
Passions
,
we
do
but
gratifie
our selves
for
the
present
in
order
to
our
future
disquiet
;
but
if
we
resist
and
conquer
them
,
we
lay
the
foundation
of
perpetual
peace
and
tranquillity
in
our
minds
.
If
we
govern
our selves
in
the
use
of
sensual
delights
by
the
Laws
of
God
and
reason
,
we
shall
find
our selves
more
at
ease
than
if
we
should
let
loose
the
reins
to
our
appetites
and
lusts
.
For
the
more
we
gratifie
our
lusts
the
more
craving
they
will
be
,
and
the
more
impatient
of
denial
.
Crescit
indulgens
sibi
dirus
hydrops
,
every
lust
is
a
kind
of
hydropick
distemper
,
and
the
more
we
drink
the
more
we
shall
thirst
.
So
that
by
retrenching
our
inordinate
desires
we
do
not
rob
our selves
of
any
true
pleasure
,
but
onely
prevent
the
pain
and
trouble
of
farther
dissatisfaction
.
Humility
,
though
it
may
seem
to
expose
a
man
to
some
contempt
,
yet
it
is
truly
the
readiest
way
to
honour
:
as
on
the
contrary
,
pride
is
a
most
improper
and
absurd
means
for
the
accomplishing
of
the
end
it
aims
at
.
All
other
vices
do
in
some
measure
attain
their
end
;
covetousness
does
usually
raise
an
estate
,
and
ambitious
endeavours
do
often
advance
men
to
high
places
;
but
pride
and
insolence
and
contempt
of
others
do
infallibly
defeat
their
own
design
.
They
aim
at
respect
and
esteem
but
never
attain
it
,
for
all
mankind
do
naturally
hate
and
slight
a
proud
man
.
What
more
reasonable
than
patience
and
contentedness
,
and
that
we
should
in
all
things
resign
up
our selves
to
the
will
of
God
,
who
loves
us
as
well
as
we
do
our selves
,
and
knows
what
is
good
for
us
better
than
we
do
our selves
?
this
certainly
is
the
best
way
to
prevent
anxiety
and
perplexity
of
mind
,
and
to
make
the
worst
condition
as
tolerable
as
it
can
be
,
and
much
more
easie
than
it
would
be
otherwise
.
As
for
that
peculiar
Law
of
Christianity
which
forbids
revenge
,
and
commands
us
to
forgive
injuries
and
to
love
our
enemies
,
no
man
can
think
it
grievous
who
considers
the
pleasure
and
sweetness
of
love
and
the
glorious
victory
of
overcoming
evil
with
good
,
and
then
compares
these
with
the
restless
torment
and
perpetual
tumults
of
a
malicious
and
revengeful
spirit
.
And
lastly
,
Self-denyal
for
the
cause
of
God
and
Religion
;
this
is
neither
unreasonable
nor
to
our
disadvantage
.
If
we
consider
our
infinite
obligations
to
God
,
we
have
no
reason
to
think
much
to
sacrifice
to
him
our
dearest
interests
in
this
world
;
especially
if
we
consider
withall
,
how
disproportionably
great
the
reward
of
our
sufferings
shall
be
in
another
world
.
Besides
that
the
interest
of
Religion
is
of
so
great
concernment
to
the
happiness
of
mankind
,
that
every
man
is
bound
for
that
reason
to
assert
the
truth
of
it
with
the
hazard
of
any
thing
that
is
most
valuable
to
him
in
this
world
.
II.
We
are
not
destitute
of
sufficient
power
and
strength
for
the
performing
of
God's
commands
.
Had
God
given
us
Laws
but
no
power
to
keep
them
,
his
commandments
would
then
indeed
have
been
grievous
.
'T
is
true
we
have
contracted
a
great
deal
of
weakness
and
impotency
by
our
wilfull
degeneracy
from
goodness
,
but
that
grace
which
the
Gospel
offers
to
us
for
our
assistance
is
sufficient
for
us
.
And
this
seems
to
be
the
particular
reason
why
the
Apostle
says
here
in
the
Text
that
his
commandments
are
not
grievous
,
because
he
offers
us
an
assistance
proportionable
to
the
difficulty
of
his
commands
,
and
the
necessity
of
our
condition
:
for
it
follows
immediately
after
the
Text
,
for
whosoever
is
born
of
God
,
overcometh
the
world
.
Therefore
the
commandments
of
God
are
not
grievous
,
because
every
Child
of
God
,
that
is
,
every
Christian
is
endued
with
a
power
whereby
he
is
enabled
to
resist
and
conquer
the
temptations
of
the
world
.
The
same
Apostle
elsewhere
encourages
Christians
upon
the
same
consideration
,
greater
is
he
that
is
in
you
,
1
Joh.
4.4
.
than
he
that
is
in
the
world
.
Though
we
be
encompass'd
with
many
and
potent
enemies
who
make
it
their
business
to
tempt
and
to
deter
us
from
our
duty
,
yet
our
case
is
not
hard
so
long
as
we
have
a
greater
strength
on
our
side
:
And
this
the
Apostle
tells
us
is
the
case
of
every
Christian
,
greater
is
he
that
is
in
you
,
than
he
that
is
in
the
world
.
Are
there
legions
of
Devils
who
are
continually
designing
and
working
our
ruine
?
there
are
also
myriads
of
good
Angels
who
are
more
chearfull
and
officious
to
do
us
good
.
For
I
doubt
not
,
but
as
those
who
are
bent
to
do
wickedly
will
never
want
tempters
to
urge
them
on
and
to
push
them
forward
in
an
evil
course
;
so
on
the
other
hand
,
those
who
apply
themselves
seriously
to
the
business
of
Religion
,
and
yield
themselves
tractable
to
good
motions
,
will
find
the
good
spirit
of
God
more
ready
and
active
to
encourage
them
than
the
Devil
can
be
to
pull
them
back
;
unless
we
think
that
God
hath
given
a
greater
power
and
a
larger
commission
to
the
Devil
to
do
men
mischief
,
than
to
his
holy
Spirits
and
his
holy
Angels
for
our
assistance
and
encouragement
.
But
then
we
are
to
understand
that
this
assistance
is
onely
offer'd
to
men
,
and
not
forc'd
upon
them
whether
they
will
or
no.
For
if
we
beg
God's
grace
but
neglect
to
make
use
of
it
,
if
we
implore
his
assistance
for
the
mortifying
of
our
lusts
but
will
not
contribute
our
own
endeavours
,
God
will
withdraw
his
grace
and
take
away
his
holy
Spirit
from
us
.
Nay
,
if
after
we
have
begun
well
we
do
notoriously
slacken
our
endeavours
,
we
forfeit
the
Divine
assistance
:
If
when
by
God's
grace
we
have
in
a
good
measure
conquer'd
the
first
difficulties
of
Religion
,
and
gain'd
some
habitual
strength
against
sin
;
if
after
this
we
grow
careless
and
remiss
,
and
neglect
our
guard
,
and
lay
our selves
open
to
temptations
,
God's
Spirit
will
not
always
strive
with
us
:
Notwithstanding
all
the
promises
of
the
Gospel
and
the
mighty
assistances
there
offer'd
to
us
,
if
we
love
any
lust
,
and
will
with
Sampson
lay
our
head
in
Dalilah's
lap
,
we
shall
be
insensibly
robb'd
of
our
strength
and
become
like
other
men
.
III.
We
have
the
greatest
encouragement
to
the
observance
of
God's
commands
.
Two
things
make
any
course
of
life
easie
;
present
pleasure
,
and
the
assurance
of
a
future
reward
.
Religion
gives
part
of
its
reward
in
hand
,
the
present
comfort
and
satisfaction
of
having
done
our
duty
;
and
for
the
rest
,
it
offers
us
the
best
security
that
Heaven
can
give
.
Now
these
two
must
needs
make
our
duty
very
easie
;
a
considerable
reward
in
hand
,
and
not
onely
the
hopes
but
the
assurance
of
a
far
greater
recompence
hereafter
.
1.
Present
peace
and
satisfaction
of
mind
,
and
unexpressible
joy
and
pleasure
flowing
from
the
testimony
of
a
good
conscience
.
This
is
present
payment
,
besides
that
it
is
the
earnest
of
a
future
and
greater
happiness
.
And
this
does
naturally
spring
up
in
the
mind
of
a
good
man
;
great
peace
have
they
that
love
thy
Law
,
and
nothing
shall
offend
them
.
All
Acts
of
piety
and
vertue
are
not
onely
delightful
for
the
present
,
but
they
leave
peace
and
contentment
behind
them
:
a
peace
that
no
outward
violence
can
interrupt
or
take
from
us
.
The
pleasures
of
a
holy
life
have
moreover
this
peculiar
advantage
of
all
worldly
joys
,
that
we
shall
never
be
weary
of
them
;
we
cannot
be
cloy'd
by
the
frequent
repetition
of
these
pleasures
,
nor
by
the
long
enjoyment
of
them
.
I
know
that
some
vices
pretend
to
bring
great
pleasure
along
with
them
,
and
that
the
delights
of
a
sensual
and
voluptuous
life
make
a
glorious
show
and
are
attended
with
much
pomp
and
noise
,
like
the
sports
of
children
and
fools
which
are
loud
and
clamorous
;
or
,
as
Solomon
elegantly
compares
them
,
like
the
crackling
of
thorns
under
a
pot
,
which
makes
a
little
noise
and
a
sudden
blaze
that
is
presently
over
.
But
the
serious
and
the
manly
pleasures
,
the
solid
and
substantial
joys
,
are
onely
to
be
found
in
the
ways
of
Religion
and
Vertue
.
The
most
sensual
man
that
ever
was
in
the
world
never
felt
his
heart
touch'd
with
so
delicious
and
lasting
a
pleasure
as
that
is
which
springs
from
a
clear
conscience
,
and
a
mind
fully
satisfied
with
its
own
actions
.
2.
But
the
great
encouragement
of
all
is
the
assurance
of
a
future
reward
.
The
firm
perswasion
whereof
is
enough
to
raise
us
above
any
thing
in
this
world
,
and
to
animate
us
with
courage
and
resolution
against
the
greatest
difficulties
.
So
the
Apostle
reasons
;
His
commandments
are
not
grievous
;
for
whatsoever
is
born
of
God
overcometh
the
world
,
and
this
is
the
victory
that
overcometh
the
world
even
our
faith
.
The
belief
of
a
future
happiness
and
glory
was
that
which
made
the
primitive
Christians
so
victorious
over
the
world
,
and
gave
them
the
courage
to
resist
all
the
pleasures
and
terrors
of
Sense
.
It
cannot
be
deny'd
,
but
that
a
religious
course
of
life
is
liable
to
be
incumbred
with
many
difficulties
which
are
naturally
grievous
to
flesh
and
blood
.
But
a
Christian
is
able
to
comfort
himself
under
all
these
with
the
thoughts
of
his
end
,
which
is
everlasting
life
.
He
considers
the
goodness
of
God
which
he
believes
would
not
deny
him
the
free
enjoyment
of
the
things
of
this
world
,
were
it
not
that
he
hath
such
joys
and
pleasures
in
store
for
him
as
will
abundantly
recompence
his
present
self
denial
and
sufferings
.
Let
us
now
put
both
these
together
,
the
pleasures
of
Religion
and
the
rewards
of
it
,
and
they
cannot
but
appear
to
be
a
mighty
encouragement
.
With
what
pleasures
does
a
man
that
lives
a
holy
and
a
vertuous
life
despise
the
pleasures
of
sin
,
and
notwithstanding
all
the
allurements
of
sense
persist
resolutely
in
his
course
?
And
how
is
such
a
man
confirm'd
in
his
purpose
and
animated
in
his
holy
resolution
,
when
he
finds
that
God
and
his
own
conscience
do
applaud
his
choice
;
when
all
along
in
the
course
of
Religion
and
a
vertuous
life
,
in
his
conflicts
with
sin
and
resistance
of
temptations
,
he
hath
for
his
present
reward
the
two
great
pleasures
of
innocence
and
of
victory
,
and
for
his
future
encouragement
the
joyful
hopes
of
a
Crown
and
a
Kingdom
?
A
recompence
so
great
,
as
is
sufficient
to
make
a
lame
man
walk
,
enough
to
make
any
one
willing
to
offer
violence
to
his
strongest
passions
and
inclinations
.
A
man
would
be
content
to
strive
with
himself
and
to
conflict
with
great
difficulties
,
in
hopes
of
a
mighty
reward
.
What
poor
man
would
not
cheerfully
carry
a
great
burthen
of
gold
and
silver
,
that
were
assur'd
to
have
the
greatest
share
of
it
for
his
pains
,
and
thereby
to
be
made
a
man
for
ever
?
Whatever
difficulties
Religion
is
attended
withall
they
are
all
sweeten'd
and
made
easie
by
the
proposal
of
a
great
and
eternal
reward
.
But
are
there
no
difficulties
then
in
Religion
?
Is
every
thing
so
plain
and
easie
?
Are
all
the
ways
of
vertue
so
smooth
and
even
as
we
have
here
represented
them
?
Hath
not
our
Saviour
told
us
,
Mat
7.14
.
that
strait
is
the
gate
and
narrow
is
the
way
that
leads
to
life
,
and
few
there
be
that
find
it
?
Act.
14.22
.
Does
not
the
Apostle
say
,
that
through
much
tributation
we
must
enter
into
the
Kingdom
of
God
?
2
Tim
3.12
.
And
,
that
all
that
will
live
Godly
in
Christ
Iesus
shall
suffer
persecution
?
And
does
not
the
Scripture
every
where
speak
of
striving
and
wrestling
,
and
running
,
and
fighting
;
of
labouring
,
and
watching
,
and
giving
all
diligence
?
And
is
there
nothing
grievous
in
all
this
?
This
is
a
very
material
objection
,
and
therefore
I
shall
be
the
more
carefull
to
give
a
satisfactory
answer
to
it
.
And
that
I
may
do
it
the
more
distinctly
be
pleas'd
to
consider
these
six
things
.
1.
That
the
suffering
of
persecution
for
Religion
is
an
extraordinary
case
,
which
did
chiefly
concern
the
first
Ages
of
Christianity
.
2.
That
this
discourse
concerning
the
easiness
of
God's
commands
does
all
along
suppose
and
acknowledge
the
difficulties
of
the
entrance
upon
a
Religious
course
.
3.
Nor
is
there
any
reason
it
should
exclude
our
after
care
and
diligence
.
4.
All
the
difficulties
of
Religion
are
very
much
mitigated
and
allayed
by
hope
and
by
love
.
5.
There
is
incomparably
more
difficulty
and
trouble
in
the
ways
of
sin
and
vice
than
in
the
ways
of
Religion
and
Vertue
.
6.
If
we
do
but
put
vertue
and
vice
,
a
religious
and
a
wicked
course
of
life
in
equal
circumstances
;
if
we
will
but
suppose
a
man
as
much
accustom'd
and
inur'd
to
the
one
as
he
has
been
to
the
other
,
then
I
shall
not
doubt
to
pronounce
that
the
advantages
of
ease
and
pleasure
will
be
found
to
be
on
the
side
of
Religion
.
I.
The
suffering
of
persecution
for
Religion
is
an
extraordinary
case
,
and
did
chiefly
concern
the
first
Ages
of
Christianity
.
And
therefore
the
general
sayings
of
our
Saviour
and
his
Apostles
concerning
the
persecuted
state
of
Christians
are
to
be
limited
,
as
doubtless
they
were
intended
,
principally
to
those
first
times
and
by
no
means
to
be
equally
extended
to
all
Ages
of
the
Church
.
At
first
indeed
whoever
embrac'd
the
profession
of
Christianity
did
thereby
expose
themselves
to
all
the
sufferings
which
the
power
and
malice
of
the
world
could
afflict
them
withall
:
But
since
the
Kingdoms
of
the
Earth
became
the
Kingdoms
of
the
Lord
and
of
his
Christ
,
and
the
Governours
of
the
world
began
to
be
Patrons
of
the
Church
,
't
is
so
far
from
being
universally
true
that
every
Christian
hath
suffer'd
the
violence
of
persecution
,
that
it
hath
been
a
rare
case
and
happen'd
onely
in
some
few
ages
,
and
to
some
persons
.
So
that
this
is
accidental
to
a
state
of
Religion
,
and
therefore
ought
not
to
be
reckon'd
among
the
ordinary
difficulties
of
it
.
And
when
it
happens
God
gives
extraordinary
supports
,
and
promises
mighty
rewards
to
make
it
tolerable
.
II.
This
discourse
concerning
the
easiness
of
God's
commands
does
all
along
suppose
and
acknowledge
the
difficulties
of
the
first
entrance
upon
a
religious
course
,
except
onely
in
those
persons
who
have
had
the
happiness
to
be
train'd
up
to
Religion
by
the
easie
and
insensible
degrees
of
a
pious
and
vertuous
education
.
These
indeed
are
freed
from
a
great
deal
of
pains
and
difficulty
which
others
who
are
reclaim'd
from
a
bad
course
of
life
must
expect
to
undergo
.
They
are
in
a
great
measure
excused
from
the
pangs
of
the
new
birth
,
from
the
pains
of
a
sudden
and
violent
change
,
from
the
terrours
of
an
affrighted
mind
,
and
from
the
deep
and
piercing
sorrows
of
a
more
solemn
repentance
.
Whereas
those
who
have
lived
wickedly
before
must
look
to
meet
with
a
great
deal
more
trouble
,
because
they
are
put
upon
changing
the
whole
course
of
their
life
at
once
,
and
must
contend
with
inveterate
habits
,
and
offer
no
small
violence
to
themselves
in
plucking
up
those
vices
which
have
been
rooted
in
them
by
long
custome
and
continuance
.
This
indeed
is
grievous
and
must
needs
be
sensibly
painfull
,
like
the
plucking
out
of
a
right
eye
,
or
the
cutting
off
a
right
hand
:
For
in
this
case
a
man
must
strive
against
the
very
bent
and
inclination
of
his
strongest
appetites
,
against
the
tyranny
of
custome
and
the
mighty
power
of
a
second
nature
.
But
this
is
no
just
reflection
upon
religion
,
because
this
does
not
proceed
from
the
nature
of
God's
laws
but
from
an
accidental
indisposition
in
our selves
,
which
Religion
is
apt
to
remove
:
And
if
we
will
but
allow
some
time
of
trouble
and
uneasiness
for
the
cure
,
when
that
is
once
wrought
the
commands
of
God
will
be
more
easie
and
delightfull
to
us
than
ever
our
sins
and
lusts
were
.
III.
Nor
does
this
exclude
our
after
care
and
diligence
.
For
when
the
Apostle
says
that
the
commandments
of
God
are
not
grievous
,
he
does
by
no
means
intend
to
insinuate
that
they
are
calculated
for
slothfull
and
lazy
persons
,
that
they
are
so
easy
as
to
require
no
industry
and
endeavour
on
our
part
;
he
onely
aims
to
prevent
a
tacit
objection
which
lies
at
the
bottom
of
many
mens
hearts
,
as
if
Religion
were
a
most
grievous
and
intolerable
burthen
,
and
there
were
more
trouble
and
less
pleasure
in
it
than
in
any
other
action
of
humane
life
.
This
he
utterly
denies
,
but
does
not
hereby
intend
to
exclude
such
diligence
and
industry
as
men
use
about
other
matters
.
And
if
I
should
tell
you
,
that
the
business
of
Religion
does
not
require
a
very
vigorous
prosecution
and
great
earnestness
of
endeavour
,
I
shall
speak
quite
besides
the
holy
Scriptures
which
so
frequently
command
seeking
and
striving
and
labouring
,
besides
many
other
such
phrases
that
import
diligence
and
earnestness
.
And
indeed
it
were
unfit
that
so
excellent
and
glorious
a
reward
as
the
Gospel
promises
should
stoop
down
like
fruit
upon
a
full-laden
bough
to
be
pluck'd
by
every
idle
and
wanton
hand
;
that
Heaven
should
be
prostituted
to
the
lazy
desires
and
faint
wishes
,
to
the
cheap
and
ordinary
endeavours
of
slothfull
men
.
God
will
not
so
much
disparage
eternal
life
and
happiness
,
as
to
bestow
it
upon
those
who
have
conceived
so
low
an
opinion
of
it
as
not
to
think
it
worth
the
labouring
for
.
And
surely
this
is
sufficient
to
recommend
Religion
to
any
considerate
man
,
if
the
advantages
of
it
be
much
greater
than
of
any
worldly
design
that
we
can
propound
to
our selves
,
and
the
difficulties
of
it
not
greater
.
If
the
same
seriousness
and
industry
of
endeavour
,
which
men
commonly
use
to
raise
a
fortune
and
advance
themselves
in
the
world
,
will
serve
to
make
a
man
a
good
man
and
to
bring
him
to
Heaven
,
what
reason
hath
any
man
to
complain
of
the
hard
terms
of
Religion
?
And
I
think
I
may
truly
say
that
usually
less
than
this
does
it
.
For
God
considers
our
condition
in
this
world
and
the
pressing
necessities
of
this
life
,
that
we
are
flesh
as
well
as
spirit
and
that
we
have
great
need
of
these
things
,
and
therefore
he
allows
us
to
be
very
sedulous
and
industrious
about
them
.
However
this
I
am
sure
of
,
that
if
men
would
be
as
serious
to
save
their
immortal
souls
as
they
are
to
support
these
dying
bodies
;
if
they
would
but
provide
for
eternity
with
the
same
sollicitude
and
real
care
as
they
do
for
this
life
;
if
they
would
but
seek
Heaven
with
the
same
ardour
of
affection
,
and
vigour
of
prosecution
as
they
seek
earthly
things
;
if
they
would
but
love
God
as
much
as
many
men
do
the
World
,
and
mind
godliness
as
much
as
men
usually
do
gain
;
if
they
would
but
go
to
Church
with
as
good
a
will
as
men
ordinarily
do
to
their
Markets
and
Fairs
,
and
be
in
as
good
earnest
at
their
devotions
as
men
commonly
are
in
driving
a
bargain
;
if
they
would
but
endure
some
troubles
and
inconveniences
in
the
ways
of
Religion
with
the
same
patience
and
constancy
as
they
can
do
storms
,
and
foul
ways
and
mischances
,
when
they
are
travelling
about
their
worldly
occasions
;
If
they
would
but
avoid
bad
company
as
men
use
to
do
cheaters
,
and
reject
the
temptations
of
the
devil
and
the
world
as
they
would
do
the
kind
words
and
insinuations
of
a
man
whom
they
verily
believe
to
have
a
design
to
over-reach
them
;
I
am
confident
that
such
a
one
could
not
fail
of
Heaven
,
and
would
be
much
surer
of
it
upon
these
terms
,
than
any
man
that
doth
all
the
other
things
could
be
of
getting
an
estate
,
or
of
attaining
any
thing
in
this
world
.
And
cannot
every
man
do
thus
much
?
All
that
I
have
said
signifies
no
more
but
that
men
should
use
their
sincere
endeavours
,
and
this
surely
every
man
can
do
.
For
to
use
our
sincere
endeavours
is
nothing
else
but
to
do
as
much
as
we
can
,
and
it
is
non-sense
for
any
man
to
deny
that
he
can
do
as
much
as
he
can
.
And
if
we
would
do
thus
much
we
are
sure
of
God's
grace
and
assistance
,
which
is
never
wanting
to
the
sincere
endeavours
of
men
.
But
men
expect
that
Religion
should
cost
them
no
pains
,
that
happiness
should
drop
into
their
laps
without
any
design
and
endeavour
on
their
part
,
and
that
after
they
have
done
what
they
please
while
they
live
God
should
snatch
them
up
to
Heaven
when
they
dye
.
But
though
the
commandments
of
God
be
not
grievous
,
yet
it
is
sit
to
let
men
know
that
they
are
not
thus
easie
.
IV.
All
the
difficulties
of
Religion
are
very
much
allay'd
and
sweeten'd
by
hope
and
by
love
.
By
the
hopes
of
a
mighty
reward
;
so
great
as
is
enough
to
raise
us
above
our selves
,
and
to
make
us
break
through
all
difficulties
and
discouragements
:
And
by
the
love
of
God
,
who
hath
taken
all
imaginable
ways
to
endear
himself
to
us
.
He
gave
us
our
beings
,
and
when
we
were
fallen
from
that
happiness
to
which
at
first
we
were
design'd
,
he
was
pleas'd
to
restore
us
to
a
new
capacity
of
it
by
sending
his
onely
Son
into
the
world
to
die
for
us
.
So
that
if
we
have
any
sense
of
kindness
we
cannot
but
love
him
who
hath
done
so
much
to
oblige
us
,
and
if
we
love
him
entirely
nothing
that
he
commands
will
be
grievous
to
us
;
nay
,
so
far
from
that
,
that
the
greatest
pleasure
we
are
capable
of
will
be
to
please
him
.
For
nothing
is
difficult
to
love
.
It
will
make
a
man
deny
himself
and
cross
his
own
inclinations
to
pleasure
them
whom
he
loves
.
It
is
a
passion
of
a
strange
power
where
it
reigns
,
and
will
cause
a
man
to
submit
to
those
things
with
delight
which
in
other
circumstances
would
seem
grievous
to
him
.
Jacob
serv'd
for
Rachel
seven
years
,
and
after
that
seven
years
more
;
and
they
seemed
unto
him
but
a
few
days
,
for
the
love
he
had
to
her
.
Did
but
the
love
of
God
rule
in
our
hearts
,
and
had
we
as
real
an
affection
for
him
as
some
men
have
for
their
friends
,
there
are
no
such
difficulties
in
Religion
but
what
love
would
conquer
,
and
the
severest
parts
of
it
would
become
easie
when
they
were
once
undertaken
by
a
willing
mind
.
V.
There
is
incomparably
more
trouble
in
the
ways
of
sin
and
vice
than
in
those
of
Religion
and
Vertue
.
Every
notorious
sin
is
naturally
attended
with
some
inconvenience
of
harm
,
or
danger
,
or
disgrace
;
which
the
sinner
seldom
considers
till
the
sin
be
committed
,
and
then
he
is
in
a
labyrinth
,
and
in
seeking
the
way
out
of
a
present
inconvenience
he
intangles
himself
in
more
.
He
is
glad
to
make
use
of
indirect
arts
,
and
laborious
crafts
,
to
avoid
the
consequence
of
his
faults
;
and
many
times
is
fain
to
cover
one
sin
with
another
,
and
the
more
he
strives
to
disentangle
himself
the
more
is
he
snar'd
in
the
work
of
his
own
hands
.
Into
what
perplexities
did
David's
sin
bring
him
?
such
as
by
all
his
power
and
arts
he
could
not
free
himself
from
:
He
was
glad
to
commit
a
greater
crime
to
avoid
the
shame
of
a
less
,
and
could
find
no
other
way
to
conceal
his
adultery
but
by
plunging
himself
into
the
guilt
of
murther
.
And
thus
it
is
proportionably
in
all
other
vices
.
The
ways
of
sin
are
crooked
paths
,
full
of
windings
and
turnings
;
but
the
way
of
holiness
and
vertue
is
a
high
way
,
Isa.
35.8
.
and
lies
so
plain
before
us
that
wayfaring
men
,
though
fools
shall
not
err
therein
.
There
needs
no
skill
to
keep
a
mans
self
true
and
honest
,
if
we
will
but
resolve
to
deal
justly
and
to
speak
the
truth
to
our
neighbour
nothing
in
the
whole
world
is
easier
:
For
there
is
nothing
of
artifice
and
reach
required
to
enable
a
man
to
speak
as
he
thinks
,
and
to
do
to
others
as
he
would
be
dealt
withal
himself
.
And
as
the
ways
of
sin
are
full
of
intricacy
and
perplexities
,
so
likewise
of
trouble
and
disquiet
.
There
is
no
man
that
wilfully
commits
any
sin
but
his
conscience
smites
him
for
it
,
and
his
guilty
mind
is
frequently
gall'd
with
the
remembrance
of
it
,
but
the
reflection
upon
honest
and
vertuous
actions
hath
nothing
of
regret
and
disquiet
in
it
.
No
man's
conscience
ever
troubled
him
for
not
being
honest
,
no
man's
reason
ever
challeng'd
him
for
not
being
drunk
,
no
man
ever
broke
his
sleep
or
was
haunted
with
fears
of
divine
vengeance
because
he
was
conscious
to
himself
that
he
had
liv'd
soberly
,
and
righteously
,
and
godly
in
the
world
.
But
with
the
ungodly
it
is
not
so
.
There
is
no
man
that
is
knowingly
wicked
but
he
is
guilty
to
himself
,
and
there
is
no
man
that
carries
guilt
about
him
but
he
hath
received
a
sting
into
his
Soul
which
makes
him
restless
,
so
that
he
can
never
have
any
perfect
case
and
pleasure
in
his
mind
.
I
might
have
descended
to
particular
Instances
,
and
have
shewn
how
much
more
troublesome
the
practice
of
every
sin
and
vice
is
than
the
exercise
of
the
contrary
grace
and
vertue
;
but
that
would
be
too
large
a
Subject
to
be
brought
within
the
limits
of
a
single
discourse
.
VI.
Let
but
vertue
and
vice
,
a
religious
and
wicked
course
of
life
be
put
in
equal
circumstances
,
do
but
suppose
a
man
to
be
as
much
accustom'd
and
snur'd
to
the
one
as
he
has
been
to
the
other
,
and
then
I
doubt
not
but
the
advantages
of
ease
and
pleasure
,
will
be
found
to
be
on
the
side
of
Religion
:
and
if
we
do
not
put
the
case
thus
we
make
an
unequal
comparison
.
For
there
is
no
man
but
when
he
first
begins
a
wicked
course
feels
a
great
deal
of
regret
in
his
mind
,
the
terrours
of
his
conscience
and
the
fears
of
damnation
are
very
troublesom
to
him
.
It
is
possible
that
by
degrees
a
man
may
harden
his
conscience
,
and
by
a
long
custome
of
his
conscience
,
and
by
a
long
custome
of
sinning
may
in
a
great
measure
wear
off
that
tender
sense
of
good
and
evil
which
makes
sin
so
uneasie
:
But
then
if
in
the
practice
of
a
holy
life
a
man
may
by
the
same
degrees
arrive
to
far
greater
peace
and
tranquillity
of
mind
than
ever
any
wicked
man
found
in
a
sinful
course
,
if
by
custome
vertue
will
come
to
be
more
pleasant
than
ever
vice
was
,
then
the
advantage
is
plainly
on
the
side
of
Religion
.
And
this
is
truly
the
case
.
It
is
troublesom
at
first
for
a
man
to
begin
any
new
course
,
and
to
do
contrary
to
what
he
hath
been
accustom'd
to
;
but
let
a
man
but
habituate
himself
to
a
religious
and
vertuous
life
,
and
the
trouble
will
go
off
by
degrees
and
unspeakable
pleasure
succeed
in
the
room
of
it
.
It
is
an
excellent
rule
which
Pythagoras
gave
to
his
Scholars
,
optimum
vitae
genus
eligito
,
nam
consuetudo
faciet
j●cundissmum
;
pitch
upon
the
best
course
of
life
,
resolve
always
to
do
that
which
is
most
reasonable
and
vertuous
,
and
custom
will
soon
render
it
the
most
easie
.
There
is
nothing
of
difficulty
in
a
good
life
but
what
may
be
conquer'd
by
custome
as
well
as
the
difficulties
of
any
other
course
,
and
when
a
man
is
once
us'd
to
it
the
pleasure
of
it
will
be
greater
than
of
any
other
course
.
Let
no
man
then
decline
or
forsake
Religion
for
the
pretended
difficulties
of
it
,
and
lay
aside
all
cares
of
God's
commandments
upon
this
suggestion
that
they
are
impossible
to
be
kept
.
For
you
see
they
are
not
only
possible
but
easie
.
And
those
who
upon
pretence
of
the
trouble
and
difficulties
of
Religion
abandon
themselves
to
a
wicked
course
of
life
may
easily
be
convinc'd
that
they
take
more
pains
to
make
themselves
miserable
than
would
serve
to
bring
them
to
happiness
.
There
is
no
man
that
is
a
servant
of
sin
,
and
a
slave
to
any
base
lust
,
but
might
if
he
pleas'd
get
to
Heaven
with
less
trouble
than
he
goes
to
Hell
.
So
that
upon
consideration
of
the
whole
matter
,
there
is
no
reason
why
any
man
should
be
deterr'd
from
a
holy
and
vertuous
life
for
fear
of
the
labour
and
pains
of
it
.
Because
every
one
that
is
wicked
takes
more
pains
in
another
way
,
and
is
more
industrious
onely
to
a
worse
purpose
.
Now
he
that
can
travel
in
deep
and
foul
ways
ought
not
to
say
that
he
cannot
walk
in
fair
.
He
that
ventures
to
run
upon
a
precipice
when
every
step
he
takes
is
with
danger
of
his
life
and
his
soul
,
ought
not
to
pretend
any
thing
against
the
plain
and
safe
paths
of
Religion
,
which
will
entertain
us
with
pleasure
all
along
in
the
way
,
and
crown
us
with
happiness
at
the
end
.
2
TIM.
2.19
.
Let
every
one
that
nameth
the
name
of
Christ
,
depart
from
iniquity
.
THe
whole
verse
runs
thus
:
Nevertheless
the
foundation
of
God
standeth
sure
,
having
this
seal
,
The
Lord
knoweth
them
that
are
his
:
And
,
Let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquity
.
In
which
words
the
Apostle
declares
to
us
the
terms
of
the
covenant
between
God
and
man
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
here
translated
foundation
,
according
to
the
usual
signification
of
it
,
is
likewise
(
as
learned
men
have
observ'd
)
sometimes
used
for
an
instrument
of
contract
whereby
two
parties
do
oblige
themselves
mutually
to
each
other
.
And
this
notion
of
the
word
agrees
very
well
with
what
follows
concerning
the
seal
assix'd
to
it
,
which
is
very
fuitable
to
a
Covenant
but
not
at
all
to
a
foundation
.
'T
is
true
indeed
,
as
the
learned
Grotius
hath
observed
,
there
used
anciently
to
be
inscriptions
on
foundation-stones
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
seal
may
likewise
signifie
an
inscription
;
and
then
the
sense
will
be
very
current
thus
,
The
foundation
of
God
standeth
sure
,
having
this
inscription
.
But
it
is
to
be
considered
,
that
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
an
inscription
,
yet
it
is
onely
an
inscription
upon
a
seal
which
hath
no
relation
to
a
foundation
,
but
is
very
proper
to
a
covenant
or
mutual
obligation
.
And
accordingly
the
seal
affixt
to
this
instrument
,
or
covenant
between
God
and
man
is
in
allusion
to
the
custom
of
those
countries
said
to
have
an
inscription
on
both
sides
agreeable
to
the
condition
of
the
persons
contracting
.
On
God's
part
there
is
this
impress
or
inscription
,
The
Lord
knoweth
them
that
are
his
,
that
is
,
God
will
own
and
reward
those
that
are
faithfull
to
him
:
And
on
our
part
,
Let
every
one
that
nameth
the
name
of
Christ
,
depart
from
iniquity
.
Let
every
one
that
nameth
the
name
of
Christ
,
that
is
,
that
calls
himself
a
Christian
.
For
to
name
the
name
of
any
one
or
to
have
his
name
call'd
upon
by
us
does
according
to
the
use
of
this
Phrase
among
the
Hebrews
,
signifie
nothing
else
but
to
be
denominated
from
him
.
Thus
't
is
frequently
used
in
the
Old
Testament
,
and
sometimes
in
the
New
,
Jam.
2.7
.
Do
they
not
blaspheme
that
worthy
name
by
the
which
ye
are
called
?
that
is
,
the
name
or
title
of
Christians
;
and
that
expression
,
1
Pet.
〈◊〉
14.
if
ye
be
reproached
for
the
name
of
Christ
,
is
at
the
sixteenth
verse
varied
,
if
any
man
suffer
as
a
Christian
.
So
that
to
name
the
name
of
Christ
is
to
call
our selves
Christians
.
Let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquity
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
often
taken
strictly
for
injustice
or
unrighteousness
,
but
sometimes
used
more
largely
for
sin
and
wickedness
in
the
general
.
And
so
it
seems
to
be
used
here
in
the
Text
,
because
there
is
no
reason
from
the
context
to
restrain
it
to
any
particular
kind
of
sin
or
vice
,
and
because
Christianity
lays
an
equal
obligation
upon
men
to
abstain
from
all
sin
.
Let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquity
,
that
is
,
every
Christian
obligeth
himself
by
his
prosession
to
renounce
all
sin
and
to
live
a
holy
life
.
In
speaking
to
this
argument
I
shall
do
these
two
things
.
-
1.
Shew
what
obligation
the
profession
of
Christianity
lays
upon
men
to
live
holy
lives
.
-
2.
Endeavour
to
perswade
those
who
call
themselves
Christians
to
answer
this
obligation
.
I.
What
obligation
the
profession
of
Christianity
lays
upon
men
to
live
holy
lives
.
He
that
calls
himself
a
Christian
professeth
to
entertain
the
Doctrine
of
Christ
,
to
live
in
the
imitation
of
his
holy
example
,
and
to
have
solemnly
engaged
himself
to
all
this
.
I
shall
speak
briefly
to
these
,
and
then
come
to
that
which
I
principally
intend
,
to
perswade
men
to
live
accordingly
.
1.
He
that
professeth
himself
a
Christian
professeth
to
entertain
the
doctrine
of
Christ
,
to
believe
the
whole
Gospel
,
to
assent
to
all
the
articles
of
the
Christian
faith
,
to
all
the
precepts
and
promises
and
theatnings
of
the
Gospel
.
Now
the
great
design
,
the
proper
intention
of
this
doctrine
is
to
take
men
off
from
sin
,
and
to
direct
and
encourage
them
to
a
holy
life
.
It
teacheth
us
what
we
are
to
believe
concerning
God
and
Christ
,
not
with
any
design
to
entertain
our
minds
with
the
bare
speculation
of
those
truths
but
to
better
our
lives
.
For
every
article
of
our
faith
is
a
proper
argument
against
sin
,
and
a
powerfull
motive
to
obedience
.
The
whole
history
of
Christ's
appearance
in
the
world
,
all
the
discourses
and
actions
of
his
life
,
and
the
sufferings
of
his
death
do
all
tend
to
this
;
the
ultimate
issue
of
all
is
the
destroying
of
sin
;
So
St.
John
tells
us
,
1
Joh.
3.8
.
for
this
purpose
was
the
Son
of
God
manifested
that
he
might
destroy
the
works
of
the
devil
.
But
this
is
most
expresly
and
fully
declar'd
to
us
,
Tit.
2.11
,
12
,
13
,
14.
The
grace
of
God
that
bringeth
salvation
hath
appeared
to
all
men
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
;
looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
;
who
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
,
people
zealous
of
good
works
.
The
precepts
of
the
Gospel
do
strictly
command
holiness
,
and
that
universal
;
the
purity
of
our
souls
,
and
the
chastity
of
our
bodies
;
2
Cor.
7.1
.
to
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
;
1
Thes.
5.22
.
to
abstain
from
all
kind
of
evil
;
1
Pet.
1.15
.
to
be
holy
in
all
manner
of
conversation
.
They
require
us
to
endeavour
after
the
highest
degrees
of
holiness
that
are
attainable
by
us
in
this
imperfect
state
,
to
be
holy
as
he
that
hath
called
us
is
holy
;
Mat.
5.48
.
to
be
perfect
as
our
father
which
is
in
heaven
is
perfect
.
And
all
the
promises
of
the
Gospel
are
so
many
encouragements
to
obedience
and
a
holy
life
;
●
Cor.
7.
●
.
having
therefore
these
promises
,
let
us
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
and
perfect
holiness
in
the
fear
of
God
.
We
are
told
by
St.
Peter
that
these
exceeding
great
and
precious
promises
are
given
to
us
that
by
these
we
might
be
partakers
of
a
Divine
nature
,
2
Pet.
1.4
having
escaped
the
pollution
that
is
in
the
world
through
lust
;
and
that
we
might
give
all
diligence
to
add
to
our
faith
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
temperance
and
patience
and
brotherly-kindness
and
charity
.
And
the
threatnings
of
the
Gospel
are
so
many
powerfull
arguments
against
sin
.
Therefore
the
Apostle
calls
the
Gospel
the
power
of
God
unto
salvation
,
Rom.
1.16
,
18.
because
therein
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodliness
and
unrighteousness
of
men
.
So
that
if
we
call
our selves
Christians
we
profess
to
embrace
the
holy
doctrine
of
the
Christian
Religion
which
is
perfectly
opposite
to
all
impiety
and
wickedness
of
life
.
We
profess
to
be
governed
by
those
laws
which
do
strictly
enjoyn
holiness
and
vertue
.
We
profess
to
be
perswaded
that
all
the
promises
and
threatnings
of
the
Gospel
are
true
,
which
offer
such
great
and
glorious
rewards
to
obedience
and
threaten
transgression
and
disobedience
with
such
dreadfull
punishments
.
And
if
so
,
we
are
obliged
both
by
our
reason
and
our
interest
to
live
accordingly
.
2.
He
that
professeth
himself
a
Christian
professeth
to
live
in
the
imitation
of
Christ's
example
and
to
follow
his
steps
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
.
The
Son
of
God
came
into
the
world
not
onely
by
his
Doctrine
to
instruct
us
in
the
way
to
happiness
and
by
his
death
to
make
expiation
of
sin
,
but
by
his
life
to
be
an
example
to
us
of
holiness
and
vertue
.
Therefore
in
Scripture
we
find
several
Titles
given
him
which
import
his
exemplariness
,
as
of
a
Prince
and
a
Captain
,
a
Master
and
a
Guide
.
Now
if
he
be
our
pattern
we
should
endeavour
to
be
like
him
,
to
have
the
same
mind
that
was
in
Christ
Jesus
;
to
walk
in
love
as
he
also
hath
loved
us
and
given
himself
for
us
.
We
should
aspire
after
the
highest
degree
of
holiness
,
make
it
our
constant
and
sincere
endeavour
to
please
God
and
do
his
will
and
to
fulfill
all
righteousness
as
he
did
.
Does
any
man
profess
himself
a
Christian
and
yet
abandons
himself
to
intemperance
and
filthy
lusts
?
is
this
like
our
Saviour
?
Are
we
cruel
and
unmercifull
?
is
this
like
the
High
Priest
of
our
profession
?
Are
we
proud
and
passionate
,
malicious
and
revengefull
?
is
this
to
be
like-minded
with
Christ
who
was
meek
and
lowly
in
Spirit
,
who
prayed
for
his
enemies
and
offer'd
up
his
blood
to
God
on
the
behalf
of
them
that
shed
it
?
If
we
call
our selves
Christians
we
profess
to
have
the
life
of
Christ
continually
before
us
,
and
to
be
always
correcting
and
reforming
our
lives
by
that
pattern
.
3.
He
that
calls
himself
a
Christian
hath
solemnly
engaged
himself
to
renounce
all
sin
and
to
live
a
holy
life
.
By
Baptism
we
have
solemnly
taken
upon
us
the
profession
of
Christianity
,
and
engaged
our selves
to
renounce
the
Devil
and
all
his
works
,
and
obediently
to
keep
God's
commandments
.
Anciently
those
who
were
baptized
put
off
their
garments
,
which
signified
the
putting
off
the
body
of
sin
;
and
were
immers'd
and
buried
in
the
water
,
to
represent
their
death
of
sin
;
and
then
did
rise
up
again
out
of
the
water
,
to
signifie
their
enterance
upon
a
new
life
.
And
to
these
customs
the
Apostle
alludes
when
he
says
,
How
shall
we
that
are
dead
to
sin
live
any
longer
therein
;
Rom.
6.2
,
3
,
4
,
5
,
6.
Know
ye
not
,
that
so
many
of
us
as
were
baptized
into
Jesus
Christ
were
baptized
into
his
death
?
Therefore
we
are
buried
with
him
in
baptism
into
death
,
that
like
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
life
:
For
if
we
have
been
planted
together
in
the
likeness
of
his
death
we
shall
be
also
in
the
likeness
of
his
resurrection
,
knowing
this
,
that
our
old
man
is
crucified
with
him
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
might
not
serve
sin
.
So
that
by
Baptism
we
profess
to
be
entered
into
a
new
state
,
and
to
be
endued
with
a
new
nature
;
to
have
put
off
the
old
man
with
his
deeds
;
to
have
quitted
our
former
conversation
,
which
is
corrupt
according
to
the
deceitfull
lusts
,
and
to
be
renewed
in
the
spirit
of
our
minds
,
and
to
have
put
on
the
new
man
which
after
God
is
created
in
righteousness
and
true
holiness
.
And
therefore
Baptism
is
called
the
putting
on
of
Christ
;
Gal.
3.27
.
As
many
of
you
as
have
been
baptized
into
Christ
,
have
put
on
Christ
.
Now
if
we
profess
to
have
put
on
Christ
we
must
quit
and
renounce
our
lusts
,
because
these
are
inconsistent
,
as
appears
by
the
opposition
which
the
Apostle
makes
between
them
;
Put
ye
on
the
Lord
Jesus
Christ
,
and
make
not
provision
for
the
flesh
to
fulfill
the
lusts
thereof
.
Rom.
13.14
.
And
as
we
did
solemnly
covenant
with
God
to
this
purpose
in
Baptism
,
so
we
do
solemnly
renew
this
obligation
so
often
as
we
receive
the
blessed
Sacrament
of
Christ's
Body
and
Blood
.
Therefore
the
cup
in
the
Sacrament
is
called
the
new
Covenant
in
his
Blood
,
that
is
,
this
represents
the
shedding
of
Christ's
blood
by
which
rite
the
covenant
between
God
and
man
is
ratified
.
And
as
by
this
God
doth
confirm
his
promises
to
us
,
so
we
do
oblige
our selves
to
be
faithfull
and
obedient
to
him
,
and
if
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
truth
,
that
is
,
after
we
are
become
Christians
,
we
account
the
blood
of
the
Covenant
a
common
thing
,
that
is
,
we
make
nothing
of
the
solemnest
rite
that
ever
was
used
in
the
world
for
confirmation
of
any
covenant
,
the
shedding
of
the
blood
of
the
son
of
God
.
And
that
this
was
always
understood
to
be
the
meaning
of
this
holy
Sacrament
,
to
renew
our
Covenant
with
God
,
and
solemnly
to
confirm
our
resolutions
of
a
holy
life
is
very
plain
from
that
account
which
Pliny
[
](A62626-e37610-b)*
*
Plin.
Epist.
L.
10.
Epist.
97.
gives
us
of
the
worship
of
the
Christians
in
a
Letter
to
Trajan
the
Emperour
;
in
which
he
tells
him
that
they
assembled
early
in
the
morning
before
day
,
to
sing
a
Hymn
to
Christ
as
God
;
and
then
(
saith
he
)
they
do
sacramento
se
obstringere
,
bind
themselves
by
a
sacrament
or
oath
not
to
rob
or
steal
or
commit
adultery
,
not
to
break
their
word
or
falsisie
their
trust
,
and
after
they
have
eaten
together
they
depart
home
.
Which
is
plainly
an
account
of
the
Christians
celebrating
of
the
holy
Sacrament
,
which
it
seems
was
then
look'd
upon
as
an
oath
whereby
Christians
did
solemnly
covenant
and
engage
themselves
against
all
wickedness
and
vice
.
Thus
you
see
what
obligation
the
profession
of
Christianity
lays
upon
us
to
holiness
of
life
.
From
all
which
it
is
evident
that
the
Gospel
requires
something
on
our
part
.
For
the
Covenant
between
God
and
us
is
a
mutual
engagement
,
and
as
there
are
blessings
promised
on
his
part
so
there
are
conditions
to
be
performed
on
ours
.
And
if
we
live
wicked
and
unholy
lives
,
if
we
neglect
our
duty
towords
God
we
have
no
title
at
all
to
the
blessings
of
this
Covenant
.
The
contrary
doctrine
to
this
hath
been
greedily
entertained
to
the
vast
prejudice
of
Christianity
,
as
if
in
this
new
Covenant
of
the
Gospel
God
took
all
upon
himself
,
and
required
nothing
or
as
good
as
nothing
,
of
us
,
that
it
would
be
a
disparagement
to
the
freedom
of
God's
grace
to
think
he
expects
any
thing
from
us
.
That
the
Gospel
is
all
promises
and
our
part
is
onely
to
believe
and
embrace
them
,
that
is
to
be
confident
that
God
will
perform
them
if
we
can
but
think
so
,
though
we
do
nothing
else
;
which
is
an
easie
condition
to
fools
but
the
hardest
in
the
world
to
a
wise
man
,
who
if
his
salvation
depended
upon
it
could
never
perswade
himself
to
believe
that
the
holy
God
without
any
respect
at
all
to
his
repentance
and
amendment
would
bestow
upon
him
forgiveness
of
sins
and
eternal
life
,
onely
because
he
was
confident
that
God
would
do
so
.
As
if
any
man
could
think
that
it
were
a
thing
so
highly
acceptable
to
God
that
men
should
believe
of
him
that
he
loves
to
dispense
his
grace
and
mercy
upon
the
most
unfit
and
unreasonable
terms
.
A
Covenant
does
necessarily
imply
a
mutual
obligation
,
and
the
Scripture
plainly
tells
us
what
are
the
terms
and
conditions
of
this
Covenant
both
on
God's
part
and
ours
,
namely
,
that
he
will
be
our
God
and
we
shall
be
his
people
.
But
he
hath
no-where
said
that
though
we
be
not
his
people
yet
he
will
be
our
God
.
The
seal
of
this
Covenant
hath
two
inscriptions
upon
it
;
one
on
God's
part
,
that
he
will
know
them
that
are
his
;
and
another
on
our
part
,
that
we
shall
depart
from
iniquity
.
But
if
we
will
not
submit
to
this
condition
God
will
not
know
us
,
but
will
bid
us
depart
from
him
.
So
our
Saviour
tells
us
,
Mat.
7.23
.
I
will
say
unto
them
depart
from
me
ye
workers
of
iniquity
,
I
know
you
not
.
If
we
deal
falsly
in
covenant
with
God
and
break
loose
from
all
our
engagements
to
him
,
we
release
God
from
all
the
promises
that
he
hath
made
to
us
.
If
we
neglect
to
perform
those
conditions
upon
which
he
hath
suspended
the
performance
of
his
promises
,
we
discharge
the
obligation
on
God's
part
,
and
he
remains
faithfull
though
he
deny
us
that
happiness
which
he
promised
under
those
conditions
which
we
have
neglected
.
II.
I
come
now
to
the
second
thing
proprounded
,
and
that
is
to
perswade
those
who
profess
Christianity
to
answer
those
obligations
to
a
holy
life
which
their
Religion
lays
upon
them
.
We
all
call
our selves
Christians
,
and
would
be
very
much
offended
at
any
man
that
should
deny
us
this
title
.
But
let
us
not
cheat
our selves
with
an
empty
and
insignificant
name
,
but
if
we
will
call
our selves
Christians
let
us
fill
up
this
great
title
,
and
make
good
our
profession
by
a
sutitable
life
and
practice
.
And
to
perswade
us
hereto
,
I
will
urge
these
three
considerations
.
-
1.
The
indecency
of
the
contrary
.
-
2.
The
great
scandal
of
it
to
our
blessed
Saviour
and
his
holy
Religion
,
and
-
3.
The
infinite
danger
of
it
to
our
own
souls
.
1.
Consider
how
unbecoming
it
is
for
a
man
to
live
unsuitably
to
his
profession
.
If
we
call
our selves
Christians
we
profess
to
entertain
the
doctrine
of
the
Gospel
,
to
be
taught
and
instructed
by
the
best
master
,
to
be
the
disciples
of
the
highest
and
most
perfect
institution
that
ever
was
in
the
world
,
to
have
embraced
a
Religion
which
contains
the
most
exact
rules
for
the
conduct
and
government
of
our
lives
,
which
lays
down
the
plainest
precepts
,
sets
before
us
the
best
patterns
and
examples
of
a
holy
life
,
and
offers
us
the
greatest
assistances
and
encouragements
to
this
purpose
.
We
profess
to
be
furnished
with
the
best
arguments
to
excite
us
to
holiness
and
vertue
,
to
be
awed
with
the
greatest
fears
and
animated
with
the
best
hopes
of
any
men
in
the
world
.
Now
whoever
makes
such
a
profession
as
this
obligeth
himself
to
live
answerably
,
to
do
nothing
that
shall
grosly
contradict
it
.
Nothing
is
more
absurd
than
for
a
man
to
act
contrary
to
his
profession
,
to
pretend
to
great
matters
and
perform
nothing
of
what
he
pretends
to
.
Wise
men
will
not
be
caught
with
pretences
nor
be
imposed
upon
with
an
empty
profession
,
but
they
will
enquire
into
our
lives
and
actions
and
by
these
they
will
make
a
judgment
of
us
.
They
cannot
see
into
our
hearts
nor
pry
into
our
understandings
to
discover
what
it
is
that
we
inwardly
believe
,
they
cannot
discern
those
secret
and
supernatural
principles
that
we
pretend
to
be
acted
by
:
But
this
they
can
do
,
they
can
examine
our
actions
and
behold
our
good
or
bad
works
,
and
try
whether
our
lives
be
indeed
answerable
to
our
profession
and
do
really
excell
the
lives
of
other
men
who
do
not
pretend
to
such
great
things
.
There
are
a
great
many
sagacious
persons
who
will
easily
find
us
out
,
will
look
under
our
mask
,
and
see
through
all
our
fine
pretensions
,
and
will
quickly
discern
the
absurdity
of
telling
the
world
that
we
believe
one
thing
when
we
do
the
contrary
.
If
we
profess
to
believe
the
Christian
Religion
,
we
expose
our selves
to
the
scorn
and
contempt
of
every
discerning
man
if
we
do
not
live
up
to
it
.
With
what
face
can
any
man
continue
in
the
practice
of
any
known
sin
that
professeth
to
believe
the
holy
doctrine
of
the
Gospel
which
forbids
all
sin
under
the
highest
and
severest
penalties
?
If
we
did
but
believe
the
history
of
the
Gospel
as
we
do
any
ordinary
credible
story
,
and
did
we
but
regard
the
Laws
of
Christianity
as
we
do
the
laws
of
the
Land
;
were
we
but
perswaded
,
that
fraud
and
oppression
,
lying
and
perjury
,
intemperance
and
uncleanness
,
covetousness
and
pride
,
malice
and
revenge
,
the
neglect
of
God
and
Religion
will
bring
men
to
hell
as
certainly
as
treason
and
felony
will
bring
a
man
under
the
sentence
,
of
the
Law
:
Had
we
but
the
same
awe
and
regard
for
the
threatnings
and
promises
of
the
Gospel
that
we
have
for
the
frowns
and
smiles
of
those
who
are
in
power
and
authority
,
even
this
would
be
effectual
to
keep
us
from
sin
.
And
if
the
Gospel
have
not
this
effect
upon
us
it
is
an
argument
that
we
do
not
believe
it
.
'T
is
to
no
purpose
to
go
about
to
perswade
men
that
we
do
heartily
entertain
the
doctrine
of
Christ
,
that
doctrine
which
hath
all
the
characters
of
piety
and
justice
,
of
holiness
and
vertue
upon
it
;
which
obligeth
men
to
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
chast
,
whatsoever
things
are
lovely
,
and
of
good
report
,
if
we
have
no
regard
to
these
things
in
our
lives
.
He
that
would
know
what
a
man
believes
,
let
him
attend
rather
to
what
he
does
than
to
what
he
talks
.
He
that
leads
a
wicked
life
makes
a
more
credible
and
effectual
profession
of
infidelity
than
he
who
in
words
onely
denies
the
Gospel
.
It
is
the
hardest
thing
in
the
world
to
imagine
that
that
man
believes
Christianity
who
by
ungodliness
and
worldly
lusts
does
deny
and
renounce
it
.
If
we
profess
our selves
Christians
,
it
may
justly
be
expected
from
us
that
we
should
evidence
this
by
our
actions
,
that
we
should
live
at
another
rate
than
the
Heathens
did
that
we
who
worship
a
holy
and
just
God
should
not
allow
our selves
the
liberty
to
sin
as
those
did
who
worshipped
such
Gods
as
were
examples
of
sin
and
patrons
of
their
vices
.
Thou
who
professest
thy self
a
Christian
may'st
not
walk
in
the
lusts
of
the
flesh
and
of
uncleanness
as
those
did
who
worshipped
a
lastfull
Jupiter
and
a
wanton
Venus
.
Thou
may'st
not
be
intemperate
as
those
were
who
worshipped
a
drunken
Bacchus
.
Thou
may'st
not
be
cruel
and
unmerciful
as
those
were
who
worshipped
a
fierce
Saturn
:
Nor
may'st
thou
steal
as
those
did
who
worshipped
a
thievish
Mercury
.
Thou
must
remember
that
thou
art
a
Christian
,
and
when
thou
art
ready
to
debase
thy self
to
any
vile
lust
consider
what
title
thou
bearest
,
by
what
name
thou
art
called
,
whose
disciple
thou
art
;
and
then
say
to
thy self
,
shall
I
allow
my self
in
any
impiety
or
wickedness
of
life
who
pretend
to
be
instructed
by
that
grace
of
God
which
teaches
men
to
deny
ungodliness
and
worldly
lusts
?
Shall
I
cherish
any
sinful
passion
who
pretend
to
have
mortified
all
these
and
to
have
put
off
the
old
man
with
his
deeds
?
It
is
not
being
gilded
over
with
the
external
profession
of
Christianity
that
will
avail
us
,
our
Religion
must
be
a
vital
principle
inwardly
to
change
and
transform
us
.
What
the
Apostle
says
concerning
Circumcision
we
may
apply
to
them
that
are
baptized
and
make
an
outward
profession
of
Christianity
;
Baptism
verily
profiteth
if
we
obey
the
Gospel
,
but
if
we
walk
contrary
to
the
precepts
of
it
our
Baptism
is
no
Baptism
,
and
our
Christianity
is
Heathenism
.
If
by
our
lives
and
actions
we
do
contradict
that
Religion
which
we
profess
,
we
do
by
this
very
thing
prove
our selves
to
be
counterfeits
and
hypocrites
;
and
that
we
have
onely
taken
up
our
Religion
for
a
fashion
,
and
received
it
according
to
custom
;
we
were
born
in
a
Countrey
where
it
is
reverenced
,
and
therefore
we
are
of
it
.
And
the
reason
why
we
are
Christians
rather
than
Jews
,
or
Turks
,
or
Heathens
,
is
because
Christian
Religion
had
the
fortune
to
come
first
in
our
way
and
to
bespeak
us
at
our
entrance
into
the
world
.
Are
we
not
ashamed
to
take
up
a
profession
upon
such
slight
grounds
,
and
to
wear
about
us
such
an
empty
title
?
It
should
make
our
blood
to
rise
in
our
faces
to
consider
what
a
distance
there
is
between
our
Religion
and
our
lives
.
I
remember
Tully
upbraids
the
Philosophers
very
smartly
for
living
unsuitably
to
their
Doctrines
.
A
Philosopher
(
saith
he
)
is
unpardonable
if
he
miscarry
in
his
life
,
quod
in
officio
cujus
magister
esse
vult
labitur
;
artemque
vitae
professus
,
delinquit
in
vita
;
because
he
is
faulty
in
that
wherein
he
pretends
to
be
a
master
,
and
whilst
he
professeth
an
Art
of
living
better
than
other
men
he
miscarries
in
this
life
.
With
how
much
greater
reason
may
we
challenge
Christians
for
the
miscarriages
of
their
lives
,
which
are
so
directly
contrary
to
their
profession
?
It
may
justly
be
suspected
that
so
perfect
an
institution
as
the
Gospel
is
,
which
the
Son
of
God
came
from
Heaven
on
purpose
to
propagate
in
the
world
,
should
make
men
more
strictly
holy
and
vertuous
,
and
set
the
professors
of
it
at
a
greater
distance
from
all
impurity
and
vice
than
ever
any
institution
in
the
world
did
.
If
a
man
profess
any
other
Art
or
Calling
it
is
expected
that
he
should
be
skilled
in
it
and
excell
those
who
do
not
pretend
to
it
.
'T
is
the
greatest
disparagement
to
a
Physician
that
can
be
to
say
of
him
,
that
he
is
in
other
respects
an
excellent
man
onely
he
hath
no
great
skill
in
diseases
,
and
the
methods
of
cure
,
because
this
is
his
Profession
:
He
might
be
pardon'd
for
other
defects
,
but
the
proper
skill
of
his
Art
may
justly
be
expected
from
him
.
So
for
a
Christian
;
to
say
of
him
,
the
worst
thing
in
him
is
his
life
;
he
is
very
orthodox
in
his
opinions
,
but
he
's
an
ill-natur'd
man
,
one
of
very
violent
passions
,
he
will
be
very
frequently
drunk
,
he
makes
no
conscience
of
his
dealings
,
he
is
very
uncharitable
to
all
that
differ
from
him
:
This
man
is
faulty
in
his
profession
,
he
is
defective
in
that
which
should
be
his
excellency
;
he
may
have
orthodox
opinions
in
Religion
,
but
when
all
is
done
there
is
no
such
errour
and
heresie
,
nothing
so
fundamentally
opposite
to
Religion
as
a
wicked
life
.
A
Christian
does
not
pretend
to
have
a
better
wit
or
a
more
piercing
understanding
than
a
Turk
or
Heathen
,
but
he
professeth
to
live
better
than
they
,
to
be
more
chast
and
more
temperate
,
more
just
and
more
charitable
,
more
meek
and
gentle
,
more
loving
and
peaceable
than
other
men
:
If
he
fail
in
this
,
where
is
the
Art
the
man
boasts
of
?
to
what
purpose
is
all
this
noise
and
stir
about
the
Gospel
and
the
holy
doctrine
of
Christ
?
If
any
man
profess
himself
a
Christian
and
do
not
live
better
than
others
he
is
a
mere
pretender
and
Mountebank
in
Religion
,
he
's
a
bungler
in
his
own
Art
and
unskill'd
in
his
proper
profession
.
This
is
the
first
,
the
indecency
of
the
thing
.
2.
Consider
how
great
a
scandal
this
must
needs
be
to
our
blessed
Saviour
and
his
holy
Religion
.
The
Christian
Religion
hath
undergone
many
a
hard
censure
for
the
miscarriages
of
the
professors
of
it
.
The
impieties
and
vices
of
those
who
call
themselves
Christians
have
caused
many
sharp
reflexions
upon
Christianity
,
and
made
the
Son
of
God
and
the
Blessed
Saviour
of
the
world
to
wear
the
odious
names
of
deceiver
and
impostor
.
If
a
man
did
design
to
do
the
greatest
spight
to
Religion
he
could
not
give
it
a
deeper
wound
,
he
could
not
take
a
more
effectual
course
to
disparage
it
than
by
a
lewd
and
debauched
life
.
For
this
will
still
be
an
objection
in
the
minds
of
those
who
are
strangers
and
enemies
to
our
Religion
.
If
the
Gospel
were
so
excellent
an
institution
as
it
is
reported
to
be
,
surely
we
should
see
better
effects
of
it
in
the
lives
of
those
who
profess
it
.
When
we
would
perswade
a
Heathen
to
our
Religion
,
and
tell
him
how
holy
a
God
we
serve
,
what
excellent
patterns
we
imitate
,
what
spiritual
and
divine
precepts
of
holiness
and
vertue
our
Religion
does
contain
;
may
not
he
reply
,
would
you
have
me
to
believe
you
when
I
see
you
do
not
believe
your selves
?
If
you
believed
your
Religion
you
would
live
according
to
it
.
For
if
the
Gospel
were
every
word
of
it
false
,
if
there
were
neither
a
Heaven
to
be
hoped
for
nor
a
Hell
to
be
feared
after
this
life
,
how
could
many
Christians
live
worse
than
they
do
?
As
we
would
not
proclaim
to
the
world
that
the
Gospel
is
an
unholy
and
vicious
Institution
,
let
us
take
heed
that
we
bring
no
scandal
upon
it
by
our
lives
,
lest
the
enemies
of
our
Religion
say
as
Salvian
tells
us
they
did
in
his
time
,
Si
Christus
Sancta
docuisset
Christiani
sancte
vixissent
,
surely
if
Christ
had
taught
so
holy
a
doctrine
Christians
would
have
lived
holier
lives
.
Tully
tells
us
that
one
of
the
shrewdest
arguments
that
ever
was
brought
against
Philosophy
was
this
,
quosdam
perfectos
Philosophos
turpiter
vivere
,
that
some
great
Philosophers
led
very
filthy
lives
.
Celsus
and
Porphyry
,
Hierocles
and
Julian
,
among
all
their
witty
invectives
against
Christian
Religion
have
nothing
against
it
that
reflects
so
much
upon
it
as
do
the
wicked
lives
of
so
many
Christians
.
The
greatest
enmity
to
Religion
is
to
profess
it
and
to
live
unanswerably
to
it
.
This
consideration
ought
greatly
to
affect
us
.
I
am
sure
the
Apostle
speaks
of
it
with
great
passion
and
vehemency
,
For
many
walk
of
whom
I
have
told
you
often
,
Phil.
3.18
and
now
tell
you
even
weeping
,
that
they
are
enemies
of
the
Cross
of
Christ
,
whose
end
is
destruction
,
whose
God
is
their
belly
,
whose
glory
is
in
their
shame
,
who
mind
earthly
things
.
A
Jew
or
a
Turk
is
not
so
great
an
enemy
to
Christianity
as
a
lewd
and
vitious
Christian
.
Therefore
let
me
beseech
Christians
,
as
they
tender
the
honour
of
their
Saviour
and
the
credit
of
their
Religion
,
that
they
would
conform
their
lives
to
the
holy
precepts
of
Christianity
.
And
if
there
be
any
who
are
resolved
to
continue
in
a
vitious
course
to
the
injury
and
disparagement
of
Christianity
,
I
could
almost
entreat
of
them
that
they
would
quit
their
profession
and
renounce
their
Baptism
,
that
they
would
lay
aside
their
title
of
Christians
and
initiate
themselves
in
Heathenish
rites
and
superstitions
,
or
be
circumcised
for
Jews
or
Turks
:
For
it
were
really
better
,
upon
some
accounts
,
that
such
men
should
abandon
their
Profession
,
than
keep
on
a
vizard
which
serves
to
no
other
purpose
but
to
scare
others
from
Religion
.
3.
And
Lastly
,
let
us
consider
the
danger
we
expose
our selves
to
by
not
living
answerably
to
our
Religion
.
And
this
,
I
hope
,
may
prevail
upon
such
as
are
not
moved
by
the
former
considerations
.
Hypocrites
are
instanc'd
in
Scripture
,
as
a
sort
of
sinners
that
shall
have
the
sharpest
torments
and
the
fiercest
damnation
.
When
our
Saviour
would
set
forth
the
great
severity
of
the
Lord
towards
the
evil
servant
he
expresseth
it
thus
,
Mat.
24.51
.
he
shall
cut
him
in
sudden
and
appoint
him
his
portion
with
Hypocrites
.
So
that
the
punishment
of
Hypocrites
seems
to
be
made
in
the
measure
and
standard
of
the
highest
punishment
.
Thou
professest
to
believe
in
Christ
and
to
hope
in
him
for
salvation
,
but
in
the
mean
time
thou
livest
a
wicked
and
unholy
life
,
thou
dost
not
believe
but
presume
on
him
,
and
wilt
find
at
the
great
day
that
this
thy
confidence
will
be
thy
confusion
,
and
he
whom
thou
hopest
will
be
thy
Advocate
and
Saviour
will
prove
thy
Accuser
and
thy
Judge
.
What
our
Saviour
says
to
the
Jews
,
There
is
one
that
accuseth
you
even
Moses
in
whom
ye
trust
may
very
well
be
applied
to
false
Christians
,
Joh.
5.45
there
is
one
that
accuseth
you
and
will
condemn
you
,
even
Jesus
in
whom
ye
trust
.
The
profession
of
Christianity
and
mens
having
the
name
of
Christ
named
upon
them
will
be
so
far
from
securing
them
from
Hell
,
that
it
will
sink
them
the
deeper
into
it
.
Many
are
apt
to
pity
the
poor
Heathens
who
never
heard
of
the
name
of
Christ
,
and
sadly
to
condole
their
case
,
but
as
our
Saviour
said
upon
another
occasion
,
Weep
not
for
them
,
weep
for
your selves
.
There
's
no
such
miserable
person
in
the
world
as
a
degenerate
Christian
,
because
he
falls
into
the
greatest
misery
from
the
greatest
advantages
and
opportunities
of
being
happy
.
Dost
thou
lament
the
condition
of
Socrates
,
and
Cato
,
and
Aristides
,
and
doubt
what
shall
become
of
them
at
the
day
of
Judgment
?
and
canst
thou
,
who
art
an
impious
and
prophane
Christian
,
think
that
thou
shalt
escape
the
damnation
of
Hell
?
Dost
thou
believe
that
the
moral
Heathen
shall
be
cast
out
?
and
canst
thou
who
hast
led
a
wicked
life
under
the
profession
of
Christianity
have
the
impudence
to
hope
that
thou
shalt
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
God
?
No
,
those
sins
which
are
committed
by
Christians
under
the
enjoyment
of
the
Gospel
are
of
deeper
dye
and
clothed
with
blacker
aggravations
than
the
sins
of
Heathens
are
capable
of
.
A
Pagan
may
live
without
God
in
the
world
,
and
be
unjust
towards
men
,
at
a
cheaper
rate
and
upon
easier
terms
than
thou
who
art
a
Christian
.
Better
had
it
been
thou
hadst
never
known
one
syllable
of
the
Gospel
,
never
heard
of
the
name
of
Christ
than
that
having
taken
it
upon
thee
thou
shouldst
not
depart
from
iniquity
.
Happy
had
it
been
for
thee
,
that
thou
hadst
been
born
a
Jew
,
or
a
Turk
,
or
a
poor
Indian
,
rather
than
that
being
bred
among
Christians
and
professing
thy self
of
that
number
thou
shouldst
lead
a
vitious
and
unholy
life
.
I
have
insisted
the
longer
upon
these
arguments
,
that
I
might
,
if
possible
,
awaken
men
to
a
serious
consideration
of
their
lives
,
and
perswade
them
to
a
real
reformation
of
them
;
that
I
may
oblige
all
those
who
call
themselves
Christians
to
live
up
to
the
essential
and
fundamental
Laws
of
our
Religion
;
to
love
God
,
and
to
love
our
neighbour
;
to
do
to
every
man
as
we
would
have
him
to
do
to
us
,
to
mortifie
our
lusts
,
and
subdue
our
passions
,
and
sincerely
to
endeavour
to
grow
in
every
grace
and
vertue
,
and
to
abound
in
all
the
fruits
of
righteousness
which
are
by
Jesus
Christ
to
the
praise
and
glory
of
God
.
This
indeed
would
become
our
profession
and
be
honourable
to
our
Religion
,
and
would
remove
one
of
the
greatest
obstacles
to
the
progress
of
the
Gospel
.
For
how
can
we
expect
that
the
doctrine
of
God
our
Saviour
should
gain
any
considerable
ground
in
the
world
,
so
long
as
by
the
unworthy
lives
of
so
many
Christians
't
is
represented
to
the
world
at
so
great
disadvantage
;
If
ever
we
would
have
Christian
Religion
effectually
recommended
,
it
must
be
by
the
holy
and
unblameable
lives
of
those
who
make
profession
of
it
.
Then
indeed
it
would
look
with
so
amiable
a
countenance
as
to
invite
many
to
it
,
and
carry
so
much
majesty
and
authority
in
it
as
to
command
reverence
from
its
greatest
enemies
,
and
make
men
to
acknowledge
that
God
is
in
us
of
a
truth
and
to
glorifie
our
Father
which
is
in
Heaven
.
The
good
God
grant
that
as
we
have
taken
upon
us
the
profession
of
Christianity
,
so
we
may
be
carefull
so
to
live
that
we
may
adorn
the
doctrine
of
God
our
Saviour
in
all
things
;
that
the
grace
of
God
which
bringeth
salvation
may
teach
us
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
and
godly
in
this
present
world
;
looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
,
to
whom
with
the
Father
and
the
Holy
Ghost
,
&c.
PHIL.
III.
20.
For
our
Conversation
is
in
Heaven
.
FOR
the
understanding
of
which
words
we
need
to
look
back
no
further
than
the
18th
.
verse
of
this
Chapter
,
where
the
Apostle
with
great
vehemency
and
passion
speaks
of
some
among
the
Philippians
,
who
indeed
profess'd
Christianity
but
yet
would
do
any
thing
to
decline
suffering
for
that
profession
;
there
are
many
that
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
enemies
to
the
Cross
of
Christ
;
they
cannot
endure
to
suffer
with
him
and
for
him
,
they
are
so
sensual
and
wedded
to
this
world
that
they
will
do
any
thing
to
avoid
persecution
;
so
he
describes
them
in
the
next
verse
,
whose
end
is
destruction
,
whose
God
is
their
belly
,
whose
glory
is
in
their
shame
,
who
mind
earthly
things
.
Now
in
opposition
to
these
sensual
and
earthly-minded
men
the
Apostle
gives
us
the
character
of
the
true
Christians
,
they
are
such
as
mind
Heaven
and
another
world
,
and
prefer
the
hopes
of
that
to
all
the
interests
of
this
life
,
our
conversation
is
in
Heaven
.
For
the
right
understanding
of
which
phrase
be
pleased
to
observe
,
that
it
is
an
allusion
to
a
City
or
Corporation
,
and
to
the
privileges
and
manners
of
those
who
are
free
of
it
.
And
Heaven
is
several
times
in
Scripture
represented
to
us
under
this
notion
of
a
City
.
Heb.
11.10
.
It
is
said
of
Abraham
that
he
looked
for
a
City
which
hath
foundations
,
whose
builder
and
maker
is
God
.
Heb.
12.22
.
It
is
called
likewise
the
City
of
the
living
God
,
the
heavenly
Jerusalem
.
And
the
same
Apostle
speaking
of
the
uncertain
condition
of
Christians
in
this
world
says
of
them
,
Heb.
14.14
.
that
here
they
have
no
continuing
City
,
but
look
for
one
that
is
to
come
.
Now
to
this
City
the
Apostle
alludes
here
in
the
Text
,
when
he
says
our
conversation
is
in
Heaven
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
rendred
conversation
,
may
either
signifie
the
privilege
of
Citizens
,
or
their
conversation
and
manners
,
or
may
take
in
both
these
.
In
the
first
sense
of
the
priviledge
of
Citizens
,
we
find
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
of
near
affinity
with
this
sometimes
us'd
;
Act.
22
▪
28.
with
a
great
sum
(
says
the
Captain
to
Paul
)
obtained
I
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
freedom
.
According
to
this
sense
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
very
well
be
rendred
,
as
Tertullian
often
does
this
Text
,
municipatus
noster
,
our
Citizenship
is
in
Heaven
;
an
allusion
perhaps
(
as
the
learned
Dr.
Hammond
observes
)
to
those
who
though
they
were
not
born
at
Rome
,
and
it
may
be
lived
at
a
great
distance
from
it
,
had
yet
jus
civitatis
Romanae
,
the
privilege
of
Roman
Citizens
.
In
like
manner
the
Apostle
here
describes
the
condition
of
Christians
.
'T
is
true
we
are
born
here
in
this
world
and
live
in
it
,
but
we
belong
to
another
Corporation
;
we
are
denizens
of
another
Countrey
and
free
of
that
City
which
is
above
.
In
the
other
sense
of
the
coversation
of
Citizens
we
find
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
towards
the
beginning
of
this
Epistle
,
Let
your
conversation
be
as
it
becometh
the
Gospel
of
Christ
.
And
why
may
not
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Te●t
,
without
any
inconvenience
include
both
these
?
Phil.
1.27
.
as
if
the
Apostle
had
said
,
there
are
some
that
mind
earthly
things
,
and
are
so
addicted
to
them
that
rather
than
part
with
them
they
will
forsake
their
Religion
;
but
as
for
us
,
we
consider
that
we
are
Citizens
of
Heaven
,
and
accordingly
we
converse
and
demean
our selves
in
this
world
as
those
that
are
free
of
another
City
and
do
belong
to
it
.
So
that
to
have
our
conversation
in
heaven
does
imply
these
two
things
.
First
,
The
serious
thoughts
and
considerations
of
Heaven
.
Secondly
,
The
effect
which
those
thoughts
ought
to
have
upon
our
lives
.
These
two
things
take
up
the
meaning
of
my
Text
,
and
shall
be
the
subject
of
the
following
discourse
.
I.
The
serious
thoughts
and
considerations
of
Heaven
,
that
is
,
of
the
happy
and
glorious
state
of
good
men
in
another
life
.
And
concerning
this
,
there
are
two
things
principally
which
offer
themselves
to
our
consideration
.
First
,
The
happiness
of
this
state
.
Secondly
,
The
way
and
means
whereby
we
may
come
to
partake
of
this
happiness
.
First
,
We
will
consider
the
happiness
of
this
state
.
But
what
,
and
how
great
this
happiness
is
,
I
am
not
able
to
represent
to
you
.
These
things
are
yet
in
a
great
measure
within
the
veil
,
and
it
does
not
now
fully
appear
what
we
shall
be
.
The
Scriptures
have
reveal'd
so
much
in
general
concerning
the
reality
and
unspeakable
felicities
of
this
state
as
may
satisfie
us
for
the
present
,
and
serve
to
inflame
our
desires
after
it
,
and
to
quicken
our
endeavours
for
the
obtaining
of
it
;
as
namely
,
that
it
is
incomparably
beyond
any
happiness
of
this
world
;
that
it
is
very
great
;
and
that
it
is
eternal
;
in
a
word
,
that
it
is
far
above
any
thing
that
we
can
now
conceive
or
imagine
.
1.
It
is
incomparably
beyond
any
happiness
in
this
world
.
It
is
free
from
all
those
sharp
and
bitter
ingredients
which
do
abate
and
allay
the
felicities
of
this
life
.
All
the
enjoyments
of
this
world
are
mix'd
,
and
uncertain
,
and
unsatisfying
;
nay
so
far
are
they
from
giving
us
satisfaction
,
that
the
very
sweetest
of
them
are
satiating
and
cloying
.
None
of
the
comforts
of
this
life
are
pure
and
unmixt
.
There
is
something
of
vanity
mingled
with
all
our
earthly
enjoyments
and
that
causeth
vexation
of
spirit
.
There
is
no
sensual
pleasure
but
is
either
purchas'd
by
some
pain
,
or
attended
with
it
,
or
ends
in
it
.
A
great
estate
is
neither
to
be
got
without
care
,
nor
kept
without
fear
,
nor
lost
without
trouble
.
Dignity
and
greatness
is
troublesome
almost
to
all
mankind
,
it
is
commonly
uneasie
to
them
that
have
it
and
it
is
usually
hated
and
envy'd
by
those
that
have
it
not
.
Knowledge
,
that
is
one
of
the
best
and
sweetest
pleasures
of
humane
life
;
and
yet
if
we
may
believe
the
experience
of
one
,
who
had
as
great
a
share
of
it
as
any
of
the
Sons
of
men
ever
had
,
Eccles.
1.17
,
18.
he
will
tell
us
,
that
this
also
is
vexation
of
spirit
;
for
in
much
wisdom
there
is
much
grief
,
and
he
that
encreaseth
konwledge
,
encreaseth
sorrow
.
Thus
it
is
with
all
the
things
of
this
world
;
the
best
of
them
have
a
mixture
of
good
and
evil
,
of
joy
and
sorrow
in
them
:
but
the
happiness
of
the
next
life
is
free
from
allay
and
mixture
.
In
the
description
of
the
new
Jerusalem
it
is
said
,
that
there
shall
be
no
more
curse
,
Rev.
22.3
,
5.
and
there
shall
be
no
night
there
,
nothing
to
imbitter
our
blessings
,
or
obscure
our
glory
.
Heaven
is
the
proper
region
of
happiness
,
there
onely
are
pure
joys
and
an
unmingled
felicity
.
But
the
enjoyments
of
this
world
as
they
are
mix'd
,
so
they
are
uncertain
.
So
wavering
and
inconstant
are
they
that
we
can
have
no
security
of
them
,
when
we
think
our selves
to
have
the
fastest
hold
of
them
they
slip
out
of
our
hands
we
know
not
how
.
For
this
reason
Solomon
very
elegantly
calls
them
things
that
are
not
,
Why
wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
riches
certainly
make
to
themselves
wings
and
flie
like
an
Eagle
towards
heaven
.
So
fugitive
are
they
,
that
after
all
our
endeavours
to
secure
them
they
may
break
loose
from
us
and
in
an
instant
vanish
out
of
our
sight
,
riches
make
to
themselves
wings
,
and
flie
like
an
Eagle
,
intimating
to
us
that
riches
are
often
accessary
to
their
own
ruin
.
Many
times
the
greatness
of
a
man's
estate
,
and
nothing
else
,
hath
been
the
cause
of
the
loss
of
it
,
and
of
taking
away
the
life
of
the
owner
thereof
.
The
fairness
of
some
mens
fortune
hath
been
a
temptation
to
those
who
have
been
more
powerfull
to
ravish
it
from
them
,
thus
riches
make
to
themselves
wings
.
So
that
he
that
enjoys
the
greatest
happiness
of
this
world
does
still
want
one
happiness
more
,
to
secure
to
him
for
the
future
what
he
possesses
for
the
persent
.
But
the
happiness
of
Heaven
is
a
steady
and
constant
light
,
fixt
and
unchangeable
as
the
fountain
from
whence
it
springs
,
the
father
of
lights
,
with
whom
is
no
variableness
nor
shadow
of
turning
.
And
if
the
enjoyments
of
this
life
were
certain
,
yet
they
are
unsatisfying
.
This
is
the
vanity
of
vanities
,
that
every
thing
in
this
world
can
trouble
us
but
nothing
can
give
us
satisfaction
.
I
know
not
how
it
is
,
but
either
we
,
or
the
things
of
this
world
,
or
both
,
are
so
phantastical
,
that
we
can
neither
be
well
with
these
things
,
nor
well
without
them
.
If
we
be
hungry
,
we
are
in
pain
;
and
if
we
eat
to
the
full
,
we
are
uneasie
.
If
we
be
poor
we
think
our selves
miserable
,
and
when
we
come
to
be
rich
we
commonly
really
are
so
.
If
we
are
in
a
low
condition
we
fret
and
murmur
,
and
if
we
chance
to
get
up
and
to
be
rais'd
to
greatness
we
are
many
times
farther
from
contentment
than
we
were
before
.
So
that
we
pursue
the
happiness
of
this
world
just
as
little
children
chase
birds
,
when
we
think
we
are
come
very
near
it
and
have
it
almost
in
our
hands
it
flies
farther
from
us
than
it
was
at
first
.
Nay
,
so
far
are
the
enjoyments
of
this
world
from
affording
us
satisfaction
,
that
the
sweetest
of
them
are
most
apt
to
satiate
and
cloy
us
.
All
the
pleasures
of
this
world
are
so
contriv'd
as
to
yeild
us
very
little
happiness
.
If
they
go
off
quickly
they
signifie
nothing
,
and
if
they
stay
long
we
are
sick
of
them
.
After
a
full
draught
of
any
sensual
pleasure
we
presently
loath
it
,
and
hate
it
as
much
after
the
enjoyment
as
we
courted
it
and
long'd
for
it
in
the
expectation
.
But
the
delights
of
the
other
world
,
as
they
will
give
us
full
satisfaction
so
we
shall
never
be
weary
of
them
.
Every
repetition
of
them
will
be
accompanied
with
a
new
pleasure
and
contentment
.
In
the
felicities
of
Heaven
these
two
things
shall
be
reconcil'd
,
which
never
met
together
in
any
sensual
delight
,
long
and
full
enjoyment
and
yet
a
fresh
and
perpetual
pleasure
.
As
in
God's
presence
there
is
fulness
of
joy
,
so
at
his
right
hand
there
shall
be
pleasures
for
evermore
.
2.
The
happiness
of
the
other
life
is
not
onely
incomparably
beyond
any
happiness
of
this
world
(
that
,
it
may
be
,
is
no
great
commendation
of
it
)
but
it
is
very
great
in
it self
.
The
happiness
of
Heaven
is
usually
in
Scripture
descirb'd
to
us
by
such
pleasures
as
are
manly
and
excellent
,
chast
and
intellectual
,
infinitely
more
pure
and
refin'd
than
those
of
sense
;
and
if
the
Scripture
at
any
time
descend
to
the
metaphors
of
a
feast
,
and
a
banquet
,
and
a
marriage
,
it
is
plainly
by
way
of
accommodation
to
our
weakness
and
condescention
to
our
capacities
.
But
the
chief
ingredients
of
this
happiness
,
so
far
as
the
Scripture
hath
thought
fit
to
reveal
it
to
us
,
are
the
perfection
of
our
knowledge
,
and
the
height
of
our
love
,
and
the
perpetual
society
and
friendship
of
all
the
blessed
inhabitants
of
those
glorious
mansions
;
and
the
joyfull
concurrence
of
all
these
in
chearfull
expressions
of
gratitude
,
in
the
incessant
praises
and
admiration
of
the
fountain
and
author
of
all
this
happiness
.
And
what
can
be
more
delightfull
than
to
have
our
understandings
entertain'd
with
a
clear
sight
of
the
best
and
most
perfect
Being
,
with
the
knowledge
of
all
his
works
and
of
the
wise
designs
of
his
providence
here
in
the
world
?
than
to
live
in
the
reviving
presence
of
God
,
and
to
be
continually
attending
upon
him
whose
favour
is
life
,
and
whose
glory
is
much
more
above
that
of
any
of
the
Princes
of
this
world
than
the
greatest
of
them
is
above
the
poorest
worm
?
The
Queen
of
Sheba
thought
Solomon's
Servants
happy
in
having
the
opportunity
by
standing
continually
before
him
to
hear
his
wisdom
;
but
in
the
other
world
it
shall
be
a
happiness
to
Solomon
himself
,
and
to
the
wisest
and
greatest
persons
that
ever
were
in
this
world
,
to
stand
before
this
great
King
to
admire
his
wisdom
and
to
behold
his
glory
.
Not
that
I
imagine
the
happiness
of
Heaven
to
consist
in
a
perpetual
gazing
upon
God
,
and
in
an
idle
contemplation
of
the
glories
of
that
place
.
For
as
by
that
blessed
sight
we
shall
be
infinitely
transported
,
so
the
Scripture
tells
us
we
shall
be
also
transform'd
into
the
image
of
the
divine
perfections
;
we
shall
see
God
and
we
shall
be
like
him
,
and
what
greater
happiness
can
there
be
than
to
be
like
the
happiest
and
most
perfect
Being
in
the
world
?
Besides
,
who
can
tell
what
employment
God
may
have
for
us
in
the
next
life
?
We
need
not
doubt
but
that
he
who
is
happiness
it self
,
and
hath
promis'd
to
make
us
happy
,
can
easily
find
out
such
employments
and
delights
for
us
in
the
other
world
as
will
be
proper
and
suitable
to
that
state
.
But
then
besides
the
improvement
of
our
knowledge
,
there
shall
be
the
most
delightfull
exercise
of
love
.
When
we
come
to
heaven
we
shall
enter
into
the
society
of
the
blessed
Angels
and
of
the
spirits
of
just
men
made
perfect
,
that
is
,
freed
from
all
those
passions
and
infirmities
which
do
now
render
the
conversation
,
even
of
the
best
men
,
sometimes
troublesome
to
one
another
.
We
shall
then
meet
with
all
those
excellent
Persons
,
those
brave
Minds
,
those
innocent
and
charitable
Souls
whom
we
have
seen
,
and
heard
,
and
read
of
in
this
world
.
There
we
shall
meet
with
many
of
our
dear
relations
and
intimate
friends
,
and
perhaps
with
many
of
our
enemies
,
to
whom
we
shall
then
be
perfectly
reconcil'd
notwithstanding
all
the
warm
contests
and
peevish
differences
which
we
had
with
them
in
this
world
,
even
about
matters
of
Religion
.
For
Heaven
is
a
state
of
perfect
love
and
friendship
,
there
will
be
nothing
but
kindness
and
good
nature
there
,
and
all
the
prudent
Arts
of
endearment
and
wise
ways
of
rendring
conversation
mutually
pleasant
to
one
another
.
And
what
greater
happiness
can
be
imagin'd
than
to
converse
freely
with
so
many
excellent
persons
,
without
any
thing
of
folly
or
disguise
,
of
jealousie
or
design
upon
one
another
?
For
then
there
will
be
none
of
those
vices
and
passions
,
of
covetousness
and
ambition
,
of
envy
and
hatred
,
of
wrath
and
peevishness
,
which
do
now
so
much
spoil
the
pleasure
and
disturb
the
quiet
of
mankind
.
All
quarrels
and
contentions
,
schisms
and
divisions
will
then
be
effectually
hinder'd
not
by
force
but
by
love
,
not
by
compulsion
but
by
that
charity
which
never
fails
;
and
all
those
controversies
in
Religion
which
are
now
so
hotly
agitated
will
then
be
finally
determin'd
,
not
as
we
endeavour
to
end
them
now
by
Canons
and
Decrees
,
but
by
a
perfect
knowledge
and
convincing
light
.
And
when
this
blessed
society
is
met
together
and
thus
united
by
love
,
they
shall
all
joyn
in
gratitude
to
their
great
Patrons
and
Benefactors
,
to
him
that
sits
upon
the
Throne
and
to
the
lamb
that
was
slain
,
to
God
even
our
Father
,
and
to
our
Lord
Jesus
Christ
,
who
hath
lov'd
us
and
wash'd
us
from
our
sins
in
his
own
blood
.
And
they
shall
sing
everlasting
songs
of
praise
to
God
for
all
his
works
of
wonder
,
for
the
effects
of
that
infinite
goodness
,
and
admirable
wisdom
,
and
almighty
power
,
which
are
clearly
seen
in
the
creation
and
government
of
the
world
and
of
all
the
Creatures
in
it
;
particularly
for
his
favours
to
mankind
,
for
the
benefit
of
their
beings
,
for
the
comfort
of
their
lives
,
and
for
all
his
mercifull
providences
towards
them
in
this
world
:
But
above
all
for
the
redemption
of
their
souls
by
the
death
of
his
Son
for
the
free
forgiveness
of
their
sins
,
for
the
gracious
assistance
of
his
holy
Spirit
,
and
for
conducting
them
safely
through
all
the
snares
and
dangers
,
the
troubles
and
temptations
of
this
world
to
the
secure
possession
of
that
glory
and
happiness
which
then
they
shall
be
partakers
of
,
and
are
bound
to
praise
God
for
to
all
eternity
.
This
,
this
shall
be
the
employment
of
the
blessed
spirits
above
,
and
these
are
the
chief
ingredients
of
our
happiness
which
the
Scripture
mentions
.
And
if
there
were
no
other
as
there
may
be
ten
thousand
more
for
any
thing
I
can
tell
,
yet
generous
and
vertuous
minds
will
easily
understand
how
great
a
pleasure
there
is
in
the
improvement
of
our
knowledge
,
and
the
exercise
of
love
,
and
in
a
gratefull
and
perpetual
acknowledgement
of
the
greatest
benefits
that
creatures
are
capable
of
receiving
.
3.
This
happiness
shall
be
eternal
.
And
though
this
be
but
a
circumstance
and
do
not
enter
into
the
nature
of
our
happiness
,
yet
it
is
so
material
a
one
that
all
the
felicities
which
heaven
affords
would
be
imperfect
without
it
.
It
would
strangely
damp
and
allay
all
our
joys
to
think
that
they
should
sometime
have
an
end
.
And
the
greater
our
happiness
were
,
the
greater
trouble
it
would
be
to
us
to
consider
that
it
must
have
a
period
.
It
would
make
a
man
sorrowfull
indeed
to
think
of
leaving
such
vast
possessions
.
Indeed
if
the
happiness
of
heaven
were
such
as
the
joys
of
this
world
are
,
it
were
fit
they
should
be
as
short
;
for
after
a
little
enjoyment
it
would
cloy
us
,
and
we
should
soon
grow
weary
of
it
:
But
being
so
excellent
,
it
would
scarce
be
a
happiness
if
it
were
not
eternal
.
It
would
imbitter
the
pleasures
of
heaven
,
as
great
as
they
are
,
to
see
to
an
end
of
them
,
though
it
were
at
never
so
great
a
distance
;
to
consider
that
all
this
vast
treasure
of
happiness
would
one
day
be
exhausted
,
and
that
after
so
many
years
were
past
we
should
be
as
poor
and
miserable
again
as
we
were
once
in
this
world
.
God
hath
so
order'd
things
,
that
the
vain
and
empty
delights
of
this
world
should
be
temporary
and
transient
,
but
that
the
great
and
substantial
pleasures
of
the
other
world
should
be
as
lasting
as
they
are
excellent
.
For
Heaven
as
it
is
an
exceeding
,
so
it
is
an
eternal
weight
of
glory
.
And
this
is
that
which
crowns
the
joys
of
heaven
and
banishes
all
fear
and
trouble
from
the
minds
of
the
blessed
.
And
thus
to
be
secur'd
in
the
possession
of
our
happiness
is
an
unspeakable
addition
to
it
.
For
that
which
is
eternal
as
it
shall
never
determine
,
so
it
can
never
be
diminish'd
;
for
to
be
diminish'd
and
to
decay
is
to
draw
nearer
to
an
end
,
but
that
which
shall
never
have
an
end
can
never
come
nearer
to
it
.
O
vast
eternity
!
how
dost
thou
swallow
up
our
thoughts
and
entertain
us
at
once
with
delight
and
amazement
?
This
is
the
very
top
and
highest
pitch
of
our
happiness
,
upon
which
we
may
stand
secure
and
look
down
with
scorn
upon
all
things
here
below
;
and
how
small
and
inconsiderable
do
they
appear
to
us
,
compar'd
with
the
vast
and
endless
enjoyments
of
our
future
state
?
But
oh
vain
and
foolish
souls
!
that
are
so
little
concern'd
for
eternity
;
that
for
the
trifles
of
time
,
and
the
pleasures
of
sin
which
are
but
for
a
season
,
can
find
in
our
hearts
to
forfeit
an
everlasting
felicity
.
Blessed
God!
why
hast
thou
prepar'd
such
a
happiness
for
those
who
neither
consider
it
,
nor
seek
after
it
?
Why
is
such
a
price
put
into
the
hands
of
fools
,
who
have
no
heart
to
make
use
of
it
;
who
fondly
chuse
to
gratifie
their
lusts
rather
than
to
save
their
souls
,
and
sottishly
prefer
the
temporary
enjoyments
of
sin
before
a
blessed
immortality
?
4.
And
lastly
,
This
happiness
is
far
above
any
thing
that
we
can
now
conceive
or
imagine
.
It
is
so
great
that
it
cannot
now
enter
into
the
heart
of
man
.
We
cannot
from
the
experience
of
any
of
those
pleasures
and
delights
which
we
have
been
acquainted
withall
in
this
world
frame
an
equal
Idea
and
conception
of
it
.
So
that
when
we
come
to
Heaven
we
shall
be
ready
to
say
of
it
as
the
Queen
of
Sheba
did
of
Solomon's
wisedom
and
prosperity
,
that
half
of
it
hath
not
been
told
us
;
that
the
felicities
and
glories
of
that
state
do
far
exceed
all
the
fame
which
we
heard
of
them
in
this
world
.
For
who
can
say
how
great
a
good
God
is
?
and
how
happy
he
who
is
the
fountain
of
happiness
can
make
those
souls
that
love
him
,
and
those
whom
he
loves
?
In
this
imperfect
state
we
are
not
capable
of
a
full
representation
of
those
glories
.
We
cannot
now
see
God
and
live
.
A
full
description
of
Heaven
and
of
the
pleasures
of
that
state
would
let
in
joys
upon
us
too
big
for
our
narrow
capacities
,
and
too
strong
for
weak
mortality
to
bear
.
We
are
now
but
Children
,
and
we
speak
as
Children
,
and
understand
and
think
as
Children
concerning
these
things
;
but
in
the
other
state
we
shall
grow
up
to
be
men
,
and
then
we
shall
put
away
these
childish
thoughts
;
now
we
know
but
in
part
,
but
when
that
which
is
perfect
is
come
,
1
Cor.
13.9
,
10
,
11.
that
which
is
imperfect
shall
be
done
away
;
now
we
see
through
a
glass
darkly
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
riddle
)
but
then
we
shall
see
face
to
face
;
now
we
know
in
part
,
but
then
we
shall
know
even
as
also
we
are
known
,
as
the
Apostle
discourseth
excellently
concerning
this
very
matter
.
No
sooner
shall
we
enter
upon
the
joys
of
the
other
world
,
but
our
minds
shall
be
rais'd
to
a
strength
and
activity
as
much
above
that
of
the
most
knowing
persons
in
this
world
as
the
thoughts
of
the
greatest
Philosopher
and
wisest
man
upon
earth
are
above
the
thoughts
of
a
child
or
a
fool
.
No
man's
mind
is
now
so
well
fram'd
to
understand
any
thing
in
this
world
,
as
our
understandings
shall
then
be
fitted
for
the
knowledge
of
God
and
of
the
things
that
belong
to
that
state
.
In
the
mean
time
let
us
bless
God
that
he
hath
reveal'd
so
much
of
this
happiness
to
us
as
is
necessary
to
excite
and
encourage
us
to
seek
after
it
.
The
Second
thing
to
be
consider'd
concerning
our
future
happiness
,
is
the
way
and
means
whereby
we
may
come
to
be
made
partakers
of
it
.
And
that
in
short
is
by
the
constant
and
sincere
endeavours
of
a
holy
life
,
in
and
through
the
mercies
of
God
in
our
Lord
Jesus
Christ
.
Christ
indeed
is
the
author
of
our
salvation
,
but
obedience
is
the
condition
of
it
;
so
the
Apostle
tells
us
,
Heb.
5.1
.
that
Christ
is
the
author
of
eternal
salvation
to
them
that
obey
him
.
It
is
the
grace
of
God
in
the
Gospel
which
brings
or
offers
this
salvation
to
us
,
but
t●en
it
is
by
the
denying
of
ungodliness
and
worldly
lusts
,
Tit.
2.11.12
.
and
by
living
soberly
,
and
righteously
,
and
godly
in
this
present
world
that
we
are
to
wait
for
the
blessed
hope
.
Our
Saviour
promises
this
happiness
to
the
pure
in
heart
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
;
and
elsewhere
the
Scripture
doth
exclude
all
others
from
any
share
or
portion
in
this
blessedness
,
so
the
Apostle
assures
us
that
without
holiness
no
man
shall
see
the
Lord
.
Heb.
18.14
.
And
holiness
is
not
onely
a
condition
but
a
necessary
qualisication
for
the
happiness
of
the
next
life
.
This
is
the
force
of
St.
John's
reasoning
,
we
shall
be
like
him
,
for
we
shall
see
him
.
To
see
God
is
to
be
happy
,
but
unless
we
be
like
him
we
cannot
see
him
.
The
sight
and
presence
of
God
himself
would
be
no
happiness
to
that
man
who
is
not
like
to
God
in
the
temper
and
disposition
of
his
mind
.
And
from
hence
the
Apostle
infers
in
the
next
verse
,
every
man
that
hath
this
hope
in
him
purifieth
himself
even
as
he
is
pure
.
So
that
if
we
live
wicked
live
,
if
we
allow
our selves
in
the
practice
of
any
known
sin
,
we
interrupt
our
hopes
of
Heaven
and
render
our selves
unfit
for
eternal
life
.
By
this
means
we
defeat
all
the
designs
of
God's
grace
and
mercy
towards
us
,
and
salvation
it self
cannot
save
us
if
we
make
our selves
incapable
of
that
happiness
which
God
offers
.
Heaven
is
in
Scripture
call'd
an
inheritance
among
them
that
are
sanctified
,
and
the
inheritance
of
the
Saints
in
light
;
so
that
it
is
not
enough
that
this
inheritance
is
promis'd
to
us
,
but
we
must
be
qualifi'd
and
prepar'd
for
it
,
and
be
made
meet
to
be
made
partakers
of
it
.
And
this
life
is
the
time
of
our
preparation
for
our
future
state
.
Our
souls
will
continue
for
ever
what
we
make
them
in
this
world
.
Such
a
temper
and
disposition
of
mind
as
a
man
carries
with
him
out
of
this
life
he
shall
retain
in
the
next
.
'T
is
true
indeed
,
heaven
perfects
those
holy
and
vertuous
dispositions
which
are
begun
here
;
but
the
other
world
alters
no
man
as
to
his
main
slate
,
he
that
is
filthy
will
be
filthy
still
,
and
he
that
is
unrighteous
will
be
unrighteous
still
.
If
we
do
not
in
a
good
degree
mortifie
our
Iusts
and
passions
here
death
will
not
kill
them
for
us
,
but
we
shall
carry
them
with
us
into
the
other
world
.
And
if
God
should
admit
us
so
qualifi'd
into
the
place
of
happiness
,
yet
we
shall
bring
that
along
with
us
which
would
infallibly
hinder
us
from
being
happy
.
Our
sensual
inclinations
and
desires
would
meet
with
nothing
there
that
would
be
suitable
to
them
,
and
we
should
be
perpetually
tormented
with
those
appetites
which
we
brought
with
us
out
of
this
world
,
because
we
should
find
nothing
there
to
gratifie
them
withall
.
For
as
the
Apostle
says
in
another
sense
,
The
kingdom
of
God
is
not
meats
and
drinks
,
but
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
The
happiness
of
heaven
consists
in
such
things
as
a
wicked
man
hath
no
gust
and
relish
for
.
So
that
if
a
covetous
,
or
ambitious
,
or
voluptuous
man
were
in
Heaven
,
he
would
be
just
like
the
rich
man
in
Hell
,
tormented
with
a
continual
thirst
,
and
burnt
up
in
the
flames
of
his
own
ardent
desires
;
and
would
not
be
able
,
amidst
all
the
plenty
and
treasures
of
that
place
,
to
find
so
much
as
one
drop
of
suitable
pleasure
and
delight
to
quench
and
allay
that
heat
.
So
likewise
our
fierce
and
unruly
passions
;
if
we
should
carry
them
with
us
into
the
other
world
,
how
inconsistent
would
they
be
with
happiness
?
They
would
not
onely
make
us
miserable
our selves
,
but
be
a
trouble
to
all
those
with
whom
we
should
converse
.
If
a
man
of
an
envious
and
malicious
,
of
a
peevish
and
passionate
temper
,
were
admitted
into
the
mansions
of
the
blessed
,
he
would
not
onely
be
unhappy
himself
,
but
would
disturb
the
quiet
of
others
,
and
raise
storms
even
in
those
calm
regions
.
Vain
man
!
that
dreamest
of
being
happy
without
any
disposition
or
preparation
for
it
.
To
be
happy
,
is
to
enjoy
what
we
desire
and
to
live
with
those
whom
we
love
.
But
there
is
nothing
in
heaven
suitable
to
the
desires
and
appetites
of
a
wicked
man
.
All
the
joys
of
that
place
,
and
the
delights
of
that
state
are
purely
spiritual
,
and
are
onely
to
be
relish'd
by
those
who
have
purified
themselves
as
God
is
pure
.
But
if
thou
be
carnal
and
sensual
,
what
are
these
things
to
thee
?
What
happiness
would
it
be
to
thee
to
see
God
,
and
to
have
him
always
in
thy
view
who
was
never
in
all
thy
thoughts
;
to
be
tied
to
live
for
ever
in
his
company
who
is
of
a
quite
contrary
temper
and
disposition
to
thy self
,
whose
presence
thou
dreadest
,
and
whom
whilst
thou
wast
in
this
world
thou
couldst
never
endure
to
think
upon
?
So
that
the
pleasures
of
Heaven
it self
could
signifie
no
good
or
happiness
to
that
man
who
is
not
so
dispos'd
as
to
take
pleasure
in
them
.
Heaven
is
too
pure
an
air
for
corrupt
souls
to
live
and
breath
in
,
and
the
whole
employment
and
conversation
of
that
place
,
as
it
would
be
unsuitable
,
so
would
it
also
be
unacceptable
to
a
sensual
and
vicious
person
.
From
all
this
it
appears
how
necessary
it
is
for
us
to
prepare
our selves
for
this
blessed
state
,
by
the
constant
and
sincere
endeavours
of
a
holy
life
,
and
by
mortifying
every
lust
and
inordinate
passion
in
our
souls
.
For
till
this
be
done
we
are
not
meet
to
be
made
partakers
of
the
felicities
of
the
other
world
.
And
thus
I
have
done
with
the
first
thing
imply'd
in
this
phrase
of
having
our
conversation
in
heaven
,
viz.
the
serious
thoughts
and
considerations
of
heaven
;
or
the
happiness
of
that
state
,
and
of
the
way
and
means
whereby
that
happiness
is
to
be
attained
.
II.
The
having
our
conversation
in
heaven
does
imply
likewise
the
effect
which
those
considerations
ought
to
have
upon
our
hearts
and
lives
:
As
1.
To
convince
us
of
the
vanity
of
this
world
.
God
hath
on
purpose
made
this
world
troublesome
and
uneasie
to
us
,
that
there
might
be
no
sufficient
temptation
to
reasonable
and
considerate
men
to
take
them
off
from
the
care
and
thought
of
their
future
happiness
;
that
God
and
heaven
might
have
no
rival
here
below
;
that
there
might
be
nothing
in
this
world
that
might
pretend
to
our
affection
or
court
us
with
any
advantage
in
comparison
of
everlasting
life
and
glory
.
When
we
come
to
die
and
eternity
shall
present
it self
to
our
serious
and
waking
thoughts
,
then
things
will
put
on
another
face
,
and
those
things
which
we
valued
so
much
in
this
life
will
then
appear
to
be
nothing
worth
;
but
those
things
which
we
neglected
,
to
be
of
infinite
concernment
to
us
,
and
worthy
to
have
been
the
care
and
endeavour
of
our
whole
lives
.
And
if
we
would
consider
these
things
in
time
,
while
the
opportunities
of
life
and
health
are
before
us
,
we
might
be
convinc'd
at
a
cheaper
rate
,
and
come
to
be
satisfi'd
of
the
vanity
of
this
world
before
we
despair'd
of
the
happiness
of
the
other
.
2.
To
make
us
very
active
and
industrious
to
be
as
good
,
and
to
do
as
much
good
as
we
can
in
this
life
,
that
so
we
may
be
qualifi'd
and
dispos'd
for
the
happiness
of
the
next
.
Men
are
usually
very
industrious
for
the
things
of
this
life
,
to
be
rich
and
great
in
the
world
;
did
we
but
value
heaven
half
as
much
as
it
deserves
we
should
take
infinitely
more
pains
for
that
.
So
often
as
we
consider
the
glories
that
are
above
,
how
does
it
accuse
our
sloth
and
condemn
our
folly
that
we
are
less
concerned
for
our
souls
than
most
men
are
for
their
bodies
,
that
we
will
not
labour
half
so
much
for
an
eternal
inheritance
as
men
ordinarily
do
for
these
corruptible
things
?
Let
us
remember
that
we
are
hasting
apace
to
another
world
,
and
that
our
eternal
happiness
now
lies
at
the
stake
.
And
how
should
it
quicken
our
endeavours
to
have
such
a
reward
set
before
us
,
to
have
Crowns
and
Scepters
in
our
eyes
?
would
we
but
often
represent
to
our
minds
the
glorious
things
of
another
world
,
what
fervours
should
we
feel
in
our
hearts
?
we
should
be
all
life
,
and
spirit
,
and
wing
;
and
should
do
God's
will
,
almost
with
the
same
readiness
and
delight
,
as
the
Angels
do
who
continually
behold
the
face
of
their
Father
.
The
consideration
of
heaven
and
the
firm
perswasion
of
our
future
happiness
should
actuate
all
the
powers
of
our
souls
,
and
be
continually
inspiring
us
with
new
vigour
in
the
ways
of
holiness
and
vertue
.
How
should
this
thought
swell
our
resolutions
and
confirm
our
purposes
of
obedience
,
that
if
we
have
our
fruit
unto
holiness
our
end
will
be
everlasting
life
.
3.
To
mitigate
and
lighten
the
evils
and
afflictions
of
this
life
.
It
is
no
great
matter
how
rough
the
way
be
provided
we
be
sure
that
it
leads
to
happiness
.
The
incomparably
greater
good
of
the
next
life
will
to
a
wise
and
considerate
man
weigh
down
all
the
evils
of
this
.
And
the
Scripture
tells
us
that
there
is
no
comparison
between
them
.
The
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
in
us
.
Rom.
8.18
.
The
evils
of
this
life
afflict
men
more
or
less
according
as
the
soul
is
fortified
with
considerations
proper
to
support
us
under
them
.
When
we
consider
that
we
have
but
a
little
while
to
be
here
,
that
we
are
upon
our
journey
travelling
towards
our
heavenly
Countrey
where
we
shall
meet
with
all
the
delights
we
can
desire
,
it
ought
not
to
trouble
us
much
to
endure
storms
and
foul
ways
,
and
to
want
many
of
those
accommodations
we
might
expect
at
home
.
This
is
the
common
fate
of
Travellers
,
and
we
must
take
things
as
we
find
them
and
not
look
to
have
every
thing
just
to
our
mind
.
These
difficulties
and
inconveniences
will
shortly
be
over
,
and
after
a
few
days
will
be
quite
forgotten
,
and
be
to
us
as
if
they
had
never
been
.
And
when
we
are
safely
landed
in
our
own
Country
,
with
what
pleasure
shall
we
look
back
upon
those
rough
and
boisterous
Seas
which
we
have
escap'd
?
The
more
troubles
we
have
past
through
the
kinder
usage
we
shall
find
when
we
come
to
our
Father's
house
.
So
the
Apostle
tells
us
,
that
our
light
affliction
which
is
but
for
a
moment
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
When
we
come
to
heaven
our
happiness
shall
then
be
as
real
as
our
miseries
were
here
upon
earth
,
and
far
greater
and
more
lasting
.
And
what
great
matter
is
it
though
we
suffer
a
while
in
this
world
,
provided
we
escape
the
endless
unsufferable
torments
of
the
next
;
though
we
have
not
our
good
things
in
this
life
,
if
infinitely
greater
be
reserv'd
for
us
and
we
shall
receive
them
with
interest
in
the
other
?
Several
of
the
evils
and
calamities
of
this
life
would
be
unsufferable
indeed
,
if
there
were
nothing
better
to
be
hoped
for
hereafter
.
If
this
were
true
,
Christians
would
not
onely
be
of
all
men
but
of
all
creatures
the
most
miserable
.
But
out
Religion
hath
abundantly
assur'd
us
to
the
contrary
.
And
the
assurance
of
this
was
that
which
made
the
primitive
Christians
to
embrace
sufferings
with
so
much
cheerfulness
,
to
glory
in
tribulation
,
and
to
take
joyfully
the
spoiling
of
their
goods
,
knowing
that
in
heaven
they
had
a
better
and
more
enduring
substance
.
The
seven
brethren
in
the
History
of
the
Maccabees
upon
this
perswasion
would
not
accept
deliverance
that
they
might
obtain
a
better
resurrection
.
That
storm
of
stones
which
was
pour'd
upon
St.
Stephen
was
no
more
to
him
than
a
common
shower
when
he
saw
the
heavens
open'd
,
and
Jesus
(
in
whose
cause
he
suffer'd
)
standing
on
the
right
hand
of
God
.
4.
To
make
us
sincere
in
all
our
professions
,
words
and
actions
,
did
men
firmly
believe
the
rewards
of
another
world
their
Religion
would
not
be
onely
in
shew
and
pretence
,
but
in
life
and
reality
,
no
man
would
put
on
a
form
of
godliness
that
were
destitute
of
the
power
of
it
;
we
should
do
nothing
for
the
opinion
of
others
,
but
all
with
regard
to
God
and
our
own
Consciences
;
and
be
as
curious
of
our
thoughts
,
and
most
retir'd
actions
,
as
if
we
were
in
an
open
theatre
and
in
the
presence
of
the
greatest
assembly
.
For
in
the
next
life
men
shall
not
be
rewarded
for
what
they
seem'd
to
be
,
but
for
what
they
really
were
in
this
world
.
Therefore
whatever
we
think
,
or
speak
,
or
do
,
we
should
always
remember
that
the
day
of
revelation
is
coming
,
when
the
secrets
of
all
hearts
shall
be
disclos'd
,
when
all
disguises
shall
be
laid
aside
,
and
every
ones
mask
shall
be
taken
off
,
and
all
our
actions
and
designs
shall
be
brought
upon
the
publick
stage
and
expos'd
to
the
view
of
men
and
Angels
.
There
is
nothing
now
hidden
which
shall
not
then
be
reveal'd
,
nor
secret
which
shall
not
be
made
known
.
5.
To
arm
us
against
the
fears
of
death
.
Death
is
terrible
to
nature
,
and
the
terrour
of
it
is
infinitely
encreas'd
by
the
fearfull
apprehensions
of
what
may
follow
it
.
But
the
comfortable
hopes
of
a
blessed
immortality
do
strangely
relieve
the
fainting
spirits
of
dying
men
,
and
are
able
to
reconcile
us
to
death
,
and
in
a
great
measure
to
take
away
the
terrour
of
it
.
I
know
that
the
thoughts
of
death
are
dismal
even
to
good
men
,
and
we
have
never
more
need
of
comfort
and
encouragement
than
when
we
are
conflicting
with
this
last
Enemy
,
and
there
is
no
such
comfortable
consideration
to
a
dying
man
as
the
hopes
of
a
happy
eternity
.
He
that
looks
upon
death
onely
as
a
passage
to
glory
,
may
welcome
the
messengers
of
it
as
bringing
him
the
best
and
most
joyfull
news
that
ever
came
to
him
in
his
whole
life
.
and
no
man
can
stay
behind
in
this
world
with
half
the
comfort
that
this
man
leaves
it
.
And
now
I
have
done
with
the
two
things
implyed
in
this
phrase
,
of
having
our
conversation
in
heaven
,
viz.
the
serious
thoughts
and
considerations
of
heaven
,
and
the
effect
of
these
thoughts
and
considerations
upon
our
hearts
and
lives
.
I
crave
your
patience
but
a
little
longer
,
till
I
make
some
reflection
upon
what
hath
been
deliver'd
concerning
the
happiness
of
good
men
after
this
life
.
I
have
told
you
that
it
is
incomparably
beyond
any
happiness
of
this
world
,
that
it
is
great
in
it self
,
and
eternal
in
its
duration
,
and
far
above
any
thing
that
we
can
now
conceive
or
imagine
.
And
now
after
all
this
,
I
am
very
sensible
how
much
all
that
I
have
said
comes
short
of
the
greatness
and
dignity
of
the
thing
.
So
that
I
could
almost
begin
again
and
make
a
new
attempt
upon
this
subject
.
And
indeed
who
would
not
be
loth
to
be
taken
off
from
so
delightfull
an
argument
?
Methinks
't
is
good
for
us
to
be
here
,
and
to
let
our
minds
dwell
upon
these
considerations
.
We
are
unworthy
of
heaven
and
unfit
to
partake
of
so
great
a
glory
,
if
we
cannot
take
pleasure
in
the
contemplation
of
those
things
now
,
the
possession
whereof
shall
be
our
happiness
for
ever
.
With
what
joy
then
should
we
think
of
those
great
and
glorious
things
which
God
hath
prepar'd
for
them
that
love
him
,
of
that
inheritance
incorruptible
,
undefil'd
,
which
fadeth
not
away
,
reserv'd
for
us
in
the
heavens
?
How
should
we
welcome
the
thoughts
of
that
happy
hour
when
we
shall
make
our
escape
out
of
these
prisons
,
when
we
shall
pass
out
of
this
howling
wilderness
into
the
promis'd
Land
,
when
we
shall
be
remov'd
from
all
the
troubles
and
temptations
of
a
wicked
and
ill-natured
world
;
when
we
shall
be
past
all
storms
,
and
secur'd
from
all
further
danger
of
shipwreck
,
and
shall
be
safely
landed
in
the
regions
of
bliss
and
immortality
?
O
blessed
time
!
When
all
tears
shall
be
wip'd
from
our
eyes
,
and
death
and
sorrow
shall
be
no
more
;
When
mortality
shall
be
swallow'd
up
of
life
,
and
we
shall
enter
upon
the
possession
of
all
that
happiness
and
glory
which
God
hath
promis'd
,
and
our
faith
hath
believ'd
,
and
our
hopes
have
rais'd
us
to
the
expectation
of
;
when
we
shall
be
eas'd
of
all
our
pains
,
and
resolv'd
of
all
our
doubts
,
and
be
purg'd
from
all
our
sins
and
be
free'd
from
all
our
fears
,
and
be
happy
beyond
all
our
hopes
,
and
have
all
the
happiness
secur'd
to
us
beyond
the
power
of
time
and
change
:
When
we
shall
know
God
and
other
things
without
study
,
and
love
him
and
one
another
without
measure
,
and
serve
and
praise
him
without
weariness
,
and
obey
his
will
without
the
least
reluctancy
;
and
shall
still
be
more
and
more
delighted
in
the
knowing
,
and
loving
,
and
praising
,
and
obeying
of
God
to
all
eternity
.
How
should
these
thoughts
affect
our
hearts
,
and
what
a
mighty
influence
ought
they
to
have
upon
our
lives
?
The
great
disadvantage
of
the
arguments
fetch'd
from
another
world
is
this
,
that
those
things
are
at
a
great
distance
from
us
,
and
not
sensible
to
us
;
and
therefore
are
not
apt
to
affect
us
so
strongly
,
and
to
work
so
powerfully
upon
us
.
Now
to
make
amends
for
this
disadvantage
we
should
often
revive
these
considerations
upon
our
mind
,
and
inculcate
upon
our selves
the
reality
and
certainty
of
these
things
together
with
the
infinite
weight
and
importance
of
them
.
We
should
reason
thus
with
our selves
;
If
good
men
shall
be
so
unspeakably
happy
,
and
consequently
wicked
men
so
extreamly
miserable
in
another
world
:
If
these
things
be
true
and
will
one
day
be
found
to
be
so
,
why
should
they
not
be
to
me
as
if
they
were
already
present
?
why
should
not
I
be
as
much
afraid
to
commit
any
sin
as
if
hell
were
naked
before
me
,
and
I
saw
the
astonishing
miseries
of
the
damned
?
and
why
should
I
not
be
as
carefull
to
serve
God
and
keep
his
commandments
,
as
if
heaven
were
open
to
my
view
,
and
I
saw
Jesus
standing
at
the
right
hand
of
God
with
crowns
of
glory
in
his
hand
ready
to
be
set
upon
the
heads
of
all
those
who
continue
faithfull
to
him
?
The
lively
apprehensions
of
the
nearness
of
death
and
eternity
are
apt
to
make
mens
thoughts
more
quick
and
piercing
,
and
according
as
we
think
our selves
prepar'd
for
our
future
state
to
transport
us
with
joy
,
or
to
amaze
us
with
horrour
.
For
the
soul
that
is
fully
satisfi'd
of
his
future
bliss
is
already
entred
into
heaven
,
has
begun
to
take
possession
of
glory
,
and
has
(
as
it
were
)
his
blessed
Saviour
in
his
arms
,
and
may
say
with
old
Simeon
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
But
the
thoughts
of
death
must
needs
be
very
terrible
to
that
man
who
is
doubtfull
or
despairing
of
his
future
condition
.
It
would
daunt
the
stoutest
man
that
ever
breathed
,
to
look
upon
death
when
he
can
see
nothing
but
hell
beyond
it
.
When
the
Apparition
at
Endor
told
Saul
,
to
morrow
thou
and
thy
Sons
shall
be
with
me
,
these
words
struck
him
to
the
heart
,
so
that
he
fell
down
to
the
ground
,
and
there
was
no
more
strength
left
in
him
.
It
is
as
certain
that
we
shall
die
as
if
an
express
messenger
should
come
to
every
one
of
us
from
the
other
world
and
tell
us
so
.
Why
should
we
not
then
always
live
as
those
that
must
die
,
and
as
those
that
hope
to
be
happy
after
death
?
To
have
these
apprehensions
vigorous
and
lively
upon
our
minds
this
is
to
have
our
conversation
in
heaven
,
from
whence
also
we
look
for
a
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
body
that
it
may
be
fashioned
like
unto
his
glorious
body
,
according
to
the
working
of
that
mighty
power
whereby
he
is
able
even
to
subdue
all
things
to
himself
.
FINIS
.