THE
FIRST
BOOK
:
Shewing
The
Reasonableness
of
the
Principles
and
Duties
of
Natural
Religion
.
CHAP.
I.
Concerning
the
several
kinds
of
Evidence
and
Assent
.
I
Intend
,
by
Gods
assistance
,
in
this
First
Book
,
to
treat
concerning
the
Reasonableness
and
the
Credibility
of
the
Principles
of
Natural
Religion
,
in
opposition
to
that
Humour
of
Scepticism
and
Infidelity
,
which
hath
of
late
so
much
abounded
in
the
world
,
not
only
amongst
sensual
men
of
the
vulgar
sort
,
but
even
amongst
those
who
pretend
to
a
more
than
ordinary
measure
of
wit
and
learning
.
In
my
entrance
upon
this
work
,
I
am
sensible
of
what
ill
consequence
it
may
be
,
to
lay
the
stress
of
a
weighty
cause
upon
weak
or
obscure
Arguments
,
which
instead
of
convincing
men
,
will
rather
harden
and
confirm
them
in
their
Errors
.
And
therefore
I
cannot
but
think
my self
obliged
in
the
management
of
this
Argument
,
to
use
my
utmost
caution
and
endeavour
,
that
it
be
done
with
so
much
strength
and
perspicuity
,
as
may
be
sufficient
to
convince
any
man
,
who
hath
but
an
ordinary
capacity
,
and
an
honest
mind
;
which
are
no
other
qualifications
than
what
are
required
to
the
institution
of
men
,
in
all
kinds
of
Arts
and
Sciences
whatsoever
.
In
order
to
this
,
I
judg
it
expedient
to
premise
something
concerning
the
several
kinds
and
degrees
of
Evidence
and
Assent
,
and
to
lay
down
some
common
principles
,
which
may
serve
as
a
foundation
to
the
following
Discourse
.
The
several
ways
whereby
men
come
to
the
knowledg
or
belief
of
any
thing
without
immediate
Revelation
,
are
either
by
such
Evidence
of
things
as
is
more
-
Simple
,
relating
to
the
-
Senses
,
-
Outward
.
-
Inward
.
-
Understanding
,
arising
either
from
the
-
Nature
of
the
things
in
themselves
.
-
Testimony
of
others
concerning
them
.
-
Mixed
,
relating
both
to
the
Senses
and
Understanding
.
I.
By
Senses
I
mean
those
faculties
whereby
we
are
enabled
to
discern
and
know
such
particular
objects
as
are
present
.
These
are
either
1.
Outward
,
by
which
we
can
apprehend
external
objects
,
as
when
we
see
,
or
hear
,
or
touch
any
thing
presented
to
us
.
2.
Inward
,
by
which
we
can
discern
internal
objects
,
and
are
conscious
to
our selves
,
or
sensible
both
of
the
impressions
that
are
made
upon
our
outward
senses
,
and
of
the
inward
motions
of
our
minds
;
namely
,
our
apprehensions
,
inclinations
,
and
the
power
of
determining
our selves
,
as
to
our
own
Actions
;
and
by
which
we
can
at
any
time
be
assured
of
what
we
think
,
or
what
we
desire
,
or
purpose
.
II.
By
Understanding
,
I
mean
that
faculty
whereby
we
are
enabled
to
apprehend
the
objects
of
Knowledg
,
Generals
as
well
as
Particulars
,
Absent
things
as
well
as
Present
;
and
to
judg
of
their
Truth
or
Falshood
,
Good
or
Evil.
That
kind
of
Evidence
may
be
said
to
arise
from
the
nature
of
things
,
when
there
is
such
a
Congruity
or
Incongruity
betwixt
the
Terms
of
a
Proposition
,
or
the
Deductions
of
one
Proposition
from
another
,
as
doth
either
satisfie
the
mind
,
or
else
leave
it
in
doubt
and
hesitation
about
them
.
That
kind
of
Evidence
is
said
to
arise
from
Testimony
,
when
we
depend
upon
the
credit
and
relation
of
others
for
the
truth
or
falshood
of
any
thing
.
There
being
several
things
which
we
cannot
otherwise
know
,
but
as
others
do
inform
us
of
them
.
As
namely
matters
of
fact
,
together
with
the
account
of
Persons
and
Places
at
a
distance
.
Which
kind
of
Evidence
will
be
more
or
less
clear
,
according
to
the
authority
and
credit
of
the
Witness
.
Besides
these
,
there
is
a
mixed
kind
of
Evidence
relating
both
to
the
Senses
and
Understanding
,
depending
upon
our
own
observation
and
repeated
trials
of
the
issues
and
events
of
Actions
or
Things
,
called
Experience
.
These
are
the
several
kinds
of
Evidence
,
whereby
we
attain
to
the
knowledg
or
belief
of
things
.
The
kinds
of
Assent
proceeding
from
them
are
reducible
to
these
two
Heads
.
-
I.
Knowledg
or
Certainty
,
which
may
be
distinguished
into
three
kinds
,
which
I
crave
leave
to
call
by
the
names
of
,
-
Physical
.
-
Mathematical
.
-
Moral
.
-
II.
Opinion
or
Probability
.
I.
That
kind
of
Assent
which
doth
arise
from
such
plain
and
clear
Evidence
,
as
doth
not
admit
of
any
reasonable
cause
of
doubting
,
is
called
Knowledg
or
Certainty
.
1.
I
call
that
Physical
Certainty
which
doth
depend
upon
the
Evidence
of
sense
,
which
is
the
first
and
highest
kind
of
Evidence
,
of
which
humane
nature
is
capable
.
Nothing
can
be
more
manifest
and
plain
to
me
,
than
that
I
now
see
somewhat
which
hath
the
appearance
of
such
a
colour
or
figure
,
than
that
I
have
in
my
mind
such
a
thought
,
desire
or
purpose
,
and
do
feel
within
my self
a
certain
power
of
determining
my
own
actions
,
which
is
called
Liberty
.
To
say
that
we
cannot
tell
whether
we
have
Liberty
because
we
do
not
understand
the
manner
of
Volition
,
is
all
one
as
to
say
,
That
we
cannot
tell
whether
we
see
or
hear
,
because
we
do
not
understand
the
manner
of
sensation
.
He
that
would
go
about
to
confute
me
in
any
of
these
Apprehensions
,
ought
to
bring
a
Medium
that
is
better
known
,
and
to
derive
his
Argument
from
somewhat
that
is
more
evident
and
certain
than
these
things
are
,
unless
he
can
think
to
overthrow
and
confute
that
which
is
more
plain
and
certain
,
by
that
which
is
less
plain
and
certain
,
which
is
all
one
,
as
to
go
about
to
out-weigh
a
heavy
body
by
somewhat
that
is
lighter
,
or
to
attempt
the
proving
of
ten
to
be
more
than
eleven
,
than
which
nothing
can
be
more
absurd
.
2.
I
call
that
Mathematical
Certainty
,
which
doth
more
eminently
belong
to
Mathematical
things
,
not
intending
hereby
to
exclude
such
other
matters
as
are
capable
of
the
like
certainty
;
namely
,
all
such
simple
abstracted
beings
,
as
in
their
own
natures
do
lie
so
open
,
and
are
so
obvious
to
the
understanding
,
that
every
man's
judgment
(
though
never
so
much
prejudiced
)
must
necessarily
assent
to
them
.
'T
is
not
possible
for
any
man
in
his
wits
,
(
though
never
so
much
addicted
to
Paradoxes
)
to
believe
otherwise
,
but
that
the
whole
is
greater
than
the
part
;
That
contradictions
cannot
be
both
true
;
That
three
and
three
make
six
;
That
four
is
more
than
three
.
There
is
such
a
kind
of
Connexion
betwixt
the
Terms
of
some
Propositions
,
and
some
Deductions
are
so
necessary
as
must
unavoidably
enforce
our
assent
.
There
being
an
evident
necessity
that
some
things
must
be
so
,
or
not
so
,
according
as
they
are
affirmed
or
denied
to
be
,
and
that
supposing
our
faculties
to
be
true
,
they
cannot
possibly
be
otherwise
,
without
implying
a
Contradiction
.
3.
I
call
that
Moral
Certainty
,
which
hath
for
its
object
such
beings
as
are
less
simple
,
and
do
more
depend
upon
mixed
circumstances
.
Which
though
they
are
not
capable
of
the
same
kind
of
Evidence
with
the
former
,
so
as
to
necessitate
every
man's
assent
,
though
his
judgment
be
never
so
much
prejudiced
against
them
;
yet
may
they
be
so
plain
,
that
every
man
whose
judgment
is
free
from
prejudice
will
consent
unto
them
.
And
though
there
be
no
natural
necessity
,
that
such
things
must
be
so
,
and
that
they
cannot
possibly
be
otherwise
,
without
implying
a
Contradiction
;
yet
may
they
be
so
certain
as
not
to
admit
of
any
reasonable
doubt
concerning
them
.
Under
each
of
these
Heads
there
are
several
Propositions
which
may
be
styled
Self-evident
and
first
Principles
.
Self-evident
,
because
they
are
of
themselves
so
plain
,
as
not
to
be
capable
of
proof
from
any
thing
that
is
clearer
or
more
known
.
First
Principles
,
because
they
cannot
be
proved
à
priori
;
That
which
is
first
can
have
nothing
before
it
.
Only
they
may
receive
some
kind
of
Illustration
,
by
Instances
,
and
Circumstances
,
and
by
such
Universal
effects
as
do
proceed
from
them
;
and
from
the
monstrous
Absurdities
that
will
follow
upon
the
denial
of
them
.
Such
deductions
as
do
necessarily
flow
from
these
Principles
have
the
same
kind
of
Certainty
,
whether
Physical
,
Mathematical
,
or
Moral
,
with
the
Principles
themselves
from
which
they
are
deduced
.
The
two
first
of
these
,
namely
,
Physical
and
Mathematical
Certainty
may
be
styled
Infallible
;
and
Moral
Certainty
may
properly
be
styled
Indubitable
.
By
Infallible
Certainty
,
I
do
not
mean
absolute
infallibility
,
because
that
is
an
Incommunicable
Attribute
.
And
it
were
no
less
than
a
blasphemous
arrogance
,
for
any
man
to
pretend
to
such
a
perfect
unerring
judgment
on
which
the
divine
power
it self
could
not
impose
.
But
I
mean
a
Conditional
infallibility
,
that
which
supposes
our
faculties
to
be
true
,
and
that
we
do
not
neglect
the
exerting
of
them
.
And
upon
such
a
supposition
there
is
a
necessity
that
some
things
must
be
so
as
we
apprehend
them
,
and
that
they
cannot
possibly
be
otherwise
.
By
indubitable
Certainty
,
I
mean
that
which
doth
not
admit
of
any
reasonable
cause
of
doubting
,
which
is
the
only
certainty
of
which
most
things
are
capable
;
and
this
may
properly
be
ascribed
both
to
that
kind
of
evidence
arising
from
the
Nature
of
things
,
and
likewise
to
that
which
doth
arise
from
Testimony
,
or
from
Experience
.
I
am
from
the
nature
of
the
things
themselves
Morally
certain
,
and
cannot
make
any
doubt
of
it
,
but
that
a
mind
free
from
passion
and
prejudice
is
more
sit
to
pass
a
true
judgment
,
than
such
a
one
as
is
byassed
by
affections
and
interests
.
That
there
are
such
things
as
Vertue
and
Vice
.
That
Mankind
is
naturally
designed
for
a
sociable
life
.
That
it
is
most
agreeable
to
reason
and
the
common
interests
of
those
in
society
,
that
they
should
be
true
to
their
Compacts
,
that
they
should
not
hurt
an
innocent
person
,
&c.
And
as
for
the
evidence
from
Testimony
which
depends
upon
the
credit
and
authority
of
the
Witnesses
,
these
may
be
so
qualified
as
to
their
ability
and
fidelity
,
that
a
man
must
be
a
fantastical
incredulous
fool
to
make
any
doubt
of
them
.
And
by
this
it
is
that
I
am
sufficiently
assured
,
That
there
was
such
a
person
as
Queen
Elizabeth
;
That
there
is
such
a
place
as
Spain
.
And
so
for
the
evidence
of
Experience
,
I
am
by
that
to
a
great
degree
assured
of
the
succession
of
Night
and
Day
,
Winter
and
Summer
.
And
have
no
such
reason
to
doubt
,
whether
the
house
wherein
now
I
am
,
shall
this
next
minute
fall
upon
me
,
or
the
earth
open
and
swallow
it
up
,
as
to
be
in
continual
fear
of
such
accidents
.
II.
That
kind
of
Assent
which
doth
arise
from
such
evidence
as
is
less
plain
and
clear
,
is
called
Opinion
and
Probability
.
When
though
the
proofs
for
a
thing
may
preponderate
any
thing
to
be
said
against
it
,
yet
they
are
not
so
weighty
and
perspicuous
as
to
exclude
all
reasonable
doubt
and
fear
of
the
contrary
.
And
this
doth
arise
from
a
more
imperfect
and
obscure
representation
and
conception
of
things
,
either
by
our
Senses
or
Understandings
,
by
Testimony
or
by
Experience
.
When
the
Evidence
on
each
side
doth
equiponderate
,
this
doth
not
properly
beget
any
Assent
,
but
rather
a
Hesitation
or
suspension
of
Assent
.
CHAP.
II.
Two
Schemes
of
Principles
relating
to
Practical
things
,
whether
Natural
or
Moral
,
proposed
in
the
Method
used
by
Mathematicians
of
Postulata
,
Definitions
and
Axioms
.
HAving
premised
these
things
in
general
,
concerning
several
kinds
of
Postulata
,
Definitions
and
Axioms
.
A
Scheme
of
Natural
Principles
.
Every
thing
is
endowed
with
such
a
natural
Principle
,
whereby
it
is
necessarily
inclined
to
promote
its
own
preservation
and
well-being
.
That
which
hath
in
it
a
fitness
to
promote
this
end
is
called
Good
.
And
on
the
contrary
that
which
is
apt
to
hinder
it
is
called
Evil.
Amongst
which
there
are
several
degrees
,
according
as
things
have
more
or
less
fitness
to
promote
or
hinder
this
end
.
The
lessening
or
escaping
of
Evil
is
to
be
reckoned
under
the
notion
of
Good
.
The
lessening
or
loss
of
Good
is
to
be
reckoned
under
the
notion
of
Evil.
That
which
is
Good
is
to
be
chosen
and
prosecuted
,
that
which
is
Evil
to
be
avoided
.
The
greater
Good
is
to
be
preferred
before
the
less
,
and
the
lesser
Evil
to
be
endured
rather
than
the
greater
.
Such
kinds
of
things
or
events
,
whether
Good
or
Evil
,
as
will
certainly
come
to
pass
,
may
fall
under
computation
,
and
be
estimated
as
to
their
several
degrees
,
as
well
as
things
present
.
Because
when
such
a
space
of
time
is
elapsed
,
that
which
is
now
future
,
will
become
present
.
Which
is
the
ground
of
mens
dealing
for
Reversions
.
And
thus
likewise
is
it
for
such
things
as
may
probably
come
to
pass
;
Though
this
probability
should
be
somewhat
remote
.
It
is
counted
a
valuable
thing
,
and
may
be
estimated
at
a
certain
rate
,
for
a
man
to
be
one
amongst
four
or
five
equal
Competitors
for
a
place
,
to
be
the
fourth
or
fifth
expectant
of
an
inheritance
;
though
in
such
cases
there
be
the
odds
of
three
or
four
to
one
,
yet
the
price
that
is
set
upon
this
,
may
be
so
proportioned
,
as
either
to
reduce
it
to
an
equality
,
or
make
it
a
very
advantageous
bargain
.
A
present
Good
may
reasonably
be
parted
with
,
upon
a
probable
expectation
of
a
future
Good
which
is
more
excellent
.
Which
is
the
case
of
Merchants
,
who
have
large
estates
in
their
own
possession
,
which
they
may
safely
keep
by
them
;
and
yet
chuse
to
venture
them
upon
a
thousand
hazards
,
out
of
an
apprehension
that
there
is
a
greater
probability
of
their
gaining
,
than
of
their
losing
by
such
adventures
.
And
this
would
be
much
more
reasonable
,
if
besides
the
probability
of
gaining
by
these
adventures
,
there
were
the
like
probability
of
their
being
utterly
undone
and
ruined
,
if
they
should
neglect
or
refuse
to
venture
.
The
greater
the
advantage
is
,
the
more
reasonable
must
it
be
to
adventure
for
it
.
If
it
be
reasonable
for
a
man
to
run
the
venture
of
20
l.
for
the
gain
of
a
hundred
pounds
,
much
more
for
a
thousand
.
The
reason
why
men
are
moved
to
believe
a
probability
of
gain
by
adventuring
their
stocks
into
such
Forraign
Countries
as
they
have
never
seen
,
and
of
which
they
have
made
no
trial
,
is
from
the
Testimony
of
other
Credible
persons
,
who
profess
to
have
known
those
places
,
and
the
advantages
of
traffick
thither
by
their
own
experience
.
And
this
is
generally
accounted
a
sufficient
argument
to
perswade
others
unto
the
like
trials
.
The
reason
which
moved
men
to
adventure
for
the
first
discovery
of
unknown
Countries
,
is
,
because
they
had
fair
probabilities
to
perswade
them
,
that
there
were
such
places
,
which
would
probably
afford
very
gainful
Traffique
.
And
upon
the
same
ground
,
if
any
considerable
number
of
men
,
such
whom
we
esteem
the
most
wise
and
the
most
honest
,
should
assure
us
,
that
they
did
firmly
believe
,
(
though
they
did
not
know
it
by
experience
)
,
that
there
was
such
an
undiscovered
Country
,
to
which
if
men
would
make
any
ventures
,
their
gains
would
be
a
thousand
times
more
than
could
be
expected
by
any
other
way
of
Traffique
;
and
that
upon
this
perswasion
.
they
themselves
did
resolve
to
venture
their
estates
,
and
should
withal
offer
such
arguments
for
the
reasonableness
of
what
they
assert
,
as
to
any
men
,
whose
judgments
were
unprejudiced
,
would
render
it
much
more
probable
than
the
contrary
:
In
this
case
,
he
that
would
act
rationally
,
according
to
such
rules
and
principles
as
all
mankind
do
observe
in
the
government
of
their
actions
,
must
be
perswaded
to
do
the
like
,
unless
he
would
be
counted
foolish
,
and
one
that
did
affect
singularity
.
A
present
Evil
is
to
be
endured
,
for
the
avoiding
of
a
probable
future
Evil
,
which
is
far
greater
.
Which
is
the
reason
of
mens
undergoing
the
mischiefs
and
hardships
of
War
,
the
charges
and
vexations
of
Law-suits
,
the
trouble
of
Fasting
and
Physick
.
A
man
will
endure
the
pain
of
hunger
and
thirst
,
and
refuse
such
meats
and
drinks
as
are
most
grateful
to
his
appetite
,
if
he
be
perswaded
that
they
will
endanger
his
health
,
especially
if
he
believe
that
they
are
poisoned
.
He
will
chuse
to
take
nauseous
offensive
Physick
,
upon
a
probable
expectation
,
that
he
may
thereby
prevent
or
cure
a
dangerous
sickness
.
The
greater
the
Evil
is
,
the
more
reason
is
there
to
venture
the
loss
of
a
less
Good
,
or
the
suffering
of
a
less
evil
,
for
the
escaping
of
it
.
A
Scheme
of
Moral
Principles
.
There
are
several
kinds
of
Creatures
Inanimate
,
Sensitives
more
than
Vegetatives
,
and
Men
more
than
Brutes
.
It
is
a
greater
preheminence
to
have
life
,
than
to
be
without
it
;
to
have
life
and
sense
,
than
to
have
life
only
;
to
have
life
,
sense
,
and
reason
,
than
to
have
only
life
and
sense
.
That
which
doth
constitute
any
thing
That
state
or
condition
by
which
the
chief
end
or
happiness
of
such
a
thing
.
The
nature
of
Plants
doth
consist
in
having
a
Vegetative
Soul
,
by
which
they
receive
nourishment
and
growth
,
and
are
enabled
to
multiply
their
kind
.
The
utmost
perfection
which
this
kind
of
Being
is
capable
of
,
is
to
grow
up
to
a
state
of
maturity
,
to
continue
unto
its
natural
period
,
and
to
propagate
its
kind
.
The
nature
of
Brutes
(
besides
what
is
common
to
them
with
Plants
)
doth
consist
in
having
such
faculties
,
whereby
they
are
capable
of
apprehending
external
objects
,
and
of
receiving
pain
or
pleasure
from
them
.
The
perfection
proper
to
these
doth
consist
in
sensitive
pleasures
,
or
the
enjoying
of
such
things
as
are
grateful
to
their
appetites
and
senses
.
The
nature
of
Man
(
besides
what
is
common
to
him
with
Plants
and
Brutes
)
doth
consist
in
that
faculty
of
Reason
,
whereby
he
is
made
capable
of
Religion
,
of
apprehending
a
Deity
,
and
of
expecting
a
future
state
of
rewards
and
punishments
.
Which
are
capacities
common
to
all
mankind
,
notwithstanding
the
utmost
endeavours
that
can
be
used
for
the
suppressing
of
them
;
and
which
no
other
Creature
in
this
visible
world
,
except
Man
,
doth
partake
of
.
The
happiness
of
man
doth
consist
in
the
perfecting
of
this
faculty
;
that
is
,
in
such
a
state
or
condition
as
is
most
agreeable
to
reason
,
and
as
may
entitle
him
to
the
Divine
favour
,
and
afford
him
the
best
assurance
of
a
blessed
estate
after
this
life
.
That
which
every
man
doth
and
must
propose
unto
himself
,
is
the
being
in
as
good
a
condition
as
he
is
capable
of
,
or
as
is
reasonable
for
him
to
expect
.
And
the
desire
of
this
is
not
properly
a
duty
or
a
moral
vertue
,
about
which
men
have
a
liberty
of
Acting
,
but
't
is
a
natural
principle
,
like
the
descent
of
heavy
bodies
,
it
flows
necessarily
from
the
very
frame
of
our
natures
;
men
must
do
so
,
nor
can
they
do
otherwise
.
The
Customary
Actions
of
men
,
considered
as
Voluntary
,
and
as
capable
of
As
that
which
hath
a
fitness
to
promote
the
Well-fare
of
man
considered
Natural
Good
;
so
that
which
hath
a
fitness
to
promote
the
Well-fare
of
man
as
a
Rational
voluntary
and
free
Agent
,
is
styled
Moral
Good
.
And
the
contrary
to
it
Moral
Evil.
That
which
is
morally
good
is
to
be
The
greater
congruity
or
incongruity
There
is
in
some
things
such
a
natural
decency
and
fitness
,
as
doth
render
them
most
agreeable
to
our
reason
,
and
will
be
sufficient
to
recommend
them
to
our
practice
,
abstracting
from
all
considerations
of
Reward
.
As
in
loving
those
who
are
kind
to
us
,
and
from
whom
we
receive
benefit
:
In
compensating
Good
with
Good
,
and
not
with
Evil.
It
is
most
suitable
both
to
the
Reason
and
Interest
of
mankind
,
that
every
one
should
submit
themselves
to
him
,
upon
whom
they
depend
for
their
Well-being
,
by
doing
such
things
as
may
render
them
Acceptable
to
him
.
It
is
a
desireable
thing
for
a
man
to
have
the
assistance
of
others
in
his
need
and
distress
.
And
't
is
not
reasonable
for
him
to
expect
this
from
others
,
unless
he
himself
be
willing
to
shew
it
to
others
.
The
rational
nature
and
the
Perfection
A
present
Natural
Good
may
be
parted
future
Moral
good
.
A
present
Natural
Evil
is
to
be
endured
future
Moral
Evil.
CHAP.
III.
Some
Propositions
necessary
to
be
premised
for
the
removing
of
several
prejudices
in
Debates
about
Religion
.
BEsides
what
hath
been
already
suggested
concerning
the
first
foundations
to
be
laid
,
in
order
to
a
discourse
about
Natural
Religion
,
I
shall
in
the
next
place
offer
to
consideration
these
seven
following
Propositions
,
as
being
very
proper
to
prevent
or
obviate
the
Cavils
of
Sceptical
captious
men
.
1.
Such
things
as
in
themselves
are
equally
true
and
certain
,
may
not
yet
be
capable
of
the
same
kind
or
degree
of
Evidence
as
to
us
.
As
for
instance
,
That
there
was
such
a
man
as
King
Henry
the
Eighth
,
that
there
are
such
places
as
America
,
or
China
.
I
say
these
things
may
in
themselves
be
equally
true
and
certain
with
those
other
matters
,
That
we
now
see
and
are
awake
,
That
the
three
Angles
in
a
Triangle
are
equal
to
two
right
ones
.
Though
for
the
first
of
these
we
have
only
the
testimony
of
others
,
and
humane
tradition
,
whereas
for
the
other
we
have
sensitive
proof
,
and
Mathematical
demonstration
.
And
the
reason
is
because
all
Truths
are
in
themselves
equal
,
according
to
that
ordinary
Maxim
,
Veritas
non
recipit
magis
&
minus
.
And
therefore
nothing
can
be
more
irrational
than
for
a
man
to
doubt
of
,
or
deny
the
truth
of
any
thing
,
because
it
cannot
be
made
out
,
by
such
kind
of
proofs
of
which
the
nature
of
such
a
thing
is
not
capable
.
A
man
may
as
well
deny
there
is
any
such
thing
as
Light
or
Colour
,
because
he
cannot
hear
it
;
or
sound
,
because
he
cannot
see
it
,
as
to
deny
the
truth
of
other
things
because
they
cannot
be
made
out
by
sensitive
or
demonstrative
proofs
.
The
kinds
of
Probation
for
several
things
being
as
much
disproportioned
,
as
the
objects
of
the
several
senses
are
to
one
another
.
2.
Things
of
several
kinds
may
admit
and
require
several
sorts
of
proofs
,
all
which
may
be
good
in
their
kind
.
The
Philosopher
hath
long
ago
told
us
,
that
according
to
the
divers
nature
of
things
,
so
must
the
Evidences
for
them
be
;
and
that
't
is
an
argument
of
an
undisciplined
wit
not
to
acknowledge
this
.
He
that
is
rational
and
judicious
will
expect
no
other
kind
of
Arguments
in
any
case
than
the
subject-matter
will
bear
.
H●w
incongruous
would
it
be
for
a
M●●●●●atician
to
perswade
with
eloquence
,
to
〈◊〉
all
imaginable
insinuations
and
〈◊〉
that
he
might
prevail
with
his
hearers
to
believe
that
three
and
three
make
six
.
It
would
be
altogether
as
vain
and
improper
in
matters
belonging
to
an
Orator
to
pretend
to
strict
Demonstration
.
All
things
are
not
capable
of
the
same
kind
of
Evidence
.
Though
the
Conclusions
in
Mathematicks
,
by
reason
of
the
abstracted
nature
of
those
Sciences
,
may
be
demonstrated
by
the
clearest
and
most
unquestionable
way
of
Probation
to
our
reason
,
yet
it
is
not
rational
to
expect
the
like
proof
,
in
such
other
matters
as
are
not
of
the
like
nature
.
This
he
himself
applys
to
Moral
things
,
which
being
not
of
such
simple
abstracted
naturès
,
but
depending
upon
mixed
circumstances
,
are
not
therefore
capable
of
such
kind
of
Demonstrative
proofs
.
'T
is
a
saying
of
Jamblicus
,
That
demonstrations
are
not
to
be
expected
Natural
Philosophy
.
And
as
for
matters
of
Fact
,
concerning
Times
,
Places
,
Persons
,
Actions
,
which
depend
upon
story
and
the
relation
of
others
,
these
things
are
not
capable
of
being
proved
by
such
scientifical
Principles
as
the
others
are
.
Now
no
sober
man
can
deny
but
that
several
things
in
Moral
and
in
Natural
Philosophy
are
in
themselves
as
absolutely
and
as
certainly
true
,
and
as
firmly
believ'd
by
us
,
as
any
Mathematical
principle
or
conclusion
can
be
.
From
whence
I
infer
this
,
That
it
is
not
,
ought
not
to
be
,
any
prejudice
to
the
Truth
or
Certainty
of
any
thing
,
that
it
is
not
to
be
made
out
by
such
kind
of
proofs
,
of
which
the
nature
of
that
thing
is
not
capable
,
provided
it
be
capable
of
satisfactory
proofs
of
another
kind
.
3.
When
a
thing
is
capable
of
good
proof
in
any
kind
,
men
ought
to
rest
satisfy'd
in
the
best
evidence
for
it
,
which
that
kind
of
things
will
bear
,
and
beyond
which
better
could
not
be
expected
,
supposing
it
were
true
.
They
ought
not
to
expect
either
sensible
proof
,
or
demonstration
for
such
matters
as
are
not
capable
of
such
proofs
,
supposing
them
to
be
true
.
Because
otherwise
nothing
must
be
assented
to
and
believed
,
but
that
which
hath
the
highest
Evidence
:
All
other
things
being
to
be
looked
upon
,
as
uncertain
and
doubtful
,
and
wholly
excluded
from
all
possibility
of
being
known
.
And
at
this
rate
,
men
must
believe
nothing
at
all
in
story
,
because
such
things
cannot
be
demonstrated
;
and
't
is
possible
that
the
rest
of
Mankind
might
have
combined
together
to
impose
upon
them
by
these
relations
.
And
how
abhorrent
such
Sceptical
Principles
must
needs
be
to
common
reason
,
I
need
not
say
.
Those
who
will
pretend
such
kind
of
grounds
for
their
disbelief
of
any
thing
,
will
never
be
able
to
perswade
others
,
that
the
true
cause
why
they
do
not
give
their
Assent
is
because
they
have
no
reason
for
it
,
but
because
they
have
no
mind
to
it
.
Nolle
in
causa
est
,
non
posse
praetenditur
.
And
on
the
other
side
,
when
we
have
for
the
proof
of
any
thing
,
some
of
the
highest
kinds
of
Evidence
,
in
this
case
it
is
not
the
suggestion
of
a
meer
possibility
,
that
the
thing
may
be
otherwise
,
that
ought
to
be
any
sufficient
cause
of
doubting
.
To
which
I
shall
only
add
,
that
we
may
be
unquestionably
sure
of
many
things
as
to
their
existence
,
and
yet
we
may
not
be
able
to
explain
the
nature
of
them
.
No
man
in
his
wits
can
make
any
doubt
,
whether
there
be
such
things
as
Motion
,
and
Sensation
,
and
Continuity
of
Bodies
:
And
yet
these
things
are
commonly
esteemed
inexplicable
.
So
that
our
not
being
able
to
see
to
the
bottom
of
things
,
and
to
give
a
distinct
account
of
the
nature
and
manner
of
them
,
can
be
no
sufficient
cause
to
doubt
of
their
being
.
4.
The
mind
of
man
may
and
must
give
a
firm
assent
to
some
things
,
without
any
kind
of
hesitation
or
doubt
of
the
contrary
,
where
yet
the
Evidences
for
such
things
are
not
so
infallible
,
but
that
there
is
a
possibility
,
that
the
things
may
be
otherwise
.
(
i.
e.
)
There
may
be
an
indubitable
certainty
,
where
there
is
not
an
infallible
certainty
.
And
that
kind
of
certainty
which
doth
not
admit
of
any
doubt
,
may
serve
us
as
well
to
all
intents
and
purposes
,
as
that
which
is
infallible
.
A
man
may
make
no
doubt
,
whether
he
himself
were
baptized
,
whether
such
persons
were
his
parents
,
of
which
yet
he
can
have
no
other
Evidence
than
Tradition
,
and
the
Testimony
of
others
.
Who
is
there
so
wildly
Sceptical
as
to
question
,
whether
the
Sun
shall
rise
in
the
East
,
and
not
in
the
North
or
West
,
or
whether
it
shall
rise
at
all
:
Because
the
contrary
is
not
impossible
,
and
doth
not
imply
any
Contradiction
?
Suppose
that
in
digging
of
the
Earth
amongst
some
ancient
ruins
,
a
man
should
find
a
round
flat
piece
of
Metal
,
in
the
exact
shape
of
an
old
Medal
,
with
the
Image
and
Inscription
of
one
of
the
Roman
Emperours
.
Or
suppose
he
should
dig
up
a
large
stone
,
of
the
shape
of
an
ancient
Tomb-stone
,
with
a
distinct
Inscription
upon
it
,
of
the
name
and
quality
of
some
person
said
to
be
buried
under
it
.
Can
any
rational
man
doubt
,
whether
one
of
these
were
not
a
piece
of
Coyn
,
and
the
other
a
Grave-stone
?
or
should
a
man
be
bound
to
suspend
his
assent
and
belief
of
this
,
barely
upon
this
ground
,
because
't
is
possible
that
these
might
have
been
the
natural
shapes
of
that
particular
Metal
and
Stone
,
and
that
those
which
seem
to
be
letters
or
figures
engraven
or
embossed
upon
it
,
may
be
nothing
else
but
some
casual
dents
or
cavities
,
which
by
the
various
motions
and
temper
of
the
matter
did
happen
to
them
,
amongst
those
many
millions
of
other
figures
which
they
were
capable
of
?
Who
would
not
think
such
a
man
to
be
strangely
wild
,
and
irrational
,
who
could
frame
to
himself
any
real
scruples
from
such
Considerations
as
these
?
Why
,
't
is
the
same
kind
of
absurd
dotage
that
Scepticks
in
Religion
are
guilty
of
,
in
suspending
their
assent
meerly
upon
this
ground
,
because
some
Arguments
for
it
do
not
so
infallibly
conclude
,
but
that
there
is
a
possibility
things
may
be
otherwise
.
He
that
will
raise
to
himself
,
and
cherish
in
his
mind
,
any
real
doubts
,
according
to
the
meer
possibility
of
things
,
shall
not
be
able
to
determine
himself
to
the
belief
or
practice
of
any
thing
.
He
must
not
stay
within
doors
,
for
fear
the
house
should
fall
upon
him
,
for
that
is
possible
:
nor
must
he
go
out
,
lest
the
next
man
that
meets
him
should
kill
him
,
for
that
also
is
possible
.
And
so
must
it
be
for
his
doing
or
forbearing
any
other
action
.
Nay
I
add
further
,
that
man
is
sure
to
be
deceived
in
very
many
things
,
who
will
doubt
of
every
thing
,
where
't
is
possible
he
may
be
deceived
.
I
appeal
to
the
common
judgment
of
Mankind
,
whether
the
humane
nature
be
not
so
framed
,
as
to
acquiesce
in
such
a
Moral
certainty
,
as
the
nature
of
things
is
capable
of
;
and
if
it
were
otherwise
,
whether
that
Reason
which
belongs
to
us
,
would
not
prove
a
burden
and
a
torment
to
us
,
rather
than
a
priviledg
,
by
keeping
us
in
a
continual
suspense
,
and
thereby
rendring
our
conditions
perpetually
restless
and
unquiet
?
Would
not
such
men
be
generally
accounted
out
of
their
wits
,
who
could
please
themselves
,
by
entertaining
actual
hopes
of
any
thing
,
meerly
upon
account
of
the
possibility
of
it
;
or
torment
themselves
with
actual
fears
,
of
all
such
evils
as
are
possible
?
Is
there
any
thing
imaginable
more
wild
and
extravagant
amongst
those
in
Bedlam
,
than
this
would
be
?
Why
,
Doubt
is
a
kind
of
fear
,
and
is
commonly
styled
formido
oppositi
,
and
't
is
the
same
kind
of
madness
for
a
man
to
doubt
of
any
thing
,
as
to
hope
for
,
or
fear
it
,
upon
a
meer
possibility
.
5.
'T
is
sufficient
that
matters
of
Faith
and
Religion
be
propounded
in
such
a
way
,
as
to
render
them
highly
credible
,
so
as
an
honest
and
teachable
man
may
willingly
and
safely
assent
to
them
,
and
according
to
the
rules
of
Prudence
be
justified
in
so
doing
.
Nor
is
it
either
Necessary
or
Convenient
,
that
they
should
be
established
by
such
cogent
Evidence
,
as
to
necessitate
assent
.
Because
this
would
not
leave
any
place
for
the
vertue
of
Believing
,
or
the
freedom
of
our
obedience
;
nor
any
ground
for
Reward
and
Punishment
.
It
would
not
be
thank-worthy
for
a
man
to
believe
that
which
of
necessity
he
must
believe
,
and
cannot
otherwise
chuse
.
Rewards
and
Punishments
do
properly
belong
to
free
Actions
,
such
as
are
under
a
mans
power
,
either
to
do
or
forbear
;
not
to
such
as
are
necessary
.
There
is
no
more
reason
to
reward
a
man
for
believing
that
four
is
more
than
three
,
than
for
being
hungry
or
sleepy
;
Because
these
things
do
not
proceed
from
choice
,
but
from
natural
necessity
.
A
man
must
do
so
,
nor
can
he
do
otherwise
.
I
do
not
say
,
That
the
Principles
of
Religion
are
meerly
probable
,
I
have
before
asserted
them
to
be
Morally
certain
.
And
that
to
a
man
who
is
careful
to
preserve
his
mind
free
from
prejudice
,
and
to
consider
,
they
will
appear
unquestionable
,
and
the
deductions
from
them
demonstrable
:
But
now
because
that
which
is
necessary
to
beget
this
certainty
in
the
mind
,
namely
,
impartial
Consideration
,
is
in
a
mans
power
,
therefore
the
belief
or
disbelief
of
these
things
is
a
proper
subject
for
Rewards
and
Punishments
.
There
would
be
little
reason
for
the
Scripture
so
much
to
magnifie
the
Grace
of
Faith
,
as
being
so
great
a
vertue
and
so
acceptable
to
God
,
if
every
one
were
necessitated
to
it
,
whether
he
would
or
no.
And
therefore
God
is
pleased
to
propose
these
matters
of
belief
to
us
in
such
a
way
,
as
that
we
might
give
some
Testimony
of
our
teachable
dispositions
,
and
of
our
obedience
by
our
assent
to
them
.
Ut
sermo
Evangelii
Thomas
,
Blessed
are
they
that
have
not
seen
and
yet
have
believed
,
Joh.
20.
29.
Signifying
it
to
be
a
more
excellent
commendable
and
blessed
thing
for
a
man
to
yield
his
assent
,
upon
such
evidence
as
is
in
it self
sufficient
,
without
insisting
upon
more
;
It
denotes
good
inclinations
in
men
towards
Religion
,
and
that
they
have
worthy
thoughts
of
the
Divine
power
and
goodness
,
when
they
are
willing
to
submit
unto
such
arguments
in
the
confirmation
of
a
holy
doctrine
,
as
to
unprejudiced
persons
are
in
themselves
sufficient
to
induce
belief
.
It
was
this
disposition
that
was
commended
in
the
Bereans
,
for
which
they
are
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
more
noble
than
others
,
Because
they
received
the
word
with
all
readiness
of
mind
.
(
i.
e.
)
Were
ready
and
willing
to
assent
to
the
Gospel
,
upon
such
evidence
as
was
in
it self
sufficient
to
convince
reasonable
and
unprejudiced
men
.
And
on
the
other
side
,
it
was
the
want
of
this
disposition
which
is
condemned
,
Mat.
13.
58.
where
't
is
said
that
our
Saviour
did
not
many
mighty
works
in
his
own
Country
,
because
of
their
unbelief
:
(
i.
e.
)
That
prejudice
which
there
was
upon
them
,
by
their
knowledg
of
his
mean
parentage
and
birth
,
and
their
ignorance
of
his
Divine
commission
and
high
calling
,
did
indispose
them
for
an
equal
judgment
of
things
,
and
render
them
unteachable
.
And
having
tried
this
by
doing
some
mighty
works
amongst
them
he
would
not
do
many
,
because
of
their
incapacity
of
receiving
benefit
by
them
.
Wicked
men
are
in
the
Scripture
phrase
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filii
insuasibilitatis
,
unperswadable
For
all
men
have
not
Faith
.
Supposing
Mankind
to
be
endowed
(
as
all
other
things
are
)
with
a
natural
principle
,
whereby
they
are
strongly
inclined
to
seek
their
own
preservation
and
happiness
;
and
supposing
them
to
be
rational
and
free
Creatures
,
able
to
judg
of
,
and
to
chuse
the
means
conducing
to
this
end
:
Nothing
can
be
more
reasonable
in
this
case
,
than
that
such
Creatures
should
be
under
the
obligation
of
accepting
such
evidence
,
as
in
it self
is
sufficient
for
their
conviction
.
6.
When
there
is
no
such
evident
certainty
,
as
to
take
away
all
kind
of
doubting
;
in
such
cases
,
a
judgment
that
is
equal
and
impartial
must
incline
to
the
greater
probabilities
.
That
is
no
just
ballance
,
wherein
the
heaviest
side
will
not
preponderate
.
In
all
the
ordinary
affairs
of
life
men
use
to
guide
their
Actions
by
this
Rule
,
namely
,
to
incline
to
that
which
is
most
probable
and
likely
,
when
they
cannot
attain
to
any
clear
unquestionable
certainty
.
And
that
man
would
be
generally
counted
a
fool
who
should
do
otherwise
.
Now
let
it
be
supposed
,
that
some
of
the
great
Principles
in
Religion
,
should
not
seem
to
some
men
altogether
so
evident
as
to
be
wholly
unquestionable
,
yet
ought
their
assent
still
to
incline
to
the
greater
probability
.
When
it
is
said
to
be
a
duty
for
men
to
believe
any
thing
,
or
to
acquiesce
in
such
kind
of
Evidence
as
is
sufficient
for
the
proof
of
it
:
The
meaning
is
not
,
as
if
there
were
any
moral
obligation
upon
the
Understanding
,
which
is
proper
only
unto
the
Will
;
but
the
meaning
is
,
That
men
should
be
careful
to
preserve
their
minds
free
from
any
wilful
prejudice
and
partiality
,
that
they
should
seriously
attend
to
,
and
consider
the
Evidence
proposed
to
them
,
so
as
to
take
a
just
estimate
of
it
.
For
though
it
be
true
,
that
the
judgments
of
men
must
by
a
natural
necessity
,
preponderate
on
that
side
where
the
greatest
Evidence
lies
;
supposing
the
mind
to
be
equally
disposed
,
and
the
ballance
to
be
just
;
yet
must
it
withal
be
granted
to
be
a
particular
virtue
and
felicity
to
keep
the
mind
in
such
an
equal
frame
of
judging
.
There
are
some
men
,
who
have
sufficient
abilities
to
discern
betwixt
the
true
difference
of
things
;
but
what
through
their
vicious
affections
and
voluntary
prejudices
,
making
them
unwilling
that
some
things
should
be
true
;
what
through
their
inadvertency
or
neglect
to
consider
and
compare
things
together
,
they
are
not
to
be
convinced
by
plain
Arguments
;
not
through
any
insufficiency
in
the
evidence
,
but
by
reason
of
some
defect
or
corruption
in
the
faculty
that
should
judg
of
it
.
Now
the
neglect
of
keeping
our
minds
in
such
an
equal
frame
,
the
not
applying
of
our
thoughts
to
consider
of
such
matters
of
moment
,
as
do
highly
concern
a
man
to
be
rightly
informed
in
,
must
needs
be
a
vice
.
And
though
none
of
the
Philosophets
(
that
I
know
of
)
do
reckon
this
kind
of
Faith
(
as
it
may
be
styled
)
,
this
teachableness
and
equality
of
mind
in
considering
and
judging
of
matters
of
importance
,
amongst
other
intellectual
virtues
;
yet
to
me
it
seems
,
that
it
may
justly
challenge
a
place
amongst
them
;
and
that
for
this
reason
,
because
the
two
extremes
of
it
by
way
of
Excess
and
Defect
,
I
mean
the
assenting
unto
such
things
upon
insufficient
Evidence
which
is
called
Credulity
,
and
the
not
assenting
unto
them
upon
sufficient
Evidence
,
which
is
called
Incredulity
or
unbelief
,
are
both
of
them
Vices
.
Now
where
the
Excess
and
Defect
do
make
Vices
,
or
such
things
as
ought
not
to
be
,
there
the
Mediocrity
must
denote
something
that
ought
to
be
,
and
consequently
must
be
a
Virtue
,
and
have
in
it
the
obligation
of
Duty
.
7.
If
in
any
matter
offered
to
Consideration
,
the
probabilities
on
both
sides
be
supposed
to
be
equal
:
(
In
this
case
,
though
an
impartial
judgment
cannot
be
obliged
to
incline
to
one
side
rather
than
to
the
other
,
because
our
Assent
to
things
must
by
a
Necessity
of
Nature
,
be
proportioned
to
our
Evidence
for
them
;
And
where
neither
side
doth
preponderate
,
the
ballance
should
hang
even
)
Yet
even
in
this
case
,
men
may
be
obliged
to
order
their
Actions
in
favour
of
that
side
,
which
appears
to
be
most
safe
and
advantageous
for
their
own
interest
.
Suppose
a
man
travelling
upon
the
Road
to
meet
with
two
doubtful
ways
,
concerning
neither
of
which
he
can
have
any
the
least
probability
to
induce
him
to
believe
that
one
is
more
like
to
be
the
true
way
to
his
journey's
end
,
than
the
other
;
only
he
is
upon
good
grounds
assured
,
that
in
one
of
these
ways
he
shall
meet
with
much
trouble
,
difficulty
,
danger
,
which
the
other
is
altogether
free
from
:
In
this
case
,
though
a
man
be
not
bound
to
believe
that
one
of
them
is
a
truer
way
than
the
other
,
yet
is
he
obliged
in
prudence
to
take
the
safest
.
Nay
I
add
further
,
If
the
probabilities
on
the
one
hand
should
somewhat
preponderate
the
other
,
yet
if
there
be
no
considerable
hazard
on
that
side
which
hath
the
least
probability
,
and
a
very
great
apparent
danger
in
a
mistake
about
the
other
:
In
this
case
,
prudence
will
oblige
a
man
to
do
that
which
may
make
most
for
his
own
safety
.
These
are
those
preparatory
Principles
which
I
thought
fit
to
premise
,
as
a
necessary
foundation
for
any
debate
with
captious
men
about
these
first
grounds
of
Religion
.
And
they
are
each
of
them
(
I
think
)
of
such
perspicuity
,
as
to
need
little
more
than
the
bare
Proposal
of
them
,
and
the
Explication
of
their
Terms
,
to
evince
the
truth
of
them
.
CHAP.
IV.
Concerning
the
Existence
of
a
Deity
,
and
the
Arguments
for
it
.
The
I.
Argument
,
From
the
universal
consent
and
agreement
of
Mankind
;
and
the
Objections
answered
.
THese
things
being
premised
,
I
betake
my self
to
that
which
was
at
first
proposed
as
the
chief
design
of
this
Book
,
namely
,
to
prove
the
Reasonableness
and
the
Credibility
of
the
Principles
of
Natural
Religion
.
By
Religion
,
I
mean
that
general
habit
of
Reverence
towards
the
Divine
nature
,
whereby
we
are
inabled
and
inclined
to
worship
and
serve
God
after
such
a
manner
as
we
conceive
most
agreeable
to
his
will
,
so
as
to
procure
his
favour
and
blessing
.
I
call
that
Natural
Religion
,
which
men
might
know
,
and
should
be
obliged
unto
,
by
the
meer
principles
of
Reason
,
improved
by
Consideration
and
Experience
,
without
the
help
of
Revelation
.
This
doth
comprehend
under
it
,
these
three
principal
things
:
1.
A
belief
and
an
acknowledgment
of
the
Divine
Nature
and
Existence
.
2.
Due
apprehensions
of
his
Excellencies
and
Perfections
.
3.
Suitable
Affections
and
Demeanour
towards
him
.
Concerning
each
of
which
I
shall
treat
in
order
.
I.
There
must
be
a
firm
belief
of
the
Divine
Nature
and
Existence
.
Primus
est
Deorum
culius
,
Deos
credere
,
saith
Seneca
.
Answerable
to
that
of
the
Apostle
,
He
that
comes
to
God
,
must
believe
that
he
is
.
In
treating
concerning
this
Subject
,
which
both
in
former
and
later
times
hath
been
so
largely
discussed
by
several
Authors
,
I
shall
not
pretend
to
the
invention
of
any
new
arguments
,
but
content
my self
with
the
management
of
some
of
those
old
ones
,
which
to
me
seem
most
plain
and
convincing
.
Namely
,
from
1.
The
Universal
consent
of
Nations
,
in
all
places
and
times
.
2.
The
Original
of
the
World
.
3.
That
excellent
contrivance
which
there
is
in
all
natural
things
.
4.
The
Works
of
Providence
in
the
Government
of
the
World
.
1.
From
the
Universal
Consent
of
Nations
in
all
places
and
times
,
which
must
needs
render
any
thing
highly
credible
to
all
such
as
will
but
allow
the
human
nature
to
be
Rational
,
and
to
be
naturally
endowed
with
a
Capacity
of
distinguishing
betwixt
Truth
and
Falshood
.
It
is
laid
down
by
the
[
*
](A66053-e8080-b)
*
Aristot.
Top.
Philosopher
as
the
proper
way
of
Reasoning
from
Authority
,
That
what
seems
true
to
some
wise
men
,
may
upon
that
account
be
esteemed
somewhat
probable
;
what
is
believed
by
most
wise
men
,
hath
a
further
degree
of
probability
;
what
most
men
,
both
wise
and
unwise
,
do
assent
unto
,
is
yet
more
probable
:
But
what
all
men
have
generally
consented
to
,
hath
for
it
the
highest
degree
of
evidence
of
this
kind
,
that
any
thing
is
capable
of
:
And
it
must
be
monstrous
arrogance
and
folly
for
any
single
persons
to
prefer
their
own
judgments
before
the
general
suffrage
of
Mankind
.
It
is
observed
by
AElian
,
That
the
notions
illiterate
Vulgar
,
who
were
guided
by
the
more
simple
dictates
of
Nature
,
than
upon
several
of
the
philosophers
,
who
by
their
art
and
subtilty
were
able
to
invent
disguises
,
and
to
dispute
themselves
into
doubts
and
uncertainties
concerning
such
things
as
might
bring
disquiet
to
their
minds
.
That
all
Nations
of
men
now
do
,
and
have
formerly
owned
this
Principle
,
may
appear
both
from
present
experience
,
and
the
History
of
other
Times
and
Places
.
And
here
I
might
cite
abundance
of
the
best
Authors
that
are
extant
,
concerning
the
truth
of
this
in
all
other
Ages
and
Nations
.
But
for
brevity's
sake
I
shall
mention
only
two
,
Tully
and
Seneca
.
Quae
gens
est
,
aut
quod
genus
hominum
,
quod
non
habeat
What
kind
of
men
are
there
any
where
,
who
have
not
of
themselves
this
prenotion
of
a
Deity
?
And
in
another
place
:
Nulla
gens
est
,
neque
tam
immansueta
Amongst
all
mankind
there
is
no
Nation
so
wild
and
barbarous
,
who
though
they
may
mistake
in
their
due
apprehensions
of
the
nature
of
God
,
do
not
yet
acknowledg
his
being
.
And
elsewhere
:
Nulla
est
gens
tam
fera
,
nemo
omnium
There
is
no
Nation
so
immensely
barbarous
and
savage
,
as
not
to
believe
the
existence
of
a
Deity
,
and
by
some
kind
of
services
to
express
their
adoration
of
him
.
So
Seneca
,
Nulla
gens
There
is
no
where
any
Nation
so
utterly
lost
to
all
things
of
Law
and
Morality
,
as
not
to
believe
the
existence
of
God
.
He
that
shall
traverse
over
all
this
habitable
Earth
,
with
all
those
remote
corners
of
it
,
reserved
for
the
discovery
of
these
later
Ages
,
may
find
some
Nations
without
Cities
,
Schools
,
Houses
,
Garments
,
Coin
;
but
none
without
their
God
.
They
may
,
and
do
vastly
differ
in
their
Manners
,
Institutions
,
Customs
:
But
yet
all
of
them
agree
in
having
some
Deity
to
worship
.
And
besides
this
Universality
as
to
Nations
and
Places
,
it
hath
been
so
likewise
as
to
Times
.
Religion
was
observed
in
the
beginning
of
the
World
,
before
there
were
Civil
Laws
amongst
men
,
I
mean
any
other
than
the
meer
wills
of
their
Princes
and
Governours
.
The
Works
of
Moses
are
by
general
consent
acknowledged
to
be
the
most
ancient
Writings
in
the
world
.
And
though
the
design
of
them
be
to
prescribe
Doctrines
and
Rules
for
Religion
,
yet
there
is
nothing
offered
in
them
by
way
of
proof
or
perswasion
concerning
the
Existence
of
God
;
but
it
is
a
thing
taken
for
granted
,
as
being
universally
acknowledged
and
believed
.
Nor
do
we
read
that
any
of
the
other
Ancient
Law-givers
or
founders
of
Commonwealths
,
who
thought
fit
to
prescribe
Rules
for
the
Worship
of
God
,
have
endeavoured
to
perswade
the
people
concerning
his
Being
;
which
yet
had
been
most
necessary
,
if
any
doubt
or
question
had
then
been
made
of
it
;
as
being
the
very
foundation
of
Religion
,
and
a
disposition
so
requisite
to
qualifie
men
for
Society
and
Government
.
And
as
it
hath
been
thus
in
former
times
,
so
is
it
now
amongst
the
Nations
more
lately
discovered
,
and
not
known
to
former
Ages
.
'T
is
excellently
said
by
Tully
,
Opinionum
commenta
delet
dies
,
There
are
two
things
may
be
objected
against
this
Argument
.
1.
That
there
is
no
such
Universal
Consent
as
is
pretended
.
2.
If
there
were
,
This
would
signifie
but
little
,
because
it
may
as
well
be
urged
for
Polytheism
and
Idolatry
.
1.
That
there
is
no
such
Universal
Consent
as
is
pretended
,
Because
there
are
some
Nations
in
the
world
so
wild
and
savage
,
as
not
to
acknowledg
any
Deity
;
which
by
several
Historians
is
reported
of
the
Cannibals
in
America
,
and
the
Inhabitants
of
Soldania
in
Africk
,
who
are
so
sottish
and
grosly
ignorant
,
that
they
differ
very
little
from
Brutes
,
having
scarce
any
thing
amongst
them
of
Civil
Policy
,
and
nothing
at
all
of
Religion
,
or
any
publick
Assemblies
for
Worship
:
Besides
such
particular
persons
,
pretending
to
Learning
and
Philosophy
,
as
in
several
Ages
have
openly
asserted
,
and
professedly
maintained
Atheistical
Principles
,
as
Diagoras
,
Theodorus
,
Pherecides
,
and
others
are
said
to
have
done
.
To
this
it
may
be
said
,
that
supposing
these
reports
to
be
true
,
There
may
almost
in
all
kinds
be
some
few
instances
,
besides
and
against
the
general
course
of
things
,
which
yet
can
no
more
be
urged
as
prejudices
against
the
common
and
most
usual
order
belonging
to
them
,
than
Prodigies
may
to
prove
,
that
there
is
no
Regularity
in
the
Laws
of
Nature
.
Is
there
any
Equity
or
the
least
colour
of
Reason
in
this
?
For
a
man
to
take
an
Essay
of
the
nature
of
any
species
of
things
from
such
particular
instances
,
as
in
their
kinds
are
monstrous
?
Because
beasts
may
sometimes
be
brought
forth
with
five
legs
,
and
it
may
be
two
heads
,
is
it
reason
therefore
to
conclude
,
that
no
other
shape
is
natural
to
their
kind
?
Specimen
naturae
cujuslibet
,
a
naturâ
optimâ
sumendum
est
,
(
saith
Tully
)
The
Essay
of
any
kind
is
rather
to
be
taken
from
the
best
and
most
usual
,
than
from
the
worst
and
most
depraved
part
of
it
.
Will
it
therefore
follow
,
that
Honey
is
not
naturally
sweet
to
our
taste
,
because
a
sick
palate
doth
not
judg
it
to
be
so
?
Such
dissolute
persons
,
as
are
altogether
immersed
in
sensuality
,
whereby
they
have
besotted
their
judgments
,
cannot
be
looked
upon
as
the
most
competent
instances
of
what
belongs
to
Humane
nature
.
Where
there
is
either
a
defect
of
reason
,
or
a
gross
neglect
in
exciting
a
mans
natural
faculties
,
or
improving
his
reason
,
by
a
due
consideration
of
such
consequences
as
do
most
naturally
result
from
it
:
In
such
cases
,
it
cannot
otherwise
be
expected
,
but
that
he
must
come
short
of
that
knowledg
which
he
is
naturally
capable
of
,
and
should
have
,
were
it
not
for
these
defects
.
Some
men
are
born
blind
,
or
have
lost
their
sight
,
will
it
hence
follow
,
that
there
is
no
such
thing
in
nature
as
Light
or
Colour
?
Others
are
Lunaticks
or
Ideots
,
should
any
man
from
hence
infer
,
that
there
is
no
such
thing
as
Reason
?
No
man
may
raise
any
doubt
from
such
instances
as
these
,
but
he
that
will
make
it
a
serious
Question
,
Who
are
the
mad
men
,
whether
those
in
Bedlam
,
or
those
out
of
it
?
Whether
Ideots
are
not
the
wisest
of
men
,
and
all
others
the
veryest
fools
,
according
as
they
are
at
the
widest
distance
from
them
?
Can
that
man
be
thought
to
need
any
further
confutation
or
pursuit
,
who
is
forced
to
fly
to
such
a
retreat
?
As
for
those
instances
of
particular
persons
,
whom
stories
deliver
down
to
us
,
as
being
professed
Atheists
,
it
may
be
said
.
1.
'T
is
plain
,
that
some
of
these
were
counted
Atheists
and
Despisers
of
Religion
,
because
they
did
endeavour
to
confute
the
fopperies
of
the
Heathen
worship
,
and
deny
the
Sun
and
Moon
,
and
the
several
Idols
that
were
adored
in
their
Countries
,
to
be
true
Gods
:
The
loose
and
vitious
Poets
,
having
so
far
debaucht
the
understandings
of
the
Vulgar
,
in
those
darker
ages
,
as
to
make
them
believe
vile
and
filthy
things
of
their
Gods
,
unsuitable
to
all
Principles
of
sobriety
and
common
reason
.
Upon
this
,
several
men
,
who
were
more
judicious
and
virtuous
than
others
,
thought
themselves
obliged
to
reclaim
the
people
from
such
mischievous
fopperies
:
In
order
to
which
,
besides
the
more
serious
arguments
which
they
made
use
of
,
they
did
likewise
by
jeers
and
scoffs
endeavour
to
render
these
vitious
Deities
contemptible
,
and
to
deride
them
out
of
the
world
.
And
for
this
were
they
by
the
foolish
superstitious
multitude
counted
Atheists
,
which
was
the
case
of
Anaxagoras
,
Socrates
,
and
others
.
2.
Let
it
be
supposed
,
that
some
men
have
declared
a
disbelief
of
the
Divine
nature
in
general
;
yet
as
there
have
been
always
some
monsters
amongst
men
,
in
respect
of
their
Bodies
,
so
may
there
be
likewise
in
respect
of
their
minds
.
And
this
no
prejudice
to
the
standing
laws
of
Nature
.
And
besides
it
ought
to
be
considered
,
that
the
same
stories
which
mention
such
persons
as
profest
Atheists
,
do
likewise
give
an
account
of
divers
signal
judgments
,
whereby
they
were
witnessed
against
from
Heaven
.
3.
But
I
add
further
,
There
never
yet
was
any
such
person
,
who
had
any
full
and
abiding
conviction
upon
his
mind
,
against
the
Existence
of
God
.
Mentiuntur
qui
dicunt
se
non
sentire
esse
Deum
,
nam
etsi
tibi
affirment
interdin
,
noctu
tamen
&
sibi
dubitant
.
They
lye
who
say
that
they
believe
there
is
no
God
(
saith
Seneca
)
though
they
may
profess
this
somewhat
confidently
in
the
day-time
,
when
they
are
in
company
,
yet
in
the
night
and
alone
they
have
doubtful
thoughts
about
it
.
'T
is
their
wish
,
but
not
their
opinion
.
The
interest
of
their
guilt
doth
make
them
desire
it
.
But
they
are
never
able
with
all
their
endeavours
wholly
to
extinguish
their
natural
notions
about
it
.
Witness
those
continual
fears
and
terrors
,
whereunto
such
kind
of
men
are
above
all
others
most
obnoxious
.
The
second
Objection
was
,
That
if
the
consent
of
Nations
be
a
sufficient
evidence
to
prove
the
Existence
of
God
,
it
may
as
well
prove
Polytheism
and
Idolatry
,
for
which
the
like
consent
may
be
pleaded
.
To
this
two
things
may
be
answered
:
1.
Though
the
Unity
of
the
Godhead
,
and
the
unfitness
of
worshipping
him
by
Idols
,
be
discoverable
by
the
light
of
nature
;
yet
these
things
are
not
so
immediate
,
and
so
obvious
to
every
ones
understanding
as
the
Being
of
God
is
,
but
will
require
some
deeper
consideration
,
and
some
skill
in
the
rules
of
reasoning
.
Now
it
could
not
be
reasonably
expected
,
that
either
the
generality
,
or
any
considerable
number
of
the
Vulgar
,
should
attain
to
such
a
degree
of
knowledg
as
their
own
natural
reason
,
duly
exercised
and
improved
,
might
have
furnished
them
with
.
Partly
by
reason
of
the
prejudice
of
Education
,
which
must
needs
incline
them
to
acquiesce
in
what
is
delivered
down
to
them
,
as
the
belief
or
practice
of
their
Forefathers
;
and
consequently
hinder
them
from
an
impartial
enquiry
into
the
nature
of
things
:
But
chiefly
for
want
of
sufficient
leisure
to
apply
themselves
to
the
business
of
contemplation
,
by
reason
of
their
being
immersed
in
the
affairs
of
the
World
,
either
pleasures
,
ambition
,
riches
,
or
else
being
wholly
taken
up
with
cares
,
about
providing
the
necessaries
of
life
for
themselves
and
their
families
;
which
must
needs
much
divert
them
,
from
the
serious
consideration
of
things
,
and
hinder
them
from
the
improvement
of
their
natural
light
to
all
the
due
consequences
of
it
.
2.
The
most
considering
and
the
wisest
men
in
all
Ages
and
Nations
,
have
constantly
differed
from
the
Vulgar
in
their
thoughts
about
these
things
,
believing
but
one
supreme
Deity
,
the
Father
of
all
other
subordinate
Powers
:
—
Hominum
sator
atque
Deorum
.
Whom
they
called
Jupiter
or
Jove
,
with
plain
reference
to
the
Hebrew
name
Jehovah
.
And
to
this
one
God
did
they
ascribe
several
names
,
according
to
those
several
virtues
they
suppos'd
to
be
in
him
,
or
benefits
they
expected
from
him
.
Bacchus
,
and
Neptune
,
Nature
,
Fortune
,
Fate
:
Omnia
quidem
Dei
nominasunt
,
varie
utentis
suâ
potestate
,
saith
Seneca
.
So
likewise
Pythagoras
,
De
Benefit
.
lib.
4.
c.
7.
Socrates
,
Plato
,
Aristotle
,
&c.
And
they
advise
men
,
to
worship
this
God
not
so
much
by
Images
,
or
by
Sacrifices
,
as
by
inward
goodness
,
by
endeavouring
to
be
like
him
;
as
I
shall
shew
more
largely
afterwards
.
Now
though
the
opinion
of
the
Vulgar
,
with
the
consent
of
the
Wise
,
may
be
of
great
Authority
;
yet
being
separated
from
or
especially
opposed
unto
,
their
opinion
,
who
are
best
able
to
judg
,
it
must
needs
signifie
but
little
.
If
the
question
should
here
be
proposed
,
How
comes
it
to
pass
,
that
mankind
should
thus
consent
and
agree
in
the
notion
of
a
Deity
,
and
to
what
ground
or
cause
may
it
be
ascribed
?
To
this
I
shall
suggest
something
by
way
of
answer
,
both
Negatively
,
and
Positively
.
1.
Negatively
,
from
what
hath
been
said
it
may
appear
,
that
this
belief
doth
not
proceed
from
any
particular
infirmity
,
or
occasional
prejudice
in
the
judgment
,
because
it
hath
been
so
constant
and
universal
amongst
Mankind
.
And
besides
,
there
is
not
the
least
probability
for
those
things
which
are
assigned
as
the
grounds
of
this
Prejudice
,
namely
,
Fear
,
Policy
,
Stipulation
.
1.
Not
Fear
,
or
a
certain
jealousie
of
the
worst
that
may
happen
.
For
though
it
must
be
granted
natural
to
the
minds
of
men
,
to
be
possessed
with
an
awe
towards
such
things
as
are
able
to
hurt
them
;
yet
't
is
much
more
probable
,
that
the
fear
of
a
supreme
Being
,
is
rather
the
consequence
and
Effect
of
such
a
belief
,
than
the
Cause
of
it
.
For
this
reason
,
Because
the
Notion
of
a
Deity
doth
comprehend
under
it
infinite
Goodness
and
Mercy
,
as
well
as
Power
and
Justice
;
and
there
is
no
reason
why
Fear
should
dispose
a
man
to
fancy
a
Being
that
is
infinitely
Good
and
Merciful
.
2.
Not
Policy
or
the
device
of
Statists
,
to
keep
mens
Consciences
in
awe
and
oblige
them
to
subjection
.
1.
Because
the
greatest
Princes
and
Politicians
themselves
,
have
in
all
ages
been
as
much
under
this
conviction
of
a
Deity
,
and
the
lashes
of
Conscience
,
as
any
other
persons
whatsoever
;
which
could
not
be
,
had
they
known
this
business
of
Religion
to
have
been
a
device
or
state
engine
,
whereby
their
Subjects
were
to
be
imposed
upon
.
2.
Because
this
belief
is
amongst
the
more
rude
and
savage
Nations
,
such
as
in
all
other
regards
are
ignorant
and
wild
and
utterly
destitute
of
all
common
Policy
.
3.
Not
Stipulation
or
mutual
agreement
,
for
the
same
reason
;
Because
't
is
amongst
those
barbarous
and
savage
people
,
who
decline
all
kind
of
commerce
with
others
.
Nor
is
it
imaginable
,
how
such
kind
of
persons
should
agree
together
to
promote
any
opinion
,
who
are
wildly
separated
from
one
another
,
by
Seas
,
and
Mountains
,
and
Desarts
;
and
yet
not
at
so
great
a
distance
in
their
Habitations
,
as
in
their
Customs
and
Manners
.
From
all
which
it
may
appear
,
That
this
Opinion
or
Belief
which
is
so
general
amongst
men
,
doth
not
arise
from
any
prejudice
or
partiality
upon
their
minds
;
But
rather
the
doubting
or
questioning
of
these
things
,
which
belongs
but
to
few
.
There
is
reason
enough
to
believe
,
that
this
may
be
founded
in
prejudice
.
Nor
is
it
difficult
to
determine
whence
their
prejudice
doth
arise
,
namely
,
from
the
vitious
inclinations
of
men
,
which
will
corrupt
and
byass
their
judgments
.
When
once
men
are
immersed
in
sensual
things
,
and
are
become
slaves
to
their
Passions
and
Lusts
,
then
are
they
most
disposed
to
doubt
of
the
Existence
of
God
.
Whereas
on
the
contrary
,
the
more
just
and
honest
any
man
is
,
the
more
willing
and
careful
he
is
to
walk
up
to
the
dictates
of
his
natural
light
,
by
so
much
the
more
firmely
are
such
persons
convinced
of
this
Truth
.
'T
is
the
Conscience
of
Guilt
which
makes
it
the
Interest
of
some
that
there
should
be
no
God
.
And
consequently
being
desirous
to
have
it
so
,
this
makes
them
studious
how
to
find
out
some
doubt
and
obscurity
about
it
.
2.
Affirmatively
.
It
is
a
known
Rule
,
That
the
Cause
must
be
as
universal
as
the
Effect
is
.
If
this
belief
have
been
one
and
constant
in
all
places
and
times
,
then
must
the
cause
of
it
be
so
likewise
.
And
what
is
there
imaginable
that
hath
a
fairer
pretence
to
this
,
than
the
very
nature
of
our
minds
,
which
are
of
such
a
frame
as
in
the
ordinary
exercise
of
their
faculties
,
will
easily
find
out
the
necessity
of
a
supreme
Being
.
And
it
seems
very
congruous
to
reason
,
that
he
who
is
the
great
Creator
of
the
world
,
should
set
some
such
mark
of
himself
upon
those
Creatures
that
are
capable
of
worshipping
him
,
whereby
they
might
be
led
to
the
Author
of
their
Being
,
to
whom
their
worship
is
to
be
directed
;
as
is
observed
in
a
late
Discourse
,
Such
kind
of
Notions
as
are
general
to
mankind
,
and
not
confined
to
any
particular
Sect
,
or
Nation
,
or
Time
,
are
usually
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Common
Notions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Seminal
Principles
;
and
Lex
nata
,
by
the
Roman
.
Orator
,
an
innate
Law
,
in
opposition
to
Lex
scripta
,
and
in
the
Apostles
phrase
,
the
Law
written
in
our
hearts
.
Which
kind
of
Notions
,
though
they
are
of
themselves
above
all
other
matters
most
plain
and
perspicuous
,
yet
because
Learned
men
do
somewhat
differ
in
their
apprehensions
concerning
the
first
rise
and
original
of
them
,
I
shall
therefore
take
this
occasion
to
suggest
briefly
,
that
which
to
me
seems
the
most
easie
and
natural
way
for
the
explaining
of
this
,
namely
,
by
comparing
the
inward
sensation
of
our
minds
and
understandings
,
with
that
of
our
outward
senses
.
It
hath
been
generally
agreed
upon
,
and
we
find
it
by
sufficient
experience
,
that
the
acts
of
our
minds
are
reducible
to
these
three
kinds
.
1.
Perception
of
such
single
objects
as
are
proposed
to
them
,
which
is
called
simple
Apprehension
.
2.
Putting
together
such
single
objects
,
in
order
to
our
comparing
of
the
agreement
or
disagreement
betwixt
them
,
by
which
we
make
Propositions
,
which
is
called
Judging
.
3.
The
discerning
of
that
connexion
or
dependence
which
there
is
betwixt
several
Propositions
,
whereby
we
are
enabled
to
infer
one
Proposition
from
another
,
which
is
called
Ratiocination
,
or
Discourse
.
Now
as
there
is
an
universal
agreement
in
the
sensation
of
outward
objects
;
The
Eye
and
the
Ear
of
all
sensitive
Creatures
,
having
the
same
kind
of
perception
of
visible
and
audible
things
.
Those
things
which
appear
Green
,
Blew
,
or
Red
to
one
,
having
the
same
appearance
to
all
others
.
So
must
it
be
with
the
understandings
of
men
likewise
,
which
do
agree
in
the
same
kind
of
Perception
or
simple
Apprehension
of
intelligible
objects
.
And
as
in
making
of
Propositions
,
or
compounding
our
Apprehensions
about
sensible
things
,
we
determine
that
the
Green
in
this
object
is
like
the
Green
in
that
other
,
and
unlike
the
Yellow
or
Blew
in
a
third
;
That
it
is
more
,
or
less
,
or
equal
,
to
something
else
,
with
which
we
compare
it
:
So
likewise
is
it
for
compounding
other
simple
notions
belonging
to
the
understanding
,
By
which
we
judg
one
thing
to
be
like
or
unlike
,
agreeable
or
disagreeable
,
equal
,
or
more
or
less
,
in
respect
to
something
else
compared
with
it
.
Now
those
kind
of
Apprehensions
wherein
all
men
do
agree
,
these
are
called
natural
Notions
.
And
of
this
kind
are
all
those
Opinions
which
have
in
them
such
a
suitableness
to
the
minds
of
men
,
as
to
be
generally
owned
and
acknowledged
for
true
,
by
all
such
as
apply
their
thoughts
to
the
consideration
of
them
.
As
for
such
Doctrines
as
depend
meerly
upon
institution
and
the
instruction
of
others
,
men
do
frequently
differ
both
from
themselves
,
and
from
one
another
about
them
;
because
that
which
can
plant
,
can
supplant
.
If
meer
institution
be
able
to
fix
such
opinions
,
it
may
be
able
to
unsettle
them
again
.
Whereas
no
kind
of
institution
will
be
sufficient
to
eradicate
these
natural
notions
out
of
the
minds
of
men
.
But
now
,
though
the
understanding
have
naturally
this
power
belonging
to
it
,
of
Apprehending
,
and
Comparing
,
and
Judging
of
things
;
yet
is
it
not
to
be
expected
,
either
from
Infants
or
from
dull
sottish
people
,
or
from
such
as
are
destitute
of
all
the
advantages
of
Education
,
that
they
should
improve
this
natural
ability
,
to
all
the
due
consequences
of
it
.
But
in
order
to
this
,
't
is
necessary
that
men
should
first
be
out
of
their
Non-age
,
before
they
can
attain
to
an
actual
use
of
this
Principle
.
And
withal
,
that
they
should
be
ready
to
exert
and
exercise
their
faculties
to
observe
and
consider
the
nature
of
things
,
to
make
use
of
that
help
which
is
to
be
had
,
by
the
instruction
and
experience
of
those
with
whom
they
converse
.
Nor
can
this
be
any
just
exception
against
the
naturalness
of
such
notions
,
that
they
are
promoted
by
the
experience
and
instruction
of
others
;
Because
mankind
is
naturally
designed
for
a
Sociable
life
,
and
to
be
helpful
to
one
another
by
mutual
conversation
.
And
without
this
advantage
of
discourse
and
conversation
,
whereby
they
communicate
their
thoughts
and
opinions
to
one
another
,
it
could
not
otherwise
be
,
but
that
men
must
needs
be
strangely
ignorant
,
and
have
many
wild
and
gross
apprehensions
of
such
things
as
are
in
themselves
very
plain
and
obvious
,
and
do
appear
so
to
others
.
For
the
better
understanding
of
this
,
let
us
suppose
a
person
bred
up
in
some
deep
Cavern
of
the
Earth
,
without
any
instruction
from
others
,
concerning
the
state
of
things
in
this
upper
surface
of
the
World
:
Suppose
this
person
,
after
he
is
arrived
to
a
mature
age
,
to
be
fetched
up
from
this
solitary
abode
,
to
behold
this
habitable
World
,
the
Fields
,
and
Towns
,
and
Seas
,
and
Rivers
,
the
various
revolutions
of
Seasons
,
together
with
the
beautiful
Host
of
Heaven
,
the
Sun
,
and
Moon
,
and
Stars
:
It
could
not
otherwise
be
,
but
that
such
a
Person
must
at
first
view
have
many
wild
imaginations
of
things
.
He
might
conceive
those
useful
and
beautiful
contrivances
of
Houses
and
Towns
,
to
spring
up
and
grow
out
of
the
Earth
,
as
well
as
Trees
;
or
else
that
Trees
were
made
and
built
by
men
,
as
well
as
Houses
.
But
supposing
him
to
be
a
man
,
he
must
be
endowed
with
such
a
natural
faculty
,
as
upon
further
consideration
and
experience
will
quickly
satisfie
him
,
That
one
of
these
was
natural
,
and
the
other
artificial
;
And
that
the
buildings
were
framed
to
that
elegance
and
convenience
by
the
Art
and
Skill
of
men
.
It
would
not
at
first
seem
credible
to
him
,
that
a
large
Tree
should
proceed
from
a
small
Seed
or
Kernel
:
That
an
Egg
should
produce
a
Bird.
And
as
for
Man
himself
,
he
would
not
be
able
to
have
any
conception
of
his
true
Original
;
how
it
could
be
possible
,
that
a
young
Infant
should
be
bred
in
his
Mothers
womb
,
where
it
should
continue
for
so
many
months
inclosed
in
a
bag
of
water
,
without
breathing
;
yet
upon
experience
these
things
would
appear
to
him
unquestionable
,
and
of
Natural
Evidence
.
From
what
hath
been
said
,
it
will
follow
,
That
such
things
are
evident
by
natural
light
,
which
men
of
a
mature
age
,
in
the
ordinary
use
of
their
faculties
,
with
the
common
help
of
mutual
Society
,
may
know
and
be
sufficiently
assured
of
,
without
the
help
of
any
special
Revelation
.
And
when
it
is
said
that
the
Notion
of
God
is
natural
to
the
soul
,
the
meaning
of
it
is
,
That
there
is
such
a
faculty
in
the
soul
of
man
,
whereby
upon
the
use
of
reason
he
can
form
within
himself
a
setled
notion
of
such
a
first
and
supreme
Being
,
as
is
endowed
with
all
possible
perfection
.
Which
is
all
I
shall
say
as
to
this
first
Argument
.
I
shall
be
briefer
in
the
rest
.
CHAP.
V.
2.
Arg.
From
the
Original
of
the
World
.
NOthing
can
be
more
evident
,
than
that
this
visible
frame
which
we
call
the
World
,
was
either
from
all
eternity
,
or
else
that
it
had
a
beginning
.
And
if
it
had
a
beginning
,
this
must
be
either
from
Chance
or
from
some
wise
Agent
.
Now
if
from
clear
Principles
of
Reason
,
it
can
be
rendered
more
credible
,
that
the
world
had
a
beginning
,
and
that
from
some
wise
Agent
,
This
may
be
another
Argument
to
this
purpose
.
I
cannot
here
omit
the
mention
of
a
late
Discourse
,
wherein
this
subject
hath
Dr.
Tillotson's
I.
Sermon
.
been
so
fully
treated
of
,
that
I
shall
need
to
say
the
less
of
it
,
having
little
that
is
material
to
add
to
what
is
there
delivered
.
In
the
discussing
of
this
,
I
shall
purposely
omit
the
mention
of
those
arguments
which
relate
to
Infinity
,
as
being
not
so
easily
intelligible
,
and
therefore
more
apt
to
puzzle
and
amuse
,
than
to
convince
.
Let
it
be
supposed
,
that
each
of
the
two
Theories
,
whether
about
the
Eternity
of
the
World
,
or
its
having
a
Beginning
,
are
not
impossible
,
and
that
neither
of
them
does
imply
a
contradiction
.
And
further
,
that
neither
of
them
can
be
infallibly
demonstrated
by
the
meer
principles
of
Reason
.
In
this
case
the
question
must
be
,
which
of
them
is
most
credible
.
He
that
would
rationally
fix
his
opinion
and
belief
about
this
matter
,
hath
but
these
two
kind
of
Proofs
to
enquire
after
.
1.
Testimony
,
or
the
Tradition
of
the
most
Antient
times
.
2.
Reason
,
or
such
Probabilities
as
do
arise
from
the
nature
of
the
thing
.
For
the
first
of
these
Opinions
,
concerning
the
Eternity
of
the
World
,
there
is
very
little
to
be
said
from
either
of
these
.
1.
As
to
Testimony
.
Aristotle
,
who
was
a
great
Patron
of
this
Opinion
,
and
held
De
Coelo
lib.
1.
c.
10.
that
the
world
was
a
necessary
Emanation
from
God
,
as
light
is
from
the
Sun
;
doth
of
himself
acknowledg
,
that
the
Philosophers
before
him
,
were
of
opinion
that
the
world
had
a
beginning
;
which
acknowledgment
of
his
,
is
no
small
prejudice
to
the
Autority
of
his
opinion
,
as
I
shall
shew
afterwards
.
And
then
,
2.
As
to
Reason
,
It
is
a
meer
precarious
Hypothesis
,
having
no
sufficient
argument
that
I
know
of
,
to
render
it
probable
.
But
now
for
the
other
Opinion
,
namely
,
the
beginning
of
the
World
,
there
are
as
fair
and
convincing
proofs
for
it
,
of
several
kinds
,
as
the
nature
of
the
thing
is
well
capable
of
.
1.
From
Tradition
.
If
the
world
were
made
and
had
a
beginning
,
it
is
but
reasonable
to
expect
,
that
so
memorable
a
thing
as
this
,
should
be
recorded
in
some
of
the
most
ancient
Histories
;
And
that
some
extraordinary
means
should
be
used
to
perpetuate
the
memory
of
it
,
and
to
convey
it
down
from
one
generation
to
another
by
Universal
Tradition
:
And
if
it
shall
appear
,
that
all
the
evidence
of
this
kind
is
for
this
opinion
,
This
must
needs
render
it
highly
credible
.
Now
the
History
of
Moses
,
hath
been
generally
acknowledged
,
to
be
the
most
ancient
Book
in
the
world
,
and
always
esteemed
of
great
Autority
,
even
amongst
those
Heathens
who
do
not
believe
it
to
be
divinely
inspired
:
And
there
is
no
man
of
learning
,
but
must
allow
to
it
(
at
least
)
the
ordinary
credit
of
other
ancient
Histories
;
especially
,
if
he
consider
what
ground
there
is
for
the
Credibility
of
it
,
from
the
Theology
of
the
darker
times
,
which
is
made
up
of
some
imperfect
Traditions
and
allusions
,
relating
to
those
particular
stories
which
are
more
distinctly
set
down
in
the
writings
of
Moses
.
Now
Moses
doth
give
such
a
plain
,
brief
,
unaffected
account
of
the
Creation
of
the
world
,
and
of
the
most
remarkable
passages
of
the
first
ages
,
particularly
of
the
plantation
of
the
world
by
the
dispersion
of
Noah's
Family
,
so
agreeable
to
the
most
antient
Remains
of
Heathen
Writers
,
as
must
needs
very
much
recommend
it
to
the
belief
of
every
impartial
man
.
Though
the
Jews
were
but
a
small
Nation
,
and
confined
to
a
narrow
compass
in
the
world
;
yet
the
first
rise
of
Letters
and
Languages
is
truly
to
be
ascribed
to
them
.
It
is
attested
by
several
of
the
best
and
most
Antient
Heathen
Writers
,
that
the
Hebrew
Alphabet
,
or
(
which
is
all
one
)
the
Phaenician
,
is
that
from
which
both
the
Greek
and
the
Latin
,
and
consequently
the
generality
of
the
rest
now
known
,
are
derived
,
so
Herodotus
,
Plutarch
,
Pliny
,
Curtius
,
Lucan
,
&c.
From
whence
it
may
be
probably
infer'd
,
that
the
account
given
by
the
first
Language
,
is
the
most
ancient
,
and
therefore
the
most
likely
to
be
a
true
Account
of
the
first
Original
of
things
.
The
usual
course
observed
by
all
Nations
to
preserve
the
memory
of
things
most
remarkable
,
which
might
otherwise
in
tract
of
time
be
forgotten
,
especially
amongst
such
as
are
not
acquainted
with
Letters
,
hath
been
by
some
practical
Institution
,
as
by
appointing
some
Festival
for
the
Commemoration
of
such
things
.
And
thus
likewise
hath
it
been
in
the
present
case
;
The
Sabbath
(
as
Moses
expresly
tells
us
)
was
instituted
for
this
very
purpose
,
to
keep
up
the
memory
of
the
Creation
.
And
though
perhaps
it
may
be
difficult
to
prove
,
that
this
day
hath
upon
this
Account
been
observed
by
any
other
Nation
,
but
the
Jews
;
yet
the
division
of
Time
by
Weeks
,
hath
been
universally
observed
in
the
world
,
not
only
amongst
the
Civiliz'd
,
but
likewise
amongst
the
most
Barbarous
Nations
.
And
there
being
no
foundation
in
nature
for
this
kind
of
distribution
of
days
,
It
must
therefore
depend
upon
some
antient
general
Tradition
,
the
original
whereof
,
together
with
the
particular
reason
of
it
,
is
preserv'd
in
the
most
ancient
of
all
other
Histories
,
viz.
that
of
Moses
.
As
for
the
derivation
of
this
from
the
seven
Planets
,
whose
names
have
been
anciently
assigned
to
them
;
this
being
well
considered
,
will
appear
to
be
so
far
from
invalidating
what
I
now
assert
,
that
it
will
rather
contribute
to
the
Probability
of
it
.
It
is
commonly
believed
,
that
the
assignation
of
the
names
of
the
Planets
to
the
days
of
the
week
,
was
by
the
Chaldeans
,
who
were
much
devoted
to
Astrological
devices
,
and
had
an
opinion
that
every
hour
of
the
day
was
governed
by
a
particular
Planet
,
reckoning
them
according
to
their
usual
order
,
Saturn
,
Jupiter
,
Mars
,
Sol
,
Venus
,
Mercury
,
Luna
;
That
Planet
which
was
ascribed
to
the
first
hour
,
giving
name
to
the
whole
day
;
supposing
Saturn
to
belong
unto
the
first
hour
of
Saturday
,
then
the
second
hour
will
belong
to
Jupiter
,
the
third
to
Mars
,
&c.
and
according
to
this
order
,
the
fifteenth
hour
will
belong
likewise
to
Saturn
,
and
so
will
the
twenty-second
,
the
twenty-third
to
Jupiter
,
the
twenty-fourth
to
Mars
;
and
so
the
first
hour
of
the
next
day
must
belong
to
Sol
,
which
must
accordingly
give
the
denomination
to
that
day
;
and
so
for
the
other
days
of
the
week
.
Now
if
it
may
appear
,
that
in
this
very
account
,
which
all
sorts
of
Learned
men
do
agree
in
,
there
is
such
a
special
regard
to
the
Jewish
Sabbath
,
or
Seventh-day
,
as
cannot
be
pretended
for
any
other
,
This
will
still
render
it
more
credible
,
That
the
Tradition
of
the
Sabbath
did
precede
these
Astrological
Names
.
If
we
suppose
these
Astrologers
to
reckon
from
the
first
day
of
the
Creation
,
and
to
begin
with
the
most
noble
Planet
the
Sun
;
Then
the
Seventh-day
will
be
Saturday
,
or
the
Jewish
Sabbath
:
Or
(
which
is
more
probable
)
if
we
suppose
them
to
begin
their
computation
,
from
the
first
day
after
the
Creation
was
finished
,
and
from
the
highest
Planet
,
of
slowest
motion
,
and
so
more
proper
to
signifie
a
day
of
rest
;
According
to
this
way
of
Computation
,
there
is
a
peculiar
priviledg
belongs
to
the
Jewish
Sabbath
,
which
cannot
be
said
of
any
of
the
other
days
.
The
Testimony
of
greatest
Antiquity
next
to
the
Books
of
Moses
,
must
be
sought
for
amongst
those
Ancient
Nations
,
the
Egyptians
,
Chaldeans
,
Phenicians
,
from
whom
the
Grecians
derived
their
Learning
,
and
amongst
whom
the
first
and
most
famous
Philosophers
of
Greece
were
wont
to
travel
,
for
the
improving
of
their
knowledg
;
It
being
probable
that
some
Memorials
might
be
preserved
amongst
those
ancient
Nations
,
concerning
the
first
beginning
of
things
;
and
that
they
were
acquainted
with
what
was
the
Universal
Tradition
of
the
first
Ages
.
Upon
which
account
,
those
Grecian
Philosophers
before
Aristotle
,
such
as
Thales
,
Anaxagoras
,
Pythagoras
,
&c.
who
by
their
travel
were
conversant
amongst
these
Nations
,
must
by
this
advantage
be
more
competent
Judges
than
he
was
,
concerning
the
general
belief
and
opinion
of
former
times
,
and
what
grounds
they
had
for
it
.
Now
it
is
well
known
to
have
been
a
general
Tradition
amongst
these
Nations
,
That
the
World
was
made
,
and
had
a
beginning
.
And
though
there
be
some
prodigious
accounts
amongst
them
,
which
may
seem
inconsistent
with
the
Writings
of
Moses
,
as
namely
that
of
the
Chaldeans
,
who
reckon
Forty-three
thousand
years
from
the
beginning
of
the
World
to
the
Time
of
Alexander
:
yet
this
way
of
Computation
is
acknowledged
by
Diodorus
Siculus
and
Plutarch
,
to
be
meant
of
Lunary
years
,
or
Months
;
which
being
reduced
to
Solary
years
,
will
fall
out
to
be
much
about
the
time
assigned
by
Moses
for
the
Creation
.
But
besides
these
Testimonies
of
the
Ancient
Nations
,
and
the
first
Grecian
Philosophers
who
conversed
amongst
them
;
This
hath
been
likewise
believed
and
professed
by
the
most
eminent
Writers
since
,
Socrates
,
and
Plato
,
and
Tully
,
and
Seneca
,
and
the
generality
of
the
rest
,
whether
Philosophers
or
Poets
,
of
greatest
repute
for
their
Learning
,
who
have
asserted
,
That
God
was
the
Maker
of
the
World
.
There
are
several
passages
to
this
purpose
amongst
those
ancient
Greek
Poets
,
Linus
,
Hesiod
,
Orpheus
,
Epicharmus
,
Aristophanes
,
which
relate
to
the
Creation
of
the
World
;
and
Ovid
particularly
,
who
fetched
his
matter
from
the
Grecian
Writers
,
doth
give
such
a
plain
description
of
it
,
as
if
he
had
been
acquainted
with
the
Books
of
Moses
;
in
those
known
Verses
:
Ante
mare
&
terras
,
&
quod
tegit
omnia
coelum
,
&c.
Nor
hath
it
been
thus
only
amongst
the
more
civilized
Nations
;
But
the
Barbarous
Indians
likewise
have
owned
this
Tradition
,
and
professed
the
belief
of
it
.
Now
it
is
not
easie
to
imagine
,
how
any
such
Tradition
could
arise
so
early
,
and
spread
so
universally
,
if
there
were
not
a
real
ground
for
it
.
As
for
the
Arguments
from
Reason
,
I
would
offer
these
things
to
consideration
:
1.
If
the
World
had
been
either
without
a
beginning
,
or
else
very
old
,
much
older
than
the
time
assigned
for
it
in
the
History
of
Moses
;
'T
is
not
likely
,
but
there
should
be
some
kind
of
Memorials
of
those
former
Ages
,
or
some
real
Evidence
that
there
had
been
such
.
Quis
dubitet
,
quin
Macrobius
.
The
World
cannot
be
very
old
,
because
the
Grecian
History
doth
scarce
extend
to
Two
thousand
years
.
This
was
that
which
convinced
Lucretius
,
that
the
World
could
not
be
Eternal
,
Because
there
were
such
obscure
footsteps
or
reliques
in
any
credible
story
,
either
amongst
the
Grecians
or
Romans
,
concerning
any
Persons
that
lived
,
or
any
considerable
Action
that
was
done
,
much
before
the
Trojan
Wars
.
2.
The
first
rise
and
progress
of
Arts
and
Sciences
in
the
world
,
may
likewise
afford
another
fair
probability
to
this
purpose
.
Seneca
asserts
,
that
there
was
not
above
a
thousand
years
since
the
beginning
of
Arts
and
Sciences
,
to
the
time
wherein
he
lived
.
There
is
scarce
any
one
of
them
so
Ancient
,
but
that
the
Original
and
first
Inventors
of
them
are
recorded
in
Story
.
Nor
is
there
any
Nation
in
the
world
,
now
accounted
Civil
,
but
within
the
memory
of
Books
,
were
utterly
rude
and
barbarous
.
Now
it
is
not
imaginable
,
that
so
sagacious
,
so
busie
a
Creature
as
Mankind
is
,
could
all
of
them
have
lived
an
infinity
of
Ages
,
destitute
of
those
Arts
,
so
advantageous
for
the
comfort
and
benefit
of
human
life
,
without
some
successful
attempts
for
the
supplying
of
their
wants
by
them
.
If
it
be
said
,
That
it
is
possible
there
might
have
hapned
many
general
Inundations
,
by
which
former
Inventions
might
be
lost
and
forgotten
,
and
such
a
kind
of
simplicity
introduced
into
the
world
,
as
is
proper
to
the
first
and
ruder
Ages
of
it
.
To
this
,
I
have
shewed
before
,
That
a
meer
possibility
to
the
contrary
,
can
by
no
means
hinder
a
thing
from
being
highly
Credible
.
To
which
I
shall
presently
add
something
further
.
3.
If
the
World
had
been
eternal
,
How
comes
it
to
pass
,
that
it
is
not
every-where
inhabited
and
cultivated
?
How
is
it
,
that
very
probably
a
considerable
part
of
it
is
yet
unknown
?
It
is
not
yet
two
hundred
years
since
,
that
one
half
of
that
which
is
now
known
lay
undiscovered
.
Whereas
if
we
judg
of
its
beginning
by
the
present
Plantations
and
fulness
of
it
,
according
to
those
proportions
wherein
men
and
families
are
now
multiplied
,
allowing
for
such
kind
of
Devastations
,
by
War
,
Famine
,
Pestilence
,
Inundations
,
as
are
recorded
in
Credible
Story
to
have
hapned
in
former
times
;
I
say
according
to
this
,
it
will
appear
highly
credible
,
that
the
beginning
of
the
world
was
much
about
the
time
mentioned
by
Moses
for
the
Creation
of
it
;
whereas
had
it
been
Eternal
,
it
must
long
ere
this
have
been
over-stocked
,
and
become
too
narrow
for
the
Inhabitants
,
though
we
should
suppose
the
addition
but
of
one
man
every
year
.
Nay
,
though
we
suppose
but
the
addition
of
one
man
for
every
thousand
years
,
yet
long
before
this
time
there
should
have
been
a
far
greater
number
than
there
could
be
sands
in
the
earth
,
though
the
whole
Globe
were
made
up
of
nothing
else
.
If
it
be
said
,
That
there
may
have
been
great
checks
given
to
the
encrease
of
mankind
by
Wars
,
Famines
,
Pestilences
,
and
Inundations
.
To
this
it
may
be
replied
,
That
either
these
extraordinary
devastations
of
mankind
,
must
fall
out
regularly
,
so
as
not
to
be
too
much
or
too
little
;
and
in
this
case
,
they
must
be
ordered
by
some
Wise
Agent
,
which
is
God
;
or
else
they
must
be
purely
Casual
;
And
then
it
is
by
no
means
credible
,
but
that
the
world
must
long
ere
this
have
been
wholly
wasted
,
and
left
desolate
of
Inhabitants
,
or
else
frequently
too
much
replenished
.
But
the
most
plausible
shift
against
the
force
of
this
argument
,
is
fetched
from
the
instance
of
Noah's
Flood
,
by
which
the
whole
world
was
destroyed
,
excepting
one
Family
.
The
like
whereto
may
frequently
have
hapned
before
,
when
perhaps
one
only
Family
did
escape
,
and
those
such
ignorant
persons
,
as
could
give
no
true
account
of
what
was
before
.
But
neither
will
this
shift
serve
the
turn
.
Because
no
man
can
give
any
rational
account
,
how
't
is
possible
that
such
a
general
Flood
should
come
,
by
any
natural
means
.
And
if
it
be
supernatural
,
that
grants
the
thing
I
am
proving
,
namely
such
a
Supreme
Being
as
can
alter
the
course
of
nature
?
But
let
it
be
supposed
natural
,
How
comes
it
to
pass
that
so
much
as
one
Family
doth
escape
.
Such
kind
of
Deluges
,
as
must
prevent
the
over-stocking
of
the
world
,
must
be
necessary
once
every
ten
or
twenty
thousand
years
.
And
there
must
have
happened
many
millions
of
them
,
from
all
eternity
.
And
who
shall
take
care
for
the
adjudging
of
them
to
their
proper
season
?
or
for
preventing
the
total
destruction
of
mankind
?
Though
we
should
grant
this
possible
casualty
,
yet
he
who
can
believe
that
to
be
a
probable
casualty
which
hath
never
come
to
pass
in
an
eternal
duration
,
must
not
pretend
to
be
an
enemy
to
Credulity
.
By
what
hath
been
said
it
may
appear
,
that
there
is
a
very
great
advantage
in
the
proofs
for
this
opinion
,
concerning
the
beginning
of
the
world
,
above
the
other
for
the
Eternity
of
it
.
Now
for
the
Difficulties
on
each
side
:
Those
relating
to
the
Eternity
of
the
world
,
have
been
already
discussed
,
in
the
proofs
I
have
lately
insisted
upon
.
And
as
for
the
Opinion
,
concerning
the
Creation
of
it
,
the
chief
difficulty
which
Aristotle
doth
mention
,
is
from
that
Principle
of
his
,
Ex
nihilo
nihil
fit
,
which
is
generally
acknowledged
to
be
true
concerning
natural
Generations
,
but
must
not
necessarily
be
extended
to
supernatural
productions
.
It
is
one
of
the
natural
notions
belonging
to
the
Supreme
Being
,
to
conceive
of
him
that
he
is
Omnipotent
.
And
it
is
very
reasonable
for
us
to
believe
,
that
our
finite
understandings
cannot
comprehend
the
utmost
extent
of
Omnipotence
.
And
though
the
making
of
something
out
of
nothing
do
argue
an
inconceivable
power
,
yet
there
is
no
contradiction
in
it
.
And
if
such
things
must
be
denyed
which
our
reasons
cannot
comprehend
,
we
must
then
deny
that
any
thing
can
be
self-existent
,
which
yet
is
and
must
be
supposed
,
on
both
sides
;
It
being
altogether
as
difficult
for
us
to
conceive
,
how
any
thing
should
be
of
it self
,
as
how
any
thing
should
be
made
of
nothing
.
So
that
this
difficulty
is
not
sufficient
to
overthrow
this
opinion
,
and
withal
it
doth
extend
equally
to
both
sides
.
So
then
if
it
do
appear
,
that
betwixt
these
two
opinions
the
least
and
fewest
difficulties
do
lye
,
on
that
side
which
hath
the
plainest
and
strongest
proofs
,
There
is
no
question
to
be
made
,
which
way
every
impartial
man
will
determine
his
opinion
.
I
do
not
pretend
that
these
Arguments
are
Demonstrations
,
of
which
the
nature
of
this
thing
is
not
capable
:
But
they
are
such
strong
probabilities
,
as
ought
to
prevail
with
all
those
,
who
are
not
able
to
produce
greater
probabilities
to
the
contrary
.
As
for
that
other
Opinion
,
concerning
Epicurus
his
Atoms
,
It
is
so
extravagant
and
irrational
,
and
hath
been
so
abundantly
confuted
by
others
,
that
I
cannot
think
it
expedient
to
spend
any
time
in
the
discussing
of
it
.
CHAP.
VI.
3.
Arg.
From
the
admirable
contrivance
of
Natural
things
.
3.
FROM
that
excellent
Contrivance
which
there
is
in
all
natural
things
.
Both
with
respect
to
that
Elegance
and
Beauty
which
they
have
in
themselves
separately
considered
,
and
that
regular
Order
and
subserviency
wherein
they
stand
towards
one
another
;
together
with
the
exact
fitness
and
propriety
,
for
the
several
purposes
for
which
they
are
designed
.
From
all
which
it
may
be
inferred
,
that
these
are
the
productions
of
some
Wise
Agent
.
The
most
Sagacious
man
is
not
able
to
find
out
any
blot
or
error
in
this
great
volume
of
the
world
,
as
if
any
thing
in
it
had
been
an
imperfect
essay
at
the
first
,
such
as
afterwards
stood
in
need
of
mending
:
But
all
things
continue
as
they
were
from
the
Beginning
of
the
Creation
.
Tully
doth
frequently
insist
upon
this
,
as
the
most
natural
result
from
that
beauty
The
great
elegance
and
order
of
things
in
the
world
,
is
abundantly
enough
to
evince
the
Necessity
of
such
an
eternal
and
excellent
Being
,
to
whom
we
owe
adoration
.
And
in
another
place
,
Quid
potest
esse
tam
apertum
,
tamque
perspicuum
,
cum
coelum
suspeximus
,
coelestiaque
What
can
be
more
obvious
than
to
infer
a
supreme
Deity
,
from
that
order
and
government
we
may
behold
amongst
the
heavenly
Bodies
?
The
several
vicissitudes
of
Night
and
Day
,
Winter
and
Summer
,
the
production
of
Minerals
,
the
growth
of
Plants
,
the
generation
of
Animals
according
to
their
several
Species
;
with
the
Law
of
natural
instinct
,
whereby
every
thing
is
inclined
and
enabled
,
for
its
own
preservation
:
The
gathering
of
the
Inhabitants
of
the
Earth
into
Nations
,
under
distinct
Policies
and
Governments
;
those
advantages
which
each
of
them
have
of
mutual
Commerce
,
for
supplying
the
wants
of
each
other
,
are
so
many
distinct
arguments
to
the
same
purpose
.
I
cannot
here
omit
the
observations
which
have
been
made
in
these
later
times
,
since
we
have
had
the
use
and
improvement
of
the
Microscope
,
concerning
that
great
difference
which
by
the
help
of
that
doth
appear
,
betwixt
natural
and
artificial
things
.
Whatever
is
Natural
doth
by
that
appear
,
adorned
with
all
imaginable
Elegance
and
Beauty
.
There
are
such
inimitable
gildings
and
embroideries
in
the
smallest
seeds
of
Plants
,
but
especially
in
the
parts
of
Animals
,
In
the
head
or
eye
of
a
small
Fly
:
Such
accurate
order
and
symmetry
in
the
frame
of
the
most
minute
creatures
,
a
Lowse
or
a
Mite
,
as
no
man
were
able
to
conceive
without
seeing
of
them
.
Whereas
the
most
curious
works
of
Art
,
the
sharpest
finest
Needle
,
doth
appear
as
a
blunt
rough
bar
of
iron
,
coming
from
the
furnace
or
the
forge
.
The
most
accurate
engravings
or
embossments
,
seem
such
rude
bungling
deformed
works
,
as
if
they
had
been
done
with
a
Mattock
or
a
Trowel
.
So
vast
a
difference
is
there
betwixt
the
skill
of
Nature
,
and
the
rudeness
and
imperfection
of
Art
.
And
for
such
kind
of
Bodies
,
as
we
are
able
to
judg
of
by
our
naked
eyes
,
that
excellent
contrivance
which
there
is
in
the
several
parts
of
them
;
their
being
so
commodiously
adapted
to
their
proper
uses
,
may
be
another
argument
to
this
purpose
.
As
particularly
those
in
humane
bodies
,
upon
consideration
of
which
,
Galen
himself
,
no
great
friend
to
Religion
,
could
not
but
acknowledg
a
Deity
.
In
his
Book
de
Formatione
Foetus
,
he
takes
notice
,
that
there
are
in
a
humane
body
above
600
several
Muscles
,
and
there
are
at
least
ten
several
Intentions
,
or
due
Qualifications
,
to
be
observed
in
each
of
these
;
Proper
figure
,
just
magnitude
,
right
disposition
of
its
several
ends
,
upper
and
lower
Position
of
the
whole
,
the
insertion
of
its
proper
Nerves
,
Veins
,
and
Arteries
,
which
are
each
of
them
to
be
duly
placed
;
so
that
about
the
Muscles
alone
,
no
less
than
6000
several
ends
or
aims
are
to
be
attended
to
.
The
Bones
are
reckoned
to
be
284
;
the
distinct
scopes
or
intentions
in
each
of
these
,
are
above
forty
,
in
all
about
100000.
And
thus
is
it
in
some
proportion
with
all
the
other
parts
,
the
Skin
,
Ligaments
,
Vessels
,
Glandules
,
Humors
;
But
more
especially
with
the
several
members
of
the
Body
,
which
do
in
regard
of
the
great
variety
and
multitude
of
those
several
intentions
required
to
them
,
very
much
exceed
the
Homogeneous
parts
.
And
the
failing
in
any
one
of
these
,
would
cause
an
irregularity
in
the
Body
,
and
in
many
of
them
,
such
as
would
be
very
notorious
.
And
thus
likewise
is
it
in
proportion
with
all
other
kinds
of
Beings
;
Minerals
,
Vegetables
:
but
especially
with
such
as
are
Sensitive
;
Infects
,
Fishes
,
Birds
,
Beasts
;
And
in
these
yet
more
especially
,
for
those
Organs
and
Faculties
that
concern
sensation
;
But
most
of
all
,
for
that
kind
of
frame
which
relates
to
our
understanding
power
,
whereby
we
are
able
to
correct
the
errors
of
our
Senses
and
Imaginations
,
to
call
before
us
things
past
and
future
,
and
to
behold
things
that
are
invisible
to
Sense
.
Now
to
imagine
,
that
all
these
things
,
according
to
their
several
kinds
,
could
be
brought
into
this
regular
frame
and
order
,
to
which
such
an
infinite
number
of
Intentions
are
required
,
without
the
contrivance
of
some
wise
Agent
,
must
needs
be
irrational
in
the
highest
degree
.
And
then
,
as
for
the
frame
of
Humane
nature
it self
.
If
a
man
doth
but
consider
how
he
is
endowed
with
such
a
Natural
Principle
,
whereby
he
is
necessarily
inclined
to
seek
his
own
well-being
and
happiness
:
And
likewise
with
one
Faculty
whereby
he
is
enabled
to
judg
of
the
nature
of
things
,
as
to
their
fitness
or
unfitness
for
this
end
:
And
another
Faculty
whereby
he
is
enabled
to
chuse
and
prosecute
such
things
as
may
promote
this
end
,
and
to
reject
and
avoid
such
things
as
may
hinder
it
.
And
that
nothing
properly
is
his
duty
,
but
what
is
really
his
interest
:
This
may
be
another
argument
to
convince
him
,
that
the
Author
of
his
Being
must
be
infinitely
Wise
and
Powerful
.
The
wisest
man
is
not
able
to
imagine
how
things
should
be
better
than
now
they
are
,
supposing
them
to
be
contrived
by
the
Wisest
Agent
;
And
where
we
meet
with
all
the
Indications
and
Evidences
of
such
a
thing
as
the
thing
is
capable
of
,
supposing
it
to
be
true
,
It
must
needs
be
very
irrational
to
make
any
doubt
of
it
.
Now
I
appeal
unto
any
considering
man
,
unto
what
cause
all
this
exactness
and
regularity
can
be
reasonably
ascribed
,
Whether
to
Blind
Chance
,
or
to
Blind
Necessity
,
or
to
the
conduct
of
some
Wise
Intelligent
Being
.
Though
we
should
suppose
both
Matter
and
Motion
to
be
Eternal
,
yet
is
it
not
in
the
least
credible
,
that
insensible
Matter
could
be
the
Author
of
all
those
excellent
Contrivances
which
we
behold
in
these
natural
things
.
If
any
one
shall
surmize
,
that
these
Effects
may
proceed
from
the
Anima
Mundi
;
I
would
ask
such
a
one
,
Is
this
Anima
Mundi
an
Intelligent
Being
,
or
is
it
void
of
all
perception
and
reason
?
If
it
have
no
kind
of
sense
or
knowledg
,
Then
't
is
altogether
needless
to
assert
any
such
principle
,
because
Matter
and
Motion
may
serve
for
this
purpose
as
well
.
If
it
be
an
Intelligent
Wise
Eternal
Being
,
This
is
GOD
,
under
another
Name
.
As
for
Fate
or
Necessity
,
this
must
needs
be
as
blind
and
as
unfit
to
produce
wise
effects
,
as
Chance
it self
.
From
whence
it
will
follow
,
That
it
must
be
a
Wise
Being
that
is
the
Cause
of
these
Wise
Effects
.
By
what
hath
been
said
upon
this
subject
,
it
may
appear
,
That
these
visible
things
of
the
world
are
sufficient
to
leave
a
man
without
excuse
,
As
being
the
Witnesses
of
a
Deity
,
and
such
as
do
plainly
declare
his
great
Power
and
Glory
.
CHAP.
VII
.
4.
Arg.
From
Providence
,
and
the
Government
of
the
World
.
4.
FROM
the
Works
of
Providence
in
the
Government
of
the
world
;
And
that
continual
experience
which
we
have
of
some
Wise
and
Powerful
Being
,
who
doth
preside
over
and
govern
all
things
;
Not
only
by
his
general
concourse
,
in
preserving
all
kinds
of
things
in
their
Beings
,
and
regulating
them
in
their
Operations
:
But
chiefly
in
his
wise
and
just
government
over
mankind
and
humane
affairs
,
which
may
appear
by
such
effects
|
as
are
|
Ordinary
,
|
|
|
Extraordinary
.
|
1.
For
the
more
common
effects
of
it
,
namely
that
general
success
which
in
the
ordinary
course
of
things
doth
accompany
honest
and
virtuous
actions
:
And
the
punishment
and
vengeance
that
doth
one
time
or
other
in
this
world
usually
befall
such
as
are
wicked
:
Both
Virtue
and
Vice
being
generally
,
and
for
the
most
part
,
sufficiently
distinguished
by
Rewards
and
Punishments
in
this
life
.
There
are
indeed
some
instances
to
the
contrary
,
concerning
the
Miseries
of
Good
men
,
and
the
Prosperity
of
the
Wicked
;
But
these
have
been
by
several
of
the
wisest
Heathen
,
Plato
,
Plutarch
,
Tully
,
Seneca
&c.
sufficiently
vindicated
,
by
the
clearest
Principles
of
Reason
,
from
being
any
prejudice
to
the
wise
Government
of
Providence
.
It
is
not
either
Necessary
or
Convenient
,
that
Happiness
and
Prosperity
in
this
Life
,
which
is
the
usual
reward
of
Virtue
,
should
have
either
such
a
Physical
or
Mathematical
Certainty
,
as
could
not
possibly
fail
.
Because
,
1.
It
would
not
be
consistent
with
our
dependent
conditions
,
that
worldly
prosperity
should
be
so
infallibly
under
the
power
of
our
own
endeavours
,
as
that
God
himself
might
not
sometimes
interpose
for
our
disappointment
.
If
I
may
have
leave
to
suppose
,
what
I
am
now
proving
,
namely
a
Wise
and
Omnipotent
Providence
,
It
must
needs
appear
highly
reasonable
,
that
it
should
be
left
to
his
Infinite
Wisdom
and
Power
,
to
make
what
reserved
cases
he
pleases
,
from
the
ordinary
course
of
things
.
From
whence
it
will
follow
,
that
these
unequal
dispensations
can
be
no
sufficient
ground
for
the
disbelief
of
Providence
.
2.
It
would
very
much
prejudice
another
great
Principle
of
Religion
,
which
is
of
mighty
influence
for
the
regulating
of
mens
lives
and
actions
in
this
world
,
namely
,
the
Belief
and
Expectation
of
a
future
state
of
Rewards
and
Punishments
.
3.
If
temporal
prosperity
did
infallibly
attend
all
good
actions
,
This
would
be
a
diminution
to
Virtue
it self
.
Men
would
do
good
by
a
kind
of
natural
necessity
,
which
would
abate
just
so
much
from
the
Virtue
of
their
Actions
,
as
it
does
from
the
Liberty
of
them
.
It
is
sufficient
,
that
Moral
Actions
should
have
Moral
Motives
.
And
that
Virtue
doth
generally
and
for
the
most
part
,
make
men
prosperous
and
happy
in
this
world
.
We
know
by
experience
,
that
all
Mankind
do
in
their
most
weighty
affairs
,
think
it
sufficient
to
depend
upon
such
causes
as
do
commonly
and
for
the
most
part
prove
effectual
to
the
ends
for
which
they
are
designed
.
So
that
this
very
thing
which
is
usually
looked
upon
as
the
greatest
objection
against
Providence
,
is
really
and
truly
an
argument
for
it
.
2.
For
extraordinary
effects
of
it
.
If
we
give
any
credit
to
the
universal
History
of
all
Ages
and
Nations
,
It
will
by
that
appear
,
1.
That
there
have
many
times
happened
such
special
signal
Providences
for
the
punishing
of
obstinate
sinners
,
and
for
the
deliverance
of
such
as
were
Religious
,
in
answer
to
their
Prayers
,
whereby
the
Supreme
Governour
of
the
World
hath
so
visibly
pointed
out
his
will
and
meaning
,
and
so
plainly
manifested
his
power
,
that
every
impartial
man
must
be
forced
to
say
,
doubtless
there
is
a
God
that
judges
in
the
earth
.
2.
That
sometimes
Miracles
have
been
wrought
,
which
could
not
be
effected
without
the
help
of
some
Superior
Power
;
And
sometimes
there
have
been
plain
prophesies
and
predictions
concerning
such
future
things
,
as
in
their
various
circumstances
were
contingent
.
Of
which
the
Annals
of
all
Ages
and
Nations
,
as
well
Heathens
as
Christians
,
do
give
very
particular
and
large
accounts
.
And
though
we
may
safely
grant
,
that
some
of
the
stories
to
this
purpose
,
delivered
either
from
the
more
ancient
or
later
times
,
were
fabulous
and
vain
;
yet
for
a
man
to
deny
that
ever
such
things
happened
in
the
world
,
but
that
they
were
all
meer
forgeries
and
designs
to
cheat
Posterity
,
this
were
to
subvert
the
Credit
of
all
History
;
which
is
so
immodest
a
thing
,
as
any
sober
man
would
be
ashamed
of
.
These
arguments
are
more
largely
discussed
by
others
,
who
have
writ
upon
this
subject
:
But
there
is
one
particular
which
to
me
seems
very
considerable
to
this
purpose
,
though
but
little
notice
of
it
be
taken
by
others
:
And
that
is
,
The
state
of
the
Jewish
Nation
,
who
for
these
1600
years
have
been
driven
out
of
their
own
Countrey
,
having
now
no
particular
place
of
abode
,
belonging
to
them
as
a
Nation
;
but
are
scattered
and
dispersed
over
all
the
habitable
world
,
hated
and
despised
where-ever
they
are
permitted
to
dwell
;
very
frequently
persecuted
,
impoverished
,
banished
,
murdered
in
vast
multitudes
;
And
notwithstanding
all
this
,
they
are
not
yet
so
mixed
and
blended
with
other
Nations
,
as
to
be
lost
amongst
them
;
But
are
still
kept
up
a
distinct
people
,
There
being
no
instance
like
this
in
any
story
.
As
if
they
were
intended
for
a
standing
memorial
and
example
to
the
world
,
of
the
divine
power
and
vengeance
.
To
me
it
seems
,
amongst
rational
arguments
one
of
the
plainest
,
not
only
for
the
proof
of
a
Deity
,
and
a
just
Providence
in
pursuing
that
Nation
with
such
exemplary
Vengeance
;
But
likewise
for
the
autority
of
Scripture
,
and
the
truth
of
the
Christian
Religion
.
I
might
here
add
another
argument
to
the
same
purpose
,
from
Natural
Conscience
,
which
is
Gods
Deputy
,
and
doth
internally
witness
for
him
,
as
other
creatures
do
externally
.
'T
is
plain
,
that
all
mankind
are
in
some
measure
endowed
with
this
;
and
one
may
as
well
assert
,
that
Hope
and
Fear
are
not
natural
to
men
,
as
that
Conscience
is
not
.
To
this
purpose
I
might
further
argue
,
from
those
natural
notions
of
our
minds
concerning
Good
and
Evil
,
the
bounds
of
which
are
fixed
in
the
nature
of
things
,
and
do
not
depend
either
upon
Custom
or
Positive
Law
.
Those
things
which
have
in
them
a
fitness
to
promote
our
chief
end
,
being
styled
Good
,
and
implying
in
the
very
Definition
of
them
,
Comeliness
and
Reward
;
Those
things
which
have
in
them
a
natural
aptitude
to
hinder
our
Chief
end
being
styled
Evil
,
and
implying
in
the
definitions
of
them
,
Turpitude
and
Punishment
.
From
whence
it
will
follow
,
that
there
must
be
some
Superior
Power
,
who
by
framing
things
with
such
respects
towards
one
another
,
may
be
said
to
have
declared
this
Law
of
Nature
,
and
to
have
taken
care
to
enforce
the
observance
of
it
;
both
these
belonging
to
the
nature
of
a
Law
.
But
I
may
perhaps
have
occasion
to
speak
more
particularly
to
this
afterwards
.
These
things
put
together
,
are
so
strong
an
evidence
,
and
so
sufficient
to
convince
the
existence
of
a
Deity
,
that
that
man
must
be
very
wilful
,
who
doth
not
submit
and
acquiesce
in
it
.
And
for
this
reason
is
it
(
saith
a
Noble
Author
)
that
God
And
now
it
may
not
be
improper
to
look
back
,
and
take
a
review
of
what
kind
of
Evidence
hath
been
produced
in
this
matter
.
As
for
any
immediate
proof
from
our
outward
senses
,
this
cannot
be
pretended
to
for
the
demonstration
of
such
a
Being
as
is
supposed
to
be
a
pure
Spirit
and
invisible
;
But
for
the
mediate
proofs
from
the
effects
of
a
Wise
Omnipotent
Agent
,
we
can
look
no
where
about
us
,
But
every
object
doth
afford
evidence
of
it
.
There
is
no
conclusion
in
Philosophy
(
not
immediately
apparent
to
the
sense
)
that
is
capable
of
so
full
and
unquestionable
an
evidence
from
plain
effects
,
as
this
.
As
for
that
kind
of
Inward
Sensation
,
whereby
we
can
discern
the
impressions
of
our
own
minds
,
They
that
have
any
sense
of
a
Law
written
in
their
hearts
,
or
any
natural
notions
about
Good
and
Evil
,
must
by
these
effects
be
convinced
of
a
Supreme
Being
.
And
as
for
that
kind
of
Evidence
which
belongs
to
our
Understandings
,
If
the
Universal
consent
of
mankind
be
of
any
autority
:
If
this
Visible
world
,
replenished
with
such
admirable
variety
of
Creatures
,
preserved
and
governed
in
such
an
excellent
order
,
be
any
evidence
of
Infinite
Power
and
Wisdom
:
If
besides
what
we
our selves
have
known
by
our
own
experience
,
any
credit
be
to
be
given
to
Universal
History
,
attesting
to
many
Signal
Providences
that
have
happened
in
the
world
:
Besides
the
several
Miracles
and
Prophesies
,
that
have
been
taken
notice
of
in
several
Ages
and
Nations
.
I
say
if
any
,
or
all
of
these
things
be
of
any
force
,
they
must
needs
render
the
thing
I
am
proving
to
be
credible
in
the
highest
degree
,
and
even
altogether
unquestionable
.
In
so
much
,
that
if
a
Deity
be
supposed
,
It
is
not
imaginable
by
what
other
kind
of
evidence
we
should
be
assured
of
it
,
than
what
we
are
now
furnished
withall
.
And
it
was
before
laid
down
as
a
Principle
,
That
when
a
thing
is
capable
of
good
proof
in
any
kind
,
men
ought
to
rest
satisfied
in
the
best
evidence
for
it
which
that
kind
of
things
will
bear
,
and
beyond
which
better
could
not
be
expected
supposing
it
were
true
.
If
any
should
imagine
,
that
frequent
Miracles
might
be
a
more
powerful
means
to
convince
men
of
this
Principle
.
To
this
it
may
be
said
,
1.
That
this
is
not
fitting
:
the
proper
work
of
Miracles
being
for
the
confirmation
of
such
doctrines
as
are
not
knowable
by
natural
light
,
not
for
such
things
of
which
men
may
be
sufficiently
convinced
by
reason
.
2.
'T
is
not
so
certain
,
that
this
would
be
effectual
.
Those
frequent
Miracles
in
the
passage
of
Israel
out
of
Egypt
,
The
dividing
of
the
Red-sea
,
The
waters
out
of
the
Rock
,
The
cloud
and
pillar
of
Fire
,
The
Mannah
,
The
Quails
,
The
destruction
of
Korah
,
&c.
did
not
prevail
with
the
generality
of
the
Israelites
.
Those
constant
Miracles
under
the
Mosaical
dispensation
;
The
waters
of
Jealousie
;
The
extraordinary
plenty
of
the
sixt
year
;
The
Urim
and
Thummim
;
The
special
Protection
of
the
Coasts
of
Israel
every
third
year
,
when
all
the
Males
were
to
go
up
to
Jerusalem
to
worship
;
which
custom
of
theirs
must
needs
be
known
to
their
enemies
,
who
lived
round
about
them
:
None
of
all
these
,
did
prove
effectual
for
the
conviction
of
obstinate
men
.
Those
occasional
Miracles
wrought
by
our
Saviour
,
though
they
were
so
many
and
so
great
,
as
were
never
before
wrought
by
any
one
,
yet
did
they
not
prevail
with
many
of
the
Jews
.
If
it
be
said
,
That
none
of
these
proofs
do
so
infallibly
conclude
,
but
that
there
doth
still
remain
a
Possibility
that
the
thing
may
be
otherwise
.
To
this
I
have
shewed
before
,
That
there
may
be
an
indubitable
Certainty
,
where
there
is
not
an
infallible
meer
possibility
to
the
contrary
,
is
not
a
sufficient
cause
of
doubting
.
To
which
I
now
add
,
That
if
it
should
be
supposed
,
that
a
man
could
not
be
sure
of
the
Being
of
God
,
Yet
't
is
most
evident
that
he
could
not
be
sure
of
the
contrary
:
For
this
plain
reason
,
Because
no
man
can
be
sure
of
a
Pure
Negative
,
namely
,
That
such
a
thing
is
not
;
unless
he
will
either
pretend
,
to
have
a
certain
knowledg
of
all
things
that
are
or
may
be
,
than
which
nothing
can
be
more
monstrously
and
ridiculously
arrogant
;
or
else
,
unless
he
be
sure
that
the
being
of
what
he
denies
doth
imply
a
contradiction
,
for
which
there
is
not
the
least
colour
in
this
case
;
The
true
notion
of
God
consisting
in
this
,
That
he
is
a
Being
of
all
possible
perfection
.
If
it
be
supposed
,
that
notwithstanding
all
that
hath
been
said
,
there
may
yet
be
some
probabilities
to
the
contrary
.
To
this
it
may
be
answered
,
That
unless
these
probabilities
were
greater
and
stronger
than
those
on
the
other
side
,
no
man
who
acts
rationally
will
incline
to
them
.
And
if
there
be
any
such
,
why
are
they
not
produced
?
where
are
they
to
be
found
?
If
men
shall
yet
pretend
,
That
though
they
cannot
answer
these
Arguments
,
yet
they
do
really
find
some
doubt
in
their
own
minds
.
I
would
ask
such
,
Have
you
seriously
and
impartially
considered
,
what
is
alledged
in
this
case
?
It
should
be
no
prejudice
to
any
Proposition
in
Philosophy
or
Mathematicks
,
that
an
ignorant
man
who
never
applied
his
thoughts
to
such
things
,
doth
pretend
to
doubt
of
it
.
If
you
do
in
some
measure
understand
,
and
have
considered
these
arguments
,
I
would
then
ask
,
Have
you
not
as
much
reason
for
this
,
as
you
your selves
would
think
sufficient
,
for
the
proof
of
any
thing
you
were
not
unwilling
to
believe
?
Do
you
not
knowingly
and
wilfully
entertain
prejudices
against
such
things
?
Have
you
been
true
to
so
much
light
as
you
have
received
?
Or
have
you
not
rather
with-held
it
in
unrighteousness
?
If
so
,
't
is
plain
that
you
have
dishonest
minds
,
that
you
measure
by
an
unjust
balance
,
and
therefore
cannot
be
competent
judges
of
truth
or
falshood
.
If
it
be
supposed
yet
further
,
that
the
Probabilities
on
each
side
should
be
equal
,
or
that
those
on
the
other
side
should
somewhat
preponderate
;
yet
if
there
be
no
considerable
hazard
on
that
side
which
hath
the
least
probability
,
and
a
very
great
and
most
apparent
danger
in
a
mistake
about
the
other
:
In
this
case
,
every
rational
and
prudent
man
is
bound
to
order
his
actions
in
favour
of
that
way
which
appears
to
be
most
safe
and
advantageous
for
his
own
interest
;
as
I
have
shewed
before
.
So
that
in
such
cases
,
as
may
seem
unto
us
not
altogether
free
from
some
kind
of
doubt
,
and
which
we
could
not
so
far
clear
up
to
our selves
,
as
to
make
them
appear
wholly
unquestionable
;
I
say
,
in
such
cases
,
men
that
would
act
prudently
,
should
enquire
,
Where
lies
the
danger
of
mistaking
?
Why
,
on
the
one
side
,
All
the
inconvenience
of
Believing
this
(
if
it
be
not
so
)
,
will
be
,
that
we
are
hereby
occasioned
to
tye
our selves
up
to
some
needless
restraints
during
this
short
time
of
our
lives
,
wherein
notwithstanding
there
is
as
to
the
present
,
much
peace
,
quiet
,
and
safety
;
And
as
for
the
future
,
our
error
shall
dye
with
us
,
there
being
none
to
call
us
to
an
account
for
our
mistake
.
But
now
on
the
other
side
,
what
if
there
should
be
a
Deity
so
holy
,
and
just
,
and
powerful
,
as
is
supposed
?
If
this
should
prove
to
be
a
real
truth
(
and
no
man
can
be
sure
of
the
contrary
)
,
what
vengeance
and
indignation
may
such
vile
Miscreants
and
Traitors
expect
,
who
have
made
it
their
business
to
banish
Him
out
of
the
world
,
who
is
the
great
Creator
and
Governour
of
it
,
to
undermine
his
Being
,
to
eradicate
all
notions
of
Him
out
of
the
minds
of
men
;
To
provoke
his
Creatures
and
Vassals
to
a
contempt
of
Him
,
a
slighting
of
his
fear
and
worship
,
as
being
but
such
imaginary
Chimaera's
as
are
fit
only
to
keep
fools
in
awe
?
Certainly
,
as
this
is
the
highest
provocation
,
that
any
man
can
be
guilty
of
,
so
shall
it
be
punished
with
the
sorest
vengeance
.
There
are
two
things
that
Atheistical
men
propose
to
themselves
by
their
prophane
loose
principles
,
namely
,
to
avoid
the
imputation
of
Credulity
,
and
the
fears
and
perplexities
of
mind
,
to
which
Religion
makes
men
obnoxious
.
But
their
principles
are
not
more
irrational
,
than
their
design
is
foolish
;
for
of
all
mankind
these
prophane
persons
are
,
1.
The
most
Credulous
,
who
can
believe
themselves
to
be
wiser
than
all
the
world
,
who
can
believe
the
Eternity
of
the
world
,
or
its
production
by
a
casual
concourse
of
Atoms
,
without
any
kind
of
argument
for
it
,
against
the
many
reasons
that
are
urged
to
the
contrary
.
Who
if
they
should
demean
themselves
about
matters
of
the
world
,
as
they
do
about
Religion
,
would
be
counted
ridiculous
,
senseless
persons
,
and
altogether
unfit
for
humane
conversation
.
2.
The
most
Timorous
.
Tully
hath
observed
,
Natura
D●or
.
lib.
1.
c.
86.
that
no
kind
of
men
are
more
afraid
of
God
,
than
such
as
pretend
not
to
believe
his
Being
.
These
are
the
men
who
above
all
others
are
most
liable
to
be
affected
with
dread
and
trembling
,
at
thunder
and
lightning
,
at
solitude
and
darkness
,
and
more
especially
then
when
it
doth
most
concern
them
to
be
freed
from
such
disquiets
,
namely
,
in
the
time
of
sickness
,
and
the
approaches
of
death
.
From
whence
it
will
follow
,
that
upon
all
accounts
Atheism
may
justly
be
accounted
Folly
;
both
as
it
is
directly
contrary
to
the
principles
of
reason
,
and
the
rules
of
wisdom
.
I
have
now
done
with
the
first
thing
required
to
a
state
of
Religion
,
namely
,
A
belief
and
an
acknowledgment
of
the
Divine
Nature
and
Existence
.
CHAP.
VIII
.
Concerning
the
Excellencies
and
Perfections
of
the
Divine
Nature
:
And
First
,
of
those
which
are
commonly
called
Incommunicable
,
namely
,
Simplicity
,
Unity
,
|
Immutability
,
Infiniteness
,
|
Immensity
,
|
|
|
Eternity
.
|
I
Proceed
to
the
second
thing
proposed
as
a
principal
part
of
Natural
Religion
,
namely
,
Due
apprehensions
of
the
Divine
Excellency
and
Perfections
.
Without
which
,
the
meer
belief
of
his
Being
,
will
contribute
but
little
to
a
true
state
of
Religion
.
A
man
may
have
such
unworthy
notions
of
a
Deity
,
that
it
would
in
some
respects
be
as
good
,
nay
much
better
,
to
be
without
a
God
,
than
to
have
such
a
one
,
as
he
may
frame
.
It
would
be
better
(
saith
a
great
Author
)
to
have
'T
is
a
common
saying
cited
out
of
Plutarch's
book
of
Superstition
,
where
he
professeth
it
much
more
desirable
to
him
,
that
posterity
should
say
,
that
there
never
was
any
such
man
as
Plutarch
,
rather
than
that
he
was
a
fierce
,
unconstant
,
revengeful
man
,
one
who
upon
the
least
omission
of
any
small
circumstance
towards
him
,
by
men
otherways
virtuous
and
worthy
,
would
tear
out
their
hearts
,
destroy
their
families
and
children
,
blast
their
fields
,
spoil
their
cattel
with
lightning
and
thunder
.
This
would
be
such
a
representation
as
would
make
the
notion
and
remembrance
of
him
hateful
;
And
it
were
better
to
be
forgotten
,
than
to
be
remembred
with
infamy
.
Now
there
are
some
opinions
which
do
thus
reproach
the
Deity
,
and
render
him
under
such
a
notion
,
that
if
the
Gyants
had
prevailed
in
their
attempt
against
heaven
,
that
place
had
not
been
worse
supplied
.
This
therefore
ought
to
be
most
carefully
avoided
.
Whereas
the
Divine
nature
is
supposed
to
be
the
first
and
supreme
Good
,
therefore
the
Idea
of
all
absolute
perfection
must
be
essential
to
the
notion
of
him
.
And
though
it
be
very
difficult
for
us
to
raise
our
minds
to
any
due
apprehensions
of
this
;
yet
we
must
endeavour
in
our
thoughts
of
him
,
so
far
as
our
finite
understandings
are
capable
,
to
remove
and
separate
from
him
whatever
is
in
any
kind
evil
or
unworthy
,
and
to
ascribe
unto
him
the
utmost
degree
of
all
Goodness
and
Perfection
.
The
most
general
Notion
that
men
have
of
God
,
is
that
He
is
the
first
cause
,
and
a
Being
of
all
possible
Perfection
.
Some
of
his
principal
Excellencies
discoverable
by
the
light
of
Nature
,
may
be
reduced
to
these
Heads
;
namely
,
such
as
are
-
Incommunicable
;
-
Absolute
Simplicity
.
-
Essential
Unity
.
-
Immutability
.
-
Infiniteness
,
both
in
respect
of
Place
and
Time
.
-
Immensity
.
-
Eternity
.
-
Communicable
;
belonging
either
to
the
Divine
-
Understanding
,
-
Knowledg
.
-
Wisdom
.
-
Particular
Providence
.
-
Will
,
namely
,
his
-
Goodness
.
-
Justice
.
-
Faithfulness
.
-
Faculties
of
Acting
,
his
-
Power
.
-
Dominion
over
us
in
this
life
.
-
Distributing
of
future
Rewards
and
Punishments
.
Each
of
these
Attributes
are
upon
this
account
of
very
great
consequence
to
be
believed
and
considered
,
because
they
are
the
foundations
of
those
duties
of
Religion
which
we
owe
to
him
.
According
as
a
man
apprehends
God
to
be
,
so
must
his
esteem
be
of
him
,
and
his
demeanour
towards
him
.
And
whereas
these
great
and
necessary
points
,
of
so
much
influence
to
Religion
,
have
been
usually
treated
of
by
others
either
too
largely
,
by
the
inserting
of
several
things
less
pertinent
;
or
too
obscurely
,
by
offering
such
proofs
concerning
them
as
are
less
intelligible
,
or
intermixing
the
discourses
about
them
,
with
such
niceties
as
are
neither
very
easie
to
be
solved
,
nor
material
for
men
to
know
:
I
shall
therefore
in
this
place
endeavour
to
avoid
both
these
inconveniences
,
by
treating
concerning
each
of
them
with
all
imaginable
brevity
and
plainness
:
Observing
this
method
.
First
,
I
shall
endeavour
to
explain
and
describe
,
what
is
meant
by
each
Attribute
;
And
then
prove
,
that
these
Attributes
so
explained
,
must
belong
to
the
natural
notion
of
God
.
Which
I
shall
make
out
,
both
by
the
consent
of
the
wisest
Heathen
,
expressed
by
their
declared
opinions
,
and
by
their
general
practice
suitable
thereunto
:
And
from
the
nature
of
the
things
themselves
;
their
congruity
to
the
principles
of
Reason
,
and
the
absurdities
that
will
follow
upon
the
denial
of
them
.
Those
are
called
Incommunicable
Attributes
,
which
are
proper
to
God
alone
,
and
not
communicated
to
any
Creature
.
The
first
of
these
I
have
proposed
to
treat
of
,
is
his
Absolute
Simplicity
.
By
which
I
mean
his
freedom
from
all
kind
of
composition
or
mixture
,
either
of
Principles
or
of
Parts
:
And
that
this
doth
belong
to
the
natural
notion
of
the
Deity
,
may
be
evident
,
1.
From
Testimony
of
the
Heathen
Philosophers
,
who
do
generally
acknowledg
him
to
be
the
First
Cause
and
the
most
Simple
Being
,
and
do
frequently
style
him
mens
pura
&
sincera
segregata
ab
omni
concretione
mortali
,
&c.
And
not
only
Scripture
,
but
the
very
Heathen
likewise
do
express
this
Attribute
by
the
similitude
of
Light
,
amongst
all
visible
things
the
most
pure
and
simple
.
2.
From
Natural
Reason
,
by
which
it
will
appear
,
that
God
cannot
be
compounded
of
any
Principles
,
because
the
principles
and
ingredients
which
concur
to
the
making
of
any
thing
,
must
be
antecedent
to
that
thing
.
And
if
the
divine
nature
were
compounded
,
it
would
follow
that
there
must
be
something
in
nature
before
him
.
Which
is
inconsistent
with
his
being
the
first
Cause
.
And
here
I
shall
take
occasion
to
speak
somewhat
concerning
the
Spirituality
of
the
Divine
nature
,
as
having
some
affinity
with
this
,
though
it
be
none
of
the
incommunicable
Attributes
.
I
know
it
hath
been
said
,
with
confidence
enough
,
that
the
notion
of
a
Spirit
,
or
immaterial
substance
,
doth
imply
a
contradiction
;
and
that
there
is
an
utter
impossibility
of
any
other
Being
besides
Matter
.
But
though
this
hath
been
said
,
yet
was
it
never
proved
,
nor
can
it
be
,
till
either
a
man
be
able
to
evince
,
that
the
notion
of
the
word
Substance
,
according
to
the
most
general
use
of
it
,
(
which
gives
signification
to
words
)
,
doth
necessarily
imply
Corporeity
,
than
which
nothing
can
be
more
false
;
or
unless
a
man
shall
pretend
to
the
certain
knowledg
and
comprehension
of
all
things
that
are
or
may
be
,
than
which
nothing
can
be
more
vain
.
What
the
Positive
notion
of
a
Spirit
is
,
is
not
so
necessary
to
enquire
after
,
or
determine
.
'T
is
sufficient
,
that
we
conceive
of
it
by
way
of
Negation
,
namely
,
that
it
is
a
Powerful
Intelligent
Being
that
is
not
matter
,
without
figure
or
parts
,
not
capable
of
rarefaction
or
condensation
,
not
visible
to
our
bodily
eyes
,
and
therefore
not
to
be
represented
by
any
kind
of
sensible
Image
:
Not
subject
to
those
necessary
Laws
of
Matter
,
which
cannot
move
unless
it
be
moved
,
and
cannot
but
move
when
impelled
by
another
.
I
say
,
it
may
be
sufficient
in
our
apprehending
the
Spirituality
of
God
,
to
remove
all
Corporeity
and
Figure
in
our
conceptions
of
him
.
Now
that
this
Attribute
doth
belong
to
the
Divine
nature
,
may
be
made
evident
both
by
Testimony
and
by
Reason
.
1.
It
hath
been
generally
owned
,
by
the
wisest
and
most
learned
Heathen
.
Pythagoras
is
often
cited
for
this
;
by
whom
(
saith
Lactantius
)
God
was
wont
to
be
The
Latin
Philosophers
do
frequently
2.
By
Reason
.
That
Spirituality
is
a
Perfection
,
and
therefore
to
be
ascribed
unto
God
;
or
rather
,
that
Corporeity
is
an
Imperfection
,
and
therefore
to
be
removed
from
him
,
may
appear
from
hence
.
Because
the
supposing
of
him
to
be
matter
is
inconsistent
with
divers
of
his
other
most
Essential
Perfections
;
As
,
1.
His
Immensity
,
If
we
do
suppose
these
two
reasonable
postulata
.
1.
That
there
are
some
other
things
in
the
world
besides
God
.
And
2.
That
two
bodies
cannot
be
both
at
the
same
time
in
the
same
place
.
From
whence
it
will
follow
,
that
wherever
any
other
Body
or
matter
is
,
from
thence
God
must
be
excluded
;
and
so
many
Chasmes
or
breaches
must
there
be
in
the
Divine
nature
.
2.
His
Knowledg
and
Wisdom
,
It
being
not
imaginable
,
how
meer
matter
should
be
able
to
comprehend
,
much
less
to
contrive
all
that
variety
of
things
in
the
world
,
past
,
present
,
and
to
come
.
3.
His
Liberty
and
Freedom
,
and
consequently
with
his
Goodness
.
That
action
not
being
properly
good
,
which
is
not
done
freely
and
out
of
choice
.
Now
the
Laws
of
Matter
are
necessary
,
there
can
be
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
arbitrary
principle
in
meer
matter
.
And
it
is
worth
observation
,
how
this
very
argument
puzzled
Epicurus
and
his
followers
,
as
is
represented
by
Lucretius
.
If
all
material
things
move
by
necessary
Laws
,
and
the
parts
of
Matter
be
naturally
so
dispos'd
,
that
they
do
not
move
unless
they
be
moved
,
and
cannot
but
move
when
press'd
upon
by
other
parts
that
are
in
motion
;
whence
comes
that
liberty
which
we
may
by
an
inward
sensation
perceive
to
be
within
us
?
Unde
est
haec
inquam
fatis
avolsa
voluntas
?
To
which
he
gives
so
wild
and
irrational
an
answer
,
from
the
motion
of
declining
Atoms
,
as
doth
sufficiently
manifest
him
to
be
baffled
by
this
Objection
.
The
second
Incommunicable
Attribute
to
be
treated
of
,
is
the
Essential
Unity
of
the
Divine
nature
.
By
which
I
mean
,
his
being
One
and
no
more
.
And
that
this
perfection
doth
belong
to
the
natural
notion
of
God
,
may
be
made
evident
both
by
Testimony
and
by
Reason
.
1.
By
Testimony
.
I
have
shewed
before
,
how
that
notwithstanding
that
Polytheism
which
did
so
generally
abound
amongst
the
Heathen
,
yet
the
wiser
and
more
considerate
persons
amongst
them
,
have
in
all
ages
acknowledged
One
Supreme
Deity
.
The
Egyptians
of
old
,
though
of
all
others
the
most
infamous
for
their
multiplicity
of
Gods
,
yet
did
assert
One
Maker
and
chief
Governour
of
the
world
,
under
whom
they
did
suppose
several
subordinate
Deities
,
who
as
his
Deputies
did
preside
over
several
parts
of
the
Universe
.
The
first
occasion
of
these
lesser
Deities
,
was
probably
from
a
desire
that
men
had
,
to
express
their
gratitude
to
,
and
to
honour
the
memories
of
,
such
Heroical
Persons
,
as
in
those
first
and
ruder
ages
of
the
World
,
had
either
by
their
inventions
or
their
prowess
,
been
highly
beneficial
to
mankind
,
or
to
their
own
Countries
;
who
thereupon
were
for
such
publick
services
,
thought
fit
to
be
advanced
to
the
highest
honour
after
their
deaths
,
and
admitted
in
a
subordinate
way
,
to
some
share
of
Government
,
especially
in
taking
care
of
the
welfare
of
their
Countries
.
And
to
this
doth
the
Apostle
seem
to
allude
,
1
Cor.
8.
4
,
6.
where
he
saith
,
We
know
there
is
no
other
God
but
one
,
for
though
there
be
that
are
called
Gods
,
both
in
heaven
and
in
Earth
,
(
as
there
be
Gods
many
,
and
Lords
many
)
:
But
to
us
there
is
but
one
God
,
the
Father
,
of
whom
are
all
things
,
and
we
in
him
.
There
are
many
attestations
amongst
the
Heathen
Writers
concerning
this
Attribute
,
the
Unity
of
the
Godhead
.
It
is
observed
,
that
Orpheus
was
the
first
amongst
them
that
wrote
concerning
the
Genealogy
of
the
Gods
,
where
he
reduces
them
to
the
number
of
360.
But
he
was
afterwards
so
sensible
of
this
impious
folly
,
that
he
writes
a
particular
discourse
to
his
son
Musaeus
,
and
his
other
friends
,
wherein
he
doth
solemnly
recant
these
wild
absurd
Fables
,
professing
to
them
,
that
he
thought
himself
obliged
to
rectifie
these
errors
and
abuses
,
which
his
former
Poem
might
have
occasioned
.
And
here
he
doth
in
the
first
place
admonish
them
,
that
there
is
but
one
God
,
of
himself
,
and
none
besides
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
whom
all
other
things
are
made
,
and
upon
whom
they
depend
.
And
then
he
goes
on
to
shew
,
that
God
is
invisible
,
and
yet
sees
and
knows
all
things
;
that
as
he
is
merciful
,
so
is
he
just
,
being
the
Author
of
those
judgments
which
befal
wicked
men
,
with
several
other
things
to
this
purpose
.
And
though
Homer
do
too
often
follow
Orpheus
in
these
fictions
,
concerning
a
multitude
of
Deities
,
yet
when
he
is
most
serious
,
he
supposes
but
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Sophocles
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
is
but
one
God
,
who
made
the
Heaven
and
the
Earth
.
So
Pythagoras
,
and
several
others
after
him
,
style
God
by
the
name
of
Monas
or
Unity
.
It
is
commonly
said
,
that
Socrates
was
put
to
death
for
his
endeavouring
to
undeceive
his
Country-men
in
that
vanity
they
were
addicted
to
,
of
worshipping
a
multitude
of
Deities
;
and
that
this
made
the
Writers
after
him
,
more
shy
in
speaking
their
thoughts
about
this
matter
:
But
though
Plato
do
in
some
places
(
for
fear
of
incurring
the
same
danger
)
seem
to
favour
this
popular
error
,
by
defending
Polytheism
,
yet
he
acknowledges
these
subordinate
Deities
to
be
begotten
;
and
he
lays
it
down
in
another
place
as
a
Principle
,
that
whatever
is
begotten
is
corruptible
,
and
therefore
incapable
of
being
properly
a
God
.
And
(
if
the
13th
Epistle
be
truly
his
)
,
there
is
a
remarkable
passage
in
it
to
this
purpose
,
where
he
gives
this
note
,
That
in
those
Epistolary
discourses
,
where
he
designs
to
be
more
serious
,
he
doth
mention
the
name
of
God
in
the
singular
number
;
but
when
he
is
not
so
,
then
he
mentions
Gods
in
the
plural
.
Hierocles
in
his
Comment
upon
Pythagoras
golden
verses
,
doth
style
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
of
Gods
,
the
only
maker
of
all
things
.
Arrian
in
his
Dissertations
of
Epictetus
,
doth
assure
us
,
that
in
his
time
(
which
was
about
120
years
after
Christ
)
,
it
was
an
usual
form
in
the
prayers
of
the
Heathen
,
to
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
have
mercy
upon
us
,
whereby
they
did
acknowledg
the
Unity
of
that
God
whom
they
did
invoke
in
their
prayers
.
Which
clause
is
thought
to
be
from
that
usage
taken
into
the
Liturgies
of
the
Christians
.
So
far
then
as
the
consent
of
the
wisest
and
best
men
,
in
former
times
,
is
of
any
Autority
,
so
far
is
this
Attribute
rendered
highly
credible
.
I
shall
only
add
that
remarkable
passage
in
Maximus
Tyrius
:
Though
men
one
God
,
the
King
and
Father
of
all
;
under
whom
there
are
subordinate
Deities
,
his
offspring
,
who
are
admitted
to
some
share
of
government
with
him
.
In
this
the
Grecian
consents
with
the
Barbarian
,
the
Inhabitants
of
the
Continent
with
the
Islanders
,
the
Wise
with
the
Unwise
.
2.
But
besides
the
Testimonies
to
this
purpose
,
it
may
likewise
be
made
evident
by
Reason
,
That
a
Plurality
of
Gods
is
not
only
unnecessary
,
and
therefore
improbable
;
but
that
it
is
such
a
supposition
as
doth
imply
in
it
many
inconsistencies
,
and
therefore
is
impossible
.
1.
'T
is
unnecessary
,
and
therefore
highly
improbable
.
Those
have
been
always
esteemed
good
Rules
,
Frustra
fit
per
plura
,
&c.
Entia
non
sunt
multiplicanda
sine
necessitate
.
It
is
most
suitable
to
that
common
analogy
to
be
observed
amongst
natural
things
,
even
in
lesser
matters
,
that
there
is
nothing
amongst
them
superfluous
or
redundant
;
And
therefore
much
more
ought
it
to
be
so
,
in
the
greatest
and
highest
matters
of
all
.
Now
nothing
can
be
more
evident
,
than
that
one
infinite
Being
may
be
sufficient
to
all
purposes
whatsoever
;
for
if
it
had
any
limits
,
it
were
not
infinite
;
and
nothing
can
be
more
absurd
,
than
to
suppose
more
Gods
than
are
necessary
.
2.
'T
is
not
possible
,
that
there
should
be
two
such
infinite
Beings
.
Because
either
they
must
have
several
Perfections
,
or
the
same
:
Neither
of
which
is
consistent
with
the
most
obvious
notion
of
God
,
That
he
is
a
Being
of
all
possible
Perfections
.
To
suppose
two
Gods
,
with
several
Perfections
,
some
belonging
to
one
,
and
some
to
another
,
will
plainly
prove
,
that
neither
of
them
can
be
God
,
because
neither
of
them
have
all
possible
Perfections
.
To
suppose
two
Gods
of
the
same
and
equal
Perfections
,
would
likewise
prove
,
that
neither
of
them
can
be
God
,
(
i.
e.
)
,
not
absolutely
perfect
;
because
it
is
not
so
great
a
priviledg
,
to
have
the
same
equal
perfections
with
another
,
and
in
a
kind
of
partnership
,
as
to
be
alone
and
superior
above
all
others
.
And
to
suppose
one
of
them
,
whether
of
several
or
the
same
kinds
of
Perfections
with
the
other
,
but
only
in
an
inferior
degree
,
may
sufficiently
evince
that
one
of
them
is
not
properly
God
,
because
not
supreme
.
3.
The
third
Attribute
to
be
discussed
,
is
the
Divine
Immutability
.
By
which
I
mean
a
freedom
from
all
kind
of
change
or
inconstancy
,
both
as
to
his
Nature
and
his
Purposes
.
And
that
this
Attribute
is
likewise
very
suitable
to
those
natural
notions
which
men
have
of
God
,
may
appear
,
1.
By
Testimony
.
Plato
having
proposed
he
is
never
in
any
wise
capable
of
any
kind
of
change
whatsoever
.
And
in
another
place
,
he
mentions
these
De
Republ.
lib.
2.
two
things
,
as
being
the
grand
principles
of
Religion
.
1.
That
God
is
the
cause
of
all
good
,
and
in
no
wise
of
any
evil
.
2.
That
he
is
constant
and
immutable
,
and
cannot
deceive
by
making
various
representations
of
himself
.
So
Seneca
,
speaking
of
the
necessity
of
ascribing
this
Attribute
to
the
Divine
Nature
as
to
his
Purposes
or
Counsels
,
hath
this
passage
;
Statuerunt
quae
non
mutarunt
,
nec
unquam
primi
consilii
Deos
paenitet
.
De
Benefic
.
lib.
6.
God
is
always
constant
to
his
own
Decrees
,
and
doth
never
repent
of
his
Purposes
.
And
in
another
place
,
Necesse
Nat.
Quest.
1.
Praef.
est
ei
eadem
placere
,
eui
nisi
optima
placere
non
possunt
;
nec
ob
hoc
minus
liber
ac
potens
est
,
ipse
enim
est
Necessitas
sua
.
'T
is
necessary
that
he
should
be
always
pleased
with
the
same
things
,
who
can
be
pleased
with
nothing
but
what
is
best
:
Nor
can
this
be
any
prejudice
to
his
Liberty
or
his
Power
,
since
he
is
his
own
Necessity
,
i.
e.
nothing
from
without
,
but
his
own
natutural
perfection
lays
this
necessity
upon
him
.
2.
By
reason
.
There
is
an
excellent
argument
to
this
purpose
,
in
that
place
before-cited
out
of
Plato
,
which
according
to
his
manner
,
he
delivers
in
a
more
copious
way
of
expression
.
But
the
substance
of
it
is
this
;
All
change
must
be
either
involuntary
and
upon
necessity
,
or
voluntary
and
upon
choice
.
Now
God
being
the
most
powerful
Being
,
cannot
by
any
thing
be
necessitated
to
an
involuntary
change
.
And
for
any
voluntary
change
,
whereas
it
must
be
either
for
the
better
or
the
worse
,
it
is
not
imaginable
,
that
any
wise
Being
should
be
willing
to
change
for
the
worse
;
Nor
is
it
possible
that
any
perfect
Being
should
change
for
the
better
.
And
therefore
't
is
necessary
that
the
divine
nature
should
be
immutable
.
We
esteem
changeableness
in
men
either
an
imperfection
,
or
a
fault
.
Their
natural
changes
,
as
to
their
persons
,
are
from
weakness
and
vanity
;
their
moral
changes
,
as
to
their
inclinations
and
purposes
,
are
from
ignorance
or
inconstancy
.
And
therefore
there
is
very
good
reason
,
why
we
should
remove
this
from
God
,
as
being
that
which
would
darken
all
his
other
perfections
.
The
greater
the
Divine
Perfections
are
,
the
greater
Imperfection
would
Mutability
be
.
Besides
,
that
it
would
take
away
the
foundation
of
all
Religion
,
Love
and
Fear
,
and
Affiance
and
Worship
:
In
which
men
would
be
very
much
discouraged
,
if
they
could
not
certainly
rely
upon
God
,
but
were
in
doubt
that
his
nature
might
alter
,
and
that
hereafter
he
might
be
quite
otherwise
from
what
we
now
apprehend
him
to
be
.
4.
Infiniteness
is
another
Attribute
most
natural
to
the
Notion
of
God
.
By
which
is
meant
,
his
not
being
bounded
by
place
,
or
space
,
or
by
duration
,
but
being
Immense
and
Eternal
.
1.
This
Attribute
of
Gods
immensity
doth
signifie
his
not
being
so
confined
by
any
bounds
of
space
,
but
that
he
doth
spread
himself
to
all
places
that
we
can
see
or
can
imagine
,
and
infinitely
beyond
:
So
as
we
cannot
say
,
he
is
here
and
not
there
,
thus
far
he
reaches
and
not
farther
.
Some
have
thought
,
that
it
is
not
absolutely
necessary
to
believe
such
a
kind
of
Omnipresence
of
the
Divine
substance
,
as
to
be
actually
present
in
every
place
.
But
this
is
most
necessary
to
be
believed
,
That
God
is
every-where
in
respect
of
his
Power
and
Providence
,
whereby
he
doth
influence
and
govern
all
things
,
(
which
is
hardly
possible
to
conceive
without
his
actual
presence
in
all
places
)
And
in
respect
of
his
Knowledg
,
whereby
he
doth
see
and
take
notice
of
every
thing
,
though
never
so
secret
;
and
that
he
can
pierce
through
all
these
created
things
,
with
greater
facility
than
the
Light
doth
through
the
Air.
And
that
this
doth
belong
to
the
natural
notion
of
God
,
may
appear
,
1.
By
the
general
consent
of
the
Heathen
,
testified
by
their
praying
to
him
at
any
place
or
time
,
which
shews
that
they
were
perswaded
that
he
was
always
and
every-where
present
,
at
least
by
his
Knowledg
and
his
Power
.
Tully
cites
Pythagoras
affirming
,
Deum
esse
animum
per
naturam
rerum
omnium
intentum
&
commeantem
,
De
Legib.
lib.
2.
saying
,
which
he
commends
,
Homines
existimare
oportere
,
Deos
omnia
cernere
,
Deorum
omnia
esse
plena
,
That
men
ought
to
think
,
that
God
beholds
every
thing
,
and
fills
every
place
.
Plato
affirms
,
that
God
De
Legib
:
lib.
10.
doth
see
and
take
notice
of
all
our
actions
,
words
,
and
thoughts
.
So
Virgil
,
—
Deum
namque
ire
per
omnes
Terrasque
tractusque
maris
,
coelumque
profundum
.
So
Seneca
speaking
of
God
,
saith
,
Ubique
Quocunque
te
flexeris
,
ibi
illum
videbis
occurrentem
tibi
,
nihil
ab
illo
vacat
,
Opus
suum
ipse
implet
.
We
can
turn
our selves
no-whither
but
we
shall
meet
him
,
no
place
is
without
him
,
he
fills
his
own
Work
.
2.
By
the
principles
of
Reason
.
If
it
were
otherwise
,
and
the
Divine
nature
should
be
limited
,
this
would
contradict
his
universal
Providence
,
and
render
all
worship
of
him
vain
and
useless
.
Why
should
a
man
either
fear
him
,
or
serve
him
,
if
he
could
neither
hear
our
prayers
,
nor
take
notice
of
our
wants
,
nor
receive
our
acknowledgments
.
2.
For
the
Attribute
of
Eternity
,
whereby
is
signified
Gods
being
of
infinite
duration
,
without
beginning
or
end
;
that
this
likewise
doth
belong
to
the
natural
notion
of
God
,
may
be
evident
,
1.
By
the
general
consent
of
the
Heathen
Philosophers
.
And
though
there
have
been
disputes
amongst
them
,
about
some
of
his
other
Attributes
,
yet
in
this
all
of
them
have
agreed
.
They
do
indeed
describe
the
Genealogies
of
their
Heroes
and
subordinate
Gods
,
but
for
the
supreme
Deity
,
he
is
constantly
acknowledged
to
be
without
beginning
of
time
or
end
of
days
.
Epicurus
himself
,
who
had
the
lowest
and
meanest
opinion
of
God
,
and
robbed
him
of
as
many
of
his
other
perfections
,
as
by
the
utmost
straining
of
his
wit
he
was
able
to
do
;
yet
is
forced
to
leave
him
this
Attribute
.
So
Tully
relates
of
him
,
speaking
to
those
of
that
Sect
,
Ubi
igitur
vestrum
beatum
&
AEternum
,
quibus
duobus
verbis
Nat.
D●or
.
lib.
1.
significatis
Deum
?
Where
is
that
blessed
and
eternal
Being
of
yours
?
which
are
the
two
usual
words
whereby
you
describe
the
nature
of
God
?
And
Lucretius
,
who
made
it
his
design
to
represent
to
the
world
the
doctrine
of
that
Philosopher
,
doth
from
him
give
this
account
of
the
divine
nature
,
Omnis
enim
per
se
Divum
natura
necesse
est
Immortali
aevo
summa
cum
pace
fruatur
.
It
is
essential
to
the
notion
of
God
,
that
he
should
be
happy
and
immortal
.
The
Poets
themselves
,
who
amongst
all
others
had
the
wildest
thoughts
of
God
,
yet
do
continually
give
him
the
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
seldom
mention
his
name
without
it
.
And
the
Oath
most
usual
amongst
them
,
was
in
this
form
,
Deos
testor
immortales
,
I
appeal
to
the
immortal
Gods
.
Aristotle
doth
in
several
places
,
make
Eternity
to
be
essential
to
De
coelo
.
lib.
2.
the
notion
of
God
.
And
Tully
asserts
it
impossible
to
conceive
of
God
without
this
perfection
;
Nos
Deum
nisi
sempiternum
intelligere
quî
possumus
?
How
is
it
possible
for
us
to
conceive
of
God
,
but
as
being
Eternal
?
There
never
yet
was
any
man
,
that
had
any
conception
of
God
,
who
did
not
esteem
him
to
be
Everlasting
.
To
speak
of
a
God
that
should
be
corruptible
and
mortal
,
is
so
monstrous
an
absurdity
,
that
a
man
could
not
,
though
he
should
purposely
study
for
it
,
devise
any
thing
more
wild
and
extravagant
,
saith
Plutarch
.
2.
There
is
very
good
reason
,
why
this
Attribute
should
not
by
the
most
Sceptical
Atheistical
men
be
esteemed
impossible
,
because
they
themselves
are
willing
to
grant
it
to
the
World
,
or
at
least
to
matter
.
And
if
we
suppose
God
to
be
the
first
Cause
or
Mover
,
it
will
thence
necessarily
follow
,
that
he
must
always
be
,
and
could
not
have
a
beginning
;
because
if
he
ever
were
only
in
possibility
,
he
could
not
from
thence
pass
into
actual
Being
,
without
some
precedent
Cause
and
Mover
,
which
is
inconsistent
with
his
Being
the
first
Cause
.
And
if
nothing
could
cause
his
Being
,
then
nothing
can
take
it
away
,
and
consequently
he
must
be
Everlasting
.
It
would
be
a
great
abatement
to
all
the
other
Divine
perfections
,
if
they
were
finite
and
perishing
.
Besides
,
that
it
would
be
altogether
inconsistent
with
some
of
them
,
namely
,
his
Self-existence
,
and
necessary
Existence
.
And
withall
,
it
must
needs
take
off
from
the
obligation
to
duty
on
the
Creatures
part
,
if
they
were
uncertain
of
the
continuance
of
his
Being
,
by
whom
Rewards
and
Punishments
were
to
be
distributed
in
the
world
.
CHAP.
IX
.
Of
the
Communicable
Perfections
of
God
:
And
first
,
of
those
which
relate
to
the
Divine
Understanding
,
viz.
Knowledg
,
Wisdom
,
particular
Providence
.
BEsides
those
incommunicable
Attributes
already
insisted
upon
,
there
are
others
styled
communicable
,
because
they
are
in
some
lower
degree
,
and
by
way
of
participation
,
communicated
to
other
inferior
Beings
.
And
concerning
these
,
there
is
a
necessity
that
we
should
make
an
estimate
of
them
,
by
such
rules
and
measures
as
our
natures
are
capable
of
.
And
because
the
chief
perfections
that
we
can
apprehend
in
any
reasonable
Essence
,
must
refer
to
one
of
these
three
things
,
the
Understanding
,
the
Will
,
the
Faculties
of
working
;
for
this
reason
,
these
Divine
perfections
may
be
reduced
to
these
three
heads
.
And
whatever
is
the
most
excellent
of
rational
Beings
,
must
excel
in
each
of
these
,
(
i.
e.
)
,
There
is
no
kind
or
degree
of
perfection
that
our
imaginations
are
able
to
conceive
,
but
these
excellencies
of
the
Divine
nature
,
must
run
out
still
beyond
it
,
so
as
not
to
be
determined
by
any
real
or
imaginary
bounds
.
I
purpose
to
treat
particularly
concerning
each
of
them
,
beginning
with
those
perfections
that
belong
to
the
Divine
Understanding
,
namely
,
his
Knowledg
,
Wisdom
,
and
particular
Providence
.
1.
By
the
Knowledg
of
God
,
I
mean
that
perfection
or
faculty
whereby
he
understands
and
considers
things
absolutely
and
as
they
are
in
their
own
natures
,
their
powers
,
properties
,
differences
,
together
with
all
the
circumstances
belonging
to
them
.
And
't
is
necessary
to
the
notion
of
God
,
that
this
should
be
ascribed
to
him
,
in
the
utmost
perfection
of
it
,
infinitely
beyond
what
the
most
knowing
and
the
most
learned
men
can
pretend
unto
.
1.
His
Knowledg
is
most
deep
and
intimate
,
reaching
to
the
very
essence
of
things
,
ours
but
slight
and
superficial
.
2.
His
is
clear
and
distinct
,
ours
but
confused
and
dark
.
3.
His
infallible
,
ours
doubtful
and
liable
to
mistakes
.
4.
His
easie
,
and
without
labour
and
difficulty
,
always
present
and
actual
;
ours
gotten
by
sore
travail
,
and
easily
lost
again
by
the
defects
of
memory
or
age
.
5.
His
universal
,
extending
to
all
objects
;
ours
short
and
narrow
,
reaching
only
to
some
few
things
,
That
which
is
wanting
cannot
be
numbred
.
He
hath
a
perfect
comprehension
of
all
things
,
that
have
been
,
that
are
,
or
shall
be
,
according
to
all
the
various
relations
,
dependencies
,
circumstances
,
belonging
to
each
of
them
.
So
that
this
Attribute
of
his
must
be
infinite
and
unbounded
,
both
extensivè
,
with
respect
to
the
several
kinds
of
objects
which
it
comprehends
;
and
likewise
intensivè
,
as
it
sees
every
single
object
with
a
most
perfect
infallible
view
.
He
doth
not
only
understand
all
particulars
;
but
he
knows
every
particular
so
exactly
,
as
if
he
were
wholly
taken
up
and
intent
in
his
thoughts
upon
that
alone
.
There
is
a
vast
difference
betwixt
the
wisest
of
men
,
and
such
as
are
grosly
ignorant
and
sottish
;
and
much
greater
betwixt
men
and
other
creatures
,
the
little
Insects
,
Ants
and
Worms
,
which
are
no
ways
fit
to
pass
a
judgment
concerning
humane
counsels
and
designs
.
And
yet
these
things
hold
some
proportion
to
one
another
,
being
both
finite
;
whereas
betwixt
Gods
knowledg
and
mans
,
the
distance
is
infinite
.
And
that
this
Attribute
doth
belong
to
the
natural
notion
of
God
,
may
appear
,
1.
From
the
acknowledgment
of
the
Heathen
.
Tully
mentions
it
as
an
usual
saying
of
Thales
,
Deos
omnia
cernere
,
God
beholds
all
things
.
So
Seneca
,
Nihil
Deo
clausum
,
interest
animis
nostris
,
&
mediis
cogitationibus
intervenit
.
Nothing
is
hid
from
God
,
he
is
intimate
to
our
minds
,
and
mingles
himself
with
our
very
thoughts
.
Besides
,
that
general
practice
amongst
them
of
swearing
by
him
,
and
attesting
him
in
their
most
solemn
compacts
,
doth
sufficiently
imply
their
belief
of
his
Omniscience
.
2.
From
natural
reason
.
Nothing
can
be
more
manifest
,
than
that
knowledg
is
a
perfection
,
and
therefore
ought
to
be
ascribed
to
that
Being
which
is
supposed
to
have
all
possible
perfection
.
'T
is
a
perfection
that
we
know
to
be
in
some
of
the
Creatures
,
and
therefore
must
be
much
more
in
the
Creator
himself
.
He
that
made
the
eye
,
shall
be
not
see
?
He
that
gives
to
men
understanding
,
shall
not
be
know
?
Besides
,
that
the
denial
of
this
perfection
,
would
necessarily
infer
many
other
imperfections
in
the
Divine
nature
.
It
would
destroy
his
Wisdom
,
Providence
,
Dominion
.
Where
there
is
no
knowledg
,
there
can
be
no
forecast
or
provision
for
the
future
,
nor
any
kind
of
regular
government
.
In
brief
,
the
denial
of
this
Attribute
must
take
away
his
Goodness
,
Veracity
,
Justice
.
That
Being
cannot
properly
be
said
to
be
good
,
which
doth
act
either
out
of
ignorance
or
blind
necessity
.
2.
As
Knowledg
doth
respect
things
absolutely
;
so
Wisdom
doth
consider
the
relations
of
things
one
to
another
,
under
the
notion
of
Means
and
End
,
and
of
their
fitness
or
unfitness
for
the
various
purposes
to
which
they
are
designed
.
And
this
likewise
doth
belong
to
the
natural
notion
of
God
,
may
be
evident
,
1.
By
Testimony
.
The
Heathen
Writers
are
full
of
expressions
to
this
purpose
.
Plato
asserts
Wisdom
to
be
a
thing
of
that
excellency
,
that
it
cannot
properly
be
Tully
,
Sapiens
est
Homo
,
&
proptereae
Deus
;
Man
is
wise
,
and
therefore
much
more
God
.
And
in
the
same
Book
,
Deo
tribuenda
est
ratio
recta
,
constansque
;
To
God
is
to
be
ascribed
right
and
steady
Reason
;
and
a
little
after
he
says
,
it
must
be
such
as
is
perfect
and
absolute
.
Nothing
more
frequent
in
Seneca
,
Epictetus
,
Antoninus
,
than
to
perswade
men
to
an
acquiescence
under
all
the
dispensations
of
Providence
,
because
they
are
ordered
by
the
highest
Wisdom
.
2.
By
Reason
.
The
want
of
wisdom
is
counted
a
very
great
imperfection
,
and
one
of
the
worst
defects
belonging
to
men
;
and
that
which
every
one
is
most
unwilling
to
own
,
being
content
to
be
counted
any
thing
rather
than
a
Fool.
And
therefore
there
is
very
good
reason
,
why
we
should
remove
this
imperfection
from
that
Being
,
which
is
supposed
to
have
all
possible
perfections
.
And
what
was
said
before
concerning
the
denial
of
his
Knowledg
,
must
be
equally
true
likewise
in
this
case
,
that
it
must
necessarily
destroy
his
other
perfections
,
or
render
them
insignificant
.
What
reason
would
there
be
for
men
to
trust
either
to
his
Goodness
,
or
his
Justice
,
or
his
Providence
in
the
managing
of
things
,
if
he
were
not
withall
infinitely
wise
.
And
as
for
his
Power
,
that
without
wisdom
,
would
be
but
a
kind
of
a
blind
force
,
as
much
to
be
feared
and
hated
,
as
loved
and
trusted
to
.
3.
The
third
Attribute
to
be
considered
is
his
particular
Providence
,
whereby
he
does
superintend
and
take
care
of
every
individual
thing
in
the
world
;
continuing
them
in
their
Beings
,
disposing
of
their
operations
and
effects
in
such
a
wise
order
,
as
may
be
most
suitable
to
those
ends
and
purposes
for
which
they
are
designed
.
This
likewise
doth
belong
to
the
natural
notion
of
God
.
Though
it
must
be
granted
,
that
the
belief
of
this
Attribute
hath
met
with
some
opposition
from
several
of
the
Philosophers
,
chiefly
Epicurus
,
who
in
truth
was
an
Atheist
,
and
out
of
a
pretended
respect
to
the
Deity
,
did
think
it
to
be
below
his
Greatness
;
and
for
the
trouble
of
it
,
inconsistent
with
his
Happiness
,
to
have
any
regard
to
these
Inferiour
things
,
which
he
therefore
imagined
to
be
left
to
their
own
courses
,
whilst
the
Divine
nature
is
wholly
taken
up
in
the
contemplation
of
it self
.
Semota
a
nostris
rebus
sejunctaque
longè
.
as
Lucretius
speaks
.
But
because
this
might
seem
to
argue
too
slight
and
narrow
apprehensions
of
the
Deity
,
therefore
others
to
mend
the
matter
,
have
thought
that
he
might
have
leisure
,
and
perhaps
an
inclination
,
to
extend
his
Providence
to
heavenly
things
,
but
not
to
earthly
.
Others
yet
more
bountiful
,
will
allow
it
to
reach
both
to
Celestial
and
Terrestrial
things
:
But
then
it
must
be
only
to
the
general
kinds
of
them
,
which
are
to
be
put
into
a
natural
course
;
not
to
every
particular
of
each
kind
by
it self
,
which
they
conceived
must
needs
prove
too
great
a
trouble
and
distraction
to
his
mind
.
But
't
is
evident
that
all
these
wild
conceits
did
proceed
from
a
misapprehension
of
what
kind
of
knowledg
or
wisdom
does
belong
to
the
Deity
,
namely
,
infinite
and
absolutely
perfect
,
not
to
be
limited
,
nor
capable
of
any
difficulty
to
be
put
upon
it
,
by
the
nature
or
number
of
things
.
Any
particular
man
,
whom
we
know
to
be
a
person
of
Diligence
and
Sagacity
,
may
without
any
trouble
to
himself
undertake
the
management
of
any
single
business
.
Why
,
God
can
with
far
greater
facility
provide
for
all
,
than
any
single
man
can
for
one
.
Though
we
should
suppose
that
the
particulars
to
be
taken
care
of
,
are
infinite
,
yet
so
is
his
Wisdom
likewise
;
and
there
is
the
same
proportion
of
infinite
to
infinite
,
as
of
one
to
one
.
And
that
this
Attribute
doth
belong
to
the
natural
notion
of
God
,
may
be
made
evident
,
1.
By
the
more
general
consent
of
the
wise
and
learned
Heathen
Writers
(
notwithstanding
the
dissent
of
some
amongst
them
)
.
Aristotle
himself
,
or
whoever
else
was
the
Author
of
that
Book
de
Mundo
,
That
as
a
Governour
is
to
a
Ship
,
as
a
Law
to
a
City
,
as
a
General
in
an
Army
,
so
is
God
in
the
world
;
but
with
this
difference
,
that
they
perform
their
business
not
without
labour
,
care
and
difficulty
;
whereas
the
Divine
Providence
doth
dispose
of
all
and
every
particular
thing
,
without
the
least
kind
of
trouble
.
Tully
doth
acknowledg
that
the
Providence
of
God
doth
extend
not
only
,
universo
generi
hominum
,
sed
Nat.
Deor.
lib.
2.
etiam
singulis
,
to
mankind
in
general
,
but
likewise
to
every
particular
person
.
And
in
another
place
,
Deorum
providentiâ
mundus
administratur
,
iidemque
consulunt
rebus
humanis
,
neque
solum
universis
,
sed
etiam
singulis
.
The
whole
world
is
governed
by
Divine
Providence
,
and
not
only
human
affairs
in
general
,
but
likewise
every
particular
business
.
Seneca
speaking
of
Nat.
Quaest.
lib.
1.
Praef.
such
as
denied
particular
Providence
,
hath
this
remarkable
passage
,
Sunt
qui
putant
,
&c.
There
are
some
who
think
so
well
of
their
own
minds
,
that
they
are
able
to
take
care
of
their
own
business
,
and
to
provide
for
other
mens
affairs
likewise
;
And
yet
are
so
absurd
as
to
question
,
whether
this
great
Universe
,
whereof
they
themselves
are
but
a
very
inconsiderable
part
,
be
managed
by
any
kind
of
Wisdom
or
counsel
,
and
not
left
wholly
to
Chance
.
Hierocles
doth
acknowledg
,
that
the
Providence
of
2.
By
Reason
.
The
denial
of
this
Attribute
will
evacuate
several
others
,
namely
,
his
Goodness
,
Justice
,
Dominion
,
which
must
all
signifie
nothing
without
Providence
in
the
application
of
them
.
And
withall
,
the
denial
of
this
,
doth
take
away
the
ground
of
Worship
.
The
belief
of
a
particular
Providence
,
being
necessary
unto
that
adoration
which
we
owe
to
the
Divine
nature
.
The
Greatness
and
the
Excellency
of
the
Deity
in
it self
,
abstracted
from
any
concernment
of
our
own
,
will
have
but
a
very
flat
and
jejune
operation
upon
our
hearts
.
Do
we
not
find
by
experience
,
that
men
have
but
little
regard
to
the
great
Mogul
,
The
Cham
of
Tartary
,
The
Emperors
CHAP.
X.
Of
the
Perfections
relating
to
the
Divine
Will
;
Goodness
,
Justice
,
Faithfulness
.
2.
THE
Perfections
belonging
to
the
Divine
Will
,
were
before
reckoned
to
be
,
1.
His
Goodness
.
2.
His
Justice
.
3.
His
Truth
and
Faithfulness
.
1.
His
Goodness
.
By
which
word
is
sometimes
signified
,
the
notion
of
Perfection
in
general
;
and
sometimes
it
denotes
Moral
goodness
,
in
opposition
to
all
kind
of
moral
imperfections
.
Of
both
which
kinds
of
Goodness
,
God
is
the
Fountain
and
Author
,
the
Rule
and
Measure
,
from
whom
all
created
goodness
is
derived
,
and
by
conformity
to
whom
it
is
to
be
estimated
.
But
that
more
particular
sense
of
this
word
,
according
to
which
it
is
now
to
be
treated
of
,
doth
respect
the
inclination
of
the
Divine
Will
toward
his
Creatures
;
that
propension
of
his
,
whereby
he
is
generally
disposed
to
procure
their
happiness
:
in
opposition
to
envy
or
malice
,
which
delights
in
withholding
good
from
others
,
or
doing
mischief
to
them
.
And
that
this
Attribute
is
natural
to
the
notion
of
God
,
may
appear
,
1.
By
Testimony
.
There
being
no
one
perfection
about
which
the
generality
of
men
are
more
agreed
than
about
this
,
(
excepting
only
the
Epicureans
)
,
who
attribute
nothing
to
God
but
everlasting
happiness
and
blessedness
,
which
yet
cannot
be
without
Goodness
.
Plato
styles
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
best
Being
.
And
his
common
title
amongst
the
Latins
,
was
Deus
Optimus
Maximus
.
And
our
forefathers
in
this
Nation
,
seem
to
have
given
this
very
name
of
God
from
Good
.
That
is
a
known
and
an
excellent
passage
in
Seneca
,
Primus
est
Deorum
cultus
,
Deos
credere
;
deinde
reddere
illis
Majestatem
suam
,
reddere
bonitatem
sine
qua
nulla
Majestas
.
The
most
fundamental
thing
in
Religion
,
is
to
acknowledg
the
Being
of
God
,
and
then
to
demean
our selves
towards
him
suitably
to
the
greatness
of
his
Majesty
,
and
to
his
Goodness
,
without
which
there
can
be
no
Majesty
.
And
in
another
place
,
He
that
doth
not
acknowledg
the
Goodness
D●
Benefi●
.
lib.
4.
of
the
Divine
nature
,
doth
not
take
notice
of
the
general
custom
amongst
men
,
of
praying
to
him
in
their
distress
,
and
making
vows
both
publick
and
private
,
which
would
not
be
,
unless
they
had
this
perswasion
well
fixed
within
them
,
that
God
was
ready
to
hear
and
to
help
them
,
and
that
he
is
in
his
own
nature
propense
to
kindness
and
pity
.
Nec
in
hunc
furorem
omnes
mortales
consensissent
,
alloquendi
surda
numina
&
inefficaces
Deos.
Nor
is
it
possible
,
that
all
mankind
should
so
unanimously
agree
together
in
so
great
a
madness
,
of
praying
to
such
Deities
as
they
did
not
believe
could
either
hear
or
help
them
.
And
in
another
place
,
Quaedam
sunt
quae
nocere
non
possunt
,
&c.
Some
things
De
Ira.
lib.
2.
cap.
27.
there
are
of
so
benign
and
helpful
a
nature
,
so
mild
and
beneficial
,
that
nothing
of
evil
or
hurt
can
proceed
from
them
:
Such
is
the
Deity
,
who
neither
can
,
nor
will
,
do
any
thing
that
is
mischievous
;
being
as
remote
from
any
action
,
that
is
injurious
to
others
as
to
it self
.
And
elsewhere
,
Ecce
sceleratis
sol
oritur
,
&
Piratis
patent
maria
.
He
causeth
De
Benefic.
7.
31.
cease
his
favours
towards
such
wretches
,
as
make
a
question
and
doubt
concerning
the
Author
of
them
:
Nor
is
there
any
person
so
miserable
and
wretched
,
De
Benefic
.
lib.
4.
who
hath
not
in
several
respects
had
experience
of
the
Divine
bounty
.
Hierocles
asserts
,
that
God
is
essentially
good
;
not
2.
By
Reason
.
It
is
so
plain
,
so
fundamental
a
notion
,
that
Goodness
must
belong
to
God
,
that
I
know
not
how
to
go
about
the
proof
of
it
.
'T
is
the
brightest
ray
of
the
Deity
,
the
first
and
clearest
notion
we
have
of
God
.
We
may
see
every
day
many
thousand
visible
effects
of
this
Goodness
in
the
world
.
And
there
are
some
glimpses
and
weak
impressions
of
it
amongst
the
Creatures
,
and
therefore
much
more
must
it
be
in
the
Creator
himself
.
This
is
the
foundation
of
all
Worship
and
Religion
amongst
men
,
the
reason
of
their
Prayers
to
God
,
and
Praises
of
him
.
Without
this
,
his
other
Attributes
would
not
afford
any
sufficient
ground
for
our
Love
and
Adoration
of
him
.
Knowledg
and
Power
without
Goodness
,
would
be
but
craft
and
violence
.
He
can
by
his
Wisdom
out-wit
his
creatures
,
and
easily
impose
upon
them
;
and
by
his
Power
he
could
tyrannize
over
them
,
and
play
with
their
misery
;
but
that
he
will
not
do
thus
,
we
are
assured
by
his
Goodness
.
This
is
so
essential
to
him
,
that
to
imagine
him
without
Goodness
,
were
to
imagine
a
God
without
a
Deity
,
i.
e.
without
that
which
chiefly
constitutes
him
what
he
is
:
Nay
,
it
were
to
imagine
instead
of
a
God
,
a
worse
Devil
,
and
more
qualify'd
to
do
mischief
,
than
any
is
now
in
the
world
.
2.
The
second
Attribute
belonging
to
the
Divine
Will
,
is
his
Justice
.
By
which
is
meant
not
only
the
rectitude
of
his
Nature
in
general
,
but
more
specially
his
dealing
with
his
creatures
according
to
the
desert
of
their
deeds
.
And
that
this
Perfection
is
natural
to
the
notion
of
God
,
may
appear
,
1.
By
Testimony
.
It
is
an
assertion
of
Plato
,
God
cannot
be
said
in
any
kind
or
respect
whatsoever
to
be
unjust
,
but
so
far
as
is
possible
to
be
most
just
.
Tully
lays
it
down
as
a
principle
,
that
before
men
are
fit
to
associate
under
government
,
De
Legibus
lib.
2.
they
ought
to
be
first
convinced
,
that
God
is
the
supreme
Governour
of
the
World
,
and
doth
take
particular
notice
,
Qualis
quisque
sit
,
quid
agat
,
quid
in
se
admittat
,
quâ
mente
,
quâ
pietate
religiones
colat
,
piorumque
&
impiorum
habere
rationem
;
what
kind
of
person
every
one
is
,
what
he
doth
,
and
what
he
thinks
,
how
his
heart
stands
inclined
to
the
duties
of
Religion
,
and
will
deal
with
every
one
according
to
his
reality
or
hypocrisie
in
such
matters
.
And
that
this
was
the
general
belief
amongst
them
,
may
appear
by
the
universal
custom
of
attesting
him
by
solemn
Oaths
;
whereby
they
did-appeal
to
him
as
a
Righteous
Judg
,
who
would
certainly
revenge
all
falshood
and
injustice
.
2.
From
Reason
.
And
that
not
so
much
because
Justice
is
a
perfection
,
as
because
Injustice
is
so
great
a
blemish
and
imperfection
;
especially
in
the
great
Soveraign
and
Judg
of
the
world
,
who
having
all
power
and
authority
in
his
hands
,
can
have
no
temptation
or
byass
imaginable
to
do
any
thing
that
is
unjust
.
3.
His
Truth
and
Faithfulness
.
By
which
is
meant
,
the
congruity
of
his
words
to
his
intentions
,
especially
in
respect
of
any
promises
which
he
hath
made
.
And
that
this
doth
belong
to
the
natural
notion
of
God
,
may
be
made
evident
,
1.
From
Testimony
.
Plato
asserts
,
all
De
Repub.
lib.
2.
kind
of
lying
and
falshood
to
be
imperfections
most
odious
both
to
God
and
man
,
and
that
the
Divine
nature
is
absolutely
free
from
all
kind
of
temptation
to
it
;
so
that
there
can
be
no
imaginable
reason
why
God
should
falsifie
.
Porphyrie
in
the
life
of
Pythagoras
tells
us
,
that
it
was
one
of
his
precepts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
men
should
most
of
all
endeavour
after
truth
,
because
this
only
can
make
them
like
God
.
And
he
adds
afterwards
,
that
Truth
is
so
great
a
perfection
,
that
if
God
would
render
himself
visible
to
men
,
he
would
chuse
Light
for
his
Body
,
and
Truth
for
his
Soul
.
2.
From
Reason
.
It
is
one
of
the
greatest
reproaches
,
and
an
argument
of
baseness
amongst
men
,
to
be
counted
a
Lyar
:
And
therefore
must
it
necessarily
be
removed
from
that
Being
which
is
supposed
to
have
all
possible
perfections
,
and
to
be
the
Father
of
Truth
,
as
the
Devil
is
of
Lyes
.
That
which
tempts
men
to
falsifie
,
is
usually
either
the
fear
of
some
evil
,
or
the
hope
of
some
advantage
.
The
reason
why
they
break
their
words
,
is
either
because
of
their
rashness
and
inconsiderateness
in
making
promises
,
or
their
forgetfulness
in
not
minding
them
,
or
their
inconstancy
in
not
keeping
to
them
,
or
their
impotence
to
perform
them
.
But
now
the
Divine
nature
being
infinitely
wise
and
allsufficient
,
can
have
no
temptation
to
be
otherwise
than
true
and
faithful
.
His
infinite
Knowledg
and
Wisdom
doth
secure
him
,
from
being
deceived
himself
;
his
Omnipotence
doth
exempt
him
,
from
standing
in
need
of
deceiving
others
;
and
his
Goodness
secures
us
,
from
the
lest
suspition
of
any
inclination
thereto
.
CHAP.
XI
.
Of
the
Perfections
belonging
to
the
Powers
and
Faculties
of
Acting
,
viz.
Power
,
Dominion
,
Distribution
of
future
Rewards
and
Punishments
.
THose
Perfections
which
are
essential
to
the
Notion
of
God
,
with
respect
to
his
faculties
of
working
,
are
likewise
three
fold
:
-
1.
His
Power
or
Omnipotence
.
-
2.
His
Dominion
or
right
to
govern
us
in
this
life
.
-
3.
His
Distributing
of
future
Rewards
and
Punishments
after
this
life
.
1.
By
the
Power
or
Omnipotence
of
God
is
meant
,
an
ability
of
doing
all
such
things
,
the
doing
of
which
may
argue
Perfection
,
and
which
do
not
imply
a
contradiction
,
either
in
the
things
themselves
,
or
to
the
nature
and
perfection
of
the
Doer
.
Some
things
are
repugnant
to
the
perfection
of
God
,
either
Naturally
,
as
that
he
should
be
sick
or
dye
;
or
else
Morally
,
as
that
he
should
lye
or
deceive
:
Both
which
imply
imperfection
.
And
some
other
things
may
imply
Contradiction
,
either
directly
,
or
by
plain
consequence
.
And
of
such
matters
it
is
not
so
proper
to
say
,
that
he
cannot
do
them
,
as
that
they
cannot
be
done
.
As
the
object
of
the
Understanding
,
the
Eye
,
and
the
Ear
,
is
that
which
is
intelligible
,
visible
,
audible
:
So
the
object
of
Power
,
must
be
that
which
is
Possible
.
And
as
it
is
no
prejudice
to
the
most
perfect
understanding
,
or
sight
,
or
hearing
,
that
it
doth
not
understand
what
is
not
intelligible
,
or
see
what
is
not
visible
,
or
hear
what
is
not
audible
;
so
neither
is
it
to
the
most
perfect
Power
,
that
it
doth
not
do
what
is
not
possible
.
Every
kind
of
faculty
being
necessarily
determined
to
its
own
proper
object
.
But
as
for
all
Possible
things
,
it
is
natural
and
necessary
to
apprehend
of
God
,
that
he
can
do
whatsoever
any
other
single
thing
,
or
a
combination
of
all
other
things
put
together
,
can
perform
,
and
infinitely
more
;
and
that
without
any
kind
of
labour
or
difficulty
:
So
that
his
Power
must
be
infinite
extensively
,
with
respect
to
all
objects
;
and
intensively
,
with
respect
to
the
acts
of
it
,
together
with
the
manner
and
degrees
of
them
.
That
this
kind
of
Omnipotence
doth
belong
to
the
natural
notion
of
God
,
may
appear
,
1.
By
Testimony
.
It
is
a
frequent
title
given
unto
God
by
the
Grecian
Philosophers
,
who
style
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Omnipotent
.
And
nothing
is
more
frequent
amongst
the
Latines
,
than
the
titles
of
Jupiter
Omnipotens
,
Optimus-Maximus
:
He
is
generally
acknowledged
to
be
the
Creator
and
Governour
of
the
World
,
upon
which
account
they
call
him
,
Opifex
rerum
,
and
Rector
mundi
.
It
is
an
acknowledgment
of
Tully
,
Nihil
est
quod
Deus
efficere
non
There
is
nothing
which
God
cannot
do
,
and
that
without
any
kind
of
labour
.
2.
By
Reason
.
If
the
power
of
God
could
be
limited
or
circumscribed
,
it
must
either
be
by
something
of
greater
power
,
which
is
inconsistent
with
the
notion
of
his
being
supreme
and
soveraign
:
Or
else
by
the
difficulty
and
repugnancy
which
there
is
in
the
nature
of
things
;
which
could
not
be
in
the
first
creation
of
them
,
because
there
was
nothing
then
to
make
any
resistance
,
and
since
that
,
there
is
nothing
but
what
was
made
by
him
,
derived
from
him
,
and
is
dependant
upon
him
,
and
therefore
must
be
subject
to
him
.
And
besides
,
all
such
things
being
finite
,
must
therefore
be
at
a
vast
distance
of
inequality
from
the
infinite
power
of
God
.
To
which
may
be
added
,
that
all
his
other
perfections
would
be
insignificant
and
ineffectual
,
if
his
power
of
acting
,
whereby
they
were
to
be
communicated
to
inferior
natures
,
were
not
answerable
to
them
.
Meer
Knowledg
without
Power
would
be
but
an
idle
speculation
;
Wisdom
to
contrive
,
without
Power
to
effect
,
would
be
but
vain
and
useless
.
What
could
his
goodness
and
mercy
signifie
to
us
,
if
he
were
not
able
to
give
any
proofs
of
it
.
And
so
likewise
for
his
Justice
and
Faithfulness
,
which
there
would
be
no
reason
to
fear
or
to
depend
upon
,
if
Rewards
and
Punishments
were
not
at
his
disposal
,
and
he
had
not
sufficient
power
to
perform
what
he
promises
.
Nor
could
there
be
any
sufficient
ground
for
his
being
acknowledged
the
supreme
Lawgiver
.
For
why
should
any
one
take
upon
him
to
intermeddle
in
the
affairs
of
the
world
,
and
to
prescribe
Laws
to
others
,
who
had
no
power
to
dispose
of
things
,
and
were
not
able
to
enforce
obedience
to
his
own
Laws
?
In
brief
,
without
the
belief
of
this
Attribute
,
there
can
be
no
foundation
for
Religion
,
amongst
men
;
because
there
could
be
no
ground
for
our
Faith
or
Trust
,
no
reason
for
our
Hope
or
Fear
.
2.
Besides
this
absolute
consideration
of
the
Divine
Power
,
there
is
likewise
a
relative
notion
of
it
,
respecting
that
Dominion
and
Jurisdiction
which
he
hath
over
reasonable
Creatures
,
his
right
to
govern
them
in
this
life
;
to
command
,
prohibit
what
he
pleases
,
to
reward
and
punish
as
shall
seem
good
unto
him
.
And
that
this
doth
belong
to
the
natural
notion
of
God
,
may
appear
,
1.
By
Testimony
.
Plato
,
and
Tully
,
and
Plutarch
,
do
often
style
him
,
the
Lord
of
all
things
,
the
Eternal
God
,
Father
and
Creator
of
the
world
,
and
all
things
in
it
.
Deo
nihil
praestantius
,
ab
eo
igitur
necesse
est
mundum
regi
,
saith
Tully
,
God
is
the
And
in
another
place
,
Deorum
immortalium
numine
,
omnia
regi
gubernarique
credimus
.
We
believe
that
God
is
the
Governour
of
all
things
.
To
which
I
shall
add
that
testimony
of
a
Heathen
King
,
Nebuchadnezzar
,
in
that
to
all
people
,
nations
,
and
languages
,
that
dwell
in
all
the
earth
,
viz.
that
Gods
dominion
is
an
everlasting
dominion
,
and
his
kingdom
is
from
generation
to
generation
,
and
all
the
inhabitants
of
the
earth
are
reputed
as
nothing
before
him
.
And
he
doth
according
to
his
will
,
in
the
armies
of
heaven
,
and
amongst
the
inhabitants
of
the
earth
,
and
none
can
stay
his
hand
,
or
say
unto
him
,
what
dost
thou
?
And
as
this
was
their
declared
opinion
,
so
was
their
practice
suitable
to
it
;
by
owning
that
to
be
their
Duty
which
they
supposed
to
be
agreeable
to
his
Will
,
and
which
would
render
them
acceptable
to
him
.
2.
By
Reason
.
If
we
consider
those
several
titles
which
can
give
right
to
Dominion
amongst
men
,
we
shall
find
them
all
to
concur
in
God
.
Now
men
claim
a
right
of
Government
,
either
by
Conquest
,
or
Purchase
,
or
Compact
,
or
by
having
others
born
in
a
state
of
subjection
under
them
,
or
by
their
having
oblig'd
others
with
any
special
bounty
or
favour
;
but
above
all
these
,
there
is
another
ground
of
subjection
,
which
men
cannot
pretend
to
,
namely
,
the
giving
of
Being
to
a
thing
.
And
this
must
needs
,
above
all
other
claims
,
be
the
greatest
imaginable
right
,
for
the
government
and
disposal
of
that
thing
,
according
to
the
pleasure
of
him
that
made
it
.
It
is
he
that
made
us
,
(
says
the
Psalmist
)
and
not
we
our selves
;
and
therefore
we
are
his
people
,
and
't
is
reasonable
that
we
should
be
under
his
dominion
and
government
.
3.
The
distribution
of
future
Rewards
and
Punishments
to
men
,
according
as
their
lives
and
actions
have
been
in
this
world
.
That
this
likewise
doth
belong
to
the
natural
notion
of
God
,
may
appear
,
1.
By
Testimony
.
From
all
kind
of
Heathen
Writers
.
Nothing
hath
been
more
universally
believed
in
all
places
and
times
,
not
only
amongst
the
civilized
Nations
,
the
Grecians
and
Romans
;
but
likewise
amongst
such
as
were
most
wild
and
barbarous
.
All
sorts
and
Professions
of
men
,
of
any
special
eminence
,
as
Princes
,
Statesmen
,
Souldiers
,
Philosophers
,
Poets
,
Artists
,
have
had
great
impressions
upon
their
minds
concerning
a
future
state
.
And
it
may
be
reasonably
presumed
(
as
Tully
observes
)
,
Whereas
several
other
opinions
and
Doctrines
,
which
at
some
times
have
prevailed
,
have
afterwards
been
rejected
;
this
hath
still
kept
up
in
its
vigor
and
authority
,
amidst
all
the
various
revolutions
of
Government
and
Religion
,
of
Nations
and
Churches
.
The
most
ancient
Philosophers
amongst
the
Grecians
,
who
reduced
that
people
to
civility
,
were
Thales
,
Pherecides
,
Pythagoras
;
the
last
of
whom
was
for
a
long
time
of
so
great
authority
,
that
no
others
were
counted
learned
but
such
as
were
his
followers
.
And
each
of
these
have
most
expresly
asserted
this
Doctrine
.
And
besides
there
are
many
other
testimonies
to
this
purpose
,
cited
out
of
Plato
,
Empedocles
,
Plutarch
,
together
with
Homer
,
Euripides
,
Sophocles
,
for
the
Grecians
;
the
ancient
Druids
amongst
the
Gauls
;
the
Brachmans
amongst
the
Indians
,
who
are
all
mention'd
as
bearing
witness
to
this
truth
,
by
Justin
Martyr
,
Clemens
Alexandrinus
,
and
others
.
And
as
for
the
Latines
,
I
shall
mention
only
two
testimonies
;
That
of
Tully
,
Permanere
animos
arbitramur
,
consensu
nationum
omnium
.
We
do
believe
that
the
Souls
of
men
do
abide
after
death
,
by
the
consent
of
all
Nations
.
And
that
of
Seneca
,
Cum
de
animarum
aeternitate
When
we
dispute
about
the
immortality
of
the
Soul
,
the
general
consent
of
men
,
either
fearing
or
worshipping
the
infernal
powers
,
is
of
no
small
moment
with
us
.
That
common
practice
amongst
the
Heathen
,
of
worshipping
their
departed
Heroes
,
doth
suppose
a
general
belief
that
their
Souls
did
remain
after
death
,
and
were
advanced
unto
a
higher
state
of
happiness
and
power
.
In
brief
,
all
the
attestations
amongst
them
,
concerning
the
Souls
immortality
,
are
founded
in
their
belief
of
the
necessity
of
this
principle
,
That
there
must
be
a
future
state
of
Rewards
and
Punishments
.
Though
it
must
be
granted
,
that
this
state
as
to
the
manner
of
it
,
is
by
them
described
in
such
a
Poetical
way
,
as
is
more
fit
to
amuse
and
make
impression
upon
the
vulgar
,
than
to
satisfie
the
reason
of
the
judicious
.
They
tell
us
,
that
good
men
shall
after
their
death
be
received
into
the
Elysian
Fields
and
gardens
,
which
are
always
flourishing
and
pleasant
,
where
men
shall
be
continually
exercised
in
such
kind
of
employments
as
are
most
suitable
to
their
inclinations
;
Some
in
Combats
,
Running
,
Wrestling
;
Others
in
Philosophical
Discourses
;
others
in
Dancing
or
Musick
;
where
such
kinds
of
Actions
or
Things
,
whether
in
themselves
worthy
,
or
meerly
innocent
,
in
which
good
men
during
the
time
of
their
lives
,
did
find
any
special
pleasure
,
should
be
enjoyed
by
them
in
the
utmost
perfection
.
And
as
this
shall
be
the
state
of
such
as
have
been
Virtuous
,
so
those
who
have
been
Wicked
shall
be
thrust
down
into
the
infernal
Regions
,
into
Prisons
and
dark
Caverns
,
where
Furies
are
appointed
for
their
tormentors
,
who
shall
inflict
upon
them
various
kinds
of
punishments
,
according
to
the
nature
and
quality
of
the
Crimes
of
which
they
have
been
guilty
.
And
though
such
kind
of
enjoyments
wherein
these
Heathen
placed
their
future
happiness
,
be
not
altogether
so
sensual
as
the
Turkish
Paradise
,
yet
are
they
too
earthly
and
gross
for
any
rational
man
to
rest
in
as
his
chief
felicity
.
And
must
,
even
to
the
judgment
of
meer
reason
,
seem
altogether
despicable
in
comparison
to
the
Christians
Heaven
;
which
consists
in
the
raising
of
our
natures
to
the
highest
perfection
of
which
they
are
capable
,
in
a
perpetual
vision
and
fruition
of
the
Supreme
Good
.
It
must
be
granted
,
that
the
principal
evidence
for
this
Doctrine
concerning
a
future
state
of
Rewards
and
Punishments
,
is
to
be
derived
from
Scripture
,
especially
from
the
New
Testament
,
where
't
is
said
that
life
and
immortality
is
brought
to
light
by
the
Gospel
.
Not
but
that
there
is
evidence
for
it
,
both
from
the
Old
Testament
,
and
from
the
light
of
Nature
.
'T
is
true
indeed
,
that
Temporal
things
are
more
expresly
insisted
upon
in
the
promises
and
threats
of
the
Old
Testament
,
upon
account
of
the
grosness
and
dulness
of
the
people
of
the
Jews
,
who
being
more
immersed
in
sensible
things
,
were
therefore
more
easie
to
be
wrought
upon
by
such
considerations
.
But
that
these
things
were
not
then
intended
for
the
chief
motives
of
Religion
,
may
appear
from
the
Histories
concerning
such
Religious
persons
as
lived
in
those
first
ages
.
Amongst
whom
,
there
were
but
very
few
(
if
any
)
that
did
attain
to
any
such
perfect
felicity
in
respect
of
worldly
things
,
but
that
they
might
very
well
apply
to
themselves
the
words
of
old
Jacob
,
and
say
with
him
,
Few
and
evil
have
the
days
of
my
life
been
.
And
if
God
had
intended
these
temporal
enjoyments
,
for
the
chief
felicity
which
that
Religion
was
to
entitle
them
unto
;
those
very
histories
upon
record
,
where
these
promises
are
mentioned
,
concerning
the
sufferings
of
the
best
men
in
those
times
,
must
needs
have
been
a
disparagement
and
confutation
to
these
promises
themselves
.
But
besides
the
testimonies
to
this
purpose
from
Scripture
and
revelation
,
it
is
not
imaginable
that
in
a
point
of
so
great
moment
,
and
so
universal
consequence
as
this
is
,
God
should
have
left
himself
without
a
witness
unto
all
the
Nations
of
the
world
;
but
that
all
men
should
be
endowed
with
such
natural
capacities
and
notions
,
as
being
improved
by
consideration
,
will
afford
sufficient
evidence
for
the
belief
of
this
great
and
fundamental
Principle
.
As
for
such
men
who
live
under
the
sense
of
guilt
,
whose
interest
it
is
that
there
should
be
no
future
account
;
It
cannot
be
otherwise
expected
from
such
,
but
that
they
should
be
willing
to
disbelieve
this
.
And
from
hence
it
is
,
that
some
of
the
ancient
Philosophers
have
employed
their
learning
and
subtilty
,
to
dispute
themselves
into
some
kind
of
doubt
and
uncertainty
about
it
.
And
yet
the
generality
even
of
these
,
have
been
forced
to
acknowledg
it
much
more
probable
than
the
contrary
.
And
as
for
the
vulgar
sort
of
people
,
who
are
guided
by
the
more
simple
dictates
of
nature
,
these
have
in
all
Ages
and
Nations
submitted
themselves
to
this
doctrine
,
and
professed
a
firm
belief
of
it
.
And
though
vulgar
opinion
be
but
a
very
bad
Topick
,
about
such
matters
as
may
gratifie
men
in
their
ease
and
sensual
appetites
;
yet
in
such
other
opinions
as
are
cross
to
their
worldly
interests
,
it
may
argue
such
things
to
be
from
some
natural
impression
upon
their
minds
,
which
they
must
believe
,
and
cannot
otherwise
chuse
.
The
Arguments
I
would
make
use
of
to
this
purpose
,
may
be
reduced
to
these
three
general
heads
:
1.
The
suitableness
of
this
Principle
,
to
the
most
natural
Notions
of
our
minds
.
2.
The
necessity
of
it
to
the
government
of
mens
lives
and
actions
in
this
world
.
3.
The
necessity
of
it
for
the
vindication
of
Divine
Providence
.
1.
I
begin
with
the
first
,
The
suitableness
of
it
to
the
most
natural
Notions
of
our
minds
,
and
those
kind
of
impressions
which
belong
to
us
,
as
we
are
reasonable
Creatures
.
We
see
by
experience
,
that
all
other
things
(
so
far
as
we
are
able
to
judg
)
Minerals
,
Plants
,
Beasts
,
&c.
are
naturally
endowed
with
such
principles
as
are
most
fit
to
promote
the
perfection
of
their
natures
,
in
their
several
kinds
.
And
therefore
it
is
by
no
means
credible
,
that
Mankind
only
,
the
most
excellent
of
all
other
Creatures
in
this
visible
world
,
for
the
service
of
whom
so
many
other
things
seem
to
be
designed
,
should
have
such
kind
of
principles
interwoven
in
his
very
nature
,
as
do
contain
in
them
meer
cheats
and
delusions
.
And
therefore
whatsoever
those
things
are
,
which
the
generality
of
mankind
,
especially
the
most
wise
and
the
most
considerate
part
of
them
,
do
agree
in
,
ought
to
be
allowed
for
highly
credible
;
otherwise
it
must
follow
,
that
we
are
framed
with
such
kind
of
Faculties
,
as
in
our
most
cautious
exercise
of
them
,
are
more
likely
to
seduce
us
and
expose
us
to
error
,
than
to
direct
and
lead
us
to
the
truth
.
But
I
shall
endeavour
to
manifest
this
more
particularly
,
by
these
three
considerations
.
1.
This
principle
is
most
suitable
to
the
general
apprehensions
of
mankind
,
concerning
the
nature
of
good
and
evil
.
2.
To
those
natural
hopes
and
expectations
which
the
generality
of
good
men
have
,
concerning
a
state
of
future
happiness
.
3.
To
those
natural
fears
and
expectations
which
the
generality
of
wicked
men
are
possessed
with
,
concerning
a
future
state
of
punishment
and
misery
.
1.
This
Principle
is
most
suitable
to
the
general
apprehensions
of
Mankind
,
concerning
the
nature
of
good
and
evil
.
All
men
heretofore
have
agreed
,
that
there
is
such
a
thing
as
the
Law
of
Nature
,
whereby
things
are
distinguished
into
good
and
bad
;
according
to
which
,
the
actions
of
men
are
determined
to
be
either
virtuous
or
vicious
.
And
as
the
one
of
these
doth
in
the
essence
of
it
imply
comeliness
and
reward
,
so
doth
the
other
denote
turpitude
and
punishment
;
these
things
being
implied
in
the
very
definitions
of
virtue
and
vice
.
And
from
hence
it
will
follow
,
That
as
there
is
some
superiour
power
who
hath
put
this
Law
into
our
natures
,
so
will
he
take
care
to
enforce
the
observance
of
it
,
by
rewarding
and
punishing
men
accordingly
.
This
being
implied
in
the
nature
of
a
Law
.
If
there
be
nothing
in
the
naked
essence
of
things
that
makes
them
to
differ
,
but
what
doth
meerly
arise
from
Custom
and
positive
Laws
;
why
then
Custom
and
Law
would
be
able
to
render
it
a
very
virtuous
and
commendable
thing
,
for
a
man
to
be
ingrateful
,
a
breaker
of
compacts
,
a
false
witness
,
a
perjured
person
;
which
is
so
monstrous
a
position
,
that
the
common
reason
of
mankind
will
abhor
it
,
upon
the
first
proposal
.
Nothing
is
more
obvious
,
than
that
there
is
an
universal
desire
amongst
men
,
of
seeming
honest
:
The
most
impudent
and
profligate
wretch
being
loth
to
be
esteemed
what
really
he
is
.
The
very
sin
of
hypocrisie
,
so
general
amongst
men
,
doth
give
a
large
testimony
to
the
beauty
of
goodness
,
and
the
deformity
of
vice
.
Nor
is
there
any
account
to
be
given
,
why
there
should
be
impressed
upon
the
nature
of
men
such
a
value
for
the
one
,
and
dislike
for
the
other
,
if
there
were
not
in
the
things
themselves
,
something
suitable
to
those
contrary
affections
.
We
see
by
experience
,
that
there
is
such
a
kind
of
rest
and
acquiescence
in
the
mind
,
upon
the
discovery
of
truth
,
and
the
doing
of
virtuous
actions
,
as
belongs
to
natural
bodies
when
they
are
in
their
proper
places
;
which
may
argue
these
things
to
have
some
peculiar
suitableness
to
the
soul
of
man
,
and
that
the
opposites
to
them
do
offer
violence
to
some
natural
principle
belonging
to
it
.
2.
This
principle
is
most
suitable
to
those
natural
hopes
and
expectations
,
which
the
generality
of
good
men
have
concerning
a
state
of
future
happiness
.
From
whence
doth
arise
that
confidence
and
courage
,
whereby
those
of
meanest
quality
and
abilities
(
if
otherwise
virtuous
persons
)
can
support
themselves
in
their
sufferings
for
that
which
is
good
;
which
doth
necessarily
suppos●
in
them
a
strong
and
even
a
natural
belief
and
perswasion
of
such
a
future
state
,
wherein
their
sufferings
shall
be
considered
and
rewarded
.
Besides
that
,
there
is
a
strong
aversion
amongst
men
,
against
a
dark
state
of
annihilation
,
which
no
man
can
think
of
without
great
regret
of
mind
:
And
likewise
a
natural
desire
in
all
men
after
a
state
of
happiness
and
perfection
.
And
no
natural
desire
is
in
vain
.
All
other
things
have
somewhat
to
satisfie
their
natural
appetites
.
And
if
we
consider
the
utter
impossibility
of
attaining
to
any
such
condition
in
this
life
,
this
will
render
it
highly
credible
,
that
there
must
be
another
state
wherein
this
happiness
is
attainable
;
otherwise
mankind
must
fail
of
his
chief
end
,
being
by
a
natural
principle
most
strongly
inclined
to
such
a
state
of
happiness
as
he
can
never
attain
to
;
as
if
he
were
purposely
framed
to
be
tormented
betwixt
these
two
passions
,
Desire
and
Despair
;
an
earnest
propension
after
happiness
,
and
an
utter
incapacity
of
ever
enjoying
it
;
as
if
nature
it self
,
whereby
all
other
things
are
disposed
to
their
perfection
,
did
serve
only
in
mankind
to
make
them
miserable
.
And
which
is
yet
more
considerable
,
the
better
and
the
wiser
any
man
is
,
the
more
earnest
desires
and
hopes
hath
he
after
such
a
state
of
happiness
.
And
if
there
be
no
such
thing
,
not
only
Nature
,
but
Virtue
likewise
must
contribute
to
make
men
miserable
;
than
which
,
nothing
can
seem
more
unreasonable
,
to
those
who
believe
a
just
and
a
wise
providence
.
3.
This
principle
is
most
suitable
to
those
fears
and
expectations
which
the
generality
of
wicked
men
are
possessed
with
,
concerning
a
future
state
of
misery
.
Witness
those
natural
suggestions
of
conscience
in
the
worst
of
men
,
that
upon
any
wicked
actions
(
though
never
so
private
)
are
oftentimes
startling
of
them
,
with
the
apprehensions
of
another
Judicature
and
Tribunal
,
before
which
they
shall
be
called
to
an
account
for
the
closest
sins
.
All
that
secret
regret
,
and
those
inward
smitings
,
Laniatus
&
Ictus
,
which
are
so
often
felt
in
the
minds
of
men
,
upon
the
commission
of
any
great
sin
,
do
argue
some
common
intimations
,
even
in
the
light
of
Nature
,
of
another
Judgment
after
this
life
,
wherein
they
shall
be
accountable
for
such
actions
as
men
do
not
punish
or
take
notice
of
.
And
these
natural
fears
do
usually
seize
upon
all
kind
of
men
promiscuously
:
Even
those
who
are
most
potent
,
who
by
their
own
Will
can
give
Laws
to
Nations
,
and
command
mighty
Armies
;
yet
cannot
they
avoid
these
checks
and
lashes
of
conscience
,
but
that
they
will
seize
upon
them
,
and
shake
them
as
well
as
the
poorest
meanest
Subject
.
Nor
can
such
as
are
most
obstinately
wicked
,
who
with
their
utmost
study
and
endeavour
,
apply
themselves
to
the
suppressing
and
disbelief
of
these
notions
,
so
wholly
stifle
them
,
but
that
they
will
be
continually
rising
up
in
their
minds
and
pursuing
of
them
.
Now
as
there
is
no
man
whatsoever
,
that
is
wholly
freed
from
these
fears
,
of
future
misery
after
death
;
so
there
is
no
Creature
below
Man
,
that
hath
any
fears
of
this
kind
.
And
if
there
be
no
real
ground
for
this
,
then
must
it
follow
,
That
he
who
framed
all
his
other
Works
with
such
an
excellent
congruity
,
did
yet
so
contrive
the
nature
of
Man
,
the
most
noble
amongst
them
,
as
to
prove
a
needless
torment
and
burden
to
it self
.
If
it
be
said
,
That
these
notions
may
proceed
from
such
principles
as
men
have
derived
from
Institution
and
the
teaching
of
others
,
but
that
they
do
not
imply
a
necessity
of
any
such
natural
impressions
.
To
this
it
may
be
answered
,
That
it
is
sufficient
to
denominate
them
Natural
notions
,
if
they
have
such
a
suitableness
to
the
minds
of
men
,
as
makes
them
to
be
generally
owned
by
all
those
who
apply
their
thoughts
to
the
consideration
of
them
:
And
that
they
have
such
a
natural
suitableness
,
may
appear
,
because
Institution
cannot
so
easily
eradicate
these
notions
,
as
it
can
fix
them
.
Now
if
the
meer
teaching
of
others
were
it self
sufficient
to
impress
these
notions
,
without
any
such
peculiar
congruity
in
the
things
themselves
,
it
would
be
as
sufficient
to
deface
them
again
:
Especially
considering
the
advantage
on
this
side
,
from
that
natural
repugnancy
which
we
have
to
any
thing
which
brings
disquiet
to
our
minds
.
And
nothing
is
more
troublesome
in
this
kind
,
than
the
fear
which
follows
upon
guilt
.
But
now
,
though
there
have
been
several
men
of
no
mean
abilities
,
in
several
Ages
,
who
have
made
it
their
business
to
root
out
of
the
minds
of
men
all
such
troublesome
notions
about
a
future
state
,
endeavouring
to
perswade
themselves
and
others
,
That
as
there
was
a
time
before
they
were
born
into
the
world
,
when
they
were
not
;
so
at
their
dying
or
going
out
of
it
,
they
shall
exist
no
more
.
And
yet
,
though
it
be
their
interest
to
believe
this
,
though
they
make
it
their
study
and
business
to
perswade
themselves
and
others
of
it
;
it
may
reasonably
be
doubted
,
whether
ever
yet
there
hath
been
so
much
as
one
person
,
that
hath
hereby
become
absolutely
free
from
these
fears
:
But
for
the
most
part
,
those
who
would
have
them
esteemed
vain
and
imaginary
,
without
any
foundation
in
nature
,
these
are
the
persons
who
are
most
assaulted
with
them
.
Hi
sunt
qui
trepidant
,
&
ad
omnia
fulgura
pallent
.
So
powerful
and
unconquerable
are
these
impressions
,
and
therefore
Natural
.
2.
The
second
Reason
I
proposed
to
speak
to
,
was
from
the
necessity
of
this
Principle
,
to
the
right
government
of
mens
lives
and
actions
in
this
world
,
and
the
preserving
of
society
amongst
them
.
Nothing
can
be
more
evident
,
than
that
humane
Nature
is
so
framed
,
as
not
to
be
regulated
and
kept
within
due
bounds
,
without
Laws
;
and
Laws
must
be
insignificant
,
without
the
sanction
of
Rewards
and
Punishments
,
whereby
men
may
be
induced
to
the
observance
of
them
:
Now
the
temporal
Rewards
and
Punishments
of
this
life
,
cannot
be
sufficient
to
this
end
;
and
therefore
there
is
a
necessity
,
that
there
should
be
another
future
state
of
happiness
and
misery
.
All
the
Rewards
and
Punishments
of
this
life
are
to
be
expected
,
either
from
the
Civil
Magistrate
,
who
by
virtue
of
his
Place
and
Calling
is
obliged
to
the
duty
of
distributive
Justice
:
Or
else
from
Divine
Providence
,
according
to
that
most
usual
course
which
we
find
by
experience
to
be
observed
by
him
,
in
his
dispensation
of
these
temporal
things
.
Now
neither
of
these
can
afford
sufficient
motives
,
for
the
government
of
mens
lives
and
actions
.
1.
Not
all
that
may
be
expected
from
the
Civil
Magistrates
,
because
there
may
be
many
good
and
evil
actions
which
they
cannot
take
notice
of
;
and
they
can
reward
and
punish
only
such
things
,
as
come
under
their
cognizance
.
And
if
this
were
the
only
restraint
upon
men
,
it
could
be
no
hinderance
from
any
such
mischiefs
or
villanies
which
men
had
the
opportunity
of
committing
secretly
.
Nor
would
it
extend
to
those
,
who
had
power
and
strength
enough
to
defend
themselves
from
the
Law
,
and
escape
the
penalty
of
it
,
but
that
such
might
without
any
kind
of
check
or
fear
follow
the
inclinations
of
their
own
appetites
:
Nor
would
it
afford
any
remedy
in
the
case
of
such
wicked
Magistrates
as
should
invert
the
order
of
their
institution
,
proving
terrors
to
well-doers
,
and
encouragers
to
those
that
do
ill
.
2.
Not
all
that
may
be
expected
from
common
Providence
:
For
though
it
should
be
granted
,
that
according
to
the
most
usual
and
general
course
of
things
,
both
virtuous
and
vicious
actions
are
rewarded
and
punished
in
this
life
;
yet
there
may
be
many
particular
cases
,
which
this
motive
would
not
reach
unto
;
namely
,
all
such
cases
where
a
mans
Reason
shall
inform
him
,
that
there
is
far
greater
probability
of
safety
and
advantage
by
committing
a
sin
,
than
can
be
reasonably
expected
(
according
to
his
experience
of
the
usual
course
of
things
in
the
world
)
by
doing
his
duty
.
Suppose
the
case
of
the
three
Children
,
or
of
any
other
called
to
Martyrdom
,
who
may
be
threatned
with
torments
and
death
,
unless
they
will
blaspheme
God
and
renounce
their
Religion
;
if
it
appear
to
them
very
probable
(
suppose
a
hundred
to
one
)
,
that
upon
their
refusal
,
their
persecutors
will
really
execute
what
they
threaten
:
And
if
on
the
other
side
,
it
prove
very
improbable
(
suppose
ten
thousand
to
one
)
that
they
shall
be
delivered
by
a
Miracle
:
In
such
cases
,
it
is
not
to
be
expected
,
that
the
consideration
of
the
ordinary
course
of
Providence
in
the
dispensation
of
Rewards
and
Punishments
,
should
be
sufficient
to
restrain
a
man
from
any
kind
of
Blasphemy
or
Villany
whatsoever
.
But
the
thing
I
am
speaking
to
,
will
more
fully
appear
,
by
consideration
of
those
horrid
mischiefs
of
all
kinds
,
that
would
most
naturally
follow
from
the
denial
of
this
Doctrine
.
If
there
be
no
such
thing
to
be
expected
as
happiness
or
misery
hereafter
,
why
then
the
only
business
that
men
are
to
take
care
of
,
is
their
present
well-being
in
this
World
.
There
being
nothing
to
be
counted
either
good
or
bad
,
but
in
order
to
these
:
Those
things
which
we
conceive
to
be
conducible
to
it
,
being
the
only
duties
;
and
all
other
things
that
are
cross
to
it
,
being
the
only
sins
.
And
therefore
whatever
a
man's
appetite
shall
incline
him
to
,
he
ought
not
to
deny
himself
in
it
(
be
the
thing
what
it
will
)
so
he
can
have
it
,
or
do
it
,
without
probable
danger
.
Suppose
it
be
matter
of
gain
or
prosit
he
is
disposed
to
;
if
he
can
cheat
or
steal
securely
,
this
will
be
so
far
from
being
a
fault
,
that
it
is
plainly
his
duty
,
that
is
,
reasonable
for
him
to
do
.
Because
it
is
a
proper
means
to
promote
his
chief
end
.
And
so
for
other
cases
of
anger
,
hatred
,
revenge
,
&c.
According
to
this
principle
a
man
must
take
the
first
opportunity
of
satisfying
these
passions
,
by
doing
any
kind
of
mischief
to
the
person
he
is
offended
with
;
whether
by
false
accusation
and
perjury
,
or
(
if
need
be
)
by
poysoning
or
stabbing
of
him
;
provided
he
can
do
these
things
so
,
as
to
escape
the
suspition
of
others
,
and
humane
penalties
.
Now
let
any
man
judg
,
what
Bears
,
and
Wolves
,
and
Devils
,
men
would
prove
to
one
another
,
if
every
thing
should
be
not
only
lawful
,
but
a
duty
,
whereby
they
might
gratifie
their
impetuous
lusts
;
if
they
might
either
perjure
themselves
,
or
steal
,
or
murder
,
as
often
as
they
could
do
it
safely
,
and
get
any
advantage
by
it
.
But
these
things
are
so
very
obvious
and
undeniable
,
that
the
most
prophane
Atheistical
persons
do
own
the
truth
of
them
.
And
upon
this
they
are
willing
to
acknowledg
,
That
Religion
and
the
belief
of
another
life
,
is
a
very
politick
invention
,
and
needful
for
the
well-governing
of
the
world
,
and
for
the
keeping
of
men
in
awe
,
from
the
doing
any
secret
mischiefs
.
Which
(
by
the
way
)
is
a
concession
of
no
small
advantage
to
the
honour
of
Religion
,
considering
that
it
proceeds
from
the
greatest
professed
enemies
to
it
.
Whereby
they
grant
,
that
it
is
fit
these
things
should
be
true
,
if
they
are
not
;
or
at
least
,
that
it
is
fit
that
the
generality
of
men
should
believe
them
to
be
true
.
And
though
themselves
pretend
to
believe
otherwise
,
yet
are
they
not
so
far
out
of
their
wits
,
as
to
be
willing
that
those
with
whom
they
converse
,
their
Wives
,
and
Children
,
and
Servants
,
should
be
of
the
same
opinion
with
them
;
because
then
they
could
have
no
reason
to
expect
any
safety
amongst
them
.
What
security
could
any
man
have
of
his
Estate
,
or
Honour
,
or
Life
,
if
such
with
whom
he
is
most
familiar
and
intimate
,
might
think
themselves
at
liberty
to
do
all
the
secret
mischiefs
to
them
which
they
had
the
opportunity
to
commit
?
But
there
is
one
thing
more
,
which
those
who
profess
to
disbelieve
this
principle
,
should
do
well
to
consider
;
and
that
is
this
,
That
there
is
no
imaginable
reason
,
why
(
amongst
those
that
know
them
)
they
should
pretend
to
any
kind
of
honesty
or
conscience
,
because
they
are
wholly
destitute
of
all
such
motives
as
may
be
sufficient
to
oblige
them
to
any
thing
of
this
nature
:
But
according
to
them
,
that
which
is
called
Virtue
and
Religion
must
be
one
of
the
most
silly
and
useless
things
in
the
world
.
As
for
the
principle
of
Honour
,
which
some
imagine
may
supply
the
room
of
Conscience
.
This
relates
only
to
external
reputation
,
and
the
esteem
which
we
have
amongst
others
;
and
therefore
can
be
of
no
influence
,
to
restrain
men
from
doing
any
secret
mischief
.
From
what
hath
been
said
it
will
follow
,
That
those
who
have
any
regard
to
their
own
safety
,
ought
to
abandon
all
kind
of
society
with
such
pernicious
persons
,
who
according
to
their
own
principles
,
must
take
all
opportunities
of
doing
any
mischief
to
others
,
which
they
are
able
to
effect
with
any
advantage
to
themselves
.
Now
if
this
be
so
(
as
I
have
proved
)
,
that
the
nature
of
man
is
so
framed
,
as
not
to
be
effectually
perswaded
and
wrought
upon
,
without
the
consideration
of
such
a
future
state
;
if
it
be
necessary
,
to
add
everlasting
motives
,
as
the
Sanctions
of
that
Law
,
by
which
the
Humane
Nature
is
to
be
governed
;
this
must
render
it
highly
credible
,
that
there
is
such
a
state
,
because
it
must
needs
be
very
unworthy
of
God
,
to
conceive
of
him
,
that
he
hath
contrived
the
nature
of
one
of
his
best
and
most
noble
Creatures
after
such
a
manner
,
as
to
make
it
incapable
of
being
governed
without
falshood
and
deceit
.
The
necessity
of
this
principle
to
the
government
of
mens
lives
and
actions
,
is
the
ground
of
that
saying
amongst
the
Rabbins
,
That
Paradise
and
Hell
are
two
of
the
seven
Pillars
upon
which
God
is
said
to
have
founded
the
World
.
As
if
it
could
not
be
upheld
without
such
a
support
.
3.
The
third
and
last
Argument
,
I
proposed
to
speak
to
,
was
from
the
necessity
of
this
principle
to
the
vindication
of
Divine
Providence
.
Nothing
is
more
universally
acknowledged
,
than
that
God
is
Good
and
Just
;
That
well-doing
shall
be
rewarded
,
and
evil
actions
punished
by
him
.
And
yet
we
see
,
that
his
dispensations
in
this
life
are
many
times
promiscuous
and
uncertain
,
so
that
a
man
cannot
judg
of
love
or
hatred
,
by
all
that
is
before
him
.
The
worst
of
men
are
sometimes
in
the
best
condition
,
If
in
this
life
only
we
had
hope
,
we
should
be
of
all
men
most
miserable
,
saith
the
Apostle
,
speaking
concerning
those
primitive
times
of
persecution
,
when
the
better
any
man
was
,
the
more
was
he
exposed
to
suffering
.
Nor
is
it
thus
only
in
the
case
of
particular
persons
,
or
in
the
success
of
private
differences
betwixt
men
and
men
;
but
likewise
for
some
of
those
decisions
that
are
made
by
the
Sword
,
in
the
publick
contests
of
Princes
and
Nations
;
these
may
sometimes
be
so
stated
,
as
to
the
event
of
them
,
as
may
in
the
judgment
of
wise
and
good
men
seem
unequal
,
and
not
according
to
justice
and
the
right
of
the
cause
.
Now
the
greater
uncertainty
there
is
as
to
the
present
affairs
of
this
world
,
by
so
much
greater
is
the
certainty
of
a
future
Judgment
.
It
is
true
indeed
,
that
virtue
may
be
said
to
be
a
reward
to
it self
,
and
vice
a
punishment
;
in
regard
of
that
satisfaction
,
or
that
regret
of
mind
which
doth
accompany
such
things
.
But
these
are
not
such
kind
of
rewards
and
punishments
,
as
Lawgivers
are
to
take
care
of
;
by
which
they
are
to
excite
those
under
the
government
,
to
overcome
the
labours
and
difficulties
that
they
may
sometimes
meet
with
in
doing
their
duty
,
and
to
restrain
others
from
wicked
actions
.
It
would
seem
a
wild
extravagant
Law
,
which
should
propose
by
way
of
Reward
,
that
those
who
had
upon
account
of
Religion
or
Virtue
,
undergone
any
great
dangers
and
troubles
,
should
for
their
reward
be
put
again
to
undergo
more
and
greater
.
That
they
who
had
been
guilty
of
Robbery
,
should
by
way
of
punishment
be
obliged
to
commit
Murder
.
Besides
those
Moral
advantages
or
mischiefs
,
which
are
properly
the
effects
of
Virtue
and
Vice
;
there
is
likewise
some
Physical
Good
or
Evil
,
that
may
be
expected
as
the
reward
and
punishment
of
them
.
Would
it
become
a
just
Governour
,
to
permit
his
rebellious
Subjects
,
those
who
contemn
his
Laws
,
to
persecute
such
as
were
obedient
to
him
,
with
all
kind
of
scorn
and
violence
,
stripes
,
imprisonment
,
torments
,
and
death
it self
;
and
that
for
this
very
reason
,
because
they
were
willing
to
do
their
duties
,
and
to
observe
the
Laws
?
Would
it
be
a
reasonable
excuse
for
such
a
Ruler
to
say
,
That
one
of
these
had
received
sufficient
,
punishment
in
the
very
commission
of
such
crimes
;
and
that
the
other
had
a
sufficient
reward
,
both
in
the
doing
of
his
duty
,
and
in
his
suffering
for
it
?
What
could
be
more
inconsistent
with
the
rules
of
Justice
,
and
the
wise
ends
of
Government
?
What
could
be
a
greater
disparagement
to
Divine
Providence
,
than
to
permit
the
calamities
and
sufferings
which
good
men
undergo
in
this
world
,
many
times
upon
the
account
of
Religion
,
to
pass
unrewarded
;
and
the
many
mischiefs
and
prophanations
,
which
wicked
men
take
the
advantage
of
committing
by
their
greatness
and
prosperity
in
this
world
,
to
go
unpunished
?
What
great
glory
would
it
be
,
to
preside
over
this
material
World
,
Stars
and
Meteors
,
Sea
and
Land
,
Plants
and
Beasts
,
to
put
these
things
into
such
a
regular
course
as
may
be
suitable
to
their
natures
,
and
the
operations
for
which
they
are
designed
;
and
in
the
mean
space
to
have
no
proportionable
regard
,
either
for
those
that
reverence
the
Deity
,
or
those
who
contemn
him
?
'T
is
very
well
said
to
this
purpose
by
a
late
Author
,
That
not
to
conduct
the
course
And
therefore
't
is
necessary
for
the
vindication
of
Divine
Providence
,
that
there
should
be
a
future
state
,
and
Day
of
Accounts
,
wherein
every
man
shall
be
forced
to
acknowledg
,
that
verily
there
is
a
reward
for
the
righteous
,
doubtless
there
is
a
God
that
judgeth
the
earth
.
CHAP.
XII
.
Concerning
the
Duties
of
Religion
naturally
flowing
from
the
consideration
of
the
Divine
Nature
and
Perfections
:
And
first
,
of
Adoration
and
Worship
.
HAving
dispatched
the
two
first
things
I
proposed
as
the
principal
Ingredients
to
a
state
of
Religion
,
namely
,
1.
A
belief
and
an
acknowledgment
of
the
Divine
Nature
and
Existence
.
2.
Due
apprehensions
of
his
Excellencies
and
Perfections
.
I
proceed
now
to
the
third
,
namely
,
Suitable
affections
and
demeanour
towards
him
.
Which
must
naturally
follow
from
the
former
.
The
serious
belief
and
consideration
of
those
incomparable
Excellencies
which
there
are
in
the
Divine
Nature
,
ought
not
to
be
terminated
in
meer
speculation
,
but
must
derive
an
influence
upon
the
heart
and
affections
;
it
being
natural
for
men
to
proportion
their
esteem
of
things
,
according
to
that
worth
and
dignity
which
they
apprehend
to
be
in
them
.
And
therefore
that
Being
which
hath
in
it
all
possible
Perfections
,
may
justly
challenge
all
possible
esteem
and
veneration
,
as
due
to
it
.
In
the
enumerating
of
those
several
affections
and
duties
,
I
shall
observe
the
same
method
which
I
have
formerly
used
in
reckoning
up
the
Attributes
themselves
.
1.
Gods
incommunicable
Excellencies
should
dispose
our
minds
to
Adoration
and
Worship
.
2.
The
communicable
Attributes
,
which
belong
to
the
Divine
1.
Understanding
,
namely
,
his
infinite
Knowledg
and
Wisdom
,
and
his
particular
Providence
,
should
work
in
us
,
Faith
,
Affiance
,
Hope
,
Confidence
.
2.
Will
,
namely
,
his
Goodness
,
Justice
,
Faithfulness
,
are
naturally
apt
to
excite
in
us
,
Love
,
Desire
,
Zeal
.
3.
Eaculties
of
Acting
,
namely
,
his
Power
,
which
should
produce
in
us
Reverence
and
Fear
:
His
Dominion
over
us
,
and
distributing
of
future
Rewards
and
Punishments
,
which
calls
for
our
Obedience
,
both
Active
and
Passive
.
Though
I
cannot
say
,
that
each
of
these
Affections
and
Duties
are
so
to
be
restrained
to
those
respective
Attributes
unto
which
I
have
ascribed
them
,
but
that
the
consideration
of
any
of
the
rest
,
may
have
a
proper
influence
to
dispose
men
to
any
,
or
to
all
of
them
;
yet
that
there
is
some
more
peculiar
reference
and
correspondence
betwixt
these
Attributes
and
these
Affections
and
Duties
,
as
they
are
here
conjoined
,
I
shall
endeavour
to
shew
in
treating
concerning
each
of
them
.
1.
Those
incommunicable
and
superlative
Excellencies
of
the
Divine
Nature
,
whereby
God
doth
infinitely
transcend
all
other
Beings
,
are
naturally
apt
to
work
in
us
,
a
high
esteem
and
admiration
of
him
;
a
readiness
of
mind
,
upon
all
occasions
,
to
express
our
Adoration
and
Worship
towards
him
.
That
Worship
is
due
to
God
,
hath
been
universally
acknowledged
,
in
all
Ages
and
Nations
.
And
Aristotle
asserts
,
that
whosoever
That
it
is
the
Excellency
of
any
Being
which
is
the
proper
ground
of
the
worship
we
pay
to
it
,
hath
been
generally
acknowledged
.
The
Philosophers
have
owned
this
.
So
Tully
,
Praestans
Deorum
natura
,
Nat.
Deor.
lib.
1.
&c.
The
nature
of
God
may
justly
challenge
the
worship
of
men
,
because
of
its
superlative
Excellency
,
Blessedness
,
Eternity
.
For
whatsoever
excels
,
hath
upon
that
account
a
veneration
due
to
it
.
So
Seneca
,
Deus
colitur
propter
Majestatem
eximiam
,
singularemque
naturam
.
God
is
therefore
worshipped
,
because
of
his
excellent
Majesty
and
incomparable
Nature
.
And
to
this
the
Scripture
likewise
doth
attest
.
All
nations
whom
thou
hast
made
,
shall
come
and
worship
before
thee
,
and
shall
glorifie
thy
name
,
for
thou
art
great
,
and
dost
wonderous
things
,
thou
art
God
alone
.
And
again
,
Psal.
95.
3
,
having
said
,
For
the
Lord
is
a
great
God
,
and
a
great
King
above
all
Gods
,
it
is
presently
subjoined
,
O
come
let
us
worship
,
and
fall
down
,
and
kneel
before
the
Lord
our
Maker
.
And
yet
again
,
Psal.
97.
7.
Worship
him
all
ye
gods
:
And
the
reason
is
given
presently
after
,
For
thou
Lord
art
high
above
all
the
earth
,
thou
art
exalted
far
above
all
gods
.
By
Worship
,
I
mean
in
the
general
,
the
highest
esteem
and
admiration
of
him
in
our
minds
,
whereby
we
do
continually
bow
down
our
souls
before
him
,
in
the
acknowledgment
of
his
Excellencies
;
depending
upon
him
,
invoking
of
him
in
our
necessities
,
making
our
acknowledgments
to
him
,
as
being
the
Author
of
all
the
mercies
we
enjoy
;
together
with
such
external
services
,
as
may
be
fit
to
testifie
unto
others
that
inward
veneration
which
we
have
for
him
,
whether
by
the
humblest
gestures
,
of
prostration
or
bowing
our selves
before
him
,
kneeling
,
lifting
up
our
hands
and
eyes
unto
him
;
being
always
ready
to
speak
good
of
his
Name
,
to
make
his
praise
glorious
.
Which
must
be
accompanied
with
a
hearty
zeal
and
indignation
,
against
all
such
things
as
reflect
dishonour
upon
him
.
Besides
this
general
habit
of
Worship
,
with
which
our
minds
should
always
be
possessed
,
there
are
likewise
some
particular
actions
and
services
,
which
by
the
light
of
Nature
,
and
the
consent
of
Nations
have
been
judged
proper
to
express
our
honouring
of
him
:
As
the
setting
apart
of
particular
Persons
,
and
Places
,
and
Times
,
peculiarly
for
his
Worship
.
It
hath
been
the
general
practise
of
all
Nations
,
to
have
amongst
them
a
distinct
calling
of
men
,
set
apart
to
officiate
in
Sacris
,
to
assist
the
people
in
their
publick
Worship
,
to
instruct
them
in
their
duties
,
and
to
excite
them
to
the
performance
of
them
.
Which
being
a
work
of
so
publick
usefulness
and
general
necessity
,
common
reason
will
assure
us
,
that
the
best
way
of
providing
for
it
,
is
by
such
persons
as
are
bred
up
to
it
,
and
set
apart
for
it
.
Such
men
are
like
to
have
the
greatest
skill
,
who
have
made
it
their
business
and
their
greatest
care
,
and
who
are
obliged
to
it
by
way
of
Office
.
It
is
natural
for
men
who
are
joined
together
in
Civil
Societies
,
to
join
likewise
in
Religious
Worship
.
And
in
order
to
this
,
't
is
necessary
that
there
should
be
publick
Places
,
and
solemn
Times
set
apart
for
such
Assemblies
.
Which
hath
accordingly
been
the
practice
of
all
civilized
Nations
.
And
in
the
manner
of
performing
their
publick
Worship
,
it
was
still
required
to
be
done
with
all
imaginable
submission
and
reverence
.
This
the
Stoick
commends
,
and
cites
Aristotle
for
it
;
Egregiè
Sen.
Nat.
Qu.
lib.
7.
cap.
30.
Aristoteles
ait
,
nunquam
nos
verecundiores
esse
debere
,
quam
cum
de
Diis
agitur
,
&c.
Men
are
never
more
concerned
to
be
humble
and
modest
,
than
when
they
have
to
do
about
God
.
We
should
enter
the
Temples
,
with
an
humble
and
composed
demeanour
.
When
we
approach
to
sacrifice
,
it
should
be
with
all
imaginable
expressions
of
reverence
and
modesty
,
in
our
countenance
and
carriage
.
As
for
the
chief
matter
and
substance
of
natural
Worship
,
unto
which
the
light
of
Reason
will
direct
,
I
know
no
other
,
than
invoking
of
the
Deity
,
returning
thanks
to
him
,
and
inquiring
after
his
Will.
Those
things
which
are
superadded
to
these
,
in
that
most
acceptable
way
of
Worship
revealed
in
the
Gospel
,
are
not
proper
to
be
discoursed
of
here
,
because
they
depend
meerly
upon
revelation
.
It
is
true
indeed
,
that
all
Nations
pretending
to
any
Religion
,
from
the
most
ancient
times
to
which
any
record
doth
extend
,
have
agreed
in
the
way
of
worship
by
Sacrifice
.
And
from
this
general
practise
,
there
may
seem
to
be
some
ground
to
infer
,
this
way
of
worship
to
have
been
directed
by
the
light
of
Nature
.
But
when
't
is
well
considered
,
what
little
ground
there
is
to
perswade
a
man
,
left
to
his
own
free
reason
,
that
God
should
be
pleased
with
the
killing
and
burning
of
Beasts
,
or
with
the
destroying
of
such
things
by
Fire
of
which
better
use
might
be
made
,
if
they
were
disposed
of
some
other
way
;
I
say
,
when
it
is
well
considered
,
what
little
reason
there
is
to
induce
such
a
man
to
believe
,
that
the
killing
or
burning
of
Beasts
or
Birds
,
or
any
other
thing
useful
to
mankind
,
should
of
it self
be
a
proper
and
natural
means
to
testifie
our
subjection
to
God
,
or
to
be
used
by
way
of
expiation
from
sin
;
It
will
rather
appear
probable
,
that
the
original
of
this
practice
was
from
Institution
,
and
that
our
first
Parents
were
by
particular
revelation
instructed
in
this
way
of
worship
,
from
whom
it
was
delivered
down
to
their
successive
Generations
by
verbal
Tradition
;
and
by
this
means
was
continued
in
those
Families
,
who
departed
from
the
Church
,
and
proved
Heathen
in
the
first
Ages
of
the
world
;
amongst
whom
this
Tradition
was
in
course
of
time
,
for
want
of
care
and
frequent
renewals
,
corrupted
with
many
humane
superinducements
,
according
to
the
genius
or
interests
of
several
times
,
or
Nations
.
As
for
the
Reasons
,
why
God
was
pleased
to
institute
to
his
own
people
this
way
of
worship
,
there
are
these
two
things
may
be
suggested
.
1.
Sacrifices
had
a
typical
reference
unto
that
great
design
which
was
to
be
accomplished
in
the
fulness
of
time
,
by
the
Sacrifice
of
Christ
upon
the
Cross
,
which
is
at
large
explained
and
applied
in
several
parts
of
the
New
Testament
,
particularly
in
the
Epistle
to
the
Hebrews
,
from
whence
many
strong
arguments
may
now
be
deduced
,
for
confirmation
of
the
truth
of
the
Gospel
.
2.
Because
this
way
of
worship
was
most
suitable
to
those
Ages
;
the
Providence
of
God
having
purposely
adapted
his
own
institutions
of
worship
,
unto
the
abilities
and
capacities
of
men
in
several
times
.
Discovering
himself
to
his
people
in
divers
sundry
times
.
And
therefore
in
those
first
and
ruder
Ages
of
the
world
,
when
people
were
more
generally
immersed
in
sensible
things
,
and
stood
in
need
of
somewhat
to
raise
and
fix
their
imaginations
,
God
was
pleased
to
amuse
them
with
external
pomp
and
solemnities
,
and
to
employ
that
time
of
their
nonage
,
about
these
plainer
rudiments
or
elements
of
the
world
.
But
when
they
fulness
of
time
(
as
the
Scripture
styles
it
)
did
the
Providence
of
God
think
fit
to
introduce
Christian
Religion
,
a
more
rational
and
spiritual
way
of
worship
,
whose
Precepts
are
most
agreeable
to
the
purest
and
sublimest
reason
;
consisting
chiefly
in
a
regulation
of
the
mind
and
spirit
,
and
such
kind
of
practices
as
may
promote
the
good
of
humane
society
,
and
most
effectually
conduce
to
the
perfecting
of
our
natures
,
and
the
rendering
of
them
happy
.
And
that
the
most
rational
kind
of
worship
doth
consist
in
such
kind
of
qualifications
and
services
,
besides
the
attestation
of
several
Scriptures
to
this
purpose
,
may
likewise
be
made
evident
by
the
acknowledgment
of
the
wisest
Heathens
.
Eusebius
quotes
Menander
a
Greek
Prepar
.
Evang
.
lib.
14
cap.
13.
Poet
to
this
purpose
,
(
sometimes
cited
by
St.
Paul
)
,
Men
do
in
vain
,
saith
he
,
endeavour
to
make
the
Gods
propitious
by
their
costly
Sacrifices
;
if
they
would
have
the
Divine
favour
,
let
them
love
and
adore
God
in
their
hearts
,
be
just
and
holy
in
their
conversations
.
And
in
another
place
,
he
cites
the
like
sayings
out
of
Porphyrie
,
in
his
Book
de
Sacrificiis
,
So
Maximus
Tyrius
,
speaking
concerning
He
would
be
loth
,
by
denying
any
of
these
,
to
derogate
from
the
honour
of
the
Deity
;
but
men
should
chiefly
labour
to
have
him
in
their
minds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
should
principally
endeavour
to
know
him
,
and
to
love
him
.
So
Seneca
,
having
discoursed
concerning
Such
formalities
may
be
acceptable
to
the
ambition
of
men
,
but
he
only
can
truly
worship
God
who
knows
him
.
The
first
step
(
saith
he
)
unto
Divine
worship
,
is
to
believe
the
Being
of
God
,
and
then
to
demean
our selves
towards
him
suitably
to
the
greatness
of
his
Majesty
.
Vis
Deos
propitiare
,
bonus
esto
;
satis
illos
coluit
quisquis
imitatus
est
.
Would
you
render
him
propitious
to
you
,
endeavour
to
be
good
;
that
man
only
doth
truly
worship
him
,
who
labours
to
be
like
him
.
So
Tully
,
Cultus
antem
Deorum
De
Nat.
Deorum
,
lib.
2.
est
optimus
,
idemque
castissimus
,
atque
sanctissimus
,
plenissimusque
pietatis
,
ut
eos
semper
purâ
,
integrâ
,
incorruptâ
mente
&
voce
veneremur
.
To
which
I
shall
only
add
that
saying
of
Persius
,
where
he
prefers
an
honest
Compositum
jus
fasque
animi
,
sanctosque
recessus
Mentis
,
&
incoctum
generoso
pectus
honesto
,
Haec
cedo
,
ut
admoveam
templis
,
&
farre
litabo
.
If
true
worship
did
consist
only
in
costly
Sacrifices
,
then
such
alone
as
were
rich
,
could
be
religious
;
whereas
God
is
more
ready
to
accept
the
meanest
Offering
,
from
a
person
of
a
just
and
worthy
and
generous
mind
,
who
doth
truly
love
and
devote
himself
to
him
,
than
of
the
most
pompous
costly
Sacrifices
from
others
.
And
thus
have
I
done
treating
of
those
kind
of
affections
,
which
naturally
follow
from
due
apprehensions
of
the
incommunicable
Attributes
belonging
to
the
Divine
nature
,
namely
,
adoration
and
worship
.
CHAP.
XIII
.
Of
Faith
or
Affiance
in
God
.
I
Proceed
to
those
other
affections
whereby
we
are
to
give
unto
God
(
so
far
as
Creatures
are
capable
)
that
honour
which
is
due
to
those
communicable
perfections
belonging
to
the
Divine
Understanding
,
Will
,
Faculties
of
Acting
,
namely
,
his
Wisdom
,
Goodness
,
Power
,
Dominion
,
and
superiority
over
us
,
and
his
distribution
of
future
Rewards
and
Punishments
;
which
should
respectively
excite
in
us
,
Affiance
,
Love
,
Reverence
,
and
Obedience
,
both
active
and
passive
.
And
though
each
of
these
graces
,
have
sufficient
foundation
in
every
one
of
the
Divine
excellencies
promiscuously
,
yet
there
is
some
more
peculiar
reference
and
correspondence
amongst
them
,
according
to
this
order
.
I
purpose
to
speak
to
each
of
them
,
severally
and
briefly
.
First
,
Concerning
Affiance
;
by
which
I
mean
an
acquiescence
of
the
mind
,
whereby
it
is
supported
against
all
unnecessary
doubts
and
fears
,
upon
account
of
the
Divine
All-sufficiency
in
general
,
with
more
special
respect
to
his
Knowledg
and
Wisdom
and
Providence
,
whereby
he
doth
take
notice
of
our
conditions
,
and
is
able
to
order
all
things
for
the
best
,
and
doth
not
permit
any
thing
to
befall
us
without
his
knowledg
of
it
,
and
being
concerned
for
it
.
This
Grace
,
according
to
its
different
relations
,
is
usually
distinguished
into
these
three
branches
:
1.
As
it
respects
an
act
of
the
judgment
in
assenting
to
all
divine
truths
,
whether
discoverable
by
Reason
or
by
Revelation
,
so
't
is
styled
Faith
.
2.
As
it
imports
a
resting
of
the
will
and
affections
in
the
Divine
goodness
,
whether
discovered
to
us
by
the
light
of
nature
or
by
revelation
,
so
't
is
styled
Trust
;
and
according
to
the
greater
measure
or
degree
of
it
,
Confidence
and
Plerophory
.
So
the
Heathen
,
who
have
no
revelation
,
can
support
themselves
in
their
sufferings
for
that
which
is
good
,
with
the
consideration
that
God
will
take
care
of
them
.
3.
As
it
relates
to
the
expectation
and
desire
after
some
future
good
which
we
stand
in
need
of
,
or
the
escaping
of
some
evil
we
are
obnoxious
unto
,
so
't
is
styled
Hope
.
But
I
shall
treat
of
these
promiscuously
,
because
they
agree
in
the
general
nature
of
Affiance
.
And
how
reasonable
and
proper
this
affiance
in
God
is
,
will
appear
from
these
considerations
.
1.
'T
is
necessary
to
our
present
state
in
this
world
,
that
there
should
be
something
for
us
,
to
lean
upon
,
and
have
recourse
unto
,
as
our
support
and
refuge
.
2.
God
alone
is
an
all-sufficient
stay
,
upon
which
the
mind
of
man
can
securely
repose
it self
in
every
condition
.
1.
'T
is
necessary
to
our
present
state
in
this
world
,
that
there
should
be
something
for
us
to
lean
upon
,
and
have
recourse
unto
,
as
our
support
and
refuge
.
This
the
ancient
Poets
have
signified
in
their
fable
of
Pandora's
Box
,
which
when
Epimetheus
had
opened
,
and
saw
all
manner
of
evils
flying
out
of
it
,
he
suddenly
closed
it
again
,
and
so
kept
in
Hope
at
the
bottom
of
it
,
as
being
the
only
remedy
left
to
mankind
,
against
all
those
evils
to
which
they
are
obnoxious
.
Every
man
at
his
best
estate
,
is
but
a
feeble
infirm
creature
;
what
from
the
impotence
of
his
mind
,
and
the
disorder
of
his
passions
from
within
;
together
with
the
troubles
and
difficulties
that
he
shall
meet
withall
from
without
;
the
great
obscurity
which
there
is
in
the
nature
of
things
,
that
uncertainty
which
attends
the
issues
and
events
of
them
;
the
mutability
of
all
humane
affairs
,
which
cannot
possibly
be
secured
by
all
the
imaginable
wisdom
and
foresight
which
men
are
capable
of
.
From
all
which
it
sufficiently
appears
,
that
faith
and
hope
and
trust
are
altogether
necessary
to
the
state
of
men
in
this
world
;
and
that
they
must
always
be
in
an
unsafe
,
unquiet
condition
,
unless
they
have
somewhat
to
support
and
relieve
them
in
their
exigences
.
'T
is
observed
of
the
Hopp
,
and
other
such
climbing
Plants
,
which
are
not
of
strength
enough
to
bear
up
themselves
,
that
they
will
by
natural
instinct
lean
towards
and
clasp
about
any
thing
that
is
next
,
which
may
help
to
bear
them
up
;
and
in
the
want
of
a
Tree
or
a
Pole
,
which
is
their
proper
support
,
they
will
wind
about
a
Thistle
or
a
Nettle
,
or
any
other
Weed
,
though
in
the
issue
it
will
help
to
choak
and
destroy
the
growth
of
them
,
instead
of
furthering
it
.
The
application
is
easie
,
All
flesh
is
grass
,
and
the
glory
thereof
,
as
the
flower
of
the
field
,
of
a
fading
impotent
condition
,
standing
in
need
of
something
without
it self
for
its
protection
and
support
.
And
a
mistake
in
the
choice
of
such
helps
,
may
sometimes
prove
fatal
.
Our
conditions
in
this
world
are
often
in
Scripture
represented
by
a
state
of
warfare
,
wherein
the
virtues
of
Faith
and
Hope
are
said
to
be
our
Brest-plate
,
2.
God
alone
is
an
all-sufficient
stay
,
upon
which
the
mind
of
man
can
securely
repose
it self
in
every
condition
.
For
which
reason
he
is
in
the
Scripture
phrase
styled
the
Hope
of
Israel
,
the
confidence
of
all
the
ends
of
the
earth
,
and
of
such
as
are
afar
off
upon
the
Sea
,
the
God
of
Hope
.
Which
Titles
he
hath
been
pleased
to
assume
unto
himself
,
to
teach
us
this
lesson
,
that
our
Faith
and
Hope
should
be
in
The
principal
conditions
requisite
in
that
person
,
who
is
fit
to
be
a
proper
object
of
our
confidence
are
these
four
:
1.
Perfect
knowledge
and
wisdom
,
to
understand
our
conditions
,
and
what
may
be
the
most
proper
helps
and
remedies
for
them
.
2.
Unquestionable
goodness
,
love
,
faithfulness
,
to
be
concerned
for
us
,
and
to
take
care
of
us
.
3.
Sufficient
power
,
to
relieve
us
in
every
condition
.
4.
Everlastingness
,
that
may
reach
to
us
and
our
posterity
to
all
generations
.
All
which
are
only
to
be
found
in
God
.
From
whence
it
will
appear
,
that
as
he
is
the
only
proper
object
of
our
trust
,
so
by
not-trusting
in
him
,
we
do
deny
to
him
the
honour
which
is
due
to
these
Divine
excellencies
,
and
consequently
are
deficient
in
one
of
the
chief
parts
of
Religion
.
1.
He
alone
hath
perfect
knowledg
and
wisdom
to
understand
our
conditions
,
and
what
may
be
the
most
proper
remedy
for
them
.
His
understanding
is
infinite
.
Our
filling
mens
bellies
with
his
hid
treasure
,
making
them
to
thrive
and
prosper
in
the
world
,
by
such
secret
ways
as
men
understand
not
.
And
sometimes
he
doth
blast
the
most
likely
means
,
so
that
the
battel
is
not
to
the
strong
,
nor
yet
bread
to
the
wise
,
nor
riches
to
men
of
understanding
,
nor
yet
favour
to
men
of
skill
;
but
it
may
happen
to
them
,
as
the
Prophet
speaks
,
that
though
they
sow
much
,
yet
they
bring
in
but
little
,
they
eat
and
have
not
enough
,
they
drink
but
are
not
filled
,
they
are
clothed
but
not
warm
,
earn
wages
but
put
it
into
a
bag
with
holes
.
And
therefore
upon
this
account
,
there
is
very
good
reason
why
God
should
be
the
object
of
our
confidence
.
2.
He
is
likewise
infinite
as
to
his
Goodness
,
Love
,
Truth
,
Faithfulness
,
whereby
he
is
concerned
for
our
welfare
,
and
doth
take
care
for
us
.
The
nearest
and
dearest
relations
which
we
have
in
the
world
,
in
whom
we
have
most
reason
to
be
confident
,
Our
father
and
mother
may
forsake
winter
brooks
,
which
in
wet
seasons
,
is
over
all
his
works
,
and
stranger
.
He
is
the
helper
of
the
friendless
.
O
go
not
far
from
me
,
for
trouble
is
nigh
at
hand
,
and
there
is
none
to
help
me
;
I
am
in
misery
,
O
hear
me
speedily
.
3.
He
is
of
infinite
Power
,
for
our
relief
and
supply
in
every
condition
;
being
able
to
do
whatsoever
he
pleaseth
both
in
heaven
and
in
earth
,
and
in
the
sea
,
and
in
all
deep
places
.
He
is
the
first
cause
of
every
thing
,
both
as
to
its
being
and
operation
.
We
depend
wholly
upon
his
power
,
not
only
for
the
issues
and
events
of
things
,
but
likewise
for
the
means
.
And
therefore
't
is
in
Scripture
made
an
argument
why
we
should
not
trust
in
riches
,
or
in
any
worldly
thing
,
because
power
belongs
to
God
.
And
't
is
elsewhere
urged
for
a
trust
in
the
Lord
for
ever
,
because
in
the
Lord
Jehovah
is
everlasting
strength
.
And
upon
this
consideration
against
hope
,
being
fully
perswaded
that
what
God
had
promis'd
he
was
able
to
perform
.
4.
He
is
everlasting
,
whereas
all
other
helps
and
comforts
which
we
can
propose
to
our selves
are
transient
and
fading
.
As
for
our
fathers
,
where
are
they
?
And
do
the
Prophets
,
or
Princes
,
live
for
ever
?
Their
days
upon
earth
are
a
shadow
that
fleeteth
away
,
their
breath
goeth
forth
,
and
they
return
to
the
earth
,
and
then
all
their
thoughts
perish
:
Whereas
he
is
from
everlasting
to
everlasting
,
God
blessed
for
ever
;
and
his
righteousness
extendeth
to
childrens
children
,
even
to
all
generations
.
We
see
by
daily
experience
,
persons
of
great
hopes
and
expectations
,
when
their
Patrons
dye
upon
whom
they
had
their
dependance
,
to
what
a
forlorn
and
helpless
condition
they
are
reduced
:
But
now
this
can
never
befall
the
man
who
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
And
't
is
one
'T
is
true
indeed
,
it
cannot
be
denied
,
but
that
God
doth
expect
,
and
the
nature
of
things
doth
require
,
that
men
should
be
suitably
affected
with
joy
or
sorrow
,
according
as
their
conditions
are
;
but
yet
with
this
difference
,
that
those
who
believe
the
Providence
of
God
,
should
not
be
so
deeply
affected
with
these
things
as
other
men
,
they
should
weep
as
not
weeping
,
and
rejoice
as
not
rejoicing
.
They
should
not
upon
any
occasion
fear
or
sorrow
as
men
without
hope
,
but
should
demean
themselves
as
persons
that
have
an
higher
principle
to
be
acted
by
,
and
to
live
upon
,
than
any
of
these
sensible
things
.
I
cannot
omit
to
suggest
one
Observation
concerning
this
duty
of
Affiance
,
which
I
have
now
been
insisting
upon
;
That
though
this
particular
virtue
,
and
others
of
the
like
affinity
,
be
evidently
moral
duties
,
our
obligation
to
them
being
clearly
deducible
from
the
light
of
nature
and
the
principles
of
reason
,
and
consequently
must
be
owned
by
the
Heathen
Philosophers
;
yet
they
do
in
their
Writings
,
speak
but
sparingly
,
concerning
those
kind
of
virtues
which
are
of
a
more
spiritual
nature
,
and
tend
most
to
the
elevating
and
refining
of
the
mind
.
And
on
the
other
side
,
the
Scripture
doth
most
of
all
insist
upon
the
excellency
and
necessity
of
these
kind
of
graces
.
Which
is
one
of
the
main
differences
,
betwixt
the
Scripture
and
other
moral
Writings
.
And
for
this
reason
it
is
,
that
in
speaking
of
these
graces
and
virtues
,
I
do
more
frequently
allude
to
Scripture
expressions
.
CHAP.
XIV
.
Of
the
Love
of
God
.
SEcondly
,
As
for
those
perfections
belonging
to
the
Divine
Will
,
namely
,
his
Goodness
,
his
Justice
,
his
Truth
and
Faithfulness
:
The
due
apprehension
of
these
,
should
excite
in
us
the
virtue
of
Love
,
with
all
the
genuine
fruits
of
it
.
By
Love
,
I
mean
an
esteeming
of
him
,
and
a
seeking
after
him
as
our
only
happiness
.
So
that
there
are
two
ingredients
of
this
virtue
of
Love
,
Estimation
and
Choice
.
1.
An
Estimation
of
the
judgment
;
a
due
valuation
of
those
excellencies
which
are
in
the
Divine
nature
,
whereby
we
look
upon
God
as
the
supreme
Being
in
genere
boni
:
From
whom
all
created
goodness
is
derived
,
and
by
conformity
to
whom
it
is
to
be
measured
.
And
this
notion
is
the
proper
importance
of
the
word
Charity
,
whereby
we
account
a
thing
dear
or
pretious
.
And
in
this
sense
doth
our
Saviour
oppose
despising
to
loving
,
Either
he
must
hate
the
one
,
and
love
the
other
;
Now
these
perfections
of
the
Divine
nature
may
be
considered
,
either
absolutely
or
relatively
.
1.
Absolutely
,
as
they
are
in
themselves
,
abstracting
from
any
benefit
that
we
our selves
may
have
by
them
.
And
in
this
sense
they
can
only
produce
in
us
an
esteem
of
our
judgments
,
without
any
desire
or
zeal
in
our
will
or
affections
.
The
Devil
doth
understand
these
absolute
perfections
of
the
Divine
nature
,
that
God
is
in
himself
most
wise
,
most
just
,
and
powerful
:
And
he
knows
withal
that
these
things
are
good
,
deserving
esteem
and
veneration
;
and
yet
he
doth
not
love
God
for
these
perfections
,
because
he
himself
is
evil
,
and
is
not
like
to
receive
any
benefit
by
them
.
2.
Relatively
,
with
reference
to
that
advantage
which
may
arrive
to
us
from
the
Divine
goodness
.
When
men
are
convinced
of
their
infinite
need
of
him
,
and
their
misery
without
him
;
and
that
their
utmost
felicity
doth
consist
in
the
enjoyment
of
him
:
This
is
that
which
properly
provokes
affection
and
desire
,
namely
,
his
relative
goodness
as
to
us
.
There
is
scarce
any
one
under
such
transports
of
love
,
as
to
believe
the
person
whom
he
loves
,
to
be
in
all
respects
the
most
virtuous
,
wise
,
beautiful
,
wealthy
that
is
in
the
world
.
He
may
know
many
others
,
that
do
in
some
,
if
not
in
all
these
respects
,
exceed
.
And
yet
he
hath
not
an
equal
love
for
them
,
because
he
hath
not
the
same
hopes
of
attaining
an
interest
in
them
,
and
being
made
happy
by
them
.
So
that
this
Virtue
doth
properly
consist
in
such
a
kind
of
esteem
,
as
is
withal
accompanied
with
a
hope
and
belief
of
promoting
our
own
happiness
by
them
.
And
this
is
properly
the
true
ground
and
original
of
our
love
to
God
.
From
whence
will
follow
2.
Our
choice
of
him
,
as
being
the
only
proper
object
of
our
happiness
,
preferring
him
before
any
thing
else
that
may
come
in
competition
with
them
.
Not
only
(
as
the
Scripture
expresseth
it
)
loving
him
above
father
and
mother
,
but
hating
father
and
mother
,
yea
and
life
it self
for
his
sake
:
Counting
all
other
things
but
dross
and
dung
,
in
comparison
of
him
.
Now
it
cannot
otherwise
be
,
but
that
a
due
apprehension
of
the
Divine
excellencies
in
general
,
especially
of
his
particular
goodness
to
us
,
must
excite
in
the
soul
suitable
affections
towards
him
.
And
hence
it
is
,
that
the
misapprehension
of
the
Divine
nature
,
as
to
this
Attribute
,
doth
naturally
produce
in
men
that
kind
of
superstition
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
imports
a
frightful
and
over-timorous
notion
of
the
Deity
,
representing
God
as
austere
and
rigorous
,
easily
provoked
by
every
little
circumstantial
mistake
,
and
as
easily
appeased
again
by
any
flattering
and
slight
formalities
.
Not
but
that
there
is
sufficient
evidence
from
the
principles
of
natural
reason
,
to
evince
the
contrary
;
but
the
true
ground
of
their
mistake
in
this
matter
,
is
from
their
own
vitious
and
corrupt
affections
.
'T
is
most
natural
for
selfish
and
narrow
men
,
to
make
themselves
the
rule
and
measure
of
perfection
in
other
things
.
And
hence
it
is
,
that
according
as
a
mans
own
inclinations
are
,
so
will
he
be
apt
to
think
of
God
;
Thou
thoughtest
that
I
was
altogether
such
an
one
as
thy self
.
Those
that
are
of
ill
natures
and
of
little
minds
,
whose
thoughts
are
fixed
upon
small
and
low
matters
,
laying
greater
weight
upon
circumstances
,
salutes
,
addresses
,
than
upon
the
real
worth
of
persons
and
substantial
duties
,
being
themselves
apt
to
be
provoked
unto
wrath
and
fierceness
,
upon
the
omission
of
these
lesser
circumstances
,
and
to
be
pacified
again
by
any
flattering
and
formal
services
;
such
men
must
consequently
think
themselves
obliged
to
deal
just
so
towards
God
,
as
they
expect
that
others
should
deal
with
them
.
And
according
to
the
different
natures
and
tempers
of
those
men
who
do
mistake
this
notion
of
the
Divine
goodness
,
so
are
the
effects
and
consequences
of
this
mistake
various
(
as
a
learned
man
hath
well
observed
)
When
And
that
the
perfections
of
the
Divine
nature
,
and
particularly
his
Goodness
,
should
excite
our
love
of
him
,
may
be
made
evident
by
all
kind
of
proofs
.
There
being
no
kind
of
motive
to
affection
,
whether
imaginary
or
real
,
but
't
is
infinitely
more
in
God
than
in
any
thing
else
besides
.
I
shall
mention
only
these
three
things
.
1.
His
absolute
goodness
and
excellency
.
2.
His
relative
goodness
and
kindness
to
us
.
3.
The
necessity
we
are
under
of
being
utterly
lost
and
undone
,
without
an
interest
in
his
favour
.
1.
His
absolute
perfections
are
infinite
,
being
the
original
of
all
that
good
which
we
behold
in
other
things
.
Whatever
attractives
we
find
diffused
amongst
other
creatures
,
by
which
they
are
rendred
amiable
,
they
are
all
derived
from
him
,
and
they
are
all
,
in
comparison
to
him
,
but
as
little
drops
to
the
Ocean
.
There
is
much
of
loveliness
in
the
fabrick
of
this
beautiful
world
,
the
glorious
Sun
,
the
Moon
and
the
Stars
which
he
hath
ordained
;
which
is
abundantly
enough
to
render
the
notion
and
the
name
of
him
excellent
in
all
the
earth
.
We
may
perhaps
know
some
particular
persons
so
very
eminent
for
all
kind
of
accomplishments
,
virtue
,
and
wisdom
,
and
goodness
,
&c.
as
to
contract
an
esteem
and
veneration
from
all
that
know
them
.
But
now
the
highest
perfections
that
are
in
men
,
besides
that
they
are
derived
from
him
,
are
so
infinitely
disproportionable
to
his
,
that
they
may
be
said
not
to
be
in
any
of
the
creatures
.
There
is
some
kind
of
communicated
goodness
,
and
wisdom
,
and
power
,
and
immortality
in
men
;
and
yet
these
perfections
are
in
Scripture
appropriated
to
the
Divine
nature
in
such
a
manner
,
as
if
no
Creature
did
partake
of
them
.
There
is
none
good
,
or
wise
,
but
he
.
He
is
the
only
Potentate
;
who
only
hath
immortality
.
No
man
can
take
a
serious
view
of
the
works
he
hath
wrought
,
whether
they
concern
Creation
or
Providence
,
but
he
must
needs
acknowledg
,
concerning
the
Author
of
them
,
that
he
is
altogether
lovely
,
and
say
with
the
Prophet
,
How
great
is
his
goodness
?
and
how
great
is
his
bounty
?
The
comeliness
of
them
is
upon
all
accounts
so
eminent
and
conspicuous
,
as
cannot
but
be
owned
by
every
one
who
considers
them
.
For
any
man
to
ask
,
what
Beauty
is
,
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
speaks
,
the
question
of
a
blind
man
.
Every
man
who
hath
eyes
,
may
judg
of
it
at
first
view
.
Not
to
discern
it
,
is
a
sure
argument
of
blindness
and
darkness
.
And
that
the
Divine
nature
is
not
more
amiable
to
us
,
shews
the
great
imperfection
of
our
present
condition
.
It
shall
be
the
perpetual
employment
of
our
future
state
in
heaven
,
to
celebrate
these
excellencies
of
the
Divine
nature
.
The
blessed
Angels
,
and
the
spirits
of
just
men
made
perfect
,
do
receive
a
chief
part
of
their
felicity
,
by
contemplating
these
Divine
perfections
in
the
beatifical
vision
.
2.
His
relative
goodness
and
kindness
to
us
;
testified
in
so
many
particulars
,
that
when
we
would
reckon
them
up
,
they
are
more
in
number
than
the
sand
.
He
is
the
Author
of
our
beings
and
our
well-beings
.
It
is
he
that
made
us
,
and
not
we
our selves
.
He
spreads
our
tables
,
and
fills
our
cups
,
in
him
we
live
,
and
move
,
and
have
our
beings
.
He
doth
daily
follow
us
,
compass
us
about
,
load
us
with
his
benefits
.
He
gives
us
all
that
we
enjoy
,
and
he
is
willing
upon
our
repentance
to
forgive
us
all
that
we
offend
.
And
to
whom
much
is
given
,
or
forgiven
,
they
should
love
much
.
To
love
them
that
love
us
,
is
a
duty
but
of
a
low
attainment
,
the
Publicans
and
sinners
do
the
same
;
nay
,
the
very
Beasts
will
do
it
,
The
Oxe
knows
his
owner
,
and
the
Ass
his
masters
crib
.
That
person
must
be
void
of
the
reason
of
a
man
,
who
will
not
admire
and
love
God
for
his
Excellencies
;
but
he
that
doth
not
love
him
for
his
kindness
,
must
be
more
stupid
and
senseless
than
the
brute
creatures
.
3.
We
are
utterly
undone
,
without
an
interest
in
his
favour
.
So
that
if
the
apprehension
of
his
absolute
goodness
cannot
work
upon
our
reason
,
nor
the
sense
of
his
relative
goodness
or
kindness
upon
our
ingenuity
and
gratitude
;
yet
the
consideration
of
our
undone
estate
without
him
,
ought
to
prevail
with
all
such
,
as
have
not
forfeited
the
first
and
most
universal
principle
of
self-preservation
.
The
not
having
him
for
our
friend
,
and
much
more
the
having
him
for
our
enemy
,
putting
a
man
into
an
absolute
incapacity
of
all
kind
of
happiness
.
'T
is
a
question
proposed
by
St.
Austin
,
why
we
are
so
often
in
Scripture
enjoyned
to
love
God
and
our
neighbours
,
but
have
no-where
any
precept
commanding
us
to
love
our selves
?
To
which
he
gives
this
answer
,
Fingi
non
potest
major
dilectio
sui
,
quàm
dilectio
Dei
;
The
highest
and
truest
self-love
,
is
to
love
that
which
can
alone
make
us
happy
.
Men
do
not
need
any
motive
or
argument
to
perswade
them
to
love
themselves
.
'T
is
a
natural
principle
,
rather
than
a
moral
duty
;
they
must
do
so
,
nor
can
they
do
otherwise
.
Only
this
is
that
wherein
they
stand
in
greatest
need
of
direction
,
how
to
set
this
natural
principle
on
work
upon
its
due
object
.
Felicity
must
be
every
mans
chief
end
,
there
is
no
need
of
perswading
any
one
to
that
;
all
the
difficulty
is
to
convince
men
,
wherein
this
happiness
doth
consist
.
And
there
is
no
rational
considering
man
,
but
must
needs
grant
it
to
be
in
the
fruition
of
the
first
and
supreme
good
;
so
that
to
love
God
as
our
happiness
is
to
love
our selves
,
beyond
which
there
is
nothing
to
be
said
or
fancyed
by
way
of
motive
or
perswasion
.
'T
is
a
duty
this
,
upon
all
accounts
,
so
plain
and
reasonable
,
that
no
man
whatsoever
can
pretend
to
any
kind
of
doubt
or
dispute
about
it
.
And
therefore
I
shall
add
no
more
by
way
of
proof
or
confirmation
of
the
necessity
of
it
.
I
shall
only
offer
two
considerations
,
which
should
engage
mens
utmost
diligence
and
caution
in
this
matter
.
1.
'T
is
a
business
of
greatest
consequence
,
to
know
whether
we
truly
love
God
.
2.
'T
is
a
matter
wherein
we
are
very
liable
to
mistake
.
1.
'T
is
a
business
of
unspeakable
concernment
,
to
understand
whether
we
love
God
or
not
:
It
being
the
same
thing
as
to
enquire
,
whether
there
be
any
thing
in
us
of
true
Religion
,
or
not
.
'T
is
not
a
question
about
the
fruits
or
the
branches
,
but
about
the
root
;
not
about
the
degrees
,
but
about
the
very
essence
of
grace
and
holiness
.
There
being
no
medium
betwixt
loving
God
and
hating
of
him
.
He
that
is
not
with
me
,
is
against
me
,
(
saith
our
Saviour
)
,
Luke
11.
23.
2.
And
then
't
is
a
matter
wherein
men
are
liable
to
mistake
.
There
is
naturally
in
all
Nations
of
men
,
who
dwell
on
the
face
of
the
earth
,
a
kind
of
confused
inclination
towards
God
,
whereby
they
seek
the
Lord
,
if
haply
they
might
feel
after
him
,
and
find
him
,
as
the
Apostle
speaks
.
But
I
know
you
,
that
you
have
not
the
love
of
God
in
you
.
'T
is
not
an
outward
profession
,
though
accompanied
with
zeal
,
that
is
a
sufficient
argument
of
our
love
.
Though
there
are
many
in
the
world
,
who
both
live
and
dye
under
this
delusion
,
Mat.
7.
22.
Many
will
say
unto
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
name
,
and
in
thy
name
have
cast
out
Devils
,
and
in
thy
name
done
many
wonderful
works
.
And
then
will
I
profess
unto
them
,
I
never
knew
you
,
depart
from
me
you
that
work
iniquity
.
'T
is
not
the
being
gifted
and
called
,
for
these
extraordinary
works
of
prophesying
and
miracles
;
't
is
not
an
ability
to
undergo
the
flames
of
martyrdom
,
and
the
giving
our
bodies
to
be
burned
:
Neither
gifts
nor
priviledges
,
nor
some
particular
acts
of
duty
,
though
of
the
most
noble
kind
and
greatest
difficulty
,
can
be
a
sufficient
evidence
of
this
love
.
So
that
't
is
a
matter
wherein
men
are
very
liable
to
mistake
,
and
where
a
mistake
will
prove
of
infinite
consequence
.
And
therefore
will
it
concern
us
,
to
be
very
considerate
and
cautious
in
our
enquiry
about
it
.
There
is
one
kind
of
affection
seated
in
the
rational
part
of
the
soul
,
the
understanding
and
will
;
and
another
in
the
sensitive
,
the
fancy
and
appetite
.
The
one
consisting
in
a
full
conviction
,
deliberate
choice
,
and
firm
resolution
;
the
other
consisting
more
in
some
sudden
impetus
and
transport
of
desire
after
a
thing
.
The
first
of
these
may
be
styled
the
virtue
,
the
other
the
passion
of
love
.
Now
though
a
man
should
,
in
some
fits
of
devotion
,
love
God
with
as
great
a
degree
of
fervor
,
as
to
passionate
sensitive
love
,
as
some
Martyrs
have
done
;
yet
were
it
possible
for
him
in
his
judgment
,
to
esteem
any
thing
else
but
equally
,
or
never
so
little
more
than
God
;
such
a
kind
of
affection
,
though
it
were
sufficient
to
make
the
other
a
Martyr
,
yet
could
not
preserve
him
from
being
an
Apostate
,
and
renouncer
or
blasphemer
of
Religion
(
as
a
learned
Author
hath
proved
more
at
large
)
;
For
the
further
explication
of
this
,
I
shall
suggest
to
you
a
distinction
,
not
commonly
(
if
at
all
)
taken
notice
of
by
others
,
betwixt
natural
principles
and
moral
duties
.
The
misunderstanding
of
which
is
the
occasion
of
many
difficulties
and
confusions
,
about
this
and
some
other
points
.
1.
By
natural
principles
,
I
mean
such
kind
of
impressions
as
are
originally
stamped
upon
the
nature
of
things
,
whereby
they
are
fitted
for
those
services
to
which
they
are
designed
in
their
creation
;
the
acts
of
which
are
necessary
,
and
under
no
kind
of
liberty
of
being
suspended
:
All
things
must
work
according
to
their
natural
principles
,
nor
can
they
do
otherwise
;
as
heavy
bodies
must
tend
downwards
.
The
beauty
of
the
world
,
and
the
wisdom
of
the
Creation
,
is
generally
acknowledged
to
consist
in
this
,
that
God
was
pleased
to
endue
the
kinds
of
things
,
with
such
natures
and
principles
,
as
might
accommodate
them
for
those
works
to
which
they
were
appointed
.
And
he
governs
all
things
by
such
laws
,
as
are
suited
to
those
several
natures
which
he
had
at
first
implanted
in
them
.
The
most
universal
principle
belonging
to
all
kind
of
things
,
is
self-preservation
,
which
in
man
(
being
a
rational
Agent
)
is
somewhat
farther
advanced
to
strong
propensions
and
desires
of
the
soul
after
a
state
of
happiness
,
which
hath
the
predominancy
over
all
other
inclinations
,
as
being
the
supreme
and
ultimate
end
,
to
which
all
their
designs
and
actions
must
be
subservient
by
a
natural
necessity
.
2.
Whereas
on
the
other
hand
,
those
rules
or
means
which
are
most
proper
for
the
attaining
of
this
end
,
about
which
we
have
a
liberty
of
acting
,
to
which
men
are
to
be
induced
in
a
moral
way
,
by
such
kind
of
motives
or
arguments
as
are
in
themselves
sufficient
to
convince
the
reason
:
These
I
call
moral
duties
;
duties
,
as
deriving
their
obligation
from
their
conducibility
to
the
promoting
of
our
chief
end
;
and
moral
,
as
depending
upon
moral
motives
.
So
that
self-love
,
and
the
proposing
of
happiness
as
our
chief
end
,
though
it
be
the
foundation
of
duty
,
that
basis
or
substratum
upon
which
the
Law
is
founded
,
yet
it
is
not
properly
a
moral
duty
,
about
which
men
have
a
liberty
of
acting
.
They
must
do
so
,
nor
can
they
do
otherwise
.
The
most
vile
and
profligate
wretches
that
are
,
who
are
most
opposite
to
that
which
is
their
true
happiness
,
they
are
not
against
happiness
it self
,
but
they
mistake
about
it
,
and
erroneously
substitute
something
else
in
the
room
of
it
.
So
that
if
men
were
upon
all
accounts
firmly
convinced
,
that
God
was
their
chief
happiness
,
they
would
almost
as
necessarily
love
him
,
as
hungry
men
do
eat
,
and
thirsty
men
do
drink
.
I
have
enlarged
somewhat
the
more
upon
this
particular
,
the
better
to
manifest
the
true
cause
or
ground
of
this
love
,
to
consist
in
this
perswasion
,
that
our
chief
happiness
is
in
the
favour
of
God
,
and
the
enjoyment
of
him
.
CHAP.
XV.
Of
Reverence
and
the
Fear
of
God
.
THirdly
,
As
for
those
kind
of
affections
,
which
should
be
wrought
in
us
,
more
especially
from
the
apprehension
of
the
Divine
Power
;
these
are
reverence
,
fear
,
humility
,
a
submissive
and
filial
awe
,
which
is
so
suitable
to
the
notion
of
Omnipotence
,
and
so
necessary
a
consequence
from
it
,
as
not
to
be
separated
.
By
this
reverence
,
I
mean
,
such
an
humble
,
aweful
,
and
ingenuous
regard
towards
the
Divine
nature
,
proceeding
from
a
due
esteem
and
love
of
him
,
whereby
we
are
rendred
unwilling
to
do
any
thing
which
may
argue
contempt
of
him
,
or
which
may
provoke
and
offend
him
.
'T
is
a
duty
which
we
owe
to
such
as
are
in
a
superior
relation
,
and
is
in
the
fifth
Commandment
enjoined
under
the
name
of
Honour
;
which
in
the
notion
of
it
doth
imply
a
mixture
of
Love
and
Fear
,
and
in
the
object
of
it
doth
suppose
Goodness
and
Power
.
That
power
which
is
hurtful
to
men
,
and
devoid
of
goodness
,
may
raise
in
their
minds
a
dread
and
terror
,
but
not
a
reverence
and
an
honour
.
And
therefore
all
such
doctrines
as
ascribe
unto
God
what
is
harsh
,
and
rigorous
,
and
unworthy
of
his
infinite
goodness
,
instead
of
this
filial
,
do
beget
a
servile
fear
in
men
.
This
is
the
meaning
of
that
citation
in
St.
Austin
,
where
he
mentions
it
as
Varro's
judgment
,
Deum
a
religioso
vereri
,
a
superstitioso
timeri
.
The
passion
of
fear
and
dread
belongs
to
superstitious
persons
,
but
the
virtue
of
reverence
to
those
that
are
religious
.
And
that
of
Seneca
,
Deos
nemo
sanus
But
as
for
this
reverence
,
or
filial
fear
,
it
is
so
essential
to
a
state
of
Religion
,
that
not
only
the
Scripture
,
but
the
heathen
Moralists
likewise
do
describe
Religion
it self
by
this
very
name
of
fearing
God
.
And
men
who
are
pious
and
devout
,
are
by
the
Gentiles
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
men
of
reverence
and
fear
.
Now
though
every
one
of
the
Divine
perfections
may
justly
challenge
this
affection
as
due
to
it
,
particularly
his
infinite
wisdom
and
goodness
,
yet
doth
it
more
particularly
belong
to
his
power
.
I
shall
speak
briefly
of
each
of
these
.
1.
For
his
infinite
knowledg
and
wisdom
,
which
are
things
that
have
been
always
counted
venerable
.
He
knows
all
our
infirmities
and
most
secret
faults
,
and
therefore
ought
to
be
feared
upon
that
account
.
'T
is
a
notable
saying
in
Cicero
to
this
purpose
;
Quis
non
timeat
omnia
providentem
&
cogitantem
,
&
animadvertentem
,
&
omnia
ad
se
pertinere
putantem
,
curiosum
&
plenum
negotii
Deum
.
Who
would
not
fear
that
God
who
sees
and
takes
notice
of
all
things
,
so
curious
and
full
of
business
,
as
to
have
a
particular
concern
for
every
action
and
person
in
the
world
.
And
in
another
place
he
makes
this
notion
of
the
Deity
,
and
the
fear
consequent
thereupon
,
to
be
the
chief
basis
of
Government
,
the
first
foundation
of
that
civil
policy
whereby
men
are
gathered
together
and
preserved
in
regular
societies
.
Sit
persuasum
De
Legib.
lib.
2.
civibus
,
Deos
,
qualis
quisque
sit
,
quid
in
se
admittat
,
quâ
mente
,
quâ
pietate
religiones
colat
,
intueri
;
piorumque
&
impiorum
habere
rationem
.
This
is
one
of
the
first
principles
,
which
men
who
would
associate
under
government
,
ought
to
be
convinced
of
,
that
God
takes
particular
notice
,
what
kind
of
person
every
one
is
,
with
what
mind
and
devotion
he
applies
himself
to
the
duties
of
Religion
,
and
will
deal
with
men
according
as
they
are
pious
or
impious
.
From
whence
will
follow
,
such
a
fear
of
offending
him
by
any
dishonest
action
,
as
must
make
men
capable
of
living
under
government
.
2.
His
goodness
,
holiness
,
kindness
,
and
mercy
,
do
afford
another
reason
why
he
ought
to
be
feared
;
though
these
are
the
most
immediate
objects
of
our
love
and
joy
,
yet
will
they
likewise
afford
ground
for
our
reverence
.
We
read
in
one
Text
,
of
fearing
the
Lord
and
his
goodness
;
which
There
is
forgiveness
with
him
,
that
he
ought
to
be
feared
.
The
meaning
of
which
place
may
be
this
,
We
stand
in
continual
need
of
pardon
and
remission
,
being
utterly
undone
without
it
;
and
God
only
doth
give
this
,
and
therefore
upon
this
account
we
ought
to
reverence
and
fear
him
.
3.
This
duty
doth
more
especially
refer
to
that
Attribute
of
his
power
,
together
with
the
effects
of
it
,
in
the
judgments
which
he
executes
in
the
world
.
Now
nothing
is
more
natural
to
men
,
than
to
fear
such
as
have
power
over
them
,
and
are
able
to
help
or
to
hurt
them
.
The
Civil
Magistrate
is
to
be
feared
and
reverenced
upon
this
account
,
because
he
bears
the
sword
,
and
is
a
revenger
:
can
but
kill
the
body
,
and
after
that
must
dye
themselves
;
but
God
lives
for
ever
,
and
can
punish
for
ever
;
he
can
cast
both
body
and
soul
into
hell
:
And
therefore
we
have
very
great
The
fear
of
Israel
,
He
that
ought
to
be
feared
.
And
that
by
those
who
need
not
to
fear
others
,
the
Princes
and
Potentates
of
the
world
.
Those
very
persons
,
whom
others
are
most
afraid
of
,
ought
themselves
to
stand
in
fear
of
him
;
for
he
cuts
off
the
spirits
of
Princes
,
and
is
terrible
to
the
Kings
of
the
earth
,
as
it
follows
in
that
place
.
The
great
prejudice
which
ignorant
men
have
against
this
affection
of
fear
,
is
,
that
it
is
a
check
and
restraint
to
a
man
in
his
liberty
,
and
consequently
brings
disquiet
to
his
mind
;
which
is
so
far
from
truth
,
that
on
the
contrary
it
may
be
manifested
,
that
one
of
the
greatest
priviledges
belonging
to
a
state
of
Religion
,
doth
arise
from
this
true
fear
of
God
,
as
being
that
which
must
set
us
at
liberty
from
all
other
tormentful
fears
.
That
which
hath
the
greatest
influence
upon
the
troubles
and
discontents
of
men
in
the
world
,
whereby
their
conditions
are
rendred
uncomfortable
,
is
their
inordinate
fear
,
those
misgiving
thoughts
and
surmises
,
whereby
they
are
apt
to
multiply
their
own
dangers
,
and
create
needless
troubles
to
themselves
.
And
whatever
a
mans
outward
condition
may
be
,
as
to
the
security
and
flourishing
of
it
,
yet
whilst
such
fears
are
in
his
mind
,
His
soul
doth
not
dwell
at
ease
,
as
the
phrase
is
;
whereas
,
he
that
fears
the
Lord
,
his
soul
shall
dwell
at
ease
,
i.
e.
such
an
one
need
not
be
afraid
of
any
thing
else
.
Discat
timere
,
qui
non
vult
timere
;
discat
ad
tempus
esse
solicitus
qui
vult
esse
semper
securus
,
saith
St.
Austin
;
He
that
would
not
fear
other
things
,
let
him
learn
to
fear
God
;
let
him
be
cautious
and
solicitous
for
a
time
,
that
would
be
everlastingly
secure
.
And
in
another
place
,
Homo
time
Deum
&
minantem
mundum
ridebis
;
O
man
,
learn
to
fear
God
,
and
thou
wilt
despise
the
threatnings
of
the
world
.
And
again
,
Exhorresce
quod
minatur
Omnipotens
,
ama
quod
promittit
Omnipotens
,
&
vilescet
mundus
sive
promittens
sive
terrens
;
He
that
hath
a
true
fear
of
what
the
Omnipotent
God
doth
threaten
,
and
a
love
to
what
he
promises
,
to
such
an
one
the
world
whether
smiling
or
frowning
will
seem
contemptible
.
The
heaven
,
and
earth
,
and
men
,
are
all
but
his
instruments
,
and
cannot
do
any
thing
otherwise
than
as
they
are
permitted
or
acted
by
him
.
Though
they
should
seem
to
be
angry
with
us
,
yet
he
can
restrain
their
wrath
,
and
when
he
pleaseth
can
reconcile
them
to
us
.
But
if
he
himself
be
offended
,
none
of
these
things
will
be
able
to
afford
us
any
comfort
or
relief
.
'T
is
above
all
other
things
the
most
fearful
to
fall
into
the
hands
of
the
living
God
.
That
's
a
notable
speech
to
this
purpose
,
which
I
find
cited
out
of
Plutarch
;
They
that
look
upon
God
as
the
chief
rewarder
of
Good
and
Evil
,
and
fear
him
accordingly
,
are
thereby
freed
from
other
perplexing
fears
.
Such
persons
,
minùs
animo
conturbantur
,
quam
qui
indulgent
vitiis
audentque
scelera
,
have
more
inward
peace
than
others
who
indulge
themselves
in
their
vices
,
and
dare
commit
any
wickedness
.
And
as
on
the
one
side
,
the
more
men
have
of
this
fear
towards
God
,
the
less
they
have
of
other
fears
:
So
the
less
they
have
of
this
,
the
more
subject
are
they
to
other
fears
.
Amongst
the
many
judgments
denounced
against
the
want
of
this
fear
of
God
,
the
Scripture
particularly
mentions
a
fearful
mind
,
If
thou
wilt
not
fear
that
glorious
and
fearful
name
,
the
Lord
thy
God
,
the
Lord
will
make
thy
plagues
wonderful
,
&c.
And
this
is
reckoned
as
one
of
them
,
The
Lord
shall
give
thee
a
trembling
heart
.
And
if
we
consult
experience
,
there
are
none
more
obnoxious
in
this
kind
,
than
prophane
Atheistical
persons
,
who
by
their
vile
doctrines
and
practices
,
endeavour
to
harden
themselves
and
others
against
this
fear
of
God
.
None
so
cowardly
and
timorous
as
these
,
none
so
easily
frightened
with
the
least
appearance
of
danger
.
The
Satyrist
of
old
observed
it
of
them
:
Hi
sunt
qui
trepidant
,
&
ad
omnia
fulgura
pallent
.
None
are
so
fearful
,
as
those
that
pretend
not
to
fear
God
at
all
.
And
't
is
but
justice
,
that
those
who
will
not
reverence
him
as
sons
,
should
be
overwhelmed
with
dread
and
astonishment
towards
him
as
slaves
.
And
this
consideration
ought
to
be
no
small
inducement
to
men
,
to
labour
after
this
disposition
.
As
Abimelech
said
to
the
men
of
Sichem
,
Judg
I
pray
you
,
whether
it
be
better
for
you
,
that
threescore
and
ten
persons
reign
over
you
,
or
that
one
reign
over
you
.
So
in
this
case
,
consider
whether
it
be
better
for
you
,
to
be
distracted
by
the
great
variety
of
worldly
cares
and
fears
,
which
as
so
many
Tyrants
,
will
domineer
over
you
,
and
keep
you
in
perpetual
slavery
,
or
to
submit
your selves
to
this
one
fear
,
the
fear
of
God
,
which
is
perfect
peace
and
liberty
.
To
all
which
may
be
added
,
That
it
is
by
this
fear
that
we
are
to
give
unto
God
the
glory
of
his
Power
and
Justice
.
'T
is
this
that
must
make
us
pliable
to
his
will
,
and
effectually
remove
all
such
obstacles
as
may
hinder
us
from
submitting
to
him
;
subdue
our
reluctancies
,
and
make
us
bow
down
before
him
.
Upon
which
account
this
expression
of
fearing
God
is
frequently
used
in
Scripture
for
the
whole
business
of
Worship
and
Religion
;
because
where
this
fear
is
well
fixed
in
the
heart
,
all
other
parts
of
holiness
and
righteousness
will
naturally
follow
.
It
hath
a
more
peculiar
influence
to
stir
up
in
us
watchfulness
and
caution
,
and
like
a
wary
friend
is
apt
to
suggest
to
us
the
safest
counsel
and
advice
.
'T
is
the
vigilant
keeper
of
all
virtues
,
that
which
must
fortifie
us
in
our
temptations
,
and
restore
us
in
our
lapses
.
He
that
will
but
seriously
ponder
upon
what
the
meer
light
of
nature
dictates
,
concerning
the
Omnipotence
of
him
who
is
the
great
Creator
and
Governour
of
the
world
,
his
infinite
holiness
and
justice
,
and
that
wise
Providence
which
extends
to
every
particular
person
and
action
,
whereby
he
takes
notice
of
them
,
and
will
be
sure
to
reward
or
punish
them
,
according
as
they
are
good
or
evil
:
Such
an
one
,
must
needs
have
his
heart
affected
with
a
great
awe
and
dread
towards
the
Divine
nature
.
The
very
Heathens
were
wont
upon
this
account
,
to
paint
their
Jupiter
with
a
thunderbolt
in
his
hand
;
to
strike
an
awe
into
men
,
from
daring
to
offend
him
who
stands
always
ready
armed
with
vengeance
against
such
as
provoke
him
.
CHAP.
XVI
.
Of
Obedience
:
And
first
of
Active
Obedience
to
the
Laws
of
God
.
HAving
dispatched
the
duties
we
are
more
especially
obliged
to
,
with
regard
to
Gods
wisdom
,
goodness
,
power
;
I
shall
now
treat
concerning
such
other
duties
,
as
refer
more
particularly
to
his
Dominion
and
superiority
over
us
,
his
right
to
command
and
govern
us
,
which
are
comprehended
under
the
general
name
of
Obedience
.
The
Habit
of
which
may
be
described
to
consist
,
in
such
a
submissive
frame
of
spirit
,
whereby
a
man
doth
always
devote
and
resign
up
himself
unto
the
disposal
of
his
maker
,
being
ready
in
every
condition
,
to
do
or
suffer
that
which
he
apprehends
to
be
most
reasonable
and
acceptable
,
and
whereby
he
may
best
express
his
love
and
subjection
.
By
which
description
it
may
appear
,
that
|
this
Obedience
is
of
two
kinds
|
Active
.
|
|
|
Passive
.
|
1.
Active
.
Which
consists
in
a
readiness
of
mind
to
do
what
God
shall
injoin
.
2.
Passive
.
In
an
acquiescence
of
mind
under
what
he
shall
inflict
.
Both
which
do
necessarily
flow
from
the
apprehension
of
Gods
dominion
over
us
,
his
right
to
govern
and
dispose
of
us
as
he
pleaseth
.
Obedience
,
in
the
true
notion
of
it
,
being
nothing
else
but
that
homage
which
we
owe
to
such
as
are
in
a
superior
relation
,
who
have
a
right
to
command
us
.
Every
relation
of
superiority
and
dominion
being
a
distinct
engagement
to
subjection
;
whether
Oeconomical
,
as
that
betwixt
Parent
and
Child
;
Political
,
as
betwixt
Magistrate
and
Subject
;
Moral
,
as
betwixt
Benefactor
and
Beneficiary
;
or
lastly
,
that
which
is
Natural
,
which
above
all
other
things
gives
the
highest
title
to
dominion
,
as
that
betwixt
the
Maker
and
his
Work
,
the
first
Cause
and
that
which
he
bestows
being
upon
.
And
God
by
all
these
Titles
,
and
many
more
,
may
justly
challenge
dominion
over
us
.
Under
this
first
kind
of
Obedience
,
styled
Active
,
are
comprehended
these
three
particulars
:
1.
A
knowledg
of
,
and
an
acquaintance
with
those
Laws
which
we
are
to
observe
.
2.
A
consent
to
them
,
or
an
approbation
of
them
.
3.
A
conformity
to
them
.
1.
An
acquaintance
with
the
Laws
of
God
;
whether
discovered
to
us
by
Revelation
(
the
principles
of
nature
obliging
us
,
to
observe
and
submit
to
all
things
which
we
have
reason
to
believe
do
proceed
from
God
)
;
or
by
natural
light
,
abstracting
from
Scripture
and
revelation
,
as
the
substance
of
that
which
we
call
the
Moral
law
is
.
Now
though
such
persons
only
,
are
under
the
obligation
of
those
Laws
which
depend
upon
revelation
,
to
whom
a
revelation
is
made
and
sufficiently
proposed
;
because
Promulgation
is
essential
to
a
Law
:
Yet
the
Moral
Law
being
discoverable
by
natural
light
,
to
every
man
,
who
will
but
excite
the
principles
of
his
own
reason
,
and
apply
them
to
their
due
consequences
;
therefore
there
must
be
an
obligation
upon
all
men
,
who
have
but
the
use
of
their
reason
,
to
know
these
Moral
Laws
;
and
the
ignorance
of
them
must
be
an
inexcusable
sin
.
Ignorantia
juris
can
be
no
plea
in
this
case
,
because
the
Law
is
written
in
every
mans
heart
by
nature
,
and
the
ignorance
of
mankind
,
as
to
any
part
of
it
,
hath
been
wilfully
contracted
.
The
duties
concerning
natural
worship
,
our
adoration
of
the
Deity
by
affiance
,
love
,
reverence
,
praying
to
him
,
expecting
mercies
from
him
,
returning
to
him
our
thanks
and
acknowledgments
,
being
reverent
and
solemn
in
all
our
addresses
towards
him
,
our
thoughts
and
speeches
of
him
,
and
of
the
things
that
refer
to
his
service
,
may
be
evidently
inferred
from
those
natural
notions
,
which
we
have
concerning
the
excellencies
of
his
Nature
,
and
our
own
dependance
upon
him
.
The
duties
which
concern
the
promoting
of
our
own
and
our
neighbours
wellfare
,
that
mutual
justice
,
charity
,
helpfulness
,
which
we
are
to
exercise
towards
one
another
;
these
may
each
of
them
be
deduced
from
that
common
principle
of
self-love
,
whereby
every
one
doth
naturally
seek
his
own
well-fare
and
preservation
.
We
are
all
of
us
desirous
that
others
should
be
just
to
us
,
ready
to
help
us
,
and
do
good
to
us
;
and
because
't
is
a
principle
of
the
highest
equity
and
reason
,
that
we
should
be
willing
to
do
to
others
,
as
we
desire
and
think
them
obliged
to
deal
with
us
,
this
must
therefore
oblige
us
to
the
same
acts
of
charity
and
helpfulness
towards
them
.
Now
the
drawing
out
of
these
general
rules
,
and
fitting
them
to
particular
cases
;
a
studious
and
inquisitive
endeavour
,
to
find
out
what
our
Masters
will
is
,
in
several
relations
and
circumstances
,
this
I
call
the
duty
of
knowing
the
Commandments
.
And
't
is
necessary
,
that
they
should
be
thus
distinctly
known
,
before
a
man
can
keep
them
.
2.
A
consent
to
them
,
or
approbation
of
them
,
as
being
haly
,
just
,
and
good
.
I
consent
to
the
Law
,
that
it
is
good
,
saith
The
law
of
the
Lord
is
Psalmist
)
;
not
only
formaliter
,
in
it self
,
but
also
effectivè
as
to
us
,
it
makes
us
to
be
so
.
And
in
another
place
,
Thy
law
is
the
truth
,
namely
,
such
as
it
ought
to
be
.
There
is
a
congruity
Such
a
man
hath
a
truly
great
and
generous
mind
,
who
can
resign
up
himself
to
Gods
disposal
.
The
greatest
liberty
is
to
submit
to
the
Laws
of
our
Soveraign
.
His
service
is
perfect
freedom
.
3.
An
observance
of
them
,
and
conformity
to
them
in
our
lives
.
This
is
the
end
both
of
the
Commandments
themselves
,
and
likewise
of
our
knowleldg
and
approbation
of
them
,
namely
,
the
practice
of
holiness
and
virtue
in
the
conduct
of
our
lives
;
whereby
we
are
to
be
advanced
unto
that
state
of
happiness
,
wherein
the
perfection
of
our
natures
,
and
our
resemblance
of
the
Deity
doth
consist
.
And
because
the
best
of
men
do
frequently
fall
short
of
that
obedience
,
which
is
due
to
the
Laws
of
God
;
therefore
in
case
of
transgression
,
natural
light
doth
direct
men
to
repentance
,
which
is
an
hearty
sorrow
for
our
neglects
and
violations
of
the
Divine
Law
,
accompanied
with
a
firm
and
effectual
purpose
and
resolution
of
amendment
for
the
future
.
Which
though
it
do
suppose
the
Commandments
of
God
not
to
have
been
duly
observed
,
yet
is
it
the
only
remedy
left
in
such
cases
.
Some
have
questioned
,
whether
there
be
any
obligation
upon
us
for
this
,
by
the
light
of
nature
;
partly
,
because
the
Stoicks
deny
it
;
and
partly
,
because
reason
will
tell
a
man
that
it
cannot
afford
any
compensation
to
Divine
justice
.
To
which
I
should
say
,
That
the
Stoicks
indeed
do
deny
this
,
because
it
implies
passion
,
which
their
wise
man
must
be
without
;
yet
they
will
admit
a
man
to
be
displeased
with
himself
for
any
error
or
mistake
,
which
is
much
the
same
thing
with
sorrow
,
though
under
another
name
.
And
though
this
be
not
enough
to
satisfie
infinite
justice
,
yet
it
is
that
which
reason
doth
oblige
us
to
.
We
expect
from
those
who
offend
us
,
that
they
should
profess
their
sorrow
and
shame
,
beg
pardon
,
and
promise
amendment
.
And
the
men
of
Nineveh
did
upon
a
Natural
principle
betake
themselves
to
this
remedy
,
and
with
good
success
,
though
they
were
doubtful
of
it
,
Who
can
tell
if
God
will
turn
and
repent
?
This
conformity
to
the
Law
of
God
requires
a
twofold
condition
,
-
Universality
.
-
Regularity
.
1.
Universality
;
both
as
to
the
time
,
and
the
duties
themselves
;
without
any
such
picking
and
chusing
amongst
them
,
as
may
bend
the
Laws
to
make
them
suitable
to
our
own
interests
and
humours
.
2.
Regularity
;
in
the
due
proportioning
of
our
love
,
and
zeal
,
and
observance
,
according
to
that
difference
which
there
is
in
the
true
nature
and
consequence
of
the
things
themselves
;
preferring
mercy
and
obedience
,
before
sacrifice
;
and
the
weighty
matters
of
the
Law
,
before
tything
of
mint
and
cummin
;
righteousness
and
peace
,
before
meat
and
drink
.
'T
is
true
,
the
least
commandment
is
not
to
be
neglected
,
as
having
stamped
upon
it
the
autority
of
the
great
God
:
But
then
we
are
to
consider
,
that
the
same
autority
by
which
that
is
injoined
,
doth
oblige
us
to
prefer
other
things
before
it
.
So
that
a
man
doth
disobey
in
doing
a
good
thing
,
when
upon
that
account
he
neglects
what
is
far
better
.
And
the
mistake
of
men
about
this
,
is
the
true
cause
of
that
which
we
call
Superstition
which
is
one
of
the
opposites
to
Religion
,
and
so
destructive
to
the
true
nature
of
it
.
Men
being
apt
to
think
themselves
priviledged
for
their
neglects
and
failings
in
some
greater
matters
,
by
their
zeal
about
lesser
things
.
Now
nothing
will
contribute
more
to
banish
this
Superstition
out
of
the
world
,
than
a
sober
enquiry
into
the
nature
and
causes
of
things
,
whereby
we
may
be
able
to
take
a
just
estimate
of
their
evidence
and
importance
,
and
consequently
to
proportion
our
zeal
about
them
.
I
mention
this
the
rather
,
because
it
hath
been
by
some
objected
,
that
humane
Learning
and
Philosophy
doth
much
indispose
men
for
this
humble
submission
to
Divine
Laws
,
by
framing
their
minds
to
other
notions
and
inclinations
than
what
are
agreeable
to
Religion
.
But
that
this
is
a
false
and
groundless
prejudice
,
may
be
made
very
evident
;
The
true
knowledg
of
the
nature
of
things
,
being
amongst
natural
helps
,
one
of
the
most
effectual
to
keep
men
off
from
those
two
extremes
of
Religion
,
Superstition
and
Prophaneness
.
1.
For
Superstition
;
this
doth
properly
consist
in
a
misapprehension
of
things
,
placing
Religion
in
such
things
as
they
ought
not
for
the
matter
,
or
in
such
a
degree
as
they
ought
not
for
the
measure
;
which
proceeds
from
ignorance
.
2.
For
Prophaneness
;
this
doth
consist
in
a
neglect
or
irreverence
towards
sacred
things
and
duties
,
when
such
matters
as
ought
to
have
our
highest
esteem
,
are
rendered
vile
and
common
.
And
this
likewise
doth
proceed
from
ignorance
of
the
true
nature
of
things
.
Now
one
of
the
best
remedies
against
this
,
is
the
study
of
Philosophy
,
and
a
skill
in
nature
,
which
will
be
apt
to
beget
in
men
,
a
veneration
for
the
God
of
nature
.
And
therefore
to
those
Nations
who
have
been
destitute
of
Revelation
,
the
same
persons
have
been
both
their
Philosophers
and
their
Priests
;
those
who
had
most
skill
in
one
kind
of
knowledg
,
being
thought
most
fit
to
instruct
and
direct
men
in
the
other
.
And
if
we
consult
the
stories
of
other
places
and
times
,
we
shall
constantly
find
those
Nations
most
solemn
and
devout
in
their
worship
,
who
have
been
most
civilized
and
most
philosophical
.
And
on
the
contrary
,
those
other
Nations
in
America
and
Africa
,
whom
Navigators
report
to
be
most
destitute
of
Religion
,
are
withall
most
brutish
and
barbarous
as
to
other
Arts
and
knowledg
.
It
cannot
be
denyed
indeed
,
but
that
a
slight
superficial
knowledg
of
things
,
will
render
a
man
obnoxious
either
to
Superstition
,
or
to
Atheistical
thoughts
;
especially
if
joined
with
a
proud
mind
and
vicious
inclinations
.
He
that
hath
made
some
little
progress
in
natural
enquiries
,
and
gotten
some
smattering
in
the
phrases
of
any
Theory
,
whereby
(
as
he
conceives
)
he
can
solve
some
of
the
common
Phaenomena
,
may
be
apt
to
think
,
that
all
the
rest
will
prove
as
easie
as
his
first
beginning
seems
to
be
;
and
that
he
shall
be
able
to
give
an
account
of
all
things
:
But
they
that
penetrate
more
deeply
into
the
nature
of
things
,
and
do
not
look
upon
second
causes
,
as
being
single
and
scattered
,
but
upon
the
whole
chain
of
them
as
linked
together
,
will
in
the
plainest
things
,
such
as
are
counted
most
obvious
,
acknowledg
their
own
ignorance
,
and
a
Divine
power
;
and
so
become
more
modest
and
humblé
in
their
thoughts
and
carriage
.
Such
inquisitive
persons
will
easily
discern
(
as
a
noble
Author
hath
well
expressed
it
)
that
the
highest
link
of
Natures
Chain
is
fastened
to
Jupiter's
Chair
.
This
(
notwithstanding
it
be
a
digression
)
I
thought
fit
to
say
,
by
way
of
vindication
and
answer
to
those
prejudices
,
which
some
men
have
raised
against
humane
Learning
and
the
study
of
Philosophy
,
as
if
this
were
apt
to
dispose
men
unto
Atheistical
principles
and
practices
.
Whereas
a
sober
enquiry
into
the
nature
of
things
,
a
diligent
perusal
of
this
volume
of
the
world
,
doth
of
it self
naturally
tend
to
make
men
regular
in
their
minds
and
conversations
,
and
to
keep
them
off
from
those
two
opposites
of
Religion
,
Superstition
and
Prophaneness
.
CHAP.
XVII
.
Of
Passive
Obedience
,
or
Patience
and
Submission
to
the
Will
of
God
.
THus
much
may
suffice
concerning
the
nature
and
duty
of
Active
Obedience
.
I
proceed
to
that
of
Passive
Obedience
,
or
patient
submission
under
the
afflicting
hand
of
God
.
And
though
this
may
seem
one
of
the
most
difficult
of
all
other
duties
,
and
most
repugnant
to
humane
nature
;
yet
is
there
no
subject
more
excellently
discussed
by
the
Heathen
Moralists
,
and
wherein
they
seem
more
to
exceed
themselves
,
than
this
.
I
shall
mention
out
of
them
some
of
those
passages
,
which
seem
to
me
most
apposite
and
material
to
this
purpose
,
under
these
four
heads
,
which
contain
the
several
Arguments
to
this
duty
;
viz.
1.
Such
as
refer
to
God
,
by
whose
Providence
all
our
sufferings
are
procur'd
,
or
permitted
.
2.
Such
as
concern
our selves
.
3.
Such
as
may
be
derived
from
the
nature
of
affliction
.
4.
And
lastly
,
such
as
refer
to
this
grace
of
Patience
.
1.
There
are
many
Arguments
to
convince
us
of
the
reasonableness
of
this
duty
,
from
the
Nature
and
Attributes
of
God
,
who
either
sends
affliction
,
or
permits
them
to
fall
upon
us
.
I
shall
rank
them
under
these
three
heads
:
1.
His
infinite
knowledg
and
wisdom
.
2.
His
goodness
and
patience
towards
us
.
3.
His
power
and
dominion
over
us
.
1.
From
the
consideration
of
his
infinite
knowledg
and
wisdom
,
whereby
he
takes
notice
of
,
and
doth
concern
himself
about
every
particular
event
in
the
world
,
making
all
things
beautiful
,
and
in
their
time
,
disposing
of
all
to
the
best
.
Which
is
an
argument
,
that
divers
of
the
Heathen
Philosophers
do
very
largely
insist
upon
.
Particularly
,
Antoninus
,
who
If
God
(
saith
he
)
do
not
take
particular
notice
of
,
and
care
for
me
and
my
affairs
,
why
do
I
at
any
time
pray
to
him
;
and
if
he
doth
exercise
a
special
providence
towards
all
events
,
no
doubt
but
he
doth
consult
well
and
wisely
about
them
,
nor
would
he
suffer
any
hurt
or
prejudice
to
befall
me
,
unless
it
were
for
a
greater
good
upon
some
other
account
,
And
in
this
I
ought
to
acquiesce
.
And
in
another
place
saith
the
same
Author
.
I
There
are
also
many
great
and
excellent
sayings
in
Epictetus
to
this
purpose
.
That
must
needs
be
much
more
desireable
,
which
is
chosen
by
the
wisdom
of
God
,
than
that
which
I
chuse
.
A
reluctancy
against
the
Divine
will
,
is
the
ground
of
all
Irreligion
and
Atheism
in
the
world
.
Why
may
not
a
man
refuse
(
saith
he
)
conform
our
minds
to
the
will
of
providence
,
and
most
willingly
follow
whither
ever
he
shall
lead
us
,
as
knowing
it
to
proceed
from
the
best
and
wisest
contrivance
.
I
do
And
in
another
place
,
Use
me
as
thou
pleasest
,
I
do
fully
consent
,
and
submit
to
it
,
and
shall
refuse
nothing
which
shall
seem
good
unto
thee
.
Lead
me
whither
ever
thou
wilt
,
put
me
into
what
condition
thou
pleasest
,
must
I
be
in
a
private
,
not
in
a
publick
station
,
in
poverty
not
in
wealth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
not
only
consent
to
it
,
but
make
it
my
business
to
apologize
for
it
,
to
justify
and
maintain
before
all
men
,
such
thy
dealing
with
me
to
be
most
fitting
and
prudent
,
most
suitable
and
advantageous
to
my
condition
.
And
besides
the
reasons
to
this
purpose
from
natural
light
,
which
are
so
excellently
improved
and
urged
by
some
of
the
Philosophers
,
there
are
likewise
several
attestations
of
this
nature
in
Scripture
,
wherein
God
is
said
to
afflict
out
of
faithfulness
.
To
be
Wise
in
counsel
,
and
excellent
in
working
,
signifying
all
the
works
of
his
providence
to
be
most
excellent
,
because
they
proceed
from
the
wisest
counsel
.
And
though
some
particular
dispensations
may
seem
unto
us
to
be
difficult
and
obscure
,
His
judgments
being
unsearchable
,
and
his
ways
past
finding
out
;
yet
we
may
be
most
sure
that
there
is
an
excellent
contrivance
in
all
of
them
.
Though
clouds
and
darkness
may
be
round
about
him
,
yet
righteousness
and
judgment
are
the
habitation
of
his
throne
.
And
besides
the
more
general
assertions
which
the
Scripture
doth
frequently
mention
to
this
purpose
,
It
doth
likewise
more
particularly
insist
upon
those
special
reasons
and
ends
,
whereby
the
wisdom
of
such
dispensations
are
to
be
justified
;
as
namely
,
To
make
us
partakers
of
Gods
holiness
;
to
work
in
us
the
peaceable
fruits
of
righteousness
;
to
save
us
from
being
condemned
with
the
world
;
to
preserve
They
have
no
changes
,
therefore
they
fear
not
God
,
Psal.
55.
19.
To
quicken
our
rellish
of
those
mercies
which
we
enjoy
,
and
our
thankfulness
for
them
:
To
wean
our
affections
from
the
things
of
this
world
;
to
prevent
the
surfeits
of
prosperity
,
to
enlarge
our
experience
,
to
contract
such
a
kind
of
hardiness
,
and
courage
as
may
become
a
militant
state
;
to
keep
up
in
our
minds
a
continual
sense
of
our
dependent
condition
;
which
are
some
of
the
principal
things
,
wherein
our
happiness
doth
consist
.
To
which
may
be
added
,
that
the
Scripture
doth
likewise
contain
several
express
promises
,
to
assure
us
of
the
benefit
and
advantage
to
be
had
by
the
crosses
that
befall
us
.
That
all
things
in
the
issue
shall
work
together
for
our
good
,
Rom.
8.
28.
So
that
there
is
not
a
trouble
or
affliction
that
we
meet
with
,
which
we
could
be
without
,
but
it
hath
its
necessary
place
and
work
,
in
that
frame
and
design
of
events
,
which
the
providence
of
God
hath
ordained
,
for
the
bringing
of
us
to
happiness
.
And
though
all
of
them
may
for
the
present
seem
grievous
,
and
some
of
them
perhaps
not
suitable
to
the
Divine
goodness
and
promises
;
yet
of
this
we
may
be
most
assured
,
that
all
the
ways
of
the
Lord
,
are
mercy
and
truth
,
to
such
as
keep
his
covenant
and
his
testimonies
.
And
there
are
few
persons
who
have
been
observant
of
Gods
dealings
towards
them
,
but
are
able
to
say
from
their
own
experience
,
that
it
is
good
for
them
,
that
they
have
been
afflicted
.
2.
A
second
Argument
to
this
purpose
,
is
from
the
consideration
of
Gods
goodness
and
patience
towards
us
.
I
have
shewed
before
from
several
acknowledgments
of
the
Heathen
,
what
apprehensions
they
had
of
the
Divine
goodness
and
forbearance
towards
sinners
,
from
whence
't
is
easie
to
infer
the
equity
and
reasonableness
of
our
patient
submission
under
his
afflicting
hand
.
He
is
merciful
and
gracious
,
longsuffering
,
abundant
in
goodness
and
truth
.
The
Apostle
speaks
of
the
riches
of
his
goodness
and
forbearance
and
longsuffering
.
He
doth
indulge
us
in
our
failings
,
and
infirmities
,
with
such
a
kind
of
tenderness
,
as
nurses
use
to
their
young
children
.
Now
there
is
all
imaginable
equity
in
this
consequence
,
that
if
he
bear
with
us
in
what
we
cannot
lawfully
do
,
that
we
should
bear
with
him
,
in
doing
what
he
will
with
his
own
.
If
he
be
patient
towards
us
in
our
sinning
against
him
,
when
we
oppose
and
provoke
him
,
't
is
but
reason
that
we
should
be
patient
in
our
sufferings
from
him
,
when
he
endeavours
to
heal
and
reclaim
us
.
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
and
because
his
compassions
fail
not
.
'T
is
a
great
argument
of
favour
and
tenderness
,
that
God
is
pleased
to
spare
us
in
the
midst
of
our
provocations
.
'T
were
but
justice
if
he
should
suddenly
snatch
us
out
of
this
life
,
and
cast
us
into
Hell
:
If
he
doth
abate
any
thing
of
this
,
He
doth
then
punish
us
less
than
our
iniquities
deserve
,
and
we
have
more
reason
to
praise
him
,
than
to
complain
against
him
:
For
he
hath
not
dealt
with
us
after
our
sins
,
nor
rewarded
us
according
to
our
iniquities
.
He
that
considers
the
mercies
he
injoys
,
as
well
as
the
evils
he
suffers
,
and
will
impartially
compare
them
both
together
,
may
find
that
though
his
afflictions
do
abound
,
yet
his
consolations
do
much
more
abound
;
and
that
upon
the
whole
They
that
are
sensible
of
every
thing
they
enjoy
as
being
the
free
gift
of
God
,
will
not
murmur
against
him
,
when
he
is
pleased
to
resume
any
thing
from
them
.
There
must
needs
be
much
unreasonableness
and
want
of
equity
in
that
disposition
,
which
cannot
bear
with
some
sufferings
from
that
hand
,
from
which
we
receive
all
our
enjoyments
.
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
The
evils
we
suffer
are
much
short
of
our
desert
,
the
good
we
enjoy
is
much
beyond
our
deserts
.
And
therefore
upon
either
account
,
it
must
be
highly
unreasonable
for
a
man
to
be
guilty
of
impatience
and
murmuring
.
Iniquus
est
qui
muneris
sui
arbitrium
danti
non
relinquit
,
saith
Seneca
;
That
man
Ad
Polyb.
cap.
29.
must
needs
be
unjust
and
unequal
,
who
doth
not
think
fit
to
leave
the
Giver
unto
the
liberty
of
his
own
gift
,
to
resume
it
again
when
he
pleaseth
.
And
such
an
one
may
justly
be
reputed
greedy
,
who
is
more
sensible
of
loss
in
the
restoring
of
a
thing
,
than
of
gain
in
the
enjoyment
of
it
.
He
is
an
ingrateful
wretch
,
who
complains
of
that
as
an
injury
,
which
is
but
restitution
of
what
was
freely
lent
.
And
he
is
a
fool
,
who
knows
not
how
to
receive
benefit
by
good
things
,
any
otherwise
than
by
the
present
fruition
of
them
.
So
Epictetus
,
speaking
concerning
the
Dissertat
.
lib.
3.
cap.
26.
unreasonableness
of
murmuring
at
any
cross
events
,
he
hath
this
passage
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
reason
have
I
to
fight
against
God
?
Why
should
I
desire
things
not
desireable
?
He
that
gave
hath
power
to
take
,
and
why
should
I
resist
?
This
would
not
only
be
great
folly
,
to
oppose
one
that
is
much
stronger
,
but
great
injustice
likewise
,
to
fight
against
a
benefactor
.
You
have
received
all
that
you
have
,
and
your
own
very
being
from
him
,
and
why
should
you
take
it
so
heinously
,
if
he
is
pleased
to
resume
something
back
again
?
3.
The
consideration
of
the
Divine
power
and
dominion
over
us
,
must
needs
engage
us
to
a
quiet
submission
under
his
hand
.
There
are
many
excellent
discourses
to
this
purpose
amongst
the
Heathen
Philosophers
,
as
particularly
in
Seneca
.
There
is
nothing
(
saith
he
)
more
desireable
than
for
a
man
to
arrive
unto
this
temper
of
mind
,
to
be
able
in
all
troubles
and
afflictions
,
to
quiet
himself
with
this
thought
,
Diis
aliter
visum
est
;
God
thinks
not
fit
to
have
it
so
,
and
therefore
I
ought
to
be
content
;
which
is
the
same
sense
with
that
in
the
Scripture
,
It
is
the
Lord
Jehovah
,
let
him
do
what
seemeth
good
unto
him
.
I
was
dumb
and
opened
not
my
mouth
,
because
thou
didst
it
.
In
all
those
conditions
which
seem
I
consider
they
come
from
God
,
Et
non
pareo
Deo
sed
assentior
,
ex
animo
illum
,
non
quia
necesse
est
,
sequor
:
And
I
do
endeavour
not
meerly
to
submit
,
but
to
assent
to
him
in
his
dealings
,
not
to
follow
him
only
out
of
necessity
,
but
out
of
choice
.
And
in
another
place
,
giving
Let
such
a
man
think
that
nothing
comes
to
pass
,
but
what
ought
to
be
;
and
let
him
not
take
upon
him
to
reprehend
providence
:
'T
is
best
for
a
man
to
bear
what
he
cannot
mend
,
and
to
follow
God
(
by
whom
all
events
are
disposed
)
without
murmuring
.
Let
us
(
saith
he
)
bespeak
God
as
Cleanthes
did
,
Duc
me
parens
,
celsique
dominator
poli
,
Quocunque
placuit
,
nulla
parendi
mora
est
.
Assum
impiger
;
Fac
nolle
,
comitabor
gemens
,
Malusque
patiar
,
quod
pati
licuit
bono
.
Let
the
great
Governour
of
the
world
,
lead
me
into
what
condition
he
pleaseth
,
I
am
most
ready
to
follow
him
;
or
suppose
I
should
find
a
reluctancy
against
his
dealings
with
me
,
yet
I
will
still
follow
him
,
though
it
be
sighing
,
and
suffer
that
as
an
evil
and
wretched
man
,
which
I
ought
to
bear
as
a
good
man
,
with
patience
and
submission
.
And
a
little
after
,
Sic
vivamus
,
sic
loquamur
—
Hic
est
magnus
animus
qui
se
Deo
tradidit
,
&
contra
,
ille
pusillus
ac
degener
,
qui
obluctatur
,
&
de
ordine
mundi
male
existimat
,
&
emendare
mavult
Deos
quam
se.
It
becomes
men
both
to
speak
and
live
up
to
this
principle
.
He
only
is
a
truely
generous
man
,
who
doth
thus
resign
up
himself
to
God
,
and
on
the
contrary
he
is
a
little
wretch
of
a
degenerate
mind
,
who
struggles
against
him
,
having
a
hard
opinion
of
the
government
of
the
world
,
and
thinks
it
fitter
to
mend
God
than
himself
.
Where
is
there
any
thing
amongst
those
who
professChristianity
,
better
and
more
becomingly
said
to
this
purpose
?
Or
how
can
the
wit
of
man
frame
any
sense
or
words
,
that
do
more
fully
express
this
self-resignation
,
and
submission
to
the
providence
of
God
,
than
is
done
in
these
excellent
speeches
of
a
Heathen
Philosopher
?
Epictetus
likewise
,
speaking
concerning
the
reasonableness
and
fitness
of
mens
resigning
themselves
up
to
Gods
disposal
,
hath
this
passage
.
Quis
verò
es
tu
?
aut
unde
venisti
?
aut
quare
?
Do
you
consider
what
you
are
,
and
whence
you
came
,
and
upon
what
business
?
Did
not
he
give
you
a
being
in
the
world
?
endow
you
with
such
a
nature
?
put
you
into
such
a
condition
,
wherein
you
should
be
subject
to
his
government
and
disposal
?
Did
not
he
appoint
the
time
,
and
place
,
and
part
you
are
to
act
upon
the
Theater
of
this
world
?
And
this
is
properly
your
business
,
to
apply
your self
to
the
fittest
means
of
representing
the
part
allotted
to
you
,
not
to
take
upon
you
to
murmur
or
repine
against
it
.
Hoc
tuum
est
datum
personam
bene
Enchyrid
.
cap.
23.
effingere
,
eam
autem
eligere
alterius
:
It
doth
not
belong
to
us
to
chuse
our
parts
,
but
to
act
them
.
Would
it
not
better
become
us
to
go
off
the
Stage
with
adorations
and
praises
of
him
,
for
so
much
as
he
hath
permitted
us
to
hear
and
see
,
rather
than
mutinying
against
him
,
because
we
had
no
more
?
And
in
another
place
,
he
suggests
this
consideration
,
That
our
condition
,
Dissert.
lib.
3.
cap.
24.
whilst
we
are
in
this
world
,
is
militant
,
wherein
every
one
is
without
reluctancy
to
submit
to
the
orders
of
his
great
Captain
or
General
,
in
whatever
he
shall
appoint
;
whether
or
no
it
be
to
digg
in
the
trenches
,
or
stand
upon
the
watch
,
or
to
fight
.
Every
man
cannot
be
a
commander
,
and
a
common
souldier
is
to
obey
,
not
to
dispute
or
offer
counsel
.
If
thou
mayest
refuse
the
condion
or
work
assigned
thee
,
why
may
not
another
do
so
,
and
according
to
this
,
what
order
could
there
be
in
the
world
?
To
the
same
purpose
Antoninus
.
That
(
saith
he
)
is
to
be
esteemed
a
fugitive
and
an
apostate
,
who
runs
away
from
his
Master
.
Now
the
great
Law-giver
who
governs
the
world
,
is
our
common
Master
and
Ruler
,
and
his
Will
is
the
only
Law
we
are
to
submit
unto
.
And
therefore
for
a
man
to
be
angry
or
grieved
,
because
things
fall
not
out
according
to
his
will
,
what
is
this
but
revolting
from
him
,
and
declaring
enmity
against
him
?
Besides
these
testimonies
from
some
of
the
wiser
Heathen
,
the
Scripture
likewise
doth
abound
in
several
attestations
to
this
purpose
,
as
particularly
that
in
Job
34.
31
,
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
chastisement
,
I
will
not
offend
any
more
;
that
which
I
see
not
teach
thou
me
,
if
I
have
done
iniquity
,
I
will
do
so
no
more
.
And
chap.
33.
12
,
13
,
God
is
greater
than
man
,
why
dost
thou
strive
against
him
?
He
gives
not
account
of
any
of
his
matters
.
As
if
he
had
said
,
that
man
doth
strangely
forget
his
condition
,
who
by
his
murmuring
and
repining
doth
think
to
call
God
to
an
account
;
why
,
he
is
the
supreme
Lord
of
all
,
and
may
do
whatever
he
pleaseth
.
Should
not
the
potter
have
power
over
the
clay
?
There
is
no
man
but
must
think
it
just
that
the
potter
should
dispose
of
his
clay
as
he
pleaseth
,
giving
it
such
a
shape
,
and
designing
it
to
such
a
use
as
he
shall
think
meet
.
And
can
any
one
judge
it
reasonable
,
that
God
should
have
less
power
over
us
,
than
we
have
over
the
works
of
our
hands
?
Behold
O
Lord
thou
art
our
father
,
we
are
the
clay
and
thou
art
the
potter
,
Isa.
64.
8.
Wo
to
him
that
striveth
with
his
maker
,
shall
the
potsheard
strive
with
the
potsheards
of
the
earth
?
shall
the
clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
or
thy
work
,
he
hath
no
hands
?
Isa.
45.
9.
This
sin
of
impatience
and
murmuring
is
here
styled
striving
against
God
;
contesting
with
his
wisdom
and
his
power
,
saying
to
him
,
what
makest
thou
,
which
reflects
upon
his
wisdom
;
and
he
hath
no
hands
,
which
reflects
upon
his
power
,
as
if
he
were
not
able
extremam
apponere
manum
,
to
finish
what
he
had
begun
;
both
which
are
not
only
high
affronts
to
the
Divine
nature
,
but
exceeding
foolish
and
mischievous
in
the
consequence
of
them
.
The
mutual
contention
of
men
amongst
themselves
,
testa
cum
testis
,
one
potsheard
with
another
,
may
prove
fatal
to
them
:
If
two
earthen
vessels
dash
together
,
they
can
get
nothing
by
it
,
they
may
both
be
broken
;
but
for
the
clay
to
strive
with
the
Potter
,
that
is
so
foolish
and
so
unequal
a
contention
,
as
nothing
can
be
more
,
and
must
needs
expose
it
to
the
worst
of
dangers
.
Murmurers
are
in
the
Scripture-phrase
styled
children
of
rebellion
,
Numb.
17.
10.
Because
they
that
speak
against
God
,
would
actually
resist
him
likewise
,
if
they
could
.
If
we
receive
all
that
we
are
or
have
,
our
beings
and
our
well-beings
from
God
,
nothing
can
be
more
evident
,
than
that
he
may
justly
resume
any
thing
again
,
or
inflict
upon
us
any
evil
,
that
is
either
short
of
,
or
but
equal
unto
,
the
good
he
hath
bestowed
upon
us
.
Thus
much
shall
serve
for
the
first
kind
of
Arguments
,
referring
to
the
Divine
nature
and
attributes
.
2.
I
proceed
to
the
second
sort
of
Arguments
to
this
purpose
,
from
the
consideration
of
our selves
;
which
I
shall
treat
of
in
these
three
particulars
.
1.
We
are
men
.
2.
We
are
sinners
.
3.
We
are
living
men
.
Upon
each
of
which
grounds
it
will
appear
a
very
unreasonable
thing
,
that
we
should
murmur
and
complain
against
God
.
The
Prophet
hath
put
these
three
considerations
together
.
Why
doth
a
living
man
complain
,
a
man
for
the
punishment
of
his
sin
?
1.
We
are
men
,
which
is
a
mercy
far
above
any
temporal
affliction
that
we
can
suffer
.
God
might
have
made
worms
instead
of
men
,
such
despicable
creatures
as
are
below
common
notice
.
Whereas
in
being
men
,
we
are
become
Lords
of
Heaven
and
Earth
,
having
an
excellency
above
all
other
creatures
that
ever
God
made
,
excepting
the
Angels
.
And
is
it
not
a
shame
for
such
an
one
,
to
be
a
slave
to
every
slight
trouble
?
that
any
light
affliction
,
which
is
but
for
a
moment
,
should
make
our
souls
which
are
immortal
to
bow
down
under
it
?
Should
not
the
nobility
of
our
natures
advance
us
to
a
more
generous
temper
,
and
make
us
erect
and
chearful
under
such
troubles
?
see
how
David
was
affected
with
this
thought
.
Lord
!
what
is
man
that
thou
art
mindful
of
him
,
or
the
son
of
man
that
thou
visitest
him
?
'T
is
a
mercy
and
a
condescension
to
be
admired
,
that
God
doth
so
much
as
take
notice
of
us
,
though
with
his
chastisements
,
and
therefore
ought
not
to
be
the
ground
of
our
complaint
.
He
might
suffer
us
to
go
on
securely
in
our
sins
,
without
any
restraint
.
We
do
not
think
our selves
concerned
to
take
notice
of
every
little
fly
or
insect
,
or
the
poor
worms
under
our
feet
.
And
therefore
when
he
shall
take
such
special
care
of
us
,
as
to
restrain
us
in
our
wandrings
,
to
administer
Physick
to
us
in
our
diseases
,
we
ought
upon
this
account
,
rather
humbly
to
thank
and
admire
him
,
than
to
murmur
against
him
.
Again
,
we
are
but
men
;
creatures
of
a
dependant
being
,
not
Lords
of
our
own
happiness
.
And
who
art
thou
O
man
that
repliest
against
God
?
how
vile
and
despicable
in
comparison
to
him
,
and
how
unfit
to
judge
of
his
ways
?
It
is
the
common
condition
of
Humanity
to
be
exposed
to
sufferings
.
For
man
is
born
to
troubles
as
the
sparks
fly
upwards
,
that
is
,
by
a
natural
unavoidable
necessity
.
And
there
is
no
temptation
or
trouble
that
befalls
We
are
born
into
,
and
must
live
in
a
troublesom
tumultuous
world
,
where
Luctus
,
&
ultrices
posuere
cubilia
curae
,
Pallentésque
habitant
morbi
;
tristisque
senectus
.
Which
is
the
proper
place
of
grief
,
and
care
,
and
diseases
,
and
the
infirmities
of
age
;
and
therefore
we
cannot
expect
a
total
exemption
from
these
things
.
Omnia
ista
in
longâ
vitâ
sunt
,
quomodo
in
longâ
viâ
,
&
pulvis
,
&
lutum
,
Sen.
Ep.
95.
&
pluvia
.
These
things
in
a
long
life
,
are
like
dust
,
and
dirt
and
rain
in
a
long
journey
,
which
it
were
a
vain
thing
for
a
man
to
think
he
could
wholly
avoid
,
but
that
he
must
sometime
or
other
have
his
share
of
them
.
Now
men
usually
vex
and
repine
at
that
which
is
extraordinary
and
unusual
,
not
at
that
which
is
general
and
common
to
all
.
2.
We
are
sinners
,
and
so
afflictions
are
our
wages
,
our
due
;
and
there
is
no
reasonable
man
that
will
repine
at
just
and
equal
dealing
;
there
is
a
special
emphasis
to
this
purpose
in
the
very
phrase
of
that
Text
forecited
:
A
Man
for
the
punishment
of
his
sins
,
implying
,
that
if
he
be
but
a
man
,
if
he
have
but
rational
principles
,
he
must
needs
acknowledg
the
equity
of
being
punished
for
sin
.
The
Thief
upon
the
Cross
had
so
much
ingenuity
,
as
to
concluded
under
sin
,
for
this
very
reason
,
that
every
mouth
may
be
stopped
,
and
that
God
may
be
justified
in
his
saying
,
and
clear
when
he
judgeth
.
One
chief
reason
which
makes
men
apt
to
complain
,
that
Gods
ways
are
unequal
,
is
because
they
do
not
consider
that
their
own
are
so
.
It
is
the
pride
and
folly
of
our
natures
,
as
to
ascribe
all
the
good
we
enjoy
to
our
own
endeavours
and
merit
,
so
to
murmur
and
complain
against
God
for
the
evil
we
suffer
;
than
which
nothing
can
be
more
false
and
unequal
.
The
wise
man
hath
observed
it
,
that
the
foolishness
of
man
perverteth
his
ways
,
and
his
heart
fretteth
against
the
Surely
it
is
meet
&c.
And
upon
this
ground
it
is
,
that
the
Prophet
having
in
one
verse
,
in
the
forecited
place
,
disswaded
from
murmuring
and
Let
us
search
and
try
our
ways
;
implying
,
that
he
who
rightly
understands
his
own
sinfulness
,
will
find
little
reason
to
repine
at
his
sufferings
.
3.
We
are
living
men
,
whereas
the
wages
of
sin
is
death
;
all
the
plagues
that
we
are
capable
of
,
either
in
this
or
the
other
world
,
being
but
the
due
reward
of
sin
.
And
we
have
no
reason
to
repine
at
kind
and
moderated
corrections
.
He
might
have
struck
us
dead
in
the
act
of
some
sin
,
and
so
have
put
us
out
of
a
possibility
of
happiness
.
It
was
Davids
comfort
,
that
though
the
Lord
had
chastened
him
sore
,
yet
he
had
not
given
him
over
to
death
:
And
the
advantage
which
he
enjoyed
in
this
respect
,
did
abundantly
silence
him
against
any
complaints
in
regard
of
the
other
.
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
The
words
are
very
emphatical
,
mercies
in
the
plural
,
for
the
number
,
intimating
a
multitude
of
a
favours
in
this
one
act
of
his
forbearance
.
And
't
is
compassions
or
bowels
for
the
nature
of
them
,
which
signifies
tender
affectionate
mercy
.
3.
From
the
consideration
of
afflictions
,
which
in
themselves
are
neither
good
nor
evil
,
but
secundùm
modum
recipientis
,
according
to
the
disposition
of
the
subject
.
To
wicked
men
they
may
prove
curses
and
judgments
,
testimonies
of
Gods
hatred
and
anger
.
But
to
others
they
may
upon
these
two
accounts
prove
benefits
;
from
their
-
Indication
,
what
they
signifie
.
-
End
,
what
they
effect
.
1.
From
the
indication
of
them
,
what
they
denote
and
signifie
;
not
Gods
hatred
of
us
,
but
his
special
care
towards
us
.
They
may
be
testimonies
or
earnests
of
Gods
favour
,
for
whom
he
loves
he
rebukes
and
chastens
,
even
as
a
father
a
son
in
whom
he
delighteth
.
Blessed
is
the
man
whom
thou
chastenest
,
O
Lord
.
Ye
are
the
children
of
God
(
saith
Seneca
)
and
therefore
sicut
severus
pater
duriùs
educat
,
he
carries
a
stricter
hand
over
you
,
as
having
a
special
regard
to
your
wellfare
,
that
you
may
not
miscarry
,
or
,
as
the
Apostle
expresseth
it
,
that
you
may
not
be
condemned
with
the
world
.
The
Holy
Ghost
esteems
chosen
vessel
,
to
bear
his
name
before
the
Gentiles
and
Kings
,
in
the
next
verse
it
is
reckoned
up
as
another
priviledg
,
that
he
should
suffer
many
things
for
his
name
sake
.
And
therefore
the
same
blessed
Apostle
speaks
of
afflictions
as
a
gift
;
To
you
it
is
given
,
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
.
If
ye
are
without
afflictions
,
then
are
ye
bastards
and
not
sons
.
'T
is
reckoned
upon
as
a
curse
to
have
our
good
things
in
this
life
.
And
that
was
one
of
Gods
severest
punishments
,
which
he
threatens
to
those
,
Hos.
4.
14
,
that
he
will
not
punish
them
for
their
whoredoms
and
adulteries
.
Not
to
be
troubled
like
other
men
,
may
be
a
sign
of
neglect
and
disfavour
.
out
of
faithfulness
.
He
hath
so
appointed
,
that
the
way
to
the
heavenly
Canaan
2.
From
the
end
of
them
,
what
they
are
designed
for
and
effect
,
namely
,
our
profit
and
improvement
;
being
intended
either
for
our
correction
or
probation
,
for
our
amendment
or
trial
,
as
I
have
shewed
before
.
4.
This
virtue
of
patience
and
submission
is
highly
reasonable
,
upon
account
of
those
advantages
which
do
follow
such
a
temper
of
mind
.
1.
It
keeps
our
happiness
in
our
own
power
,
by
bringing
our
minds
to
our
conditions
,
which
is
the
only
remedy
things
are
capable
of
,
when
we
cannot
bring
our
conditions
to
our
minds
.
Hanc
rerum
conditionem
Sen.
Ep.
107.
mutare
non
possumus
,
id
possumus
,
magnum
sumere
animum
,
&
viro
bono
dignum
,
quo
fortiter
fortuita
patiamur
.
It
is
not
in
our
power
to
change
our
condition
;
but
this
is
in
our
power
,
to
attain
unto
such
a
greatness
of
mind
,
as
becomes
worthy
men
,
whereby
we
may
be
lifted
up
above
the
hurt
of
outward
crosses
.
If
a
man
would
be
sure
never
to
meet
with
any
impediment
in
the
thing
he
desires
,
never
to
be
forced
to
any
thing
against
his
will
,
his
only
way
is
to
conform
his
mind
to
the
will
of
God
,
and
to
let
him
do
with
us
what
seemeth
good
unto
him
.
If
he
would
have
me
(
saith
Dissert.
lib.
3.
cap.
26.
Epictetus
)
to
be
sick
or
poor
,
I
will
be
willing
to
be
so
;
whatever
employment
he
will
design
for
me
,
I
will
not
decline
,
and
whatever
he
would
not
have
me
be
or
do
,
I
will
be
against
it
likewise
.
2.
It
will
be
a
means
to
promote
our
peace
,
comfort
,
quiet
,
and
to
alleviate
our
troubles
,
and
make
our
yoke
more
easie
.
Ducunt
volentem
fata
,
nolentem
trahunt
.
The
strugling
with
our
yoke
will
but
make
it
gall
us
so
much
the
more
;
't
will
be
a
greater
ease
for
us
,
to
follow
it
willingly
,
and
to
be
led
by
it
,
rather
than
to
be
dragged
along
with
it
.
Nullum
Seneca
de
Ira.
lib.
3.
c.
16.
tam
arctum
est
jugum
quod
non
minus
laedat
ducentem
quàm
repugnantem
.
Unum
est
levamentum
malorum
ingentium
,
pati
,
&
necessitatibus
suis
obsequi
.
There
is
no
yoke
so
streight
and
hurtful
in
it self
,
but
will
prove
more
hurtful
for
our
strugling
with
it
.
The
only
allay
under
great
sufferings
,
is
to
bear
them
quietly
,
and
obey
necessity
,
to
submit
to
what
we
cannot
remedy
.
It
may
be
in
the
power
of
others
to
disturb
our
outward
conditions
,
but
it
should
be
in
our
power
,
that
they
should
not
disturb
our
minds
.
And
so
long
as
we
can
preserve
our
tranquillity
there
,
we
may
be
said
to
be
truly
happy
.
An
impatient
man
is
in
the
Scripture
phrase
,
compared
to
a
wild
Bull
in
a
net
,
being
full
of
the
fury
of
the
Lord
,
Isa.
51.
20.
As
that
fierce
creature
,
being
muzled
in
the
Huntsman's
toyl
,
doth
by
all
his
strugling
but
further
intangle
himself
;
so
do
men
increase
their
own
perplexities
,
by
their
impatience
under
them
.
There
is
no
one
thing
wherein
the
folly
of
men
doth
more
appear
,
than
that
foolish
exchange
which
they
make
of
their
inward
quiet
and
peace
,
for
outward
trifles
;
both
as
to
their
impatience
under
the
things
they
suffer
,
and
their
impetuous
desires
after
the
things
they
want
.
Ex
eo
stupor
noster
apparet
(
saith
Seneca
)
quòd
ea
sola
Herein
appears
the
stupidness
of
men
,
that
they
esteem
those
things
only
to
be
bought
,
for
which
they
pay
money
;
but
count
such
things
of
free
cost
,
for
which
they
pay
themselves
,
their
inward
quiet
and
tranquillity
,
which
is
far
more
to
be
valued
than
their
outward
possessions
.
Whereas
if
they
were
but
as
wise
in
this
kind
of
merchandise
as
in
others
,
they
would
consider
the
just
rate
and
value
of
every
thing
,
and
pay
no
more
for
it
,
either
in
the
purchase
of
it
,
or
parting
with
it
,
than
it
is
really
worth
.
3.
'T
is
very
much
for
our
honour
and
reputation
to
bear
afflictions
decently
.
‛
Take
away
from
a
good
man
(
saith
Maximus
Tyrius
)
the
honour
of
his
sufferings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
you
rob
him
of
his
Crown
,
you
hide
and
obscure
his
glory
.
Si
hominem
videris
,
Seneca
,
Ep.
41.
interritum
periculis
,
inter
adversa
felicem
,
in
mediis
tempestatibus
placidum
,
ex
superiore
loco
homines
videntem
,
ex
equo
Deos
,
non
subit
te
veneratio
ejus
,
&c.
If
thou
seest
a
man
undaunted
in
the
midst
of
danger
,
happy
in
adversity
,
placid
and
serene
in
a
tempest
,
placed
in
a
station
equal
with
the
Gods
,
whence
he
looks
down
upon
other
men
,
as
being
in
a
vale
below
him
;
Art
thou
not
presently
possest
with
a
high
reverence
and
veneration
for
such
a
person
?
And
in
another
place
(
saith
the
same
Author
)
,
Quam
venerationem
praeceptoribus
Speaking
of
such
persons
,
saith
he
,
such
veneration
as
I
owe
to
my
Master
and
Tutor
,
such
and
much
more
ought
I
to
pay
to
these
Teachers
of
mankind
,
who
set
them
such
excellent
lessons
for
their
imitation
.
God
himself
upon
this
account
,
seems
(
as
it
were
)
to
glory
and
to
triumph
over
the
Devil
,
in
the
behalf
of
Job
:
Seest
thou
my
servant
Job
,
that
there
is
none
like
him
upon
earth
?
'T
was
an
high
elogium
that
,
and
tended
much
to
his
honour
.
And
the
Apostle
tells
us
elsewhere
,
that
a
meek
and
a
patient
spirit
is
with
God
of
great
price
.
The
spirit
of
glory
,
and
of
God
resteth
upon
such
as
endure
sufferings
.
Men
think
to
set
out
themselves
,
and
to
get
repute
amongst
others
,
by
their
haughtiness
,
looking
upon
every
little
injury
as
a
high
indignity
;
but
of
such
a
frame
of
mind
,
it
may
be
truly
said
,
non
est
magnitudo
,
tumor
est
;
It
is
not
greatness
,
but
a
swelling
of
mind
.
It
shews
a
narrowness
and
littleness
of
soul.
Invalidum
omne
naturâ
querulum
.
The
more
weak
any
thing
is
,
the
more
apt
to
complain
.
Whereas
on
the
other
side
,
patience
doth
enlarge
the
minds
of
men
,
and
raise
their
esteem
,
making
them
triumphant
without
fighting
.
The
Heathen
and
their
Idolatries
were
heretofore
subdued
,
non
à
repugnantibus
sed
à
morientibus
Christianis
,
as
St.
Austin
speaks
,
not
by
the
resistance
,
but
by
the
patient
sufferings
of
the
dying
Christians
.
So
mightily
did
this
grace
conduce
in
the
primitive
times
,
to
the
spreading
and
propagation
of
Christianity
through
the
Heathen
world
.
But
are
all
complaints
then
in
affliction
unlawful
?
To
this
I
answer
:
1.
Natural
expressions
of
grief
are
allowable
.
A
man
must
be
sensible
of
his
sufferings
,
and
consequently
cannot
but
grieve
under
them
.
That
stupor
and
benummedness
of
spirit
,
whereby
men
are
made
unapprehensive
of
their
afflictions
,
is
in
it self
both
a
great
sin
and
a
great
judgment
.
2.
But
then
these
expressions
of
our
grief
must
be
rightly
qualified
with
their
due
circumstances
:
1.
They
must
not
be
disproportionable
to
the
occasion
.
A
great
complaint
for
a
little
cross
,
like
Jonah's
trouble
for
his
gourd
.
2.
Not
unsitting
for
the
manner
;
not
accompanied
with
bitter
invectives
against
second
causes
and
instruments
;
they
should
rather
express
our
humility
,
than
our
anger
.
3.
They
must
not
be
immoderate
for
the
degree
;
as
if
we
were
without
hope
,
like
Davids
passionate
complaints
for
the
death
of
his
son
Absolom
.
4.
They
must
not
be
sinful
for
the
nature
of
them
,
blaming
Gods
justice
,
and
reviling
his
providence
.
And
now
that
I
have
so
abundantly
shew'd
the
reasonableness
of
this
vertue
of
patience
and
submission
,
I
am
still
sensible
how
hardly
men
are
brought
to
it
when
there
is
real
occasion
for
the
practise
of
it
;
and
therefore
I
think
it
may
be
of
great
use
to
add
some
directions
which
may
help
to
prevent
,
or
at
least
abate
our
impatience
under
afflictions
,
and
to
promote
this
submissive
temper
and
disposition
.
And
accordingly
they
shall
be
of
two
sorts
,
some
negative
,
others
positive
.
I
begin
with
the
negative
.
1.
Take
heed
of
aggravating
afflictions
,
beyond
their
due
proportions
.
Do
not
fix
your
eye
or
your
thoughts
,
chiefly
upon
the
smart
of
them
,
without
regarding
the
benefit
of
them
?
'T
is
true
indeed
(
as
the
Apostle
tells
us
)
No
affliction
is
joyous
for
the
time
,
but
grievous
,
nevertheless
afterwards
it
yieldeth
the
peaceable
fruit
of
righteousness
,
to
them
that
are
exercised
thereby
.
'T
were
an
unreasonable
thing
and
an
argument
of
great
frowardness
,
for
a
patient
to
mind
only
the
bitterness
of
his
potion
,
the
corrosiveness
of
his
plaister
,
without
having
any
regard
to
the
remedy
and
the
health
which
may
be
procured
by
them
.
For
a
man
always
to
have
his
hand
upon
his
sore
,
will
encrease
the
pain
,
and
hinder
the
cure
of
it
.
To
insist
upon
every
particular
circumstance
whereby
men
may
aggravate
their
afflictions
,
is
the
ready
means
to
add
fuel
to
their
impatience
,
and
to
drive
them
to
despondency
.
This
is
a
sure
way
to
bring
upon
our selves
much
needless
trouble
.
'T
is
all
one
as
if
a
man
should
chew
the
pills
which
ought
to
be
swallowed
whole
,
which
will
make
us
more
sick
,
and
thereby
rather
hinder
the
due
operation
of
them
than
promote
it
.
2.
Beware
of
refusing
comfort
,
or
rejecting
the
means
that
are
afforded
us
for
our
relief
and
support
under
the
troubles
that
befall
us
.
This
were
to
take
part
with
our
disease
against
our selves
,
to
refuse
the
physick
,
and
to
pull
off
the
plaister
that
should
heal
us
;
which
argues
much
frowardness
,
besides
the
folly
and
ingratitude
of
rejecting
the
consolations
of
God
,
as
if
they
were
but
small
to
us
,
as
Eliphaz
speaks
.
Whatever
our
losses
or
disappointments
are
,
he
can
be
ten
times
better
to
us
,
than
those
things
are
,
by
the
loss
of
which
we
are
provoked
to
discontent
and
murmuring
.
3.
Do
not
give
liberty
to
passions
;
which
of
all
other
things
belonging
to
the
soul
,
are
most
impetuous
and
unruly
,
if
not
restrained
within
fitting
bounds
,
The
sensitive
appetite
(
to
which
the
passions
belong
)
is
the
inferior
and
brutish
part
of
the
soul
,
answerable
to
the
dregs
of
the
people
in
a
political
government
,
of
themselves
apt
to
be
heady
,
tumultuous
,
rash
,
mutinous
,
if
not
restrained
by
some
superiour
power
:
So
is
it
with
the
passions
of
the
soul
,
which
therefore
ought
to
be
watched
over
,
with
great
circumspection
;
and
the
rather
,
because
they
have
usually
the
Empire
over
us
,
during
our
younger
years
,
before
reason
comes
to
exercise
its
soveraignty
:
And
if
once
we
give
way
to
them
,
't
will
be
a
business
of
no
small
difficulty
,
to
reduce
them
into
order
again
.
Those
very
thoughts
which
occasion
much
discontent
and
trouble
to
the
soul
,
whilst
they
lay
in
the
brest
in
a
huddle
and
confusion
,
if
they
be
but
distinctly
considered
,
and
coolely
debated
,
will
seem
much
less
,
if
not
vanish
into
nothing
.
'T
is
the
nature
of
disorder
,
to
make
things
appear
more
than
indeed
they
are
.
Which
is
one
reason
that
Philosophers
give
why
the
stars
seem
innumerable
,
because
they
are
commonly
looked
upon
,
as
being
wildly
scattered
up
and
down
,
out
of
all
regular
form
.
'T
is
so
likewise
with
mens
inward
discontents
,
which
are
exceedingly
multiplyed
by
the
confusion
of
them
;
and
would
appear
much
less
,
if
but
distinctly
reduced
and
examined
.
Most
of
those
which
occasion
much
perplexity
,
whilst
they
are
mixed
with
many
others
in
a
crowd
,
would
upon
a
clear
view
and
severe
examination
,
appear
much
less
considerable
:
And
that
's
another
good
means
for
the
preserving
of
our
minds
from
this
impatience
;
To
put
a
stop
to
our
passions
in
the
beginning
of
their
course
,
before
they
be
in
their
full
carrear
,
and
then
grow
too
hard
for
us
.
4.
Do
not
chiefly
regard
the
instruments
of
your
troubles
,
which
will
be
apt
to
provoke
impatience
and
distemper
;
but
rather
upon
the
supreme
disposer
of
them
.
Though
men
may
deal
very
unworthily
with
us
,
yet
God
is
just
in
all
his
ways
.
This
was
that
which
satisfied
old
Eli
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
Though
the
Sabaeans
had
spoiled
Job
of
his
oxen
and
asses
,
and
the
Chaldeans
plundered
him
The
Lord
gives
and
the
Lord
takes
away
,
and
therefore
blessed
be
the
name
of
the
Lord
.
'T
is
worth
your
notice
to
observe
the
strange
variety
of
Davids
carriage
,
according
as
he
was
either
mindful
or
forgetful
of
this
consideration
.
How
meek
and
humble
upon
the
rebellion
of
Absolom
:
If
the
Lord
shall
say
,
I
have
no
delight
in
thee
;
behold
here
I
am
,
let
him
do
to
me
as
seemeth
good
unto
him
.
And
so
in
the
next
chapter
,
when
Shimei
did
The
Lord
hath
bid
Shimei
curse
.
Whereas
at
another
time
,
when
he
was
not
so
careful
to
fix
his
thoughts
upon
this
,
how
strangely
is
his
carriage
altered
?
How
furious
at
the
churlishness
of
Nabal
?
How
passionate
at
the
death
of
Absolom
?
Such
great
power
I
was
dumb
and
opened
not
my
mouth
,
because
thou
didst
it
.
But
5.
Take
heed
of
engaging
your
desires
upon
these
transient
perishable
things
.
Learn
to
estimate
every
thing
,
according
to
its
just
rate
and
value
;
and
this
will
be
a
means
to
work
in
us
weaned
affections
from
the
world
.
They
that
love
too
much
,
must
grieve
too
much
.
If
we
would
weep
as
not
weeping
,
we
must
rejoice
as
not
rejoycing
.
They
that
think
the
greatest
gain
to
be
but
small
,
will
think
the
greatest
loss
to
be
so
too
.
Neminem
adversa
fortuna
comminuit
,
nisi
Sen.
Helv.
cap.
5.
quem
secunda
decepit
.
Those
that
are
most
apt
to
be
deceived
and
puft
up
by
the
flatteries
of
prosperity
,
will
be
most
apt
to
be
dejected
by
the
frowns
of
adversity
.
And
therefore
one
of
the
surest
ways
,
to
make
all
crosses
easie
to
us
,
is
to
have
a
low
esteem
of
these
temporal
things
;
for
which
we
shall
find
reason
enough
,
if
we
consider
the
vanity
and
vexation
of
them
.
There
being
a
thousand
ways
of
fraud
and
oppression
and
casualties
,
whereby
we
may
be
deprived
of
their
possession
;
and
as
many
,
whereby
they
may
be
rendered
useless
to
us
in
their
possession
;
as
in
the
case
of
pain
and
sickness
,
either
of
body
or
mind
:
And
as
many
whereby
they
may
be
rendered
hurtful
,
and
expose
us
to
the
envy
of
others
,
to
many
kind
of
temptations
unto
sin
,
and
particularly
to
many
kind
of
griefs
and
vexations
upon
the
account
of
our
unwillingness
to
part
with
them
.
All
which
are
to
be
provided
against
,
by
our
entertaining
such
thoughts
of
them
,
as
may
be
suitable
to
their
value
.
6.
Take
heed
of
being
solicitous
about
the
issue
of
things
,
and
of
determining
your selves
too
peremptorily
to
particular
events
.
'T
is
our
business
indeed
to
serve
providence
in
the
use
of
means
,
but
the
issue
of
things
belongs
to
God
.
We
have
nothing
to
do
with
them
,
and
that
which
is
not
within
our
power
,
should
be
out
of
our
care
.
Every
mans
great
end
is
happiness
.
The
various
events
that
befall
us
in
the
world
,
are
but
several
ways
to
this
end
.
And
therefore
't
is
very
reasonable
and
congruous
,
that
every
one
should
have
a
Travellers
indifferency
towards
them
.
A
man
upon
the
road
,
who
is
travelling
to
such
a
Town
,
and
comes
to
some
doubtful
turnings
,
is
not
concerned
either
for
the
right
or
left
hand
way
,
hath
not
an
inclination
to
one
more
than
the
other
,
any
farther
than
to
be
directed
to
that
which
is
the
true
way
,
and
will
bring
him
to
his
journies
end
.
Now
that
way
which
the
providence
of
God
doth
lead
us
into
,
must
needs
be
the
best
and
the
surest
way
to
this
end
.
Thou
foolish
man
(
saith
Epictetus
)
I
proceed
to
those
that
are
positive
;
and
1.
Labour
for
true
apprehensions
of
the
Divine
nature
and
excellencies
;
his
infinite
power
,
and
wisdom
,
and
goodness
.
When
our
hearts
are
once
possest
with
right
notions
,
and
a
due
esteem
of
these
perfections
,
they
will
not
be
so
apt
to
break
out
into
murmuring
against
him
.
That
which
Benhadad
spake
proudly
to
Ahab
;
Thy
silver
and
thy
gold
,
thy
wives
and
thy
children
are
mine
:
That
may
God
truly
say
to
us
;
what
hast
thou
that
thou
hast
not
received
?
And
if
we
have
received
it
,
as
we
have
no
reason
to
glory
in
the
possession
,
so
neither
have
we
to
complain
at
the
loss
of
it
,
when
he
that
hath
lent
it
us
doth
resume
it
again
.
It
is
,
or
should
be
our
daily
prayer
,
that
Gods
will
may
be
done
on
earth
as
it
is
in
heaven
.
And
it
were
a
most
unreasonable
thing
,
for
men
to
murmur
at
the
grant
of
their
petitions
.
'T
was
a
notable
saying
,
which
is
commonly
reported
of
Luther
,
when
Philip
Melancthon
was
much
disquieted
in
his
own
thoughts
,
at
the
confused
state
of
things
in
the
first
Reformation
;
Monendus
est
Philippus
,
desinat
esse
rector
mundi
:
Melancthon
is
to
be
admonished
that
he
would
cease
to
take
upon
him
the
government
of
the
world
,
as
if
the
issue
of
things
did
belong
to
his
care
.
God
is
infinitely
wise
and
faithful
,
and
will
proportion
our
sufferings
that
all
things
shall
work
together
for
our
good
.
2.
Consider
the
mercies
you
enjoy
,
as
well
as
the
evils
you
suffer
.
That
was
a
most
unworthy
temper
in
Ahab
,
and
in
Haman
,
to
receive
no
satisfaction
in
all
their
great
possessions
and
enjoyments
,
because
they
were
disappointed
in
some
one
small
particular
.
'T
is
the
advice
of
the
wise
man
,
Eccles.
7.
14.
In
the
day
of
prosperity
rejoice
,
in
the
day
of
adversity
consider
.
But
what
is
that
which
we
should
consider
?
Why
,
that
God
hath
set
the
one
against
the
other
:
And
so
should
we
too
,
set
one
against
another
;
and
then
we
shall
find
,
that
we
have
as
much
reason
to
be
patient
under
our
sufferings
,
as
to
rejoice
in
our
mercies
.
'T
is
a
remarkable
passage
that
,
concerning
Mephibosheth
;
when
Ziba
I
have
been
slandered
unto
my
Lord
the
King
,
but
do
what
is
good
in
thine
eyes
.
Thou
hast
set
thy
servant
amongst
them
that
eat
at
thine
own
table
,
what
right
therefore
have
I
to
cry
any
more
unto
the
King
?
Where
he
makes
the
kindness
that
David
had
formerly
shewn
him
,
to
weigh
down
and
satisfie
for
the
wrong
that
he
then
suffered
.
And
if
men
had
but
such
a
grateful
temper
of
spirit
,
they
would
not
be
so
apt
to
murmur
.
Those
that
deserve
least
,
do
usually
complain
most
.
The
most
unworthy
are
the
most
impatient
.
Suppose
all
manner
of
evils
and
afflictions
,
which
are
now
promiscuously
scattered
up
and
down
in
the
world
,
whether
they
concern
soul
or
body
;
spiritual
blindness
and
obduracy
,
poverty
,
slavery
,
reproach
,
sickness
,
pain
,
maimedness
,
deformity
,
&c.
I
say
,
suppose
all
these
were
now
to
be
distributed
amongst
mankind
,
so
as
every
one
were
to
have
an
equal
share
of
them
:
Would
you
be
content
to
stand
to
this
new
distribution
?
I
suppose
there
are
not
many
persons
in
this
Nation
,
in
so
miserable
and
forlorn
a
condition
,
that
upon
serious
consideration
of
the
special
advantages
they
do
or
may
partake
of
,
above
many
other
millions
in
the
world
,
would
consent
to
it
.
And
if
this
be
so
,
certainly
then
it
must
be
both
an
unreasonable
,
and
a
very
ungrateful
thing
for
such
men
to
be
impatient
,
who
enjoy
more
than
their
share
comes
to
.
3.
Consider
the
deserts
of
your
sins
,
and
then
it
will
easily
appear
,
that
your
condition
is
not
at
any
time
so
bad
,
but
you
have
deserved
it
should
be
worse
.
That
you
have
more
reason
to
commend
the
care
and
wisdom
of
the
Physician
,
than
to
complain
of
the
bitterness
of
the
potion
.
Tantò
quis
patientiùs
ferrum
medici
tolerat
,
quantò
magis
putridum
esse
The
more
the
patient
doth
discern
the
corruption
and
danger
of
his
sore
,
the
more
willingly
doth
he
endure
the
launce
of
his
Chyrurgion
.
That
is
a
remarkable
story
in
Genesis
,
Chap.
42.
to
shew
that
this
consideration
of
the
desert
of
our
own
sins
,
is
a
very
powerful
means
to
pacifie
us
against
all
impatience
under
sufferings
.
The
story
concerns
Joseph's
brethren
,
who
coming
into
AEgypt
to
buy
Corn
,
were
there
roughly
treated
,
accused
for
spies
,
clapt
into
prison
;
so
that
one
would
have
thought
,
they
had
reason
enough
to
fret
and
murmur
at
that
hard
unjust
dealing
.
And
yet
we
find
their
carriage
to
be
very
humble
and
patient
;
but
what
that
was
which
made
them
so
,
you
may
see
,
ver.
21.
they
remembred
their
cruelty
to
their
brother
.
Joseph
,
and
that
brought
them
to
acknowledg
this
distress
to
be
deservedly
come
upon
them
,
because
they
had
not
pityed
their
brother
,
when
he
besought
them
in
the
anguish
of
his
soul.
The
like
consideration
did
stop
Job
in
his
complaint
,
after
all
his
high
contestations
and
arguings
with
God
;
he
no
sooner
thought
upon
his
own
vileness
,
but
he
was
presently
silenced
.
Behold
I
am
vile
,
what
shall
I
answer
thee
,
I
will
lay
my
hand
upon
my
mouth
.
4.
Be
careful
whilst
you
are
in
a
prosperous
estate
,
to
prepare
for
trouble
and
afflictions
,
by
a
prudent
consideration
of
the
mutability
of
things
.
This
will
be
a
means
to
alleviate
the
burden
of
them
.
Praecogitati
mali
mollis
ictus
venit
.
And
Sen.
Ep.
76.
in
another
place
,
inexpectata
plus
aggravant
,
novitas
adjicit
calamitatibus
pondus
;
That
stroke
will
have
less
force
which
is
foreseen
and
expected
,
whereas
the
suddenness
and
surprize
of
it
,
will
add
to
the
weight
and
smart
of
it
.
In
tantâ
rerum
sursum
ac
deorsum
S●●
.
Tranq.
A●
.
cap.
11.
euntium
versatione
,
si
non
quicquid
fieri
potest
,
pro
futuro
habes
,
das
in
te
vires
rebus
adversis
,
quas
infregit
quisquis
prior
vidit
;
In
that
various
change
and
revolution
of
events
which
we
behold
in
the
world
,
if
we
do
not
look
upon
possible
dangers
and
troubles
as
future
,
we
do
thereby
strengthen
our
adversaries
and
disarm
our selves
.
When
we
see
at
any
time
the
losses
and
imprisonments
,
or
poverty
,
or
funerals
of
others
,
we
ought
presently
to
reflect
this
may
be
our
case
.
Cuivis
potest
accidere
quod
cuiquam
potest
.
One
loses
husband
,
wife
,
children
,
estate
:
We
ought
from
all
such
spectacles
to
infer
,
that
though
this
be
not
at
present
,
yet
it
may
shortly
be
our
condition
;
and
accordingly
by
expectation
to
fortifie
our selves
against
it
.
Hic
nos
error
decipit
,
hic
This
is
the
error
which
doth
deceive
and
effeminate
men
,
whilst
they
suffer
such
things
as
they
did
not
expect
,
and
are
not
prepared
for
.
It
breaks
the
force
of
evils
when
they
come
,
to
foresee
they
will
come
.
5.
Often
reflect
upon
your
former
experience
.
That
will
be
a
means
to
prevent
all
despondencies
,
to
work
in
us
hope
and
confidence
.
There
is
no
man
so
mean
and
inconsiderable
,
if
he
will
but
take
an
impartial
view
of
what
he
hath
formerly
seen
and
observed
,
concerning
Gods
dealing
with
himself
and
others
,
but
may
upon
this
account
find
reason
enough
to
allay
all
murmuring
discontented
thoughts
.
We
have
frequent
examples
to
this
purpose
in
Scripture
,
Jacob
,
David
,
Jehosaphat
,
6.
And
lastly
,
Labour
after
those
particular
vertues
,
which
are
of
near
affinity
to
this
of
patience
;
whereby
it
will
be
very
much
strengthened
and
promoted
.
There
is
a
certain
chain
of
them
mentioned
,
Gal.
5.
22
,
and
styled
by
the
Apostle
the
fruits
of
the
spirit
,
as
belonging
more
particularly
to
the
spirit
of
Christianity
.
The
first
is
Love
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
beareth
all
things
and
endureth
all
things
:
The
next
is
Joy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
chearful
temper
of
mind
,
in
opposition
to
moroseness
and
frowardness
:
Then
Peace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
composedness
and
sedateness
of
spirit
,
free
from
all
inordinate
perturbations
,
and
without
any
kind
of
itch
of
quarrelling
with
others
:
And
next
Long-suffering
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
the
mind
is
not
easily
provoked
or
tyred
,
but
is
easily
appeased
:
Then
Gentleness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
generosity
,
benignity
,
which
signifies
'
a
mind
most
ready
to
part
with
any
thing
,
towards
the
help
and
relief
of
others
in
their
necessities
:
Then
Goodness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
e.
)
such
an
equal
and
ingenuous
simplicity
of
manners
,
whereby
men
are
rendred
easily
tractable
and
placable
,
and
most
amiable
in
the
whole
course
of
their
conversations
:
Then
Faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dependance
upon
God
for
our
support
and
deliverance
:
Then
Meekness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
we
put
a
restraint
upon
our
anger
,
so
as
not
to
be
provoked
for
any
lesser
cause
,
or
in
a
greater
measure
,
or
for
a
longer
time
,
than
may
be
fitting
for
the
occasion
;
always
preserving
our
minds
free
from
any
sudden
gusts
of
passion
.
And
lastly
,
Temperance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
continence
,
whereby
we
contain
all
our
passions
with
their
just
bounds
,
either
of
joy
in
the
affluence
of
things
,
or
of
grief
in
the
loss
,
or
of
desire
in
the
want
of
them
.
A
mind
that
is
modelled
and
prepared
with
these
kind
of
virtues
,
will
thereby
be
rendered
generous
and
couragious
,
fit
for
the
undergoing
of
any
kind
of
trouble
or
suffering
,
which
the
providence
of
God
shall
think
fit
to
call
a
man
unto
.
I
have
now
done
with
the
First
thing
I
proposed
to
treat
of
,
namely
,
The
Reasonableness
and
Credibility
of
the
Principles
of
Natural
Religion
;
in
which
I
have
endeavoured
to
establish
the
belief
of
Gods
being
,
to
clear
the
natural
notions
of
his
Excellencies
and
Perfections
,
and
to
deduce
the
obligation
of
Moral
Duties
,
from
the
belief
and
acknowledgment
of
the
Divine
Nature
and
Perfections
.
THE
SECOND
BOOK
,
OF
THE
Wisdom
of
Practising
the
Duties
of
Natural
Religion
.
CHAP.
I.
Shewing
in
general
how
Religion
conduces
to
our
Happiness
.
I
proceed
now
to
the
second
Part
of
my
design
,
which
was
to
shew
The
Wisdom
of
Practising
the
Duties
of
Natural
Religion
.
In
which
I
shall
endeavour
to
convince
men
,
how
much
it
is
,
upon
all
accounts
,
their
chief
happiness
and
interest
to
lead
a
religious
and
virtuous
course
of
life
.
Solomon
,
who
is
so
much
celebrated
in
Scripture
for
his
wisdom
and
knowledg
,
hath
purposely
written
a
Book
,
the
main
argument
whereof
is
to
enquire
,
wherein
the
chief
happiness
of
man
doth
consist
:
And
having
in
the
former
part
of
it
shewed
the
insufficiency
of
all
other
things
that
pretend
to
it
,
he
comes
in
the
conclusion
to
fix
it
upon
its
true
basis
,
asserting
every
mans
greatest
interest
and
happiness
,
to
consist
in
being
religious
.
Let
us
hear
the
cnclusion
.
of
the
whole
matter
;
Fear
God
,
and
keep
his
commandements
:
for
this
is
the
whole
of
man
.
That
is
,
the
serious
practice
of
Religion
is
that
which
every
considerate
man
after
all
his
other
disquisitions
,
will
find
to
be
his
chief
interest
,
and
that
which
doth
deserve
his
utmost
care
and
diligence
.
And
because
these
words
of
Solomon
,
do
so
fully
express
that
,
which
is
to
be
the
main
argument
of
my
following
discourse
,
I
shall
by
way
of
preface
or
introduction
to
it
,
more
particularly
consider
the
commendation
which
he
here
gives
to
the
practice
of
Religion
,
in
that
full
and
significant
expression
,
this
is
the
whole
of
man
.
Which
words
are
by
the
Septuagint
and
Vulgar
thus
rendered
,
this
is
All
,
or
Every
man
.
The
word
duty
which
is
supplied
by
our
English
,
being
not
in
the
original
,
or
in
other
Translations
.
This
ought
to
be
the
way
and
course
of
all
mankind
,
so
the
Targum
.
This
is
the
course
to
which
every
man
is
designed
,
so
the
Syriack
.
This
will
be
most
profitable
and
advantageous
to
men
,
so
the
Arabick
.
Hoc
est
totum
hominis
.
This
is
the
whole
of
man
;
so
some
of
our
later
Interpreters
,
mosg
properly
to
the
scope
of
the
place
,
it
being
an
usual
Enallage
in
the
Hebrew
,
totius
universalis
pro
toto
integrante
,
All
for
Whole
.
So
that
according
to
these
various
interpretations
of
the
words
,
they
may
contain
in
them
a
threefold
reference
.
To
the
Essence
,
the
Happiness
,
the
Business
of
man
.
According
to
which
the
sense
of
them
must
be
,
that
Religion
,
or
the
fearing
of
God
and
keeping
his
commandements
is
a
matter
of
so
great
consequence
to
Humane
Nature
,
that
1.
The
Essence
or
Being
of
man
may
be
said
to
consist
in
it
.
2.
The
great
Business
or
duty
of
man
,
is
to
be
conversant
about
it
,
and
to
labour
after
it
.
3.
The
Happiness
or
well-being
of
man
doth
depend
upon
it
.
These
particulars
I
shall
endeavour
to
make
out
by
such
clear
Principles
of
Reason
,
attested
to
by
several
of
the
wisest
Heathen
Writers
,
as
may
be
enough
to
satisfy
any
serious
man
,
who
is
able
to
understand
the
reason
and
consequence
of
things
,
and
will
but
attend
and
consider
.
First
:
Religion
is
of
so
great
importance
,
that
the
Essence
of
man
may
be
said
to
consist
in
it
.
Man
may
be
considered
under
a
twofold
notion
:
1.
In
his
single
capacity
,
according
to
that
principle
whereby
he
is
constituted
in
such
a
rank
of
creatures
.
2.
In
Society
,
for
which
man
seems
to
be
naturally
designed
,
and
without
which
he
could
not
well
subsist
.
Now
Religion
will
appear
to
be
Essential
to
him
,
in
both
these
respects
.
1.
As
considered
in
his
single
capacity
,
according
to
those
principles
by
which
he
is
framed
.
That
which
doth
constitute
any
thing
in
its
Being
,
and
distinguish
it
from
all
other
things
,
this
is
that
which
we
call
the
Form
or
Essence
of
a
thing
.
Now
the
things
which
distinguish
Humane
Nature
from
all
other
things
,
are
the
chief
principles
and
foundations
of
Religion
,
namely
,
the
Apprehension
of
a
Deity
,
and
an
expectation
of
a
future
state
after
this
life
:
Which
no
other
creature
,
below
man
,
doth
partake
of
;
and
which
are
common
to
all
mankind
,
notwithstanding
the
utmost
endeavours
that
can
be
used
for
the
suppressing
of
them
.
As
for
what
is
commonly
alledged
in
the
behalf
of
Reason
,
it
may
be
observed
that
in
the
actions
of
many
brate
creatures
,
there
are
discernable
some
footsteps
,
some
imperfect
strictures
and
degrees
of
Ratiocination
;
such
a
natural
sagacity
as
at
least
bears
a
near
resemblance
to
reason
.
From
whence
it
may
follow
,
that
it
is
not
Reason
in
the
general
,
which
is
the
Form
of
Humane
nature
;
But
Reason
as
it
is
determined
to
actions
of
Religion
,
of
which
we
do
not
find
the
least
signs
or
degrees
in
Brutes
:
Man
being
the
only
creature
in
this
visible
world
,
that
is
formed
with
a
capacity
of
worshipping
and
enjoying
his
Maker
.
Nor
is
this
any
new
opinion
,
but
what
several
of
the
antient
Writers
,
Philosophers
,
Orators
,
Poets
,
have
attested
to
;
who
make
the
notion
of
a
Deity
,
and
adoration
of
him
,
to
be
the
true
difference
betwixt
Man
and
Beast
.
So
Tully
:
Ex
tot
generibus
nullum
est
De
Leg.
lib.
1.
animal
praeter
hominem
,
quod
habeat
notitiam
aliquam
Dei
;
ipsisque
in
hominibus
,
nulla
gens
est
,
neque
tam
immansueta
,
neque
tam
fera
,
quae
non
etiamsi
ignoret
,
qualem
habere
Deum
deceat
,
tamen
habendum
sciat
.
Amongst
all
the
living
creatures
that
are
in
the
world
,
there
is
none
but
Man
,
that
hath
any
notion
of
a
Deity
;
and
amongst
mankind
,
there
is
no
Nation
so
wild
and
barbarous
,
but
pretends
to
some
Religion
;
whence
it
should
seem
that
this
is
the
most
proper
difference
betwixt
man
and
beasts
.
And
in
another
place
,
he
makes
this
to
be
the
Character
of
that
Reason
,
which
is
the
Form
of
man
,
that
it
is
vinculum
Dei
&
hominis
,
which
imports
both
name
and
thing
.
Of
the
same
sense
is
that
of
the
Satyrist
,
who
speaking
of
Religion
and
a
sense
of
Divine
things
,
saith
this
of
it
.
—
separat
hoc
nos
A
grege
mutorum
,
atque
ideo
venerabile
soli
'T
is
this
,
saith
he
,
which
doth
distinguish
us
from
brute
creatures
,
That
we
have
souls
capable
of
Divine
impressions
.
There
are
abundance
of
expressions
to
this
purpose
in
several
other
of
the
Heathen
Writers
.
That
in
Plutarch
,
where
And
in
another
place
,
he
asserts
it
to
be
an
exceeding
improper
thing
,
to
ascribe
true
reason
to
those
,
who
do
not
acknowledg
and
adore
the
Deity
.
So
again
Tully
,
esse
Deos
qui
negat
,
Nat.
Deor.
lib.
2.
vix
eum
sanae
mentis
existimem
.
I
can
hardly
think
that
man
to
be
in
his
right
mind
,
who
is
destitute
of
Religion
.
And
in
another
place
of
the
same
Book
.
Quis
hunc
hominem
dixerit
?
&c.
Why
should
any
one
style
such
an
one
a
man
,
who
by
what
he
sees
in
the
world
is
is
not
convinced
of
a
Deity
,
and
a
providence
,
and
of
that
adoration
he
owes
to
the
Deity
?
Non
modo
non
philosophos
,
Men
that
are
destitute
of
Religion
,
are
so
far
from
being
learned
philosophers
,
that
they
ought
not
to
be
esteemed
so
much
as
reasonable
men
.
'T
is
true
,
nothing
is
more
ordinary
than
for
such
persons
as
are
sceptical
in
these
first
principles
,
to
entertain
great
thoughts
of
themselves
,
as
if
they
had
considered
things
more
deeply
,
and
were
arrived
unto
a
higher
pitch
of
reason
and
wit
than
others
.
But
yet
the
plain
truth
is
,
they
who
have
not
attained
to
this
conviction
of
placing
their
chief
interest
in
being
religious
,
they
are
so
far
from
exceeding
others
in
degrees
,
that
they
come
short
of
the
very
nature
and
essence
of
men
,
as
being
destitute
of
those
first
Notions
concerning
truth
and
falshood
,
good
and
evil
,
wherein
the
essence
of
a
rational
Being
doth
consist
:
Besides
their
palpable
deficiency
in
such
plain
consequences
and
deductions
of
Reason
,
as
would
become
those
,
who
in
any
measure
pretend
to
that
principle
.
So
that
,
by
what
hath
been
said
,
it
may
appear
,
that
the
Definition
of
Man
may
be
rendered
as
well
by
the
Difference
of
Religiosum
as
Rationale
.
As
for
that
inconvenience
which
some
may
object
,
That
Atheistical
and
prophane
persons
will
hereby
be
excluded
:
Why
,
so
they
are
by
the
other
Difference
likewise
;
such
persons
having
no
just
pretence
to
Reason
,
who
renounce
Religion
:
And
it
were
well
,
if
they
might
not
only
be
reckoned
among
Beasts
(
as
they
are
by
the
Psalmist
,
where
he
styles
them
brutish
)
,
but
driven
out
amongst
them
likewise
,
and
banished
from
all
humane
society
,
as
being
publick
pests
and
mischiefs
of
mankind
,
such
as
would
debase
the
nobility
of
our
natures
to
the
condition
of
brute
creatures
,
and
therefore
are
fit
only
to
live
amongst
them
.
Which
brings
me
to
the
2d
.
Consideration
of
Man
as
a
sociable
creature
.
Religion
is
essential
to
him
,
in
this
respect
also
;
as
being
the
surest
bond
to
tye
men
up
to
those
respective
duties
towards
one
another
,
without
which
Government
and
Society
could
not
subsist
.
There
is
a
remarkable
passage
in
Plutarch
to
this
purpose
,
where
he
styles
Religion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cement
of
all
Community
,
and
the
chief
Basis
of
all
Legislative
power
.
And
in
another
place
he
says
,
That
't
is
much
more
easie
to
build
a
City
in
the
open
Air
,
without
any
ground
to
found
it
upon
,
than
to
establish
Government
without
Religion
.
A
City
(
saith
he
)
may
make
some
shift
to
subsist
without
Walls
,
Schools
,
Theatres
,
Houses
;
nay
,
without
Money
,
but
not
without
Religion
.
If
it
were
not
for
this
notion
of
a
Deity
,
and
those
natural
impressions
which
we
have
concerning
Justice
and
Probity
,
so
necessary
for
the
conservation
of
humane
society
;
instead
of
those
well-ordered
Governments
and
Cities
which
are
now
in
the
world
,
Mankind
must
have
lived
either
wild
and
solitary
in
Caves
and
Dens
,
like
savage
beasts
;
or
else
in
troops
of
Robbers
,
subsisting
upon
the
spoil
and
rapine
of
such
as
were
weaker
than
themselves
.
Pietate
sublatâ
,
sides
etiam
,
&
societas
Nat.
Deor.
lib.
1.
humani
generis
,
&
una
excellentissima
virtus
justitia
tollitur
,
saith
Tully
.
Take
but
away
the
awe
of
Religion
,
and
all
that
Fidelity
and
Justice
,
so
necessary
for
the
keeping
up
of
humane
society
,
must
perish
with
it
.
'T
is
this
fear
of
a
Deity
,
and
the
sense
of
our
obligation
to
Him
,
that
is
the
onely
effectual
means
to
restrain
men
within
the
bounds
of
duty
.
And
were
this
wholly
extinguished
,
there
would
follow
such
wild
disorders
and
extravagancies
amongst
men
,
as
would
not
leave
so
much
as
the
face
or
least
shadow
of
virtue
or
honesty
in
the
world
.
There
being
no
kind
of
vice
which
men
would
not
abandon
themselves
unto
,
considering
the
impetuousness
of
their
own
natural
appetites
,
and
the
power
of
external
temptations
,
were
this
restraint
from
Religion
once
removed
or
abolished
.
The
two
chief
Opposites
to
Religion
,
are
Prophaneness
and
Superstition
.
Both
which
are
prejudicial
to
civil
Government
;
the
one
by
destroying
conscience
,
the
strongest
obligation
to
political
duties
;
the
other
by
perverting
and
abusing
it
;
introducing
in
the
stead
of
it
a
new
primum
mobile
,
which
ravisheth
the
spheres
of
Government
,
and
puts
them
into
a
praeternatural
course
,
as
a
Noble
Author
The
two
grand
Relations
that
concern
society
,
are
Government
and
Subjection
:
And
Irreligion
doth
indispose
men
for
both
these
.
1.
For
Government
.
Without
Religion
Magistrates
will
lose
that
courage
and
confidence
belonging
to
their
stations
,
which
they
cannot
so
well
exert
in
punishing
the
offences
of
others
,
when
they
are
guilty
of
the
same
or
the
like
themselves
.
Those
that
sit
on
the
throne
of
judgment
,
should
be
able
to
scatter
away
evil
with
their
eyes
,
as
Solomon
speaks
,
Prov.
20.
8.
By
their
very
presence
and
looks
to
strike
an
awe
upon
offenders
.
Which
will
not
be
so
easily
done
,
if
they
lye
under
the
same
guilt
themselves
.
Sine
bonitate
nulla
majestas
,
saith
Seneca
;
the
very
nature
of
majesty
doth
denote
Goodness
as
well
as
Power
.
And
without
this
,
Governours
may
easily
lose
that
Reverence
which
is
due
to
them
from
others
,
and
consequently
that
Authority
which
they
ought
to
have
over
them
.
When
they
cease
to
be
Gods
in
respect
of
their
Goodness
,
they
will
soon
diminish
in
their
Power
.
And
though
they
should
be
able
to
keep
men
under
,
as
to
their
bodies
and
estates
,
yet
will
they
decline
as
to
that
awful
love
and
reverence
whereby
they
should
sway
over
the
hearts
and
affections
of
men
.
The
Philosopher
in
the
fifth
Book
of
his
Politicks
,
doth
lay
it
down
as
a
rule
suffering
injury
,
from
such
whom
they
believe
to
be
religious
:
And
withal
,
they
will
be
less
subject
to
attempt
the
doing
of
injury
against
such
;
as
knowing
that
good
Magistrates
are
after
a
more
especial
manner
under
the
divine
favour
and
protection
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
having
God
to
fight
with
them
,
and
for
them
.
2.
The
want
of
this
will
indispose
men
for
the
condition
of
Subjects
,
and
render
them
loose
and
unstable
in
those
duties
of
obedience
and
submission
required
to
that
state
.
How
can
it
be
expected
from
that
man
,
who
dares
affront
and
despise
God
himself
,
that
he
should
have
any
hearty
reverence
for
His
Deputies
and
Vicegerents
?
He
that
is
subject
only
upon
the
account
of
wrath
,
and
the
power
of
the
sword
which
is
over
him
,
will
be
no
longer
so
,
when
he
hath
an
opportunity
of
escaping
or
resisting
that
power
.
Nor
is
there
any
possible
way
to
secure
men
in
their
quiet
subjection
and
obedience
,
but
by
their
being
obliged
for
conscience-sake
.
And
therefore
such
kind
of
persons
,
as
That
temper
of
Prophaneness
,
whereby
a
man
is
disposed
to
contemn
and
despise
all
Religion
(
how
slightly
soever
men
may
think
of
it
)
is
much
worse
than
Infidelity
,
than
Fanaticalness
,
than
Idolatry
;
and
of
the
two
,
't
is
much
more
eligible
for
a
man
to
be
an
honest
Heathen
and
a
devont
Idolater
,
than
a
prophane
Christian.
Whatever
disputes
have
been
raised
,
concerning
the
lawfulness
of
punishing
men
for
their
dissenting
consciences
in
matters
of
Religion
;
yet
never
any
man
questioned
the
lawfulness
of
punishing
men
,
for
their
prophaneness
and
contempt
of
all
Religion
.
Such
men
as
renounce
conscience
,
cannot
pretend
that
they
suffer
for
it
.
And
certainly
this
Vice
doth
upon
many
accounts
deserve
the
greatest
severity
of
Laws
,
as
being
in
its
own
nature
destructive
of
the
very
principles
of
Government
,
and
the
peace
of
all
humane
Societies
:
Besides
the
mischiefs
consequent
upon
it
,
from
Divine
vengeance
.
'T
is
an
observation
of
Seneca
,
That
Plato
in
his
Book
de
Legibus
,
would
have
it
punished
capitally
,
as
Civil
Law
,
that
Religio
contaminata
ad
omnium
pertinet
injuriam
;
The
abuse
of
Religion
is
to
be
looked
upon
as
being
a
common
injury
,
and
every
man
is
concerned
,
to
endeavour
a
vindication
of
it
.
And
there
are
some
instances
in
story
,
which
the
whole
world
ought
to
vindicate
and
expiate
by
their
common
forces
.
There
can
be
no
assurance
from
loose
irreligious
persons
,
that
they
will
be
faithful
in
the
ordinary
duties
belonging
to
their
several
ranks
and
stations
.
And
as
for
any
extraordinary
Heroical
action
,
by
which
the
publick
welfare
is
to
be
promoted
,
men
that
are
without
conscience
of
Religion
,
and
a
sense
of
Virtue
,
can
never
apply
themselves
to
any
thing
of
that
kind
,
as
having
their
minds
destitute
of
all
such
principles
as
are
sublime
and
generous
,
without
any
the
least
seed
of
honour
,
and
piety
,
and
virtue
;
and
therefore
they
can
have
no
sparks
of
magnanimity
,
nor
any
the
least
inclination
to
actions
that
are
truly
great
and
noble
.
So
that
upon
all
these
accounts
,
it
is
very
evident
,
That
Religion
is
totum
heminis
in
this
first
sense
,
as
it
refers
to
the
Essence
of
Man
,
considered
either
in
his
single
capacity
,
or
as
a
member
of
Society
.
2.
'T
is
so
likewise
as
it
refers
to
the
Business
and
Duty
of
Man
,
that
which
he
ought
to
be
most
intent
upon
,
and
conversant
about
,
as
to
his
employment
in
this
world
:
that
General
calling
,
in
which
every
man
of
what
rank
or
quality
soever
,
is
to
be
ingaged
.
Men
are
distributed
under
other
particular
callings
,
according
as
their
education
,
abilities
,
friends
,
and
several
opportunities
do
dispose
of
them
.
But
the
obligation
of
Religion
,
being
of
universal
concernment
,
doth
extend
to
all
and
every
particular
,
there
being
none
exempted
from
it
.
Hoc
est
omnis
homo
.
Every
man
is
concerned
in
it
.
And
it
is
totum
hominis
likewise
;
'T
is
his
calling
,
the
chief
business
about
which
he
is
to
be
employed
.
I
do
not
say
,
that
a
mans
thoughts
are
always
to
be
taken
up
about
the
immediate
acts
of
Religion
,
any
more
than
a
Traveller
is
always
to
have
his
mind
actually
fixed
upon
the
thought
of
his
journies
end
.
This
would
be
inconsistent
with
the
infirmity
of
our
natures
,
and
the
necessity
of
our
conditions
in
this
world
.
But
yet
,
as
he
that
is
upon
a
journey
,
doth
so
order
all
his
particular
motions
,
as
may
be
most
conducible
to
his
general
end
;
so
should
men
habitually
,
though
they
cannot
actually
,
in
every
affair
have
respect
to
their
chief
end
,
so
as
to
observe
all
the
duties
of
Religion
,
and
never
to
allow
themselves
in
any
thing
against
the
rules
of
it
.
And
he
that
hath
this
care
continually
upon
his
mind
(
though
he
be
but
a
secular
person
)
may
properly
be
said
to
make
Religion
his
Business
.
The
Wise
man
in
the
beginning
of
his
what
was
that
good
for
the
sons
of
men
,
which
they
should
do
under
the
Heavens
,
all
the
days
of
their
lives
.
(
i.
e.
)
What
was
the
chief
employment
or
business
,
which
they
should
apply
themselves
to
in
this
world
?
And
in
the
conclusion
of
his
discourse
,
after
an
induction
and
refutation
of
all
other
particulars
,
which
may
seem
to
have
any
claim
or
pretence
to
this
,
He
asserts
it
to
be
the
business
of
Religion
,
Fearing
God
,
and
keeping
his
commandments
:
Suitably
to
that
Precept
of
Moses
,
Deut.
10.
12.
And
now
,
O
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
to
walk
in
his
ways
,
and
to
serve
the
Lord
thy
God
,
and
keep
his
commandments
:
And
the
exercise
,
to
keep
his
conscience
void
of
offence
,
both
towards
God
and
towards
Man
.
To
the
Reasonableness
of
this
,
several
of
the
wisest
Heathens
have
attested
.
That
's
a
remarkable
passage
in
Aristotle
So
Epictetus
,
discoursing
concerning
If
I
had
been
made
a
Nightingale
or
a
Swan
,
I
should
have
employed
the
time
of
my
life
in
such
a
way
as
is
suitable
to
the
condition
of
those
Creatures
:
But
being
made
a
Man
,
capable
of
serving
and
worshipping
that
God
,
from
whom
I
had
my
Being
,
't
is
but
reason
that
I
should
apply
my self
to
this
,
as
being
my
proper
work
and
business
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
therefore
hereunto
will
I
devote
my self
,
as
being
the
chief
employment
to
which
I
am
designed
.
I
am
now
as
to
the
condition
of
my
body
,
lame
and
old
(
saith
he
in
the
same
place
)
to
which
he
might
have
added
that
he
was
sickly
and
deformed
;
and
as
for
his
outward
quality
,
he
was
poor
and
under
servitude
,
being
a
slave
to
Epaphroditus
,
one
of
the
Roman
Courtiers
;
which
are
conditions
that
usually
expose
men
to
repining
and
discontent
;
and
yet
he
concludes
it
to
be
his
duty
,
wholly
to
devote
himself
to
the
praises
and
worship
of
that
God
,
who
was
the
Author
of
his
Being
.
Which
upbraids
so
many
professors
of
Christianity
,
who
have
both
more
advantages
of
knowing
their
duty
,
and
greater
engagements
upon
them
to
exercise
themselves
in
the
duties
of
Religion
.
There
is
another
apposite
Testimony
to
this
purpose
in
Antoninus
.
Every
thing
(
saith
he
)
is
designed
for
some
kind
Now
't
is
the
usual
course
of
men
to
apply
themselves
to
that
as
their
chief
business
,
by
which
their
interest
is
most
promoted
,
and
which
may
most
conduce
to
that
main
end
which
they
propose
to
themselves
.
And
can
any
thing
be
more
reasonable
,
than
for
that
to
be
the
chief
business
of
a
man's
life
,
which
is
the
chief
end
of
his
Being
?
3.
Religion
is
totum
hominis
,
with
respect
to
the
Happiness
and
well-being
of
Man
.
That
is
properly
said
to
be
the
chief
end
or
Happiness
of
a
thing
,
which
doth
raise
its
nature
to
the
utmost
perfection
of
which
it
is
capable
,
according
to
its
rank
and
kind
.
This
is
the
chief
end
which
he
ought
to
propose
,
that
alone
wherein
his
true
felicity
doth
consist
,
that
which
doth
advance
his
nature
to
the
utmost
perfection
it
is
capable
of
.
The
chief
good
belonging
to
a
Vegetable
or
Plant
,
is
to
grow
up
to
a
state
of
Maturity
,
to
continue
to
its
natural
period
,
and
to
propagate
its
kind
,
which
is
the
utmost
perfection
that
kind
of
Being
is
capable
of
.
And
whereas
sensitive
creatures
,
besides
those
things
which
are
common
to
them
with
Plants
,
have
likewise
such
faculties
,
whereby
they
are
able
to
apprehend
external
objects
,
and
to
receive
pain
or
pleasure
from
them
:
Therefore
the
Happiness
proper
to
them
,
must
consist
in
the
perfection
of
these
faculties
,
namely
,
in
sensible
pleasures
,
in
the
enjoyment
of
such
things
as
may
be
grateful
to
their
senses
.
But
now
Mankind
(
if
we
allow
it
to
be
a
distinct
rank
of
Creatures
,
superior
to
Brutes
)
being
endowed
with
such
faculties
,
whereby
't
is
made
capable
of
apprehending
a
Deity
,
and
of
expecting
a
future
state
after
this
life
;
It
will
hence
follow
,
That
the
proper
happiness
of
Man
must
consist
in
the
perfecting
of
these
faculties
,
namely
,
in
such
a
state
as
may
reconcile
him
to
the
Divine
favour
,
and
afford
him
the
best
assurance
of
a
blessed
immortality
hereafter
:
Which
nothing
else
but
Religion
can
so
much
as
pretend
to
.
'T
is
true
indeed
,
the
nature
of
Man
,
by
reason
of
those
other
capacities
common
to
him
with
Plants
and
Brutes
,
may
stand
in
need
of
several
other
things
,
to
render
his
condition
pleasant
and
comfortable
in
this
world
,
as
Health
,
Riches
,
Reputation
,
Safety
,
&c.
Now
herein
is
the
great
advantage
of
Religion
,
that
besides
the
principal
work
which
it
doth
for
us
,
in
securing
our
future
estates
in
the
other
world
,
it
is
likewise
the
most
effectual
means
to
promote
our
happiness
in
this
world
.
In
my
discourse
of
this
I
shall
first
suggest
something
more
generally
,
concerning
the
nature
of
our
chief
end
;
And
then
descend
to
those
particulars
,
which
are
esteemed
to
be
the
chief
ingredients
to
a
state
of
Happiness
.
Under
the
first
of
these
I
shall
speak
briefly
to
these
Three
things
.
1.
There
is
a
necessity
that
every
Man
who
will
act
rationally
should
propose
to
himself
some
chief
scope
and
end
.
2.
The
chief
end
of
every
thing
must
be
of
such
a
nature
,
as
may
be
most
fit
to
promote
the
perfection
of
that
thing
in
its
rank
and
kind
.
3.
This
in
rational
Beings
which
are
capable
of
it
,
must
consist
in
a
communion
with
,
and
a
conformity
unto
the
chief
Good
,
and
consequently
in
being
religious
.
1.
There
is
a
necessity
that
every
man
who
will
act
rationally
should
propose
to
himself
some
chief
scope
or
end
.
The
having
of
an
end
,
is
not
so
much
a
moral
duty
,
which
supposeth
a
liberty
of
acting
,
as
a
natural
principle
,
like
that
of
the
descent
of
heavy
bodies
;
men
must
do
so
,
nor
can
they
do
otherwise
.
Such
is
the
principle
of
self-preservation
in
all
things
;
and
this
of
acting
for
an
end
,
in
all
rational
agents
.
The
most
loose
and
profligate
wretches
that
are
,
do
and
must
act
for
an
end
,
even
in
those
very
courses
,
wherein
they
put
the
thought
of
their
future
state
and
their
last
account
far
from
them
.
The
very
suppressing
and
hardening
themselves
against
the
thought
of
their
true
end
,
is
in
order
to
their
present
peace
and
quiet
,
which
they
do
erroneously
substitute
in
the
room
of
their
chief
end
.
That
wherein
men
are
commonly
defective
,
is
in
not
exciting
the
thought
of
their
chief
end
,
and
not
sufficiently
considering
and
stating
in
their
own
minds
,
the
most
proper
means
for
the
attaining
of
it
.
There
are
too
many
in
the
world
that
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
live
ex
tempore
,
without
any
particular
reference
to
their
chief
end
,
being
immersed
only
in
present
matters
,
animalia
sine
praeterito
&
futuro
,
without
any
regard
to
what
is
past
or
future
;
like
Ships
upon
the
vast
Ocean
,
without
any
Compass
or
Pilot
,
that
do
rather
wander
than
travel
,
being
carried
up
and
down
according
as
every
wind
or
tide
doth
drive
them
.
And
this
the
Philosopher
doth
worthily
brand
with
the
name
of
folly
;
Vita
sine
proposito
,
stultitiae
argumentum
est
;
No
greater
Proponamus
oportet
,
finem
summi
boni
,
ad
quem
omne
factum
nostrum
Idem
Epist.
85.
dictúmve
respiciat
;
veluti
navigantibus
,
ad
sidus
aliquod
dirigendus
est
cursus
,
saith
the
same
Author
.
There
ought
always
to
be
some
particular
scope
and
mark
proposed
,
as
the
main
end
and
drift
of
all
our
actions
,
as
the
star
by
which
we
are
to
be
guided
in
our
voyage
.
Non
disponet
singula
,
nisi
cui
jam
vitae
suae
summa
proposita
est
.
'T
will
be
a
hard
matter
to
proportion
out
particulars
,
till
we
know
what
is
the
main
sum
.
This
is
the
true
ground
of
the
common
mistakes
amongst
men
,
whilst
they
deliberate
concerning
the
several
parts
of
their
lives
,
but
neglect
the
stating
of
what
should
be
the
main
design
of
the
whole
.
He
that
intends
to
shoot
at
any
thing
,
must
so
manage
the
whole
action
,
in
levelling
his
arrow
,
and
regulating
his
hands
,
and
exerting
his
strength
so
as
may
be
most
advantageous
for
hitting
the
mark
.
As
the
efficient
is
in
natural
,
so
is
the
end
amongst
moral
causes
,
of
principal
efficacy
.
'T
is
this
which
is
the
chief
rule
of
all
our
actions
.
And
therefore
there
is
a
necessity
that
some
end
be
proposed
and
fix'd
upon
.
2.
The
chief
end
of
every
thing
must
be
of
such
a
nature
,
as
may
be
most
fit
to
promote
the
perfection
of
that
thing
in
its
rank
and
kind
.
Any
thing
that
is
short
of
this
,
may
be
a
means
,
or
a
subordinate
end
;
but
cannot
be
the
chief
and
ultimate
end
,
if
there
be
any
thing
desireable
beyond
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Aristotle
;
That
is
truly
the
chief
Mag.
Moral
.
lib.
2.
cap.
2.
end
,
which
is
desired
for
it self
;
which
being
once
obtained
,
we
want
no
more
;
That
which
doth
satiate
and
fill
up
the
desires
.
Haec
nihil
vacare
patitur
loci
,
totum
animum
tenet
,
desiderium
omnium
tollit
,
sola
satis
est
,
(
saith
Seneca
)
.
In
brief
,
't
is
that
state
,
wherein
a
thing
enjoys
all
that
good
that
't
is
capable
of
,
and
which
is
most
suitable
to
its
nature
.
3.
This
in
rational
Creatures
must
consist
,
in
a
communion
with
,
and
a
conformity
to
the
supreme
good
;
and
consequently
,
in
being
religious
.
Which
is
the
meaning
of
those
Scripture-expressions
,
of
walking
with
God
,
and
as
becomes
the
sons
of
the
Most
High
;
being
followers
of
him
;
holy
as
he
is
holy
;
being
made
partakers
of
a
divine
nature
.
And
to
this
the
Philosophers
do
likewise
consent
.
This
is
the
meaning
of
that
speech
in
Pythagoras
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Every
mans
chief
end
should
be
a
resemblance
to
God
,
a
being
made
like
to
the
Deity
.
So
Plato
and
Epictetus
will
have
it
to
consist
in
following
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
another
,
imitari
quem
colis
,
in
imitating
him
whom
we
worship
.
So
Seneca
,
Summum
bonum
est
,
quod
honestum
est
,
&
quod
magis
admirêre
,
solum
bonum
est
quod
honestum
est
.
Not
only
the
chief
,
but
the
only
good
doth
consist
,
in
what
is
honest
and
virtuous
.
Now
the
fruition
of
God
cannot
consist
in
any
external
union
or
contact
of
our
souls
with
the
Deity
,
which
Spirits
are
not
capable
of
;
nor
in
any
meer
speculation
,
or
intellectual
gazing
upon
his
excellencies
:
But
in
such
an
influence
,
whereby
he
doth
communicate
to
us
,
such
divine
qualities
,
as
will
exalt
our
faculties
beyond
their
natural
state
,
and
bring
them
into
an
assimilation
and
conformity
to
the
most
perfect
Idea
of
Goodness
,
together
with
an
inward
sensation
of
the
effects
of
this
in
our selves
.
Having
thus
dispatched
what
I
had
to
suggest
concerning
the
nature
of
Happiness
in
general
,
I
proceed
to
speak
to
such
particulars
,
as
are
esteemed
to
be
the
most
usual
ingredients
into
such
a
state
,
and
which
do
conduce
to
the
compleating
of
it
:
whether
they
concern
-
Our
present
condition
in
this
world
;
either
our
-
External
well-fare
;
consisting
in
-
1.
Health
.
-
2.
Liberty
,
Safety
,
Quiet
.
-
3.
Possessions
;
with
respect
either
to
the
sufficiency
of
them
,
for
answering
our
necessities
;
which
is
called
Riches
or
Profit
:
Or
to
-
4.
The
Delight
or
Satisfaction
we
receive
in
these
enjoyments
,
in
the
use
and
suitableness
of
the
things
we
possess
;
which
is
called
Pleasure
.
-
5.
The
Esteem
which
we
have
amongst
good
men
,
whereby
we
are
rendered
acceptable
and
useful
to
others
;
styled
Honour
or
Reputation
.
-
Internal
well-fare
,
or
the
happiness
of
our
minds
;
which
doth
consist
in
these
two
things
.
-
1.
The
due
regulating
and
exalting
of
our
faculties
to
their
proper
function
.
-
2.
The
Peace
,
Joy
,
Contentment
,
consequent
thereupon
.
-
The
happiness
of
our
future
state
.
This
doth
consist
in
such
a
fruition
of
the
supreme
good
,
as
our
souls
are
capable
of
;
and
must
depend
upon
such
courses
,
as
can
afford
us
the
most
rational
assurance
of
blessedness
and
glory
hereafter
.
Now
I
shall
endeavour
to
make
it
out
by
plain
reason
,
that
the
Happiness
of
our
condition
,
in
all
these
respects
,
doth
depend
upon
Religion
.
And
that
not
only
morally
,
upon
account
of
that
reward
,
which
virtuous
actions
do
entitle
a
man
unto
,
from
a
just
and
wise
providence
;
but
naturally
also
,
by
reason
of
that
physical
efficacy
which
the
duties
of
Religion
have
,
to
procure
for
us
all
those
things
wherein
our
temporal
happiness
consists
;
to
promote
the
well-fare
,
not
only
of
particular
persons
,
but
of
publick
Communities
of
Mankind
in
general
,
and
of
the
whole
Universe
.
CHAP.
II.
How
Religion
conduces
to
our
present
Happiness
in
this
world
:
And
first
to
the
happiness
of
the
Outward
man
.
1.
In
respect
of
Health
.
ANd
because
these
things
I
have
mentioned
,
(
especially
those
of
them
which
concern
our
external
happiness
in
this
world
)
are
the
great
aims
and
designs
,
by
which
the
generality
of
men
are
chiefly
swayed
in
their
actions
;
and
therefore
like
to
prove
very
powerful
motives
to
make
men
religious
,
if
they
could
be
once
effectúally
perswaded
,
that
Religion
is
the
most
proper
means
for
the
attaining
of
these
things
:
I
shall
therefore
endeavour
to
make
out
this
truth
,
by
the
plainest
and
most
convincing
ęvidence
that
may
be
.
And
the
rather
because
in
such
kind
of
assertions
,
as
are
besides
the
common
opinion
,
and
seem
paradoxes
,
men
will
be
apt
to
be
jealous
of
their
being
imposed
upon
by
some
kind
of
Sophism
or
Fallacy
.
In
order
to
this
,
I
shall
observe
this
method
:
First
,
I
shall
endeavour
to
state
and
define
the
nature
of
these
things
,
and
to
shew
wherein
the
true
notion
of
them
doth
consist
.
And
then
proceed
to
the
proof
of
this
proposition
,
That
Religion
is
the
most
proper
means
to
procure
and
promote
these
ends
.
And
besides
the
evidence
to
this
purpose
,
from
the
concurrent
opinions
of
wise
men
,
in
several
ages
;
I
shall
likewise
make
them
out
both
by
reason
,
and
by
experience
,
which
are
all
the
kind
of
arguments
that
such
matters
are
capable
of
.
Only
I
must
premise
one
Caution
;
that
when
I
say
Religion
is
the
cause
of
these
things
,
the
meaning
is
not
,
that
it
is
so
necessary
and
so
infallible
a
cause
,
as
can
never
fail
of
its
effect
.
This
would
not
be
consistent
with
our
dependent
condition
,
there
being
nothing
in
this
world
so
much
under
the
power
of
humane
endeavours
,
but
that
the
providence
of
God
may
interpose
for
the
disappointment
of
it
.
To
whom
it
must
be
left
,
to
make
what
reserved
cases
he
pleases
from
the
ordinary
course
of
things
.
But
though
it
be
not
an
infallible
cause
,
yet
is
it
such
a
cause
as
doth
generally
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
produce
its
effect
:
And
all
mankind
do
think
it
a
sufficient
inducement
,
to
apply
their
endeavours
unto
such
courses
for
the
procuring
of
any
thing
,
as
are
the
best
means
to
be
had
,
and
do
for
the
most
part
effect
the
ends
they
are
designed
for
.
This
being
premised
,
I
doubt
not
but
to
offer
such
arguments
for
the
proof
of
these
things
,
as
shall
be
sufficient
for
the
conviction
of
any
man
who
will
but
understand
and
consider
them
.
I
begin
with
the
First
.
The
wellfare
of
our
present
condition
in
respect
of
our
outward-man
doth
depend
upon
Religion
.
First
,
Religion
is
the
best
means
for
Health
.
By
Health
I
mean
such
a
constitution
of
our
bodies
,
whereby
our
members
and
faculties
are
inabled
for
the
due
performance
of
their
natural
functions
,
and
freed
from
pain
;
't
is
properly
opposed
to
sickness
or
Disease
.
As
for
the
infirmities
of
old
age
,
these
are
so
essential
to
all
living
creatures
,
so
necessarily
spring
from
the
very
principles
of
our
natures
,
that
though
they
may
be
somewhat
lessened
and
alleviated
,
yet
are
they
not
capable
of
any
complete
remedy
.
This
blessing
of
Health
is
so
necessary
to
our
well-beings
in
this
world
,
that
without
it
,
we
cannot
enjoy
any
thing
else
,
no
not
our
own
selves
;
insomuch
that
men
do
,
and
may
justly
put
a
great
value
upon
it
,
and
are
willing
to
purchase
it
at
any
rate
.
And
therefore
to
all
such
,
this
consideration
must
needs
be
a
very
powerful
motive
.
Now
I
shall
make
it
plain
that
this
doth
depend
upon
Religion
-
Morally
.
-
Naturally
.
1.
Morally
,
By
reason
of
those
blessings
of
this
kind
,
which
by
the
light
of
nature
men
may
reasonably
expect
from
the
goodness
of
God
,
upon
the
observance
of
his
laws
;
besides
the
several
assertions
and
promises
in
Scripture
to
this
purpose
,
where
sin
is
often
represented
as
the
meritorious
cause
of
sickness
,
and
diseases
are
often
threatned
,
and
accordingly
inflicted
as
the
due
rewards
of
sin
:
And
on
the
other
side
,
upon
mens
observing
take
away
sickness
from
the
midst
of
them
,
to
bestow
upon
them
health
and
length
of
days
.
The
fear
of
the
Lord
and
departing
from
evil
,
shall
be
health
to
thy
navel
,
and
marrow
to
thy
bones
.
Prov.
3.
7
,
8.
Prov.
11.
19.
As
righteousness
pursueth
it
to
his
own
death
.
Chap.
2.
22
,
The
wicked
shall
be
cut
off
from
the
earth
,
and
the
transgressours
shall
be
rooted
out
of
it
.
2.
Religion
is
the
natural
cause
of
health
,
which
may
appear
upon
this
two-fold
reason
;
because
it
doth
remove
those
things
that
will
hinder
it
,
and
doth
promote
such
things
as
will
help
it
.
1.
It
doth
removere
prohibens
,
it
is
apt
to
prevent
and
remove
such
things
as
are
the
great
impediments
of
our
health
.
Nothing
is
more
evident
,
than
that
there
are
several
vices
which
have
a
physical
efficacy
in
the
producing
of
diseases
,
as
all
kind
of
intemperance
of
body
,
all
inordinate
passions
of
mind
;
to
one
of
which
,
the
greatest
part
of
the
sickness
amongst
men
may
be
ascribed
;
and
consequently
the
virtues
opposite
to
these
,
Temperance
,
Sobriety
,
Moderation
,
must
needs
have
a
natural
causality
for
the
hindring
of
these
diseases
.
'T
is
by
Religion
that
men
are
inabled
to
prevent
all
such
excesses
as
are
prejudicial
to
nature
,
to
repress
all
such
violent
transports
of
passion
,
Hatred
,
Anger
,
Fear
,
Sorrow
,
Envy
,
&c.
as
are
in
themselves
very
pernicious
to
our
bodily
health
,
and
by
that
violent
commotion
,
which
they
are
apt
to
put
the
humours
into
,
do
sometimes
cause
present
sickness
,
and
always
lay
in
us
the
seeds
of
future
Diseases
.
2.
It
doth
promovere
adjuvans
,
promote
all
such
things
as
may
most
effectually
conduce
to
the
improving
of
our
health
;
by
obliging
us
upon
the
account
of
duty
and
conscience
,
to
a
careful
observance
of
the
most
proper
means
to
this
end
:
Keeping
us
within
due
bounds
in
our
eating
,
drinking
,
exercise
;
preserving
our
minds
in
an
equal
frame
of
serenity
and
calmness
;
supporting
our
spirits
with
contentation
and
chearfulness
under
every
state
of
life
;
so
that
nothing
can
be
more
true
than
that
of
Solomon
,
That
A
cheerful
mind
doth
good
like
a
medicine
,
and
makes
a
healthy
countenance
;
whereas
heaviness
and
cares
will
break
a
mans
spirit
and
make
it
stoop
.
I
know
there
are
other
means
to
be
made
use
of
in
order
to
the
procuring
of
health
,
various
kinds
of
Medicaments
to
be
applyed
by
the
art
of
Physick
,
according
as
the
nature
of
several
diseases
shall
require
,
which
Religion
doth
oblige
a
man
not
to
neglect
:
But
yet
this
I
think
may
be
truely
said
,
That
those
who
are
most
expert
in
the
profession
of
Physick
,
are
not
able
to
prescribe
any
Catholicon
,
which
shall
more
effectually
operate
,
both
by
way
of
prevention
and
cure
,
than
the
observance
of
those
duties
which
Religion
and
virtue
do
oblige
us
unto
.
Nor
is
this
true
only
in
Theory
and
Speculation
,
but
it
may
appear
to
be
so
upon
common
experience
,
to
which
I
shall
appeal
for
the
further
confirmation
of
it
.
What
kind
of
persons
are
those
who
enjoy
the
best
state
of
health
and
the
longest
lives
?
Are
they
not
such
generally
who
are
most
sober
and
regular
in
their
conversations
,
most
temperate
as
to
their
bodies
,
most
free
from
all
kind
of
inordinate
passions
,
fierceness
,
anxiety
,
cares
as
to
their
minds
?
'T
is
said
of
Moses
,
that
though
he
were
exceeding
old
,
yet
his
eye
was
not
dim
,
nor
was
his
natural
force
abated
.
Which
(
amongst
other
causes
)
may
be
ascribed
to
those
eminent
virtues
he
was
endowed
with
,
the
temperance
of
his
body
,
and
meekness
of
his
spirit
.
That
beloved
Disciple
whose
thoughts
and
writings
seem
to
be
wholly
taken
up
with
the
Divine
virtue
of
Love
,
is
upon
account
of
this
temper
of
his
mind
,
thought
to
have
enjoyed
a
more
vigorous
old
age
than
any
of
the
rest
:
Such
a
power
is
there
in
Religion
,
though
not
wholly
to
prevent
the
infirmities
of
old
age
,
yet
in
a
great
measure
to
alleviate
and
abate
them
.
And
on
the
other
side
,
if
we
consult
experience
;
Who
are
the
men
most
obnoxious
to
diseases
?
are
they
not
such
generally
as
are
most
vicious
in
their
lives
?
most
given
to
surfeits
,
debaucheries
and
lewdness
,
whereby
they
do
so
far
inflame
their
blood
and
wast
their
spirits
,
as
not
to
live
out
half
their
days
:
Insomuch
that
no
man
of
ordinary
prudence
,
who
is
to
take
a
Lease
for
lives
,
will
be
content
(
if
he
can
well
avoid
it
)
to
chuse
such
a
one
whom
he
knows
to
be
vicious
and
intemperate
.
But
these
things
are
so
obvious
to
common
experience
,
that
I
need
not
enlarge
upon
them
:
Only
I
would
not
be
mistaken
.
I
do
not
say
that
none
of
those
are
Religious
,
who
are
liable
to
diseases
,
and
are
taken
away
in
their
younger
years
;
or
that
all
such
are
religious
,
who
are
free
from
diseases
,
and
live
to
old
age
.
Some
may
be
naturally
of
so
tender
and
brittle
a
make
,
that
every
little
blow
will
break
them
;
others
of
so
tough
and
strong
a
constitution
,
as
to
hold
out
against
many
batteries
and
assaults
;
and
yet
neither
of
these
to
be
ascribed
,
either
to
the
vices
of
the
one
,
or
the
virtues
of
the
other
,
but
do
rather
belong
to
their
condition
and
temper
,
which
being
natural
,
and
not
falling
under
the
choice
of
our
wills
,
is
not
therefore
capable
of
any
moral
good
or
evil
.
Besides
,
there
ought
allowance
to
be
made
(
as
I
said
before
)
for
such
exempt
cases
,
as
shall
seem
good
to
the
providence
of
God
in
the
government
of
humane
affairs
.
Some
good
men
may
be
taken
away
from
the
evil
to
come
,
others
may
be
exercised
with
diseases
in
their
bodies
for
the
cure
of
their
minds
,
or
to
make
their
patience
and
courage
exemplary
to
others
.
And
some
that
are
good
men
for
the
main
,
may
yet
by
their
own
carelesness
in
using
the
fittest
means
for
the
preservation
of
their
health
,
expose
themselves
to
sickness
;
none
of
which
can
be
any
prejudice
to
the
thing
I
have
been
proving
.
This
being
that
which
I
affirm
,
that
so
far
as
the
infirmities
of
our
natural
tempers
are
capable
of
remedy
by
any
thing
in
our
power
,
It
is
the
observance
of
the
duties
of
Religion
,
that
doth
for
the
most
part
and
generally
prove
the
most
effectual
means
to
this
purpose
.
Which
is
all
I
shall
say
to
the
first
thing
I
proposed
to
speak
to
,
concerning
the
health
of
our
bodies
.
CHAP.
III.
How
Religion
conduces
to
the
happiness
of
the
outward
man
,
in
respect
of
Liberty
,
Safety
,
and
Quiet
.
SEcondly
,
Religion
is
the
most
proper
means
to
procure
our
external
safety
,
liberty
,
quiet
.
By
safety
,
I
mean
a
freedom
from
those
common
dangers
and
mischiefs
which
others
are
exposed
to
.
By
liberty
,
the
being
at
our
own
disposal
,
and
not
under
bondage
,
restraint
,
imprisonment
.
By
quiet
,
an
exemption
from
those
many
molestations
and
troubles
by
reason
of
disappointments
,
enmity
,
contentions
,
whereby
the
conditions
of
some
men
are
rendered
very
burdensome
and
uncomfortable
.
I
put
these
things
together
,
because
of
their
near
affinity
to
one
another
.
Now
Religion
is
both
the
moral
and
the
natural
cause
of
these
things
.
1.
'T
is
the
moral
cause
of
them
,
upon
account
of
that
divine
protection
and
assistance
,
which
the
light
of
nature
will
assure
us
we
are
intituled
unto
in
the
doing
of
our
duties
;
besides
the
many
assertions
and
promises
in
Scripture
to
this
purpose
;
of
being
protected
in
our
ways
,
and
secured
in
times
of
danger
.
If
you
will
keep
my
statutes
,
ye
shall
dwell
in
the
land
in
safety
.
Whoso
hearkeneth
to
me
shall
dwell
safely
,
and
shall
be
quiet
from
the
fear
of
evil
.
There
shall
no
evil
happen
to
the
just
,
but
the
wicked
shall
be
filled
with
mischief
.
The
Lord
delivers
the
righteous
out
of
all
their
troubles
.
When
a
mans
ways
please
the
Lord
,
he
will
make
his
enemies
to
be
at
peace
with
him
.
2.
'T
is
the
natural
cause
of
these
blessings
,
by
preventing
or
removing
all
such
things
,
whereby
the
contrary
evils
are
occasioned
.
The
most
usual
and
general
cause
of
mens
sufferings
,
is
from
the
neglect
of
their
duty
,
and
the
violations
of
law
;
they
are
obnoxious
to
the
punishments
of
banishment
,
imprisonment
,
loss
of
goods
,
or
of
life
,
upon
the
account
of
some
illegal
irreligious
acts
,
murder
,
theft
,
sedition
,
injuring
of
others
,
needless
contentions
,
medling
in
other
mens
affairs
where
they
are
not
concerned
.
'T
is
observable
,
that
in
the
legal
form
of
inditing
men
for
crimes
,
our
Law
doth
ascribe
their
guilt
to
their
want
of
Religion
,
their
not
having
the
fear
of
God
before
their
eyes
,
which
doth
dispose
them
to
commit
such
acts
as
makes
them
obnoxious
to
legal
punishment
.
Now
nothing
can
so
effectually
prevent
such
things
as
Religion
.
This
will
teach
men
to
obey
laws
,
and
submit
to
government
:
This
will
keep
them
within
the
bounds
of
their
duty
,
both
towards
God
and
man
:
This
will
remove
all
those
dividing
principles
,
of
selfishness
,
and
pride
,
and
covetousness
:
It
will
teach
them
charity
and
meekness
and
forbearance
,
to
study
publick
peace
and
common
good
,
to
be
generous
and
large
in
their
well-wishing
and
their
well-doing
:
Which
are
the
most
proper
means
to
provide
for
our
own
quiet
and
safety
.
And
the
truth
of
this
may
be
evident
likewise
from
common
experience
;
by
which
it
will
appear
,
that
for
the
general
,
no
kind
of
men
do
enjoy
so
much
external
peace
and
freedom
and
safety
,
as
those
that
are
truly
religious
.
The
Apostle
seems
to
appeal
to
that
common
notion
in
the
minds
of
all
men
,
concerning
the
safety
belonging
to
innocence
,
when
he
puts
it
by
way
of
question
,
who
is
he
that
will
harm
you
,
if
you
be
followers
of
that
which
is
good
?
Implying
,
that
't
is
a
thing
generally
known
and
taken
notice
of
,
that
there
is
a
kind
of
natural
reverence
and
awe
amongst
the
worst
of
men
,
towards
such
as
are
innocent
and
virtuous
.
And
on
the
other
side
no
men
do
incur
so
many
hazards
,
molestations
,
contentions
,
as
those
that
are
vicious
;
what
from
their
violations
of
law
,
their
needless
provocations
of
those
they
converse
with
,
being
scarce
ever
free
from
danger
and
trouble
;
which
the
Wise-man
seems
to
appeal
to
,
as
a
thing
evident
from
experience
,
in
those
short
questions
which
he
proposes
:
Who
hath
wo
?
who
hath
sorrow
?
who
hath
contentions
?
who
hath
bablings
?
who
hath
wounds
without
cause
?
who
hath
redness
of
eyes
?
'T
is
particularly
spoken
of
the
drunkard
,
but
't
is
proportionably
true
of
other
vices
likewise
.
There
is
one
objection
that
lyes
very
obvious
against
what
I
have
been
proving
;
and
that
is
from
those
Scriptures
where
't
is
said
,
that
whoever
will
live
godly
in
Christ
Jesus
,
must
suffer
persecution
,
and
that
the
world
should
hate
them
;
besides
what
may
be
alledged
from
common
experience
to
this
purpose
,
concerning
the
sufferings
of
some
that
are
good
men
.
To
this
two
things
may
be
said
by
way
of
answer
.
1.
Every
thing
is
not
persecution
for
Religion
,
which
men
may
be
apt
to
style
so
.
Some
persons
who
for
the
main
may
be
truly
religious
,
may
yet
by
their
own
follies
and
imprudence
,
expose
themselves
to
needless
sufferings
.
And
in
such
cases
,
Religion
is
not
to
be
charged
as
being
the
cause
of
their
suffering
,
but
their
defect
in
it
,
and
mistakes
about
it
.
2.
There
may
be
(
as
was
said
before
)
some
exempt
cases
from
the
general
rule
,
and
such
must
those
be
granted
to
be
,
which
concern
times
of
persecution
;
when
Religion
will
be
so
far
from
protecting
a
man
,
that
it
will
rather
expose
him
to
danger
and
sufferings
.
And
such
were
those
primitive
times
to
which
these
Scriptures
do
refer
,
when
it
seemed
good
to
divine
providence
,
to
make
use
of
this
as
one
means
for
the
propagating
of
Christianity
in
the
world
,
namely
,
by
the
suffering
of
those
that
professed
it
.
And
in
such
cases
,
when
men
are
persecuted
properly
upon
the
account
of
Religion
,
God
doth
usually
compensate
their
outward
sufferings
with
some
inward
advantage
,
supplying
them
with
such
patience
and
courage
,
as
will
support
them
with
joy
and
comfort
in
their
suffering
for
that
which
is
good
.
But
then
it
must
withall
be
granted
,
that
these
Scriptures
are
not
equally
applicable
to
such
other
times
and
places
,
when
and
where
the
true
Religion
is
publickly
professed
and
encouraged
,
when
Kings
are
nursing
fathers
,
and
Queens
nursing
mothers
to
the
Church
;
because
in
such
times
and
places
,
the
profession
of
Religion
will
be
so
far
from
hindering
,
that
it
will
rather
promote
a
mans
secular
advantage
.
CHAP.
IV.
How
Religion
conduces
to
the
happiness
of
the
outward
man
in
respect
of
Riches
.
THirdly
,
as
to
our
Estates
and
Possessions
,
I
shall
shew
that
Religion
is
the
cause
of
Riches
.
In
order
to
the
proof
of
this
,
the
first
thing
to
be
enquired
into
,
is
,
what
is
the
true
nature
of
wealth
or
riches
,
and
wherein
it
may
properly
be
said
to
consist
.
And
here
it
is
to
be
noted
,
that
the
word
Riches
is
capable
of
a
twofold
sense
,
-
Absolute
,
-
Relative
.
1.
In
the
more
absolute
sense
,
it
may
be
defin'd
to
consist
in
such
a
measure
of
estate
as
may
be
sufficient
for
a
mans
occasions
and
conveniencies
;
when
his
possessions
are
so
proportioned
,
as
may
fully
answer
all
the
necessities
of
his
condition
,
and
afford
him
a
comfortable
subsistence
,
according
to
his
quality
,
the
station
wherein
he
is
placed
.
In
which
sense
men
of
all
ranks
and
degrees
are
capable
of
being
rich
.
A
Husbandman
,
or
an
ordinary
Tradesman
may
be
as
truly
styled
a
rich
man
,
as
he
that
is
a
Gentleman
,
or
a
Lord
,
or
a
King
.
Though
perhaps
what
these
can
very
well
afford
to
fling
away
upon
their
diversions
,
be
more
than
all
the
estate
and
possessions
which
the
other
can
pretend
to
.
And
upon
this
ground
it
is
,
that
all
men
will
grant
,
one
person
to
be
as
truly
liberal
in
giving
but
a
penny
,
or
a
poor
mite
,
as
another
in
giving
a
hundred
pounds
,
because
these
things
are
to
be
measured
by
the
different
conditions
of
the
givers
:
And
a
man
may
as
well
be
rich
with
a
little
,
as
liberal
with
a
little
.
2.
In
the
more
relative
sense
,
Riches
may
be
described
to
consist
in
the
having
of
large
Possessions
,
when
a
mans
Estate
and
Revenue
is
of
such
a
proportion
as
is
commonly
esteemed
Great
;
whether
with
relation
to
the
generality
of
other
men
,
and
so
only
those
at
the
upper
end
of
the
world
are
capable
of
being
counted
rich
;
or
else
with
respect
to
others
of
the
same
rank
and
order
,
and
so
all
such
are
counted
rich
,
who
do
in
their
possessions
exceed
the
common
sort
of
those
that
are
of
the
same
rank
with
them
;
this
kind
of
wealth
consisting
properly
in
comparison
:
There
being
not
any
one
determinate
sum
,
or
proportion
of
revenue
,
to
which
the
name
of
riches
may
be
appropriated
,
but
that
it
may
be
as
much
below
the
occasions
of
some
persons
,
as
it
is
above
the
condition
of
others
who
yet
live
plentifully
.
Now
the
first
of
these
is
the
only
proper
notion
of
Riches
,
because
this
alone
is
agreeable
to
the
chief
end
of
wealth
,
which
is
to
free
us
from
want
and
necessity
.
And
the
other
may
be
rather
styled
,
the
being
proprietour
of
great
possessions
,
the
meer
having
of
which
cannot
denominate
one
a
truly
rich
man
for
this
plain
reason
;
because
though
such
possessions
be
in
themselves
great
,
yet
they
may
not
be
sufficient
to
free
the
owner
of
them
from
want
and
poverty
,
whether
in
respect
to
his
real
or
imaginary
occasions
for
more
:
And
that
is
not
Riches
which
cannot
free
a
man
from
being
poor
.
And
want
of
necessaries
,
is
as
truly
poverty
in
him
that
hath
much
,
as
in
him
that
hath
but
a
little
.
He
that
in
any
one
condition
of
life
,
hath
enough
to
answer
all
his
conveniences
,
such
a
man
is
more
truly
rich
than
he
whose
revenue
is
a
thousand
times
greater
,
if
it
be
not
equal
either
to
his
occasions
,
or
to
his
mind
.
Now
when
it
is
said
,
that
Religion
is
the
cause
of
Riches
,
the
meaning
of
this
cannot
reasonably
be
understood
of
Riches
in
the
second
sense
,
as
if
he
that
were
religious
should
be
thereby
advanced
to
the
greatest
possessions
that
any
man
else
doth
enjoy
,
from
the
condition
of
a
Peasant
or
a
Tradesman
to
that
of
a
Prince
.
Because
this
would
no
more
consist
with
those
several
degrees
and
subordinations
required
to
the
order
of
the
Universe
,
than
it
would
for
every
common
Souldier
to
be
a
General
,
or
every
private
man
to
be
a
King
.
But
the
meaning
of
this
proposition
must
be
,
that
Religion
will
be
a
means
to
supply
a
man
with
such
a
sufficiency
as
may
denominate
him
rich
;
and
to
free
him
from
such
necessities
,
whether
real
or
imaginary
,
as
others
of
his
rank
and
station
are
liable
unto
.
So
that
by
what
hath
been
said
,
it
may
appear
,
that
the
true
notion
of
Riches
doth
comprehend
under
it
these
two
things
.
1.
A
sufficiency
for
a
mans
occasions
and
conveniencies
.
2.
An
acquiescence
of
mind
,
in
so
much
as
is
in
it self
really
sufficient
,
and
which
will
appear
to
be
so
,
supposing
a
man
to
judg
according
to
right
reason
.
And
that
this
is
not
a
meer
fancy
or
notion
,
but
the
most
proper
sense
of
the
word
Riches
,
wherein
all
mankind
have
agreed
,
may
be
made
very
evident
.
Concerning
the
first
of
these
there
can
be
no
colour
of
doubt
.
All
the
scruple
will
be
concerning
the
second
;
Whether
that
be
necessary
to
make
a
man
rich
.
And
to
this
the
Philosophers
do
generally
attest
.
Aristotle
in
particular
,
doth
affirm
that
the
true
nature
of
Riches
doth
consist
That
man
who
is
not
content
with
what
is
in
it self
sufficient
for
his
condition
,
neither
is
rich
,
nor
ever
will
be
so
;
because
there
can
be
no
other
real
limits
to
his
desires
,
but
that
of
sufficiency
;
whatever
is
beyond
this
,
being
boundless
and
infinite
.
And
though
men
may
please
themselves
with
an
imagination
,
that
if
they
had
but
such
an
addition
to
their
Estates
,
they
should
then
think
they
had
enough
;
yet
that
is
but
a
meer
imagination
,
there
being
no
real
cause
,
why
they
should
be
more
satisfied
then
,
than
they
are
now
.
He
that
is
in
such
a
condition
as
doth
place
him
above
contempt
,
and
below
envy
,
cannot
by
any
enlargement
of
his
fortune
be
made
really
more
rich
,
or
more
happy
than
he
is
.
And
he
is
not
a
wise
man
,
if
he
do
not
think
so
;
nor
is
he
in
this
either
wise
or
worthy
if
he
be
so
far
solicitous
as
to
part
with
his
liberty
,
though
it
be
but
in
some
little
servilities
for
the
encreasing
of
his
Estate
.
These
things
being
premised
,
it
may
be
made
very
evident
,
that
the
design
of
being
truly
rich
,
that
is
,
of
having
enough
and
being
contented
,
will
be
most
effectually
promoted
by
Religion
;
and
that
both
Morally
and
Naturally
.
1.
Morally
,
upon
which
account
this
is
by
the
Philosophers
owned
to
be
one
of
the
rewards
belonging
to
virtue
;
good
men
only
having
a
Moral
title
to
wealth
upon
account
of
fitness
and
desert
.
There
are
many
assertions
and
promises
in
Scripture
to
this
purpose
,
of
being
prospered
in
our
stores
and
labours
,
and
all
that
we
set
our
hands
unto
,
of
lacking
nothing
that
is
good
for
us
.
'T
is
this
that
must
intitle
us
to
the
blessing
of
God
,
and
't
is
the
blessing
of
God
that
maketh
rich
.
Solomon
speaking
of
Religion
under
the
name
of
Wisdom
,
saith
,
that
in
her
left
hand
are
riches
,
durable
riches
,
that
she
causes
those
that
love
her
to
inherit
substance
,
and
doth
fill
their
treasures
.
And
the
Apostle
tells
us
,
that
Godliness
hath
the
promises
of
this
life
.
2.
Religion
is
a
natural
cause
of
riches
,
with
reference
to
those
two
chief
ingredients
required
to
such
a
state
;
namely
,
the
supplying
of
us
with
a
plentiful
sufficiency
as
to
our
possessions
,
and
a
satisfaction
as
to
our
minds
.
1.
A
sufficiency
as
to
our
estates
and
possessions
.
There
are
but
these
two
ways
that
can
contribute
to
the
improving
of
mens
possessions
,
namely
,
the
Art
of
getting
and
of
keeping
.
Now
Religion
is
an
advantage
to
men
in
both
these
respects
.
Nothing
can
be
more
evident
than
that
there
are
many
virtues
which
upon
these
accounts
have
a
natural
tendency
to
the
increasing
of
mens
estates
,
as
diligence
in
our
callings
,
The
diligent
hand
maketh
rich
;
heedfulness
to
improve
all
sitting
opportunities
,
of
providing
for
our selves
and
families
,
being
provident
in
our
expences
,
keeping
within
the
bounds
of
our
income
,
not
running
out
into
needless
debts
:
In
brief
,
all
the
lawful
arts
of
gain
and
good
husbandry
,
as
to
the
exercise
of
them
,
are
founded
in
the
virtues
which
Religion
teaches
.
On
the
contrary
it
is
plain
,
that
there
are
many
kind
of
sins
,
which
have
a
direct
natural
efficacy
for
the
impoverishing
of
men
:
As
all
kind
of
sensuality
,
and
voluptuousness
,
idleness
,
prodigality
,
pride
,
envy
,
revenge
,
&c.
of
all
which
may
be
said
what
Solomon
says
of
one
of
them
,
that
they
bring
a
man
to
a
morsel
of
bread
,
and
clothe
him
with
raggs
.
2.
And
as
for
the
second
requisite
to
riches
,
satisfaction
of
mind
with
our
conditions
,
and
a
free
use
of
the
things
we
enjoy
.
This
is
the
property
of
Religion
,
that
it
can
inable
a
man
to
be
content
with
his
estate
,
and
to
live
comfortably
without
such
things
as
others
know
not
how
to
want
.
And
the
ability
of
being
content
with
a
little
,
may
be
much
more
truely
called
riches
,
than
the
having
of
much
,
without
being
satisfied
therewith
.
'T
is
better
to
be
in
health
with
a
moderate
appetite
,
than
to
be
continually
eating
and
drinking
under
the
disease
of
a
voracious
appetite
or
a
Dropsy
:
And
in
this
sense
,
A
little
that
the
righteous
hath
,
is
better
than
great
riches
of
the
ungodly
.
But
this
may
appear
likewise
from
experience
.
Let
any
man
impartially
consider
,
what
kind
of
persons
those
are
amongst
the
generality
of
men
,
who
in
their
several
degrees
and
orders
are
counted
most
able
,
and
most
wealthy
,
and
it
will
appear
that
they
are
such
as
are
most
serious
in
the
matter
of
Religion
,
most
diligent
in
their
callings
,
most
just
and
honest
in
their
dealings
,
most
regular
and
sober
in
their
conversations
,
most
liberal
towards
any
good
work
;
upon
which
account
it
is
,
that
such
places
,
where
men
have
the
opportunity
of
being
instructed
in
,
and
excited
to
the
Duties
of
Religion
,
do
thereupon
thrive
and
flourish
most
;
it
being
one
property
of
Religion
to
civilize
men
,
and
make
them
more
inquisitive
in
learning
,
and
more
diligent
in
practising
their
several
professions
.
And
as
for
contentment
of
mind
,
this
being
in
it self
a
virtue
as
well
as
a
priviledg
,
it
is
not
to
be
attained
but
upon
the
account
of
Religion
;
nor
are
there
any
that
enjoy
it
,
but
such
as
are
truely
virtuous
.
There
are
several
objections
that
may
be
made
against
what
I
have
been
proving
,
but
all
of
them
capable
of
a
plain
and
satisfactory
solution
.
1.
There
are
some
kind
of
virtues
that
seem
to
have
a
contrary
tendency
;
as
charity
to
those
that
want
,
bounty
and
liberality
to
any
good
work
,
which
in
Aristotles
judgment
is
scarce
consistent
Ethic.
lib.
4.
cap.
1.
with
growing
rich
.
By
that
saying
of
Aristotle
,
may
be
meant
riches
in
the
second
sense
,
as
it
denotes
large
possessions
,
which
this
virtue
of
liberality
doth
not
naturally
promote
;
but
it
may
very
well
consist
with
riches
in
the
first
and
most
proper
notion
of
it
,
as
it
denotes
sufficiency
for
our
occasions
;
and
the
ability
of
contributing
in
some
proportion
,
towards
any
worthy
and
charitable
work
,
is
in
the
esteem
of
every
good
man
one
of
those
occasions
and
conveniencies
required
to
such
a
sufficiency
,
and
cannot
any
more
be
a
prejudice
to
it
,
than
it
would
be
for
a
man
to
lay
up
some
part
of
his
wealth
in
the
safest
place
,
to
lend
it
out
upon
the
best
interest
,
to
part
with
it
for
the
purchase
of
the
same
favour
and
assistance
from
others
in
the
like
exigencies
;
to
lay
it
out
upon
his
pleasure
,
with
respect
to
that
inward
comfort
and
satisfaction
,
which
doth
accompany
the
conscience
of
doing
worthy
things
.
And
besides
all
this
,
experience
will
assure
us
,
that
there
is
a
secret
blessing
which
doth
for
the
most
part
accompany
such
actions
;
so
that
men
grow
the
richer
and
not
the
poorer
for
them
:
And
they
that
in
this
kind
sow
bountifully
,
do
very
often
,
even
in
this
world
,
reap
bountifully
.
2.
There
are
some
kind
of
vices
that
seem
to
have
a
tendency
to
the
enriching
of
men
,
as
fraud
,
extortion
,
sordidness
,
all
kind
of
unlawful
ways
of
getting
and
keeping
an
estate
.
But
to
this
it
may
be
said
,
1.
These
vices
may
tend
to
the
encreasing
of
mens
possessions
,
but
not
to
the
making
of
them
truely
rich
:
And
't
is
a
plain
argument
that
such
persons
do
not
think
themselves
to
have
a
sufficiency
,
who
can
apply
themselves
to
such
wretched
courses
for
the
getting
of
more
.
2.
'T
is
commonly
seen
upon
experience
,
that
there
is
a
secret
curse
attends
such
practises
,
a
canker
that
eats
into
such
gain
,
a
hole
in
the
bottom
of
the
bag
,
by
which
it
insensibly
dreins
out
and
wasts
away
.
As
the
Partridg
sitteth
upon
eggs
and
hatcheth
them
not
,
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leave
them
in
the
midst
of
his
days
,
and
at
the
end
shall
be
a
fool
.
As
that
silly
bird
doth
sometimes
take
much
needless
care
and
pains
,
in
sitting
upon
and
cherishing
subventaneous
eggs
,
such
as
can
never
be
fruitful
,
which
(
as
Naturalists
observe
)
that
creature
is
very
subject
unto
,
or
as
the
fecund
eggs
of
that
bird
being
laid
upon
the
ground
,
are
many
times
trod
upon
by
passengers
or
wild
beasts
,
after
it
hath
bestowed
much
pains
for
the
hatching
of
them
:
So
are
the
wicked
designs
of
gain
often
disappointed
in
the
Embryo
;
and
the
contrivers
of
them
,
instead
of
approving
themselves
to
be
more
wise
and
subtile
men
than
others
,
do
appear
at
last
to
be
fools
.
He
that
will
carefully
observe
the
usual
course
of
things
in
the
world
,
may
from
his
own
experience
find
instances
enough
,
to
confirm
those
sayings
of
the
wise
man
;
There
is
that
scattereth
,
and
yet
increaseth
,
and
gotten
by
vanity
shall
be
diminished
.
The
wealth
of
the
sinner
is
laid
up
for
the
just
.
He
that
oppresseth
the
poor
to
increase
his
riches
,
shall
surely
come
to
want
.
He
that
by
unjust
gain
increaseth
his
substance
,
shall
gather
it
for
him
that
will
pity
the
poor
.
3.
There
are
some
good
men
that
are
poor
.
And
't
is
said
that
God
hath
chosen
the
poor
of
this
world
,
to
receive
the
to
be
rich
in
faith
.
To
this
it
may
be
said
,
1.
The
providence
of
God
may
so
order
it
sometimes
,
as
to
reduce
good
men
to
great
exigencies
,
to
wander
up
and
down
in
sheepskins
and
goatskins
,
being
destitute
,
afflicted
,
tormented
.
But
then
these
are
such
particular
exempt
cases
,
as
are
not
suitable
to
the
most
usual
and
general
course
of
things
.
And
besides
,
such
as
are
good
men
,
may
sometimes
be
defective
in
several
of
those
duties
which
Religion
doth
oblige
them
to
,
diligence
,
caution
,
&c.
And
the
poverty
of
such
may
justly
be
ascribed
to
their
defect
in
Religion
.
2.
As
for
that
scripture
that
God
hath
chosen
the
poor
in
this
world
,
It
is
not
to
be
understood
in
the
more
absolute
sense
,
for
such
as
want
necessaries
,
because
't
is
plain
from
other
Texts
,
that
though
some
of
the
primitive
believers
,
were
by
reason
of
the
persecution
of
those
times
reduced
to
great
exigencies
;
yet
the
generality
of
the
rest
were
very
liberal
in
their
contributions
towards
them
.
But
it
must
be
understood
in
the
relative
sence
,
concerning
such
as
might
be
styled
comparatively
poor
,
(
i.
e.
)
such
as
are
of
a
lower
rank
and
meaner
condition
than
others
,
and
consequently
had
less
temptation
to
corrupt
and
seduce
them
,
than
those
that
did
more
abound
in
these
earthly
things
.
CHAP.
V.
How
Religion
conduces
to
the
happiness
of
the
outward
man
in
respect
of
Pleasure
;
or
the
chearful
enjoyment
of
outward
blessings
.
FOurthly
,
Religion
is
the
most
proper
means
to
promote
the
interest
of
Pleasure
.
In
the
handling
of
this
,
I
shall
first
endeavour
to
state
the
true
nature
of
Pleasure
,
and
to
shew
what
is
the
most
proper
notion
of
it
.
Now
Pleasure
doth
consist
in
that
satisfaction
which
we
receive
in
the
use
and
enjoyment
of
the
things
we
possess
.
It
is
founded
in
a
suitableness
and
congruity
betwixt
the
faculty
and
the
object
.
Those
are
called
pleasant
tastes
and
smells
,
which
are
apt
to
excite
such
a
gentle
motion
as
is
agreeable
to
the
nerves
appointed
for
those
functions
.
Now
it
cannot
be
denyed
,
but
that
beasts
and
insects
may
be
said
to
be
capable
of
pleasure
proper
to
their
kind
,
as
well
as
men
.
Only
this
must
withall
be
granted
,
that
the
more
noble
and
the
more
capacious
the
faculties
and
the
objects
are
,
the
greater
will
the
delights
be
that
flow
from
the
union
of
them
.
Upon
which
account
all
intellectual
delights
,
do
far
exceed
those
that
are
sensual
;
and
amongst
persons
that
are
capable
of
intellectual
pleasures
,
their
enjoyments
must
be
greatest
,
whose
faculties
are
most
enlarged
and
most
vigorous
.
'T
is
true
indeed
,
men
of
vitiated
and
depraved
faculties
,
though
they
are
thereby
disabled
for
passing
a
true
judgment
upon
the
nature
of
things
,
being
apt
to
mistake
sowre
for
sweet
;
yet
will
it
not
thence
follow
,
that
they
are
incapable
of
pleasure
:
They
may
have
such
peculiar
kinds
of
gusts
,
as
will
be
able
to
find
a
satisfaction
and
sweetness
in
such
things
as
appear
nauseous
and
loathsome
to
others
.
And
't
is
the
congruity
of
things
that
is
the
foundation
of
pleasure
.
But
then
such
persons
are
beholding
to
their
ignorance
and
their
delusion
,
to
the
distemper
of
their
faculties
,
for
their
relish
of
these
things
.
None
but
those
that
are
foolish
and
deceived
,
and
under
the
servitude
of
divers
lusts
,
devoting
themselves
to
such
kind
of
things
for
pleasures
.
Supposing
This
being
premised
by
way
of
explication
,
I
shall
proceed
to
prove
,
That
Religion
is
the
most
proper
means
for
the
promoting
of
this
interest
;
and
this
it
doth
-
Morally
,
-
Naturally
.
1.
Morally
;
as
it
is
one
of
the
rewards
belonging
to
virtue
,
which
alone
upon
its
own
account
doth
deserve
all
such
advantages
,
as
may
render
its
condition
pleasant
and
comfortable
in
this
world
.
Besides
the
several
assertions
and
promises
in
Scripture
to
this
purpose
.
Prov.
3.
17.
speaking
of
Religion
under
the
name
of
Wisdom
,
it
is
said
,
that
her
ways
are
ways
of
pleasantness
.
The
yoke
of
it
is
easie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gracious
and
sweet
,
and
the
burden
light
.
The
commandments
of
it
not
grievous
.
The
fruits
of
it
are
love
,
and
joy
,
and
peace
.
The
duties
of
Religion
are
in
several
places
of
Scripture
compared
to
musick
and
to
feasting
;
and
are
said
to
be
sweeter
than
the
honey
and
the
honey-comb
.
I
delight
to
do
thy
will
,
O
my
God
,
Psal.
40.
8.
2.
Religion
is
the
Natural
cause
of
Pleasure
.
Which
I
shall
endeavour
to
make
out
by
Reason
and
Experience
.
1.
By
Reason
;
Religion
hath
a
natural
efficacy
in
promoting
the
interest
of
pleasure
,
teaching
a
man
a
chearful
liberal
use
of
the
things
he
enjoys
;
how
to
make
his
soul
enjoy
good
in
his
labour
;
how
to
sweeten
and
allay
all
the
difficulties
and
troubles
of
this
life
.
Nor
doth
it
restrain
men
from
any
such
sensible
pleasures
,
as
are
agreeable
to
reason
,
or
our
true
interests
.
It
only
prohibits
mistakes
and
excesses
about
them
,
teaches
us
so
to
regulate
our selves
in
the
use
of
them
,
that
they
may
truly
deserve
the
name
of
Pleasure
;
how
to
provide
against
that
natural
emptiness
and
vanity
,
which
there
is
in
all
such
things
,
whereby
they
are
apt
quickly
to
satiate
and
weary
us
;
and
upon
this
account
it
may
be
said
to
promote
rather
than
hinder
the
interest
of
Pleasure
.
As
for
the
Pleasures
of
the
Appetite
,
these
abide
no
longer
than
till
the
necessities
and
conveniencies
of
nature
are
satisfied
;
and
so
far
Religion
doth
allow
of
them
.
When
our
hunger
and
thirst
is
well
appeased
,
all
that
follows
after
is
but
a
faint
kind
of
pleasure
,
if
it
be
not
rather
to
be
styled
satiety
and
a
burden
.
As
for
those
kind
of
things
,
which
we
call
by
the
name
of
sports
and
diversions
,
Religion
doth
likewise
admit
of
a
moderate
use
of
these
;
and
what
is
beyond
such
a
moderate
use
,
doth
rather
tire
men
,
than
recreate
them
:
It
being
as
much
the
property
of
such
things
,
to
weary
a
man
when
he
is
once
sufficiently
refreshed
by
them
,
as
it
is
to
refresh
him
when
he
is
wearied
by
other
things
.
We
read
indeed
of
the
pleasures
of
sin
;
but
besides
that
they
are
of
a
baser
and
grosser
kind
,
't
is
said
also
,
that
they
are
but
for
a
season
,
but
for
a
moment
,
and
the
end
of
them
is
heaviness
.
The
ways
lead
down
to
death
,
and
take
hold
of
hell
.
There
are
some
vices
that
seem
fill
the
mouth
with
gravel
.
There
are
several
sins
bite
like
a
serpent
,
and
sting
like
an
adder
.
By
what
hath
been
said
,
it
appears
,
that
Religion
is
a
natural
cause
of
promoting
these
sensible
pleasures
;
besides
,
that
it
affords
delights
incomparably
beyond
all
these
corporeal
things
,
such
as
those
who
are
strangers
to
Religion
cannot
understand
,
and
do
not
intermeddle
with
.
2.
But
besides
the
Reasons
to
this
purpose
,
it
may
appear
likewise
from
Experience
,
that
the
great
pleasure
of
mens
lives
is
from
the
goodness
of
them
;
such
only
being
capable
of
a
free
and
liberal
enjoyment
of
what
they
possess
,
who
know
how
to
regulate
themselves
in
the
fruition
of
them
,
to
avoid
extremities
on
either
hand
,
to
prevent
those
mixtures
of
guilt
and
fear
,
which
will
imbitter
all
their
enjoyments
.
Such
persons
only
who
have
good
consciences
being
capable
of
having
a
continual
feast
.
The
great
objection
against
this
will
be
,
from
the
difficulty
of
the
duties
of
mortification
,
repentance
,
self-denial
,
taking
up
the
cross
,
&c.
All
which
do
imply
in
them
a
repugnancy
to
our
natures
,
and
consequently
an
inconsistency
with
pleasure
.
For
answer
to
this
it
must
be
observed
,
That
difficulty
doth
properly
arise
from
a
disproportion
betwixt
the
power
and
the
work
;
as
when
a
person
of
little
strength
is
put
to
carry
a
great
burden
,
when
one
of
a
mean
capacity
is
put
to
answer
an
hard
question
in
learning
.
Now
supposing
men
to
retain
their
vitious
habits
,
it
must
be
granted
,
to
be
as
difficult
for
such
to
perform
the
duties
of
.
Religion
,
or
to
forbear
the
acts
of
sin
,
as
for
a
lame
and
impotent
man
to
run
,
or
for
a
man
under
a
violent
Feaver
to
be
restrained
from
drinking
.
But
suppose
these
men
cured
of
these
maladies
,
and
their
faculties
to
be
rectified
,
then
all
this
disproportion
and
unsuitableness
will
vanish
;
and
those
things
will
become
easie
and
delightful
,
which
were
before
very
difficult
and
unpleasant
.
Now
it
is
the
property
of
Religion
,
that
it
changes
the
natures
of
men
,
making
them
new
creatures
.
It
puts
off
the
old
man
,
which
is
corrupt
according
to
deceitful
lusts
,
and
puts
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
.
It
removes
our
vitious
habits
,
and
endows
the
mind
with
other
kind
of
inclinations
and
abilities
.
And
though
there
should
be
some
difficulties
in
the
very
passage
from
one
state
to
another
,
yet
this
ought
not
to
be
objected
as
a
prejudice
against
Religion
;
because
there
are
far
greater
difficulties
and
pains
to
be
undergone
in
the
service
and
drudgery
of
impetuous
lusts
.
The
trouble
of
being
cured
,
is
not
so
great
as
that
of
being
sick
;
nor
is
the
trouble
of
being
sober
comparable
to
that
of
being
debauched
and
intemperate
.
That
godly
sorrow
which
is
required
as
one
of
the
first
acts
in
the
change
of
our
condition
,
is
always
accompanied
with
secret
pleasure
:
And
as
it
is
said
of
wicked
men
,
that
in
the
midst
of
laughter
their
heart
is
sorrowful
;
so
may
it
be
said
of
good
men
,
that
in
the
midst
of
their
sorrow
their
heart
is
joyful
.
And
when
the
conditions
of
men
are
once
changed
,
when
they
are
passed
over
to
another
state
,
it
will
then
prove
as
easie
to
them
to
observe
the
duties
of
Religion
,
as
it
was
before
to
follow
their
own
sinful
inclinations
.
An
evil
tree
doth
not
more
naturally
bring
forth
evil
fruit
,
than
a
good
tree
doth
bring
forth
good
fruit
.
As
for
that
moroseness
and
sowreness
of
carriage
which
some
men
,
who
pretend
to
Religion
,
are
noted
for
;
This
is
not
justly
to
be
ascribed
to
their
Religion
,
but
to
their
want
of
it
:
Joy
and
chearsulness
being
not
only
a
priviledg
,
but
a
duty
which
Religion
doth
oblige
men
to
,
whereby
they
are
to
adorn
their
profession
,
and
win
over
others
to
a
love
of
it
.
CHAP.
VI.
How
Religion
conduces
to
our
Honour
and
Reputation
.
FIfthly
,
for
the
interest
of
Honour
and
Reputation
.
This
is
one
of
the
greatest
blessings
which
this
world
can
afford
,
much
to
be
preferred
before
Riches
or
Pleasures
,
or
Life
it self
.
A
good
name
is
rather
to
be
chosen
than
great
riches
,
and
loving
favour
rather
than
silver
and
gold
.
One
that
is
a
generous
virtuous
man
will
chuse
to
dye
,
rather
than
do
any
thing
that
may
expose
him
to
infamy
.
St.
Paul
was
of
this
mind
;
It
were
better
for
me
to
dye
,
than
that
any
should
make
my
glorying
void
.
And
because
it
is
a
thing
of
so
great
excellency
,
therefore
we
do
pay
it
,
as
the
best
service
we
can
do
,
to
God
,
and
to
his
Deputies
,
Magistrates
and
Parents
.
'T
is
by
this
that
we
are
rendered
useful
and
acceptable
to
others
.
And
besides
the
advantage
we
have
by
it
while
we
live
,
't
is
one
of
those
things
that
will
abide
after
us
,
when
we
are
gone
out
of
the
world
;
and
for
that
reason
a
special
regard
is
to
be
had
to
it
.
And
the
more
wise
and
virtuous
any
man
is
,
the
more
care
will
he
take
to
transmit
a
grateful
memory
of
himself
to
future
times
;
and
since
he
must
be
spoken
of
after
his
departure
,
to
take
care
that
he
be
well-spoken
of
,
that
his
name
may
be
as
a
precious
oyntment
,
leaving
a
perfume
behind
it
,
that
men
may
rise
up
at
the
mention
of
it
and
call
him
blessed
.
Nor
can
any
man
despise
honour
,
but
he
that
doth
either
despair
of
it
,
or
resolve
against
doing
any
thing
that
may
deserve
it
.
Now
honour
is
properly
the
esteem
and
good
opinion
which
men
have
concerning
the
person
or
the
actions
of
another
,
together
with
such
external
expressions
of
respect
as
are
suitable
thereunto
.
And
I
shall
make
it
appear
,
that
this
kind
of
happiness
doth
depend
upon
Religion
both
-
Morally
,
-
Naturally
.
1.
Morally
.
Nothing
being
more
generally
agreed
upon
amongst
all
the
Philosophers
,
than
that
honour
is
the
peculiar
reward
of
virtue
,
and
doth
not
properly
belong
to
any
thing
else
.
And
that
shame
is
the
proper
reward
of
vice
,
nor
can
it
belong
to
any
thing
else
.
The
Scripture
is
very
copious
in
expressions
to
this
purpose
.
Such
as
are
religious
,
are
styled
the
excellent
of
the
earth
,
Psal.
16.
3.
and
said
to
be
more
excellent
than
their
neighbours
.
Prov.
17.
27.
They
Gods
peculiar
treasure
,
the
dearly
beloved
of
his
soul.
He
sets
apart
the
man
that
is
godly
for
himself
.
Though
such
persons
may
be
but
low
in
their
outward
condition
;
being
put
to
wander
up
and
down
in
sheepskins
and
goatskins
,
being
destitute
,
afflicted
,
tormented
,
seeking
for
refuge
in
desarts
and
mountains
,
in
dens
and
caves
of
the
earth
;
yet
are
they
,
upon
the
account
of
Religion
,
of
such
an
excellent
value
,
that
in
the
judgment
of
the
Holy
Ghost
,
the
world
is
not
worthy
of
them
,
Heb.
11.
37
,
38.
The
Wise-man
speaking
of
Rellgion
,
saith
,
that
it
shall
be
an
ornament
of
grace
to
thy
head
,
and
as
a
chain
about
thy
neck
.
Exalt
her
,
and
she
shall
promote
thee
,
and
bring
thee
to
honour
.
She
shall
give
to
thy
head
an
ornament
of
grace
,
and
a
Crown
of
glory
.
God
hath
engaged
himself
by
promise
to
those
people
that
are
religious
,
that
he
will
set
them
above
other
nations
;
And
on
the
other
side
,
Shame
is
in
Scripture
said
to
be
the
proper
reward
and
consequent
of
sin
,
especially
in
the
Writings
of
David
and
Solomon
.
Religion
is
styled
by
the
name
of
wisdom
,
and
Sin
by
the
name
of
folly
.
And
the
Wise-man
having
said
,
Prov.
3.
35
,
that
the
wise
shall
inherit
glory
,
't
is
added
,
but
shame
shall
be
the
promotion
of
fools
:
It
shall
be
their
promotion
;
the
utmost
that
such
persons
shall
ever
attain
to
,
will
be
but
disgrace
;
when
they
are
exalted
and
lifted
up
,
it
shall
prove
to
their
disparagement
,
to
make
their
shame
more
conspicuous
.
And
Prov.
13.
5.
't
is
said
,
A
wicked
man
is
loathsome
,
and
cometh
to
shame
.
The
word
translated
loathsome
,
properly
denotes
such
kind
of
persons
to
be
as
nauseous
and
offensive
to
the
judgments
of
others
,
as
the
most
loathsome
unsavoury
things
are
to
their
tasts
or
smells
.
They
are
styled
by
the
name
of
Wolves
and
Bears
,
Swine
,
Dogs
,
and
Vipers
,
things
both
hurtful
and
hateful
.
Men
that
are
truly
virtuous
,
have
a
reverence
paid
them
by
all
that
know
them
.
And
on
the
other
side
,
vicious
men
are
despised
.
Not
but
that
wicked
persons
may
be
inwardly
honoured
,
by
such
as
do
not
know
them
to
be
wicked
;
and
on
the
other
side
,
those
that
are
good
,
may
by
others
be
esteemed
and
used
,
as
being
the
rubbish
and
off-scouring
of
all
things
.
But
this
is
to
be
ascribed
chiefly
to
their
mistake
and
ignorance
of
them
,
whilst
they
look
upon
such
persons
as
being
the
most
dangerous
pernicious
persons
.
But
the
generality
of
mankind
have
heretofore
,
and
still
do
pay
a
reverence
to
any
person
whom
they
believe
to
be
innocent
and
virtuous
.
2.
Religion
is
the
natural
cause
of
Honour
and
Reputation
,
so
far
as
such
things
are
capable
of
any
physical
efficacy
.
This
I
shall
endeavour
to
prove
,
both
from
Reason
and
Experience
.
I.
By
Reason
.
For
the
better
understanding
of
this
,
we
are
to
take
notice
,
that
Honour
may
be
considered
under
a
twofold
notion
.
1.
According
to
the
desert
and
foundation
of
it
,
in
the
person
honoured
.
2.
According
to
the
acknowledgment
or
attribution
of
it
,
in
the
person
honouring
.
Now
Religion
doth
by
a
natural
causality
influence
both
these
.
1.
According
to
the
foundation
of
it
,
in
the
person
honoured
,
which
is
true
virtue
and
merit
.
I
have
shewed
before
,
that
the
Essence
of
man
may
be
said
to
consist
in
being
religious
,
and
consequently
this
must
be
the
rule
and
measure
of
a
mans
real
worth
;
it
must
be
our
excelling
in
that
which
makes
us
men
,
that
must
make
us
better
men
than
others
.
All
other
things
have
some
kind
of
standard
,
by
which
the
natural
goodness
of
them
is
to
be
measured
;
so
is
it
with
men
likewise
.
And
this
is
usually
from
their
suitableness
to
that
chief
end
they
are
designed
for
.
Quae
conditio
rerum
,
eadem
&
hominum
est
;
navis
bona
dicitur
,
non
quae
pretiosis
coloribus
picta
est
,
&c.
(
saith
Seneca
)
We
do
not
therefore
esteem
a
Nor
do
we
therefore
count
a
Sword
to
be
good
,
because
it
hath
a
rich
Hilt
and
an
embroidered
Scabbard
but
because
it
is
sit
for
the
proper
use
of
a
Sword
,
which
is
to
cut
,
&c.
In
homine
quoque
nihil
ad
rem
pertinet
,
quantum
aret
,
quantum
foeneret
,
a
quàm
multis
salutetur
,
sed
quàm
bonus
sit
.
It
should
be
so
likewise
in
our
esteem
of
men
,
who
are
not
so
much
to
be
valued
by
the
grandeur
of
their
Estates
or
Titles
,
as
by
their
inward
goodness
.
The
true
stamp
of
Nobility
is
upon
the
minds
of
men
,
and
doth
consist
in
such
virtuous
habits
,
as
will
enable
a
man
for
worthy
designs
and
actions
;
when
the
image
of
God
,
who
is
the
rule
of
excellency
and
the
fountain
of
honour
,
is
in
any
measure
restored
upon
it
.
Every
man
is
endowed
with
a
natural
principle
,
inclining
him
to
a
state
of
happiness
,
and
hath
in
some
measure
both
an
ability
to
judg
of
,
and
a
freedom
and
liberty
for
applying
himself
unto
,
those
duties
which
are
the
proper
means
for
the
promoting
of
this
end
:
Nor
is
he
upon
any
other
account
to
be
justly
praised
or
blamed
,
but
according
to
the
right
or
wrong
use
of
this
natural
liberty
.
And
therefore
as
such
a
man
doth
find
either
in
himself
or
others
,
a
constant
and
firm
resolution
to
make
a
right
use
of
this
,
so
should
he
proportion
his
esteem
accordingly
,
preferring
this
inward
greatness
,
this
rectitude
of
mind
,
whereby
a
man
is
resolved
in
every
condition
,
to
do
that
which
shall
appear
to
be
his
duty
,
before
any
kind
of
external
greatness
whatsoever
.
There
is
a
respect
and
honour
due
to
all
kind
of
virtues
whatsoever
,
as
rendering
men
amiable
and
lovely
.
But
amongst
the
rest
,
there
are
two
,
which
are
by
general
consent
esteemed
venerable
,
and
such
as
do
greatly
advance
the
reputation
of
those
who
are
endowed
with
them
;
namely
,
-
Wisdom
,
-
Courage
.
Because
they
have
a
more
intrinsick
rise
,
and
do
less
depend
upon
external
advantages
,
but
seem
rather
to
be
rooted
in
the
inward
frame
and
temper
of
our
minds
;
and
withall
are
most
beneficial
both
to
our selves
and
others
:
The
former
signifying
a
man
to
have
those
inteltellectual
abilities
which
are
proper
to
his
kind
,
whereby
the
humane
nature
is
to
be
distinguished
from
other
things
:
The
other
,
because
it
argues
a
rectitude
in
the
will
,
and
a
power
to
subdue
the
passion
of
fear
,
which
is
most
natural
to
our
present
state
of
infirmity
;
and
withall
doth
support
a
man
against
difficulties
,
and
enable
him
for
those
two
great
services
,
of
doing
and
suffering
as
he
ought
.
And
for
this
reason
,
the
vices
that
are
opposite
to
these
,
are
amongst
all
others
counted
the
most
shameful
;
there
being
no
greater
reproach
to
be
cast
upon
any
one
,
than
to
be
esteemed
a
Fool
or
a
Coward
.
Now
a
man
that
is
irreligious
cannot
justly
pretend
to
either
of
these
virtues
.
1.
For
Wisdom
.
This
is
so
essential
to
Religion
,
that
in
the
Scripture-phrase
they
both
go
under
the
same
name
.
And
there
is
very
good
reason
,
why
it
should
be
so
;
because
there
is
such
an
intimate
agreement
between
the
natures
of
them
.
The
Philosopher
doth
define
Wisdom
to
consist
in
an
ability
and
inclination
,
to
make
choice
of
right
means
in
the
prosecution
of
our
true
end
.
And
nothing
can
enable
a
man
for
this
but
Religion
,
both
as
to
the
subordinate
end
of
temporal
happiness
in
this
world
,
and
chiefly
with
respect
to
that
great
and
supreme
end
of
eternal
happiness
in
the
world
to
come
.
2.
And
then
for
Courage
.
'T
is
not
possible
for
a
man
to
be
truly
valiant
,
unless
he
be
withall
truly
religious
:
He
may
be
bold
and
daring
,
and
able
in
a
fearless
manner
to
rush
upon
any
danger
;
but
then
he
must
stifle
his
reason
from
considering
what
the
consequences
of
things
may
be
,
what
shall
become
of
him
hereafter
,
if
he
should
miscarry
:
There
being
no
man
whatsoever
so
totally
free
from
the
apprehensions
of
a
future
state
,
but
that
when
he
is
serious
and
considerate
,
he
must
be
startled
with
doubts
and
fears
concerning
it
:
So
that
there
cannot
be
any
rational
,
sedate
,
deliberate
courage
,
but
only
in
such
as
have
good
hopes
of
a
better
estate
in
the
other
world
;
And
't
is
Religion
only
that
can
enable
a
man
for
this
.
2.
Honour
considered
,
according
to
the
acknowledgment
or
attribution
of
it
in
the
persons
Honouring
;
which
is
the
external
form
,
or
as
the
body
of
honour
,
being
much
in
the
power
of
others
.
And
this
may
be
distinguished
into
these
two
kinds
,
-
Inward
,
-
Outward
.
1.
Inward
,
Honouring
is
properly
an
act
of
the
understanding
,
in
passing
judgment
upon
the
nature
of
things
:
When
we
do
in
our
minds
,
own
and
acknowledg
the
real
worth
or
virtue
of
a
thing
or
person
.
And
every
one
who
will
act
rationally
,
not
miscalling
good
evil
,
and
evil
good
,
must
proportion
his
esteem
of
things
,
according
to
the
real
value
of
them
.
Nor
is
it
in
any
mans
power
,
so
far
to
offer
violence
to
his
own
faculties
,
as
to
believe
any
thing
against
evidence
;
to
esteem
that
man
to
be
either
worthy
or
unworthy
,
whom
he
knows
to
be
otherwise
.
He
may
call
him
and
use
him
as
he
pleases
,
and
he
may
be
willing
to
entertain
prejudices
,
either
for
or
against
him
;
And
in
this
sense
,
Honor
est
in
honorante
:
But
he
cannot
inwardly
think
or
believe
otherwise
than
according
to
his
evidence
.
For
men
of
no
real
worth
to
expect
this
inward
honour
from
others
,
as
it
is
very
unequal
,
requiring
brick
without
straw
;
and
very
unlawful
,
It
being
as
well
a
mans
duty
to
contemn
a
vile
person
,
as
to
honour
those
that
fear
the
Lord
;
so
neither
is
it
possible
,
because
men
must
necessarily
judge
according
to
the
most
prevailing
evidence
;
nor
can
they
esteem
such
a
one
to
be
worthy
whom
they
know
to
be
otherwise
,
any
more
than
they
can
believe
that
to
be
white
and
streight
which
they
see
to
be
black
and
crooked
.
There
are
indeed
some
other
things
that
do
commonly
go
under
this
name
,
as
the
several
degrees
of
Nobility
,
Titles
,
and
Places
of
dignity
,
which
are
usually
called
by
this
name
of
honour
;
but
these
things
(
as
they
are
abstracted
from
Magistracy
)
being
wholly
extrinsecal
,
have
no
more
due
to
them
,
but
a
mere
external
respect
:
They
may
challenge
from
us
that
we
should
give
them
their
due
Titles
,
and
demean
our selves
towards
them
with
that
observance
and
ceremony
which
becomes
their
quality
:
But
then
as
for
that
inward
esteem
and
valuation
of
our
minds
belonging
to
good
men
;
such
persons
can
challenge
no
greater
share
of
this
,
than
according
as
their
real
merit
and
virtue
shall
require
.
The
Royal
stamp
upon
any
kind
of
Metal
may
be
sufficient
to
give
it
an
extrinsick
value
,
and
to
determine
the
rate
at
which
it
is
to
pass
amongst
Coyns
;
but
it
cannot
give
an
intrinsick
value
,
or
make
that
which
is
but
Brass
to
be
Gold
.
'T
is
true
indeed
there
are
some
Callings
and
particular
Relations
of
men
,
to
which
an
inward
veneration
is
due
,
though
the
persons
themselves
should
not
be
virtuous
;
namely
Magistrates
,
and
Ministers
,
and
Parents
,
and
Benefactors
;
who
having
somewhat
of
a
Divine
stamp
and
impress
,
may
therefore
challenge
from
us
,
that
we
should
demean
our selves
towards
them
,
both
with
such
an
outward
respect
as
becomes
their
places
,
and
with
such
an
inward
respect
too
,
as
may
be
suitable
to
that
image
which
they
bear
;
to
our
dependance
upon
them
,
and
obligations
to
them
.
But
then
we
cannot
be
obliged
to
think
such
persons
good
men
,
unless
we
have
some
evidence
to
believe
them
to
be
so
,
or
at
least
,
not
to
be
otherwise
;
so
that
they
are
beholding
to
something
extrinsecal
to
their
persons
,
namely
to
their
Callings
and
Relations
,
for
that
honour
which
is
paid
to
them
.
2.
Outward
Honouring
is
,
when
men
do
by
their
words
or
actions
testify
that
esteem
and
respect
which
they
have
for
the
worth
of
others
.
And
this
indeed
may
be
truely
said
to
be
in
the
power
of
others
,
because
men
have
a
greater
command
over
their
words
and
actions
,
than
they
have
over
their
belief
.
Now
all
men
that
are
truely
virtuous
and
religious
,
will
be
ready
to
give
unto
every
one
his
due
honour
;
and
such
are
the
best
judges
of
it
.
Upon
which
account
Tully
defines
true
honour
to
be
consentiens
As
for
vitious
and
irreligious
persons
,
't
is
not
to
be
expected
that
they
should
be
forward
to
commend
that
which
is
opposite
to
them
.
But
then
't
is
to
be
considered
,
that
these
are
no
competent
judges
of
such
matters
:
And
for
a
man
to
resent
deeply
the
contempt
of
unworthy
persons
,
were
overmuch
to
honour
them
,
as
if
their
esteem
could
add
any
thing
to
his
reputation
.
And
yet
,
even
these
persons
cannot
avoid
having
an
inward
veneration
for
goodness
and
religion
,
which
is
the
reason
why
they
are
so
forward
to
dissemble
it
,
to
disguise
themselves
under
the
shew
of
it
.
Men
do
not
use
to
counterfeit
common
stones
and
metals
,
but
such
as
are
precious
,
Jewels
and
Gold
;
Nor
would
any
one
take
the
pains
to
counterfeit
being
Religious
,
if
he
did
not
think
it
a
matter
of
some
value
,
and
a
means
to
procure
esteem
from
others
.
And
when
such
men
do
revile
and
persecute
any
one
for
being
religious
,
yet
is
there
such
a
natural
veneration
belonging
to
the
thing
it self
,
as
makes
them
to
disguise
it
under
the
name
of
Hypocrisy
,
Heresy
,
Superstition
,
&c.
whereby
they
may
justify
themselves
in
their
opposing
of
it
.
II.
But
this
is
only
general
discourse
,
and
in
the
notion
.
The
best
argument
to
this
purpose
would
be
from
Experience
;
by
which
I
mean
that
practical
knowledg
,
which
every
man
may
attain
by
his
own
observation
of
the
usual
course
of
things
in
the
world
.
And
by
this
it
will
appear
,
that
no
kind
of
persons
have
been
more
highly
reverenced
in
the
hearts
and
consciences
of
others
,
than
those
that
have
been
most
eminent
for
their
virtue
and
religion
;
which
hath
been
always
true
,
both
with
respect
to
publick
communities
,
and
private
persons
.
1.
For
Nations
.
If
we
consult
the
Histories
of
former
times
,
we
shall
find
that
saying
of
Solomon
constantly
verifyed
,
That
Righteousness
doth
exalt
a
nation
,
but
sin
doth
prove
a
reproach
to
it
.
And
more
especially
the
sin
of
Irreligiousness
and
Prophaneness
;
As
this
doth
increase
in
any
nation
,
so
must
the
honour
and
Reputation
of
that
nation
decrease
.
The
Roman
Empire
was
then
at
the
highest
,
as
to
its
name
and
greatness
,
when
it
was
so
as
to
its
virtue
;
when
they
were
most
punctual
in
observing
the
Rites
of
their
Religion
(
though
that
were
a
false
way
of
worship
)
most
Heroical
in
their
Justice
,
courage
,
fidelity
,
gratitude
;
then
it
was
that
they
deserved
to
govern
the
world
,
and
to
be
had
in
greatest
honour
above
all
other
nations
.
And
not
only
Cicero
,
and
Polybius
,
two
Heathen
Writers
,
who
,
upon
that
account
,
might
be
thought
more
partial
;
But
St.
Austin
also
and
Lactantius
,
two
of
the
Fathers
,
do
ascribe
the
flourishing
of
that
Empire
,
when
it
was
at
its
height
,
to
the
Religion
and
Piety
and
virtue
of
those
times
;
and
as
they
did
afterwards
degenerate
from
this
,
so
did
they
decline
likewise
in
their
greatness
and
honour
.
2.
Thus
also
hath
it
been
with
particular
persons
;
Amongst
the
Heathen
,
what
Elogies
do
we
find
in
the
honour
of
Socrates
,
Aristides
,
Cato
,
Epictetus
?
The
last
of
whom
,
though
but
a
poor
slave
,
had
yet
such
a
veneration
paid
to
his
memory
,
that
his
earthen
lamp
by
which
he
was
wont
to
study
,
was
,
after
his
death
,
sold
for
Three
thousand
Drachms
.
Nor
was
it
otherwise
amongst
the
Christians
;
The
Apostles
were
but
poor
Fishermen
,
illiterate
Mechanicks
;
many
of
the
Martyrs
were
but
of
mean
condition
,
much
opposed
and
persecuted
in
the
world
;
and
yet
these
men
,
during
the
time
of
their
lives
,
were
highly
reverenced
amongst
those
that
knew
them
;
and
since
their
deaths
,
what
can
be
more
glorious
than
that
renown
which
they
have
amongst
men
,
when
the
greatest
Kings
and
Princes
will
not
mention
their
names
without
reverence
,
when
whole
Nations
are
willing
to
set
apart
,
and
to
observe
solemn
days
and
Festivals
in
honour
of
their
memories
?
And
as
it
hath
always
been
thus
formerly
,
so
I
appeal
to
every
man's
breast
,
whether
it
be
not
so
now
.
Let
them
but
examine
what
their
inclinations
are
towards
such
persons
whom
they
believe
to
be
truly
virtuous
;
not
only
to
such
among
them
,
as
are
their
particular
acquaintance
and
friends
;
but
likewise
to
strangers
,
nay
to
very
enemies
,
whether
they
do
not
esteem
and
love
them
and
will-well
to
them
.
It
cannot
be
denyed
,
but
that
there
are
too
many
in
the
world
,
who
propose
to
themselves
such
ways
and
courses
for
the
promoting
of
their
honour
and
reputation
,
as
are
quite
opposite
to
that
which
I
have
now
been
discoursing
of
;
namely
,
prophaneness
and
contempt
of
Religion
,
despising
that
which
other
men
stand
in
awe
of
;
by
which
they
think
to
get
the
reputation
of
Wit
and
Courage
;
of
Wit
,
by
pretending
to
penetrate
more
deeply
into
the
nature
of
things
,
and
to
understand
them
better
than
others
do
;
not
to
be
so
easily
imposed
upon
,
as
other
credulous
people
are
:
Of
Courage
,
by
not
being
so
easily
scared
at
the
apprehension
of
danger
at
a
distance
.
But
the
plain
truth
is
,
such
persons
do
hereby
prove
themselves
to
be
both
Fools
and
Cowards
.
Fools
;
In
mistaking
their
great
interest
,
in
making
choice
of
such
means
,
as
can
never
promote
the
end
they
design
.
There
being
no
kind
of
men
that
are
more
exposed
(
whatsoever
they
themselves
may
think
of
it
)
than
those
that
seek
for
credit
by
despising
of
Religion
.
Fools
,
in
venturing
their
future
estates
and
their
souls
upon
such
hazards
,
as
all
mankind
would
cry-out-upon
,
for
the
most
palpable
folly
and
madness
,
if
they
should
do
the
like
towards
their
Temporal
estates
,
or
their
Bodies
.
Cowards
;
In
being
more
afraid
of
little
dangers
,
because
they
are
present
,
than
of
greater
,
because
they
are
future
,
and
at
a
distance
.
As
that
Souldier
,
who
doth
more
dread
the
present
danger
of
fighting
,
when
he
is
obliged
to
it
,
than
the
future
danger
of
suffering
by
Martial
law
for
running
away
,
may
justly
be
esteemed
a
notorious
coward
;
so
may
that
man
,
who
is
more
afraid
of
a
present
inconvenience
,
by
incurring
the
prejudice
and
displeasure
of
his
loose
companions
,
to
whom
he
would
be
acceptable
,
than
of
a
future
mischief
from
the
judgment
of
God
.
No
man
will
esteem
another
to
be
truely
valiant
,
because
he
is
not
afraid
to
do
such
vile
unworthy
things
as
will
expose
him
to
the
displeasure
and
punishment
of
the
Civil
Magistrate
;
much
less
should
he
be
so
accounted
,
for
daring
to
do
such
things
,
as
will
in
the
issue
expose
him
to
the
Divine
vengeance
.
CHAP.
VII
.
How
Religion
conduceth
to
the
happiness
of
the
Inward
man
,
as
it
tends
to
the
regulating
of
our
faculties
,
and
to
the
peace
and
tranquillity
of
our
minds
.
AS
for
the
Internal
well-fare
of
our
minds
,
this
(
as
I
observed
before
)
doth
depend
upon
these
two
things
.
1.
The
perfecting
and
regulating
of
our
faculties
,
inabling
them
for
their
proper
functions
,
and
the
keeping
of
them
in
due
subordination
to
one
another
.
2.
In
the
peace
,
quiet
,
contentment
consequent
thereupon
.
And
both
these
do
likewise
depend
upon
Religion
.
1.
For
the
perfecting
and
regulating
of
our
faculties
,
and
inabling
them
for
their
proper
functions
.
These
things
do
depend
upon
Religion
,
both
-
Morally
,
-
Naturally
.
1.
Morally
;
as
these
things
are
blessings
and
priviledges
,
so
do
they
belong
to
Religion
as
the
proper
reward
of
it
.
Those
men
only
being
fit
to
have
free
and
large
minds
,
and
refined
faculties
,
who
are
willing
to
improve
them
to
the
best
use
and
advantage
.
To
this
purpose
there
are
several
expressions
in
Scripture
:
A
good
understanding
have
all
they
that
do
his
commandments
.
Thou
through
thy
commandments
hast
made
me
wiser
than
mine
enemies
.
He
that
doth
the
will
of
God
shall
know
it
.
2.
Naturally
,
as
these
things
are
duties
,
so
are
they
the
proper
effects
of
virtue
.
The
generality
of
the
Heathen
Philosophers
have
agreed
in
this
,
that
sin
is
the
natural
cause
of
debasing
the
soul
,
immersing
it
into
a
state
of
sensuality
and
darkness
,
deriving
such
an
impotence
and
deformity
upon
the
mind
,
as
the
most
loathsome
diseases
do
upon
the
body
.
And
therefore
it
must
be
Religion
and
virtue
,
on
the
other
side
,
that
must
enlighten
and
enlarge
the
mind
,
and
restore
it
from
the
degeneracy
of
its
lapsed
estate
,
renewing
upon
us
the
image
of
our
Maker
,
adorning
us
with
those
beauties
of
holiness
,
which
belong
to
the
hidden
man
of
the
heart
.
'T
is
the
proper
work
of
Religion
,
to
frame
the
mind
to
the
nearest
conformity
unto
the
nature
of
God
;
upon
which
account
it
is
said
in
Scripture
to
consist
in
a
participation
of
the
Divine
nature
.
Other
things
may
be
said
to
have
some
remote
resemblance
to
the
Deity
;
but
man
only
amongst
the
visible
creatures
,
is
capable
of
those
more
immediate
communications
from
him
,
by
Religion
:
And
all
kind
of
perfection
is
to
be
measured
by
its
nearness
or
remoteness
to
the
first
and
chief
pattern
of
all
perfection
.
As
all
kind
of
vice
doth
go
under
the
name
of
impotence
,
so
Religion
is
described
to
be
the
spirit
of
power
,
and
of
a
sound
mind
.
Because
it
doth
establish
in
a
man
a
just
empire
over
himself
,
over
all
those
blind
powers
and
passions
which
of
themselves
are
apt
to
raise
tumults
and
commotions
against
the
dominion
of
Reason
.
That
which
health
is
to
the
body
,
whereby
the
outward
senses
are
enabled
to
make
a
true
judgment
of
things
,
that
is
virtue
to
the
mind
,
whereby
the
inward
faculties
must
be
fitted
and
disposed
to
discern
betwixt
things
that
differ
,
which
those
who
are
under
the
power
of
vicious
habits
are
not
able
to
do
.
But
to
speak
more
particularly
,
Religion
doth
,
1.
Enlarge
the
understanding
,
enabling
it
to
see
beyond
the
narrow
bounds
of
sense
and
time
,
to
behold
things
that
are
invisible
;
God
being
in
the
intellectual
world
,
as
the
Sun
is
in
the
sensible
world
;
and
as
natural
blindness
doth
disable
men
from
seeing
the
one
,
so
will
spiritual
blindness
for
the
other
.
2.
It
doth
exalt
and
regulate
the
will
,
to
a
desire
after
,
and
acquiescence
in
such
things
as
will
promote
the
perfection
of
our
natures
,
and
consequently
will
beget
in
the
mind
,
the
truest
liberty
,
ingenuity
,
generosity
,
which
are
altogether
inconsistent
with
the
servitude
of
lusts
and
passions
.
3.
It
doth
reduce
the
passions
,
unto
a
due
subordination
to
the
superior
faculties
;
restraining
the
violence
and
impetuousness
of
them
,
from
whence
the
greatest
part
of
the
trouble
and
disquiet
of
mens
lives
doth
proceed
.
As
he
that
is
of
a
healthy
constitution
,
can
endure
heat
and
cold
and
labour
with
little
or
no
prejudice
to
himself
;
so
can
one
of
a
virtuous
mind
undergo
various
conditions
without
receiving
any
hurt
from
them
.
Such
an
one
is
not
lifted
up
by
prosperity
,
nor
dejected
by
adversity
:
He
is
not
a
servant
to
anger
,
fear
,
envy
,
malice
,
which
are
the
great
occasions
of
disturbing
our
inward
peace
and
quiet
.
2.
The
second
thing
wherein
the
wellfare
of
our
minds
doth
consist
,
is
peace
,
tranquillity
,
joy
,
confidence
,
in
opposition
to
inward
disquiet
,
anxiety
,
grief
,
fear
,
diffidence
.
And
these
do
depend
upon
Religion
likewise
,
both
-
Morally
,
-
Naturally
.
1.
Morally
,
as
these
things
may
be
considered
under
the
notion
of
blessings
and
priviledges
,
so
they
belong
to
the
rewards
of
Religion
.
All
Philosophers
having
agreed
in
this
,
that
inward
serenity
and
composedness
of
mind
is
the
proper
reward
of
moral
virtue
.
To
which
the
Scripture
doth
attest
,
in
those
expressions
where
't
is
said
,
that
a
good
man
is
satisfied
from
himself
;
in
the
fear
of
the
Lord
is
strong
confidence
.
The
righteous
is
bold
as
a
Lion
.
Thou
wilt
keep
him
in
perfect
peace
whose
mind
is
stayed
on
thee
.
That
the
fruits
of
righteousness
shall
be
peace
,
and
the
effect
of
righteousness
,
quietness
and
assurance
for
ever
.
That
tribulation
and
anguish
shall
be
upon
every
soul
that
doth
evil
;
but
to
him
that
doth
good
,
glory
and
honour
and
peace
,
serenity
and
composedness
of
mind
,
peace
that
passeth
all
understanding
,
joy
that
is
unspeakable
and
full
of
glory
.
2.
Naturally
;
as
these
things
are
considered
under
the
notion
of
duties
,
so
they
are
the
most
genuine
fruits
and
effects
of
Religion
;
which
doth
oblige
us
to
them
,
and
enable
us
for
them
.
1.
Religion
doth
oblige
men
to
joy
and
peace
and
confidence
.
The
very
Heathens
have
acknowledged
these
to
be
such
things
,
as
all
good
men
are
bound
to
upon
the
account
of
duty
.
And
the
Scripture
doth
abound
in
precepts
to
this
purpose
.
Rejoice
in
the
Lord
always
,
and
again
I
say
rejoice
.
Commit
thy
ways
unto
the
Lord
,
and
he
shall
bring
it
to
pass
.
Be
carful
for
nothing
.
Cast
thy
burden
upon
him
,
as
knowing
that
he
takes
care
for
thee
.
These
kind
of
duties
do
formally
and
in
the
very
essence
of
them
,
contain
in
them
the
nature
of
happiness
.
And
on
the
contrary
,
the
opposite
vices
do
contain
in
them
the
true
nature
of
punishment
,
and
render
men
formally
miserable
.
Such
a
man
must
needs
be
unhappy
,
who
lives
under
the
power
of
continual
anxieties
,
sorrow
,
fears
,
diffidence
,
selfwill
,
malice
,
envy
,
&c.
of
several
of
which
,
that
may
be
said
which
the
Poet
speaks
concerning
one
of
them
.
Invidiâ
Siculi
non
invenêre
Tyranni
Tormentum
majus
.
The
Sicilian
Tyrants
,
who
were
of
old
famous
for
inventing
engines
of
Torture
,
as
that
of
Phalaris
his
Bull
,
were
not
able
to
find
out
any
kind
of
Torment
for
the
body
,
equal
to
that
which
some
of
these
vices
do
occasion
to
the
mind
.
2.
And
as
Religion
doth
oblige
us
to
,
so
likewise
doth
it
enable
us
for
this
kind
of
happiness
,
and
that
upon
a
two-fold
account
.
1.
From
the
general
nature
of
Religion
and
Virtue
considered
in
it self
.
2.
From
the
most
natural
effects
and
consequences
of
it
.
1.
From
the
general
nature
of
Religion
considered
in
it self
.
All
kind
of
vertues
containing
in
their
very
essence
,
these
kind
of
inward
felicities
,
either
Formally
or
Virtually
:
The
very
foundation
of
happiness
and
misery
,
reward
and
punishment
,
being
laid
in
the
very
nature
of
these
things
themselves
.
That
natural
appetite
,
whereby
men
are
carried
out
after
a
state
of
happiness
,
is
for
the
nature
of
it
so
universal
and
radical
,
so
closely
fixed
to
our
first
principles
;
and
for
the
degree
of
it
so
ardent
and
impetuous
,
that
't
is
not
possible
for
men
to
be
disappointed
in
it
,
without
a
very
quick
sensation
,
and
some
proportionable
trouble
for
it
.
The
more
eager
men
are
in
their
desires
,
the
more
sensible
must
they
be
of
gain
or
loss
.
Now
all
such
courses
as
have
a
natural
tendency
to
the
satisfying
of
this
appetite
,
are
upon
that
account
parts
of
our
happiness
.
And
on
the
other
side
,
those
which
are
cross
to
it
,
must
needs
make
us
miserable
.
And
if
it
be
so
(
as
I
have
already
proved
)
that
our
happiness
must
consist
in
such
a
similitude
and
resemblance
to
the
supreme
good
as
we
are
capable
of
;
it
must
hence
follow
,
that
Religion
is
formally
happiness
.
He
that
lives
under
the
power
of
Godlike
dispositions
in
his
mind
,
and
doth
accordingly
exercise
them
in
the
course
of
his
life
,
may
be
said
eo
nomine
to
be
a
happy
man
:
Holiness
and
Happiness
being
but
two
distinct
names
for
the
same
thing
.
I
shewed
before
that
the
true
nature
of
pleasure
was
founded
in
a
suitableness
betwixt
the
faculty
and
the
object
:
From
whence
it
will
follow
,
that
reasonable
actions
have
in
them
a
suitableness
to
reasonable
minds
;
And
the
more
virtuous
and
religious
any
man
is
,
the
more
delight
must
such
a
man
take
in
such
kind
of
actions
.
That
man
who
hath
a
just
sense
of
his
own
impotent
dependent
condition
,
and
how
much
it
is
for
the
interest
of
the
world
,
and
the
good
of
all
humane
affairs
,
that
there
is
a
supreme
Governour
,
who
is
infinitely
wise
,
and
powerful
,
and
gracious
,
and
how
reasonable
it
is
that
men
should
demean
themselves
towards
him
suitably
to
this
belief
:
He
that
is
convinced
how
necessary
it
is
for
the
promoting
his
own
private
,
as
well
as
the
publick
wellfare
,
that
men
be
forward
to
do
all
good
offices
of
justice
and
friendship
towards
one
another
:
I
say
,
he
that
is
under
this
conviction
,
must
needs
find
much
satisfaction
and
pleasure
in
such
kind
of
actions
.
As
for
first
Table
duties
which
consist
in
acquaintance
with
God
,
communion
with
him
,
in
meditating
upon
his
wisdom
,
goodness
,
power
,
in
affiance
,
love
,
reverence
;
if
these
were
not
acts
of
the
highest
pleasure
,
they
would
never
have
been
appointed
for
the
happiness
of
our
future
state
in
heaven
.
And
as
for
second
Table
duties
,
what
greater
pleasure
and
satisfaction
can
there
be
to
a
generous
mind
,
than
to
do
worthy
things
,
to
be
employed
about
acts
of
justice
and
charity
and
beneficence
,
to
promote
publick
peace
and
good-will
amongst
men
?
Eating
and
drinking
is
not
a
more
proper
satisfaction
to
those
natural
appetites
of
hunger
and
thirst
,
than
the
doing
of
good
is
to
the
rational
inclinations
of
a
good
man
.
As
all
light
,
and
love
,
and
joy
are
from
above
,
from
the
father
of
lights
;
so
all
darkness
,
sorrow
,
fear
,
disquiet
,
must
be
from
below
,
from
the
Prince
of
darkness
.
Wicked
men
are
well
compared
to
the
troubled
sea
,
which
cannot
rest
,
but
by
reason
of
its
being
tossed
to
and
fro
scelera
dissident
,
and
therefore
must
they
needs
be
inconsistent
with
rest
and
quiet
.
One
principal
requisite
to
a
state
of
serenity
of
mind
,
doth
consist
in
an
uniform
agreement
about
that
chief
end
which
we
are
to
pursue
,
together
with
the
means
conducing
to
it
;
whereas
they
that
have
many
and
contrary
things
in
design
,
must
needs
be
distracted
about
them
.
The
soul
that
cannot
fix
it self
upon
the
enjoyment
of
God
,
who
is
the
only
all-sufficient
Good
,
and
consequently
the
only
center
of
Rest
,
must
be
like
those
disconsolate
spirits
,
which
our
Saviour
speaks
of
,
who
being
2.
From
the
most
natural
effects
and
consequences
of
Religion
,
in
respect
of
that
inward
confidence
,
peace
,
joy
,
which
must
follow
the
conscience
of
well-doing
;
insomuch
,
that
there
is
not
any
kind
of
tree
which
doth
more
naturally
produce
its
proper
fruits
,
than
the
habits
of
virtue
do
bring
forth
joy
and
serenity
in
the
mind
.
When
a
man
shall
sit
down
and
take
a
serious
review
of
what
he
hathdone
,
and
finds
it
to
be
most
agreeable
both
to
his
duty
and
interest
,
from
hence
there
must
needs
arise
an
inward
satisfaction
of
mind
.
And
on
the
other
side
,
a
fountain
doth
not
more
naturally
send
out
waters
,
than
vice
doth
punishment
and
misery
.
Nor
is
this
any
meer
notion
or
fancy
,
which
some
severe
melancholy
Divines
would
impose
upon
the
world
;
but
it
is
most
agreeable
to
those
natural
sentiments
which
the
very
Heathen
have
had
and
do
frequently
mention
:
Seneca
in
particular
;
Res
severa
est
verum
gaudium
;
unde
sit
,
interrogas
?
dicam
,
ex
bona
conscientia
,
ex
honestis
conciliis
,
ex
rectis
actionibus
.
All
solid
comfort
must
arise
from
a
good
conscience
,
and
honest
actions
.
I
appeal
to
the
experience
of
all
considering
men
,
whether
this
doth
not
appear
to
them
,
that
the
generality
of
those
who
live
most
pleasantly
in
the
world
,
are
the
most
religious
and
virtuous
part
of
mankind
;
such
as
know
how
to
regulate
themselves
in
the
fruition
of
what
they
have
,
how
to
avoid
the
extremities
on
either
hand
,
to
prevent
those
mixtures
of
guilt
and
fear
,
which
are
apt
to
sowre
and
imbitter
all
our
enjoyments
?
Whether
lawful
pleasures
,
which
a
man
may
reflect
upon
without
any
sense
of
guilt
,
be
not
much
to
be
preferred
before
others
?
Whether
those
intellectual
delights
that
flow
from
the
conscience
of
well-doing
,
be
not
much
better
than
any
sinful
sensual
pleasure
?
Whether
the
doing
of
any
worthy
action
,
such
as
all
good
men
must
think
well
of
and
commend
,
do
not
afford
a
more
solid
lasting
pleasure
than
can
be
had
from
any
sensible
enjoyments
?
Whether
any
thing
can
be
more
suitable
,
and
consequently
delightful
to
a
generous
mind
,
than
an
opportunity
of
being
grateful
to
those
by
whom
a
man
hath
been
obliged
;
the
making
of
an
ample
return
for
the
favours
he
hath
received
?
Whether
that
noble
way
of
conquest
,
overcoming
evil
with
good
,
surprizing
an
enemy
by
kindness
,
when
we
have
it
in
our
power
to
be
severe
towards
him
,
be
not
a
far
greater
pleasure
than
that
which
is
by
some
counted
the
sweetest
of
all
other
things
,
Revenge
?
Religion
doth
likewise
advance
the
soul
to
an
holy
confidence
,
concerning
the
Divine
favour
and
good-will
towards
us
.
If
our
hearts
condemn
us
not
,
we
have
confidence
towards
God
.
A
good
conscience
will
set
us
above
all
those
fears
and
doubts
and
cares
,
whereby
the
lives
of
men
are
rendered
uncomfortable
.
When
in
decrepit
age
a
man
cannot
find
comfort
in
other
things
,
when
the
grinders
shall
be
few
,
and
appetite
cease
,
then
will
this
be
a
continual
feast
.
The
most
rational
,
solid
,
sublime
,
complete
,
durable
delights
,
of
all
others
,
do
flow
from
the
conscience
of
well-doing
.
'T
is
a
chief
part
this
,
of
that
heaven
which
we
enjoy
upon
earth
,
and
't
is
likewise
a
principal
part
of
that
happiness
which
we
hope
to
enjoy
in
heaven
.
Next
to
the
beatifical
vision
and
fruition
of
God
,
is
the
happiness
of
a
good
conscience
,
and
next
to
that
the
society
of
Saints
and
Angels
.
Whereas
on
the
other
side
,
he
that
lives
under
the
sense
of
guilt
,
and
a
consciousness
of
his
obligation
to
punishment
,
must
needs
be
destitute
of
all
inward
peace
and
comfort
:
Such
an
one
can
have
nothing
to
support
him
,
with
patience
,
under
a
state
of
affliction
in
this
world
,
nor
can
he
have
any
rational
grounds
to
expect
a
better
condition
hereafter
;
and
therefore
must
needs
have
very
dreadful
apprehensions
of
dying
,
and
be
all
his
life
time
subject
to
bondage
through
the
fear
of
death
.
And
that
man
must
needs
be
very
miserable
,
who
can
neither
have
true
joy
in
life
,
nor
any
hope
in
death
.
This
the
Heathen
Philosophers
have
acknowledged
,
That
there
is
always
a
secret
dread
which
doth
accompany
guilt
.
So
Seneca
in
particular
,
speaking
of
wicked
men
,
he
saith
,
tantùm
metuunt
quantùm
dat
paenas
quisquis
expect
at
,
quisquis
autem
meruit
expect
at
;
those
men
do
really
suffer
punishment
,
who
live
under
the
expectation
of
it
,
and
whoever
doth
any
thing
to
deserve
it
must
needs
expect
it
.
'T
is
not
easie
to
express
the
torment
which
those
men
undergo
,
—
quos
diri
conscia
facti
Mens
habet
attonitos
,
&
surdo
verbere
caedit
,
Occultum
quatiente
animo
tortore
flagellum
.
—
Mens
sibi
conscia
facti
Praemetuens
,
adhibet
stimulos
,
terretque
flagellis
.
'T
is
the
unsupportableness
of
this
,
that
many
times
doth
cause
men
in
the
bitterness
of
their
souls
,
to
chuse
strangling
and
death
rather
than
life
.
The
Heathens
do
set
forth
such
a
mans
condition
,
by
the
fiction
of
Furies
continually
haunting
and
scourging
him
:
But
Zophar
doth
better
describe
it
,
where
he
saith
,
Terrors
are
upon
him
,
all
darkness
is
hid
in
his
secret
places
,
a
fire
not
blown
shall
consume
him
.
Though
some
men
are
so
hardened
against
the
sense
of
guilt
,
as
to
go
on
in
their
sinful
courses
,
without
feeling
any
of
this
remorse
for
them
;
yet
is
their
peace
so
far
from
being
a
priviledg
,
that
it
doth
render
their
condition
more
desperate
,
because
it
supposes
them
to
have
a
reprobate
mind
,
and
such
a
stupidity
upon
past
feeling
,
being
seared
as
it
were
with
an
hot
iron
.
Which
though
it
may
preserve
them
from
those
present
lashes
which
others
are
tormented
with
,
yet
doth
it
argue
their
conditions
to
be
more
remediless
and
desperate
.
All
the
difference
is
,
the
one
is
sick
of
a
Calenture
or
burning
Feaver
,
the
other
of
a
Lethargy
or
Apoplexy
;
the
former
more
painful
for
the
present
,
but
both
of
them
very
dangerous
,
only
the
latter
less
capable
of
remedy
than
the
former
.
CHAP.
VIII
.
How
Religion
conduces
to
our
Happiness
in
the
next
world
.
AS
Religion
is
the
true
cause
of
our
present
happiness
in
this
world
,
whether
-
External
,
-
Internal
.
So
likewise
is
it
the
cause
of
that
happiness
,
which
we
expect
in
our
future
states
:
Which
must
depend
upon
such
courses
,
as
can
give
us
the
most
rational
assurance
of
blessedness
and
glory
hereafter
.
I
shall
speak
but
briefly
to
this
subject
,
because
't
is
scarce
possible
for
any
man
to
be
so
strangely
infatuated
,
so
wholly
lost
to
common
Reason
as
to
believe
,
that
vicious
courses
,
despising
of
Religion
,
walking
contrary
to
God
,
can
be
the
means
to
entitle
him
to
this
future
happiness
,
any
more
than
contempt
and
hatred
of
any
one
,
is
a
proper
means
to
procure
his
favour
.
What
kind
of
Happiness
this
is
,
which
belongs
to
our
future
state
,
and
wherein
the
Glory
of
it
doth
consist
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
thing
unspeakable
,
altogether
above
the
expressions
of
humane
Orators
,
and
passeth
all
knowledg
,
the
heart
of
man
being
not
able
to
conceive
it
:
Nor
can
it
be
expected
that
we
should
be
able
,
in
this
state
of
flesh
and
mortality
,
to
comprehend
what
kind
of
irradiations
,
glorified
souls
are
capable
of
.
Only
in
the
general
,
't
is
said
,
we
shall
be
like
God
,
and
see
him
as
he
is
.
This
state
of
future
happiness
,
as
it
is
above
all
other
things
of
greatest
moment
,
so
ought
it
to
be
proportionably
laboured
after
,
with
the
greatest
care
and
diligence
.
There
are
several
varieties
of
metaphorical
names
or
expressions
whereby
this
state
is
described
in
Scripture
,
but
all
of
them
do
imply
something
of
more
than
ordinary
care
and
industry
to
the
qualifying
of
men
for
it
,
as
Bellarmine
'T
is
styled
.
The
City
of
God
,
The
heavenly
Jerusalem
.
And
it
requires
some
care
and
diligence
for
one
that
is
a
Citizen
of
this
world
,
to
be
a
fellow-citizen
with
the
The
House
of
God
,
where
there
are
many
mansions
;
But
streight
is
the
gate
,
and
narrow
is
the
way
to
it
.
An
hid
Treasure
,
a
pretious
Pearl
.
Not
to
be
obtained
without
putting
such
a
A
penny
.
The
wages
of
our
daily
service
,
not
to
be
given
but
to
such
as
labour
in
the
vineyard
,
and
hold
out
to
the
end
.
A
Feast
or
rich
supper
;
which
they
are
altogether
unworthy
of
and
unfit
for
,
The
Joy
of
our
Lord
and
Master
;
which
they
only
are
admitted
to
,
who
are
careful
The
solemnity
of
a
royal
wedding
;
from
which
all
lazy
,
slothful
people
,
who
have
oyl
in
their
lamps
,
and
do
not
watch
for
the
coming
of
the
Bridegroom
,
shall
be
shut
out
and
excluded
into
outter
darkness
.
'T
is
a
Prize
;
which
they
only
obtain
'T
is
a
Crown
;
which
is
due
only
to
'T
is
an
Inheritance
;
and
therefore
belongs
only
to
sons
.
'T
is
an
Inheritance
of
the
saints
;
and
therefore
unsanctified
persons
can
have
nothing
to
do
with
it
.
'T
is
an
inheritance
of
the
saints
in
light
;
and
therefore
cannot
belong
to
such
as
still
remain
under
the
powers
of
darkness
.
Heaven
may
be
considered
under
a
twofold
notion
,
either
as
a
-
State
,
-
Place
.
1.
In
the
first
sense
,
't
is
the
same
with
Holiness
,
consisting
in
such
Godlike
dispositions
,
as
may
make
us
partakers
of
the
Divine
nature
.
2.
In
the
second
sense
,
It
denotes
that
other
world
,
where
we
hope
to
enjoy
the
beatifical
vision
,
in
the
blessed
society
of
Saints
and
Angels
.
Which
Religion
only
and
Holiness
can
qualify
us
for
,
by
working
in
our
natures
such
a
suitableness
and
congruity
as
must
make
such
things
to
be
felicities
.
In
brief
;
That
Salvation
and
Glory
,
which
the
Christian
Religion
doth
so
clearly
propose
to
us
,
is
,
as
to
the
nature
and
essence
of
it
,
but
the
very
same
thing
with
Religion
;
consisting
in
such
a
conformity
of
our
minds
to
the
nature
of
God
,
whereby
we
are
made
capable
of
the
fruition
of
him
in
Heaven
.
So
that
in
this
respect
also
,
Religion
is
the
Whole
of
Man
,
that
is
,
the
whole
Happiness
and
well-being
of
man
doth
depend
upon
it
.
I
have
now
dispatcht
what
I
intended
in
this
Discourse
,
namely
to
prove
the
Reasonableness
and
Credibility
of
the
Principles
of
Natural
Religion
;
which
I
have
made
appear
to
be
in
themselves
of
so
great
evidence
,
that
every
one
,
who
will
not
do
violence
to
his
own
faculties
,
must
believe
and
assent
unto
them
.
I
have
likewise
made
it
plain
,
that
't
is
every
mans
greatest
Interest
,
to
provide
for
his
present
and
future
happiness
,
by
applying
himself
to
the
Duties
of
Religion
,
which
upon
all
accounts
will
advance
the
perfection
of
his
nature
and
promote
his
true
wellfare
,
both
in
this
world
and
the
other
.
Insomuch
that
if
we
were
to
chuse
the
Laws
we
would
submit
unto
,
it
were
not
possible
for
us
to
contrive
any
rules
more
advantageous
to
our
own
interest
,
than
those
which
Religion
doth
propose
,
and
require
us
to
observe
,
upon
pain
of
everlasting
damnation
,
and
in
hope
of
eternal
life
which
God
that
cannot
lye
hath
promised
,
to
all
those
who
by
patient
continuance
in
well-doing
,
seek
for
glory
and
honour
and
immortality
.
CHAP.
IX
.
The
Conclusion
of
the
whole
,
shewing
the
excellency
of
the
Christian
Religion
,
and
the
advantages
of
it
,
both
as
to
the
knowledg
and
practice
of
our
duty
,
above
the
meer
light
of
Nature
.
I
Have
now
at
large
considered
the
Credibility
of
the
Principles
of
Natural
Religion
,
and
our
obligation
to
the
several
Duties
resulting
from
those
Principles
.
The
purpose
of
all
which
is
to
shew
how
firm
and
deep
a
foundation
Religion
hath
in
the
Nature
and
Reason
of
Mankind
:
But
not
in
the
least
to
derogate
from
the
necessity
and
usefulness
of
Divine
Revelation
,
or
to
extenuate
the
great
blessing
and
benefit
of
the
Christian
Religion
;
but
rather
to
prepare
and
make
way
for
the
entertainment
of
that
Doctrine
which
is
so
agreeable
to
the
clearest
dictates
of
Natural
light
.
For
notwithstanding
all
that
hath
been
said
of
Natural
Religion
,
it
cannot
be
denyed
,
but
that
in
this
dark
and
degenerate
state
into
which
Mankind
is
sunk
,
there
is
great
want
of
a
clearer
light
to
discover
our
duty
to
us
with
greater
certainty
,
and
to
put
it
beyond
all
doubt
and
dispute
what
is
the
good
and
acceptable
Will
of
God
;
and
of
a
more
powerful
encouragement
to
the
practice
of
our
duty
,
by
the
promise
of
a
supernatural
assistance
,
and
by
the
assurance
of
a
great
and
eternal
reward
.
And
all
these
defects
are
fully
supplied
,
by
that
clear
and
perfect
Revelation
which
God
hath
made
to
the
World
by
our
blessed
Saviour
.
And
although
,
before
God
was
pleased
to
make
this
Revelation
of
his
Will
to
mankind
,
men
were
obliged
to
the
practice
of
moral
duties
by
the
Law
of
Nature
,
and
as
the
Apostle
speaks
,
having
not
the
Law
were
a
Law
to
themselves
,
shewing
the
effect
of
the
Law
written
upon
their
hearts
;
yet
now
that
God
hath
in
so
much
mercy
revealed
his
Will
so
plainly
to
mankind
,
it
is
not
enough
for
us
who
enjoy
this
Revelation
,
to
perform
those
moral
duties
which
are
of
natural
obligation
,
unless
we
also
do
them
in
obedience
to
Christ
as
our
Lord
and
Law-giver
.
As
we
are
Christians
,
whatever
we
do
in
word
or
deed
,
we
must
do
all
in
the
name
of
the
Lord
Jesus
;
and
by
him
alone
expect
to
find
acceptance
with
God
.
How
far
the
Moral
virtues
of
meer
Heathens
,
who
walk
answerable
to
the
light
they
have
,
may
be
approved
of
God
,
I
shall
not
now
dispute
.
Only
thus
much
seems
clear
in
the
general
,
That
the
Law
of
Nature
being
implanted
in
the
hearts
of
men
by
God
himself
,
must
therefore
be
esteemed
to
be
as
much
his
Law
,
as
any
positive
Institution
whatsoever
:
And
consequently
,
conformity
to
it
must
in
its
kind
,
in
genere
morum
,
be
acceptable
to
him
.
God
loves
the
societies
of
mankind
,
and
because
of
the
necessity
of
justice
,
and
virtue
,
and
probity
to
the
preservation
of
humane
society
,
therefore
he
doth
generally
give
a
blessing
and
success
to
honest
and
good
enterprizes
,
and
blasts
the
contrary
with
signal
judgments
and
marks
of
his
displeasure
.
But
we
cannot
from
these
outward
dispensations
infer
any
thing
certainly
concerning
such
mens
eternal
conditions
.
Some
of
the
Fathers
indeed
,
as
Justin
Martyr
,
and
Clemens
Alexandrinus
and
Chrysostom
,
have
delivered
their
judgments
for
the
salvation
of
such
Heathens
as
live
according
to
the
light
of
Nature
:
But
the
general
stream
of
the
rest
is
for
the
contrary
opinion
.
I
shall
not
now
enquire
into
the
particular
grounds
and
reasons
of
this
difference
.
It
may
suffice
to
say
in
general
,
that
the
goodness
and
mercy
of
God
,
as
well
as
his
judgments
are
a
great
deep
;
that
he
will
have
mercy
on
whom
he
will
have
mercy
;
and
that
when
God
hath
not
thought
fit
to
tell
us
how
he
will
be
pleased
to
deal
with
such
persons
,
it
is
not
sit
for
us
to
tell
Him
how
he
ought
to
deal
with
them
.
Only
of
this
we
are
sufficiently
assured
,
that
in
all
ages
and
places
of
the
world
,
all
that
are
saved
are
saved
by
the
mercy
of
God
,
and
by
the
merits
of
Jesus
Christ
,
who
is
the
Lamb
slain
from
the
foundation
of
the
world
;
the
Scripture
having
expresly
told
us
,
that
there
is
no
salvation
in
any
other
;
for
there
is
none
other
Name
under
heaven
given
among
men
whereby
we
must
be
saved
.
To
be
sure
,
there
is
no
reason
for
any
man
,
who
lives
under
the
dispensation
of
the
Gospel
,
to
expect
that
he
shall
escape
,
if
he
neglect
so
great
salvation
.
This
is
the
tenour
of
that
Doctrine
of
the
Gospel
,
which
Christ
immediately
upon
his
resurrection
doth
commissionate
his
Disciples
to
preach
;
Mark
16.
16.
He
that
believeth
shall
be
saved
,
but
he
that
believeth
not
shall
be
damned
.
And
Joh:
3.
18.
He
that
believeth
not
,
is
condemned
already
.
And
presently
it
follows
,
This
is
the
condemnation
,
&c.
And
again
Joh.
7.
This
is
life
eternal
,
to
know
thee
the
only
true
God
,
and
him
whom
thou
hast
sent
,
Jesus
Christ
.
Now
that
to
us
,
to
whom
the
Christian
Doctrine
is
revealed
and
proposed
,
the
belief
and
practice
of
it
is
the
only
way
wherein
we
can
hope
to
be
accepted
,
I
shall
endeavour
to
make
out
by
these
two
arguments
:
1.
From
the
Evidence
we
have
of
its
Divine
Authority
.
2.
From
the
Excellency
of
the
things
contained
in
it
;
which
are
the
two
chief
grounds
of
our
obligation
to
it
.
1.
From
that
Evidence
which
we
have
for
the
Divine
authority
of
this
Doctrine
,
above
any
other
.
It
seems
to
be
a
Principle
of
Nature
,
to
which
all
Nations
have
consented
,
That
God
himself
should
prescribe
the
way
of
his
own
worship
.
All
kind
of
inventions
whatsoever
,
that
have
been
any
way
useful
to
humane
life
,
especially
such
kind
of
Laws
as
concern
Civil
or
Ecclesiastical
associations
of
men
,
have
upon
the
first
discovery
of
them
been
still
ascribed
to
the
Deity
.
As
if
the
Authors
of
them
must
needs
have
been
first
illuminated
with
some
ray
of
Divinity
.
Nor
is
it
probable
,
that
ever
any
Nation
should
,
with
any
degree
of
zeal
,
embrace
the
respective
Ceremonies
of
their
Religion
,
unless
they
had
first
esteemed
them
to
have
proceeded
from
Divine
Revelation
.
Upon
this
account
was
it
that
Lycurgus
,
and
Numa
Pompilius
,
and
Mahomet
,
and
the
rest
of
those
kind
of
Founders
of
Nations
and
Religions
,
when
they
would
obtain
a
reverence
and
devotion
to
the
things
they
were
to
establish
,
they
were
fain
to
pretend
at
least
to
Divine
Revelation
.
Which
proceeding
of
theirs
,
though
it
did
really
abuse
the
people
with
gross
delusions
,
yet
was
it
founded
upon
this
common
Principle
,
that
none
can
think
aright
of
God
,
much
less
serve
him
in
an
acceptable
manner
,
unless
they
are
first
instructed
by
him
in
the
true
way
of
doing
it
.
Now
that
the
Doctrine
of
Christianity
is
thus
derived
to
us
by
Divine
Institution
,
we
have
as
clear
and
convincing
evidence
,
as
things
of
that
nature
are
capable
of
.
As
for
the
Old
Testament
,
that
hath
by
the
general
consent
of
learned
men
,
all
the
marks
of
purest
Antiquity
;
there
being
nothing
in
the
world
which
in
this
respect
is
equal
to
it
,
or
which
may
pretend
to
be
compared
with
it
.
All
other
the
most
ancient
monuments
of
Antiquity
coming
short
of
it
by
many
Ages
.
It
was
written
in
the
first
and
most
ancient
Language
;
from
which
the
very
Alphabets
and
Letters
of
all
other
Languages
(
in
the
opinion
of
the
most
learned
Heathen
,
Plutarch
,
Pliny
,
Tacitus
,
Lucan
,
&c.
)
were
derived
.
The
very
number
and
order
of
Letters
most
generally
used
in
all
kind
of
Alphabets
,
being
very
improper
and
unnatural
;
which
it
is
not
likely
men
of
several
nations
would
have
all
agreed
upon
,
were
it
not
barely
upon
this
reason
,
that
they
were
taken
up
by
imitation
,
and
so
did
retain
the
errors
and
imperfections
of
that
first
original
from
whence
they
were
derived
.
This
Book
contains
as
the
most
ancient
,
so
the
most
exact
story
of
the
world
,
The
propagation
of
men
,
and
the
dispersing
of
families
into
the
several
parts
of
the
earth
;
as
I
shewed
before
.
And
though
this
Book
were
written
in
several
ages
and
places
,
by
several
persons
;
yet
doth
the
Doctrine
of
it
accord
together
,
with
a
most
excellent
harmony
,
without
any
dissonance
or
inconsistency
.
And
for
the
manner
of
delivering
the
things
contained
in
it
,
't
is
so
solemn
,
reverend
and
majestick
,
so
exactly
suited
to
the
nature
of
things
,
as
may
justly
provoke
our
wonder
and
acknowledgment
of
its
Divine
original
.
Insomuch
that
Longinus
,
a
great
master
of
eloquence
amongst
the
Heathens
,
hath
observed
the
decorum
and
majesty
which
Moses
useth
in
describing
the
Creation
,
in
those
words
,
God
said
,
Let
there
be
Light
,
and
there
was
Light
.
And
as
for
the
New
Testament
.
Those
various
correspondencies
,
which
it
bears
to
the
chief
things
of
the
Old
Testament
,
may
sufficiently
evidence
that
mutual
relation
,
dependance
and
affinity
which
there
is
betwixt
them
.
That
in
such
an
Age
there
was
such
a
man
as
Christ
,
who
preached
such
a
doctrine
,
wrought
many
miracles
,
suffered
an
ignominious
death
,
and
was
afterwards
worshipped
as
God
,
having
abundance
of
disciples
and
followers
,
at
first
chiefly
amongst
the
vulgar
,
but
a
while
after
,
amongst
several
of
the
most
wise
and
learned
men
;
who
in
a
short
space
of
time
did
propagate
their
belief
and
doctrine
into
the
most
remote
parts
of
the
world
:
I
say
,
all
this
is
for
the
truth
of
the
matter
of
fact
,
not
so
much
as
doubted
or
called
into
question
,
by
Julian
,
or
Celsus
,
or
the
Jews
themselves
,
or
any
other
of
the
most
avowed
enemies
of
Christianity
.
But
we
have
it
by
as
good
certainty
as
any
rational
man
can
wish
or
hope
for
,
that
is
,
by
Universal
Testimony
,
as
well
of
enemies
as
friends
.
And
if
these
things
were
so
,
as
to
the
matter
of
fact
,
the
common
principles
of
nature
will
assure
us
,
that
't
is
not
consistent
with
the
nature
of
the
Deity
,
his
Truth
,
Wisdom
or
Justice
,
to
work
such
miracles
in
confirmation
of
a
Lye
or
Imposture
.
Nor
can
it
be
reasonably
objected
.
That
these
miracles
are
now
ceased
;
and
we
have
not
any
such
extraordinary
way
to
confirm
the
truth
of
our
Religion
:
'T
is
sufficient
that
they
were
upon
the
first
plantation
of
it
,
when
men
were
to
be
instituted
and
confirmed
in
that
new
Doctrine
.
And
there
may
be
as
much
of
the
wisdom
of
Providence
in
the
forbearing
them
now
,
as
in
working
them
then
.
It
being
not
reasonable
to
think
that
the
universal
Laws
of
Nature
by
which
things
are
to
be
regularly
guided
in
their
natural
course
,
should
frequently
or
upon
every
little
occasion
be
violated
or
disordered
.
To
which
may
be
added
that
wonderful
way
whereby
this
Religion
hath
been
propagated
in
the
world
,
with
much
simplicity
and
infirmity
in
the
first
publishers
of
it
;
without
arms
,
or
faction
,
or
favour
of
great
men
,
or
the
perswasions
of
Philosophers
or
Orators
;
only
by
a
naked
proposal
of
plain
evident
Truth
,
with
a
firm
resolution
of
suffering
and
dying
for
it
,
by
which
it
hath
subdued
all
kind
of
persecutions
and
oppositions
,
and
surmounted
whatever
discouragement
or
resistance
could
be
laid
in
its
way
,
or
made
against
it
.
2.
From
the
Excellency
of
the
things
contained
in
it
,
both
in
respect
of
the
-
End
proposed
,
-
Means
for
the
attaining
of
it
.
1.
From
the
End
it
proposes
,
the
chief
reward
which
it
sets
before
us
,
namely
,
the
eternal
vision
and
fruition
of
God
.
Which
is
so
excellent
in
it self
,
and
so
suitable
to
a
rational
Being
,
as
no
other
Religion
or
Profession
whatsoever
,
hath
thought
of
,
or
so
expresly
insisted
upon
.
Some
of
the
learned
Heathen
have
placed
the
happiness
of
Man
in
the
external
sensual
delights
of
this
world
;
I
mean
the
Epicureans
,
who
though
in
other
respects
they
were
persons
of
many
excellent
and
sublime
speculations
,
yet
because
of
their
gross
error
in
this
kind
,
they
have
been
in
all
ages
looked
upon
with
a
kind
of
execration
and
abhorrency
,
not
only
amongst
the
vulgar
,
but
likewise
amongst
the
learneder
sort
of
Philosophers
.
'T
is
an
opinion
this
,
so
very
gross
and
ignoble
,
as
cannot
be
sufficiently
dispised
.
It
doth
debase
the
understanding
of
man
,
and
all
the
principles
in
him
,
that
are
sublime
and
generous
,
extinguishing
the
very
seeds
of
honour
,
and
piety
,
and
virtue
,
affording
no
room
for
actions
or
endeavours
,
that
are
truely
great
and
noble
;
being
altogether
unworthy
of
the
nature
of
Man
,
and
doth
reduce
us
to
the
condition
of
Beasts
.
Others
of
the
wiser
Heathen
,
have
spoken
sometimes
doubtfully
concerning
a
future
estate
,
and
therefore
have
placed
the
reward
of
virtue
,
in
the
doing
of
virtuous
things
.
Virtus
est
sibi
praemium
.
Wherein
though
there
be
much
of
truth
,
yet
it
doth
not
afford
encouragement
enough
,
for
the
vast
desires
of
a
rational
soul.
Others
who
have
owned
a
state
after
this
life
,
have
placed
the
Happiness
of
it
in
gross
and
sensual
pleasures
,
Feasts
and
Gardens
,
and
Company
,
and
other
such
low
and
gross
enjoyments
.
Whereas
the
Doctrine
of
Christianity
doth
fix
it
upon
things
,
that
are
much
more
spiritual
and
sublime
;
the
Beatifical
Vision
,
a
clear
unerring
understanding
,
a
perfect
tranquillity
of
mind
,
a
conformity
to
God
,
a
perpetual
admiring
and
praising
of
him
:
Than
which
the
mind
of
man
cannot
fancy
any
thing
that
is
more
excellent
or
desireable
.
2.
As
to
the
Means
it
directs
to
,
for
the
attaining
of
this
end
,
they
are
suitable
both
to
the
goodness
and
greatness
of
the
end
it self
.
1.
For
the
Duties
that
are
enjoyned
in
reference
to
Divine
worship
.
They
are
so
full
of
sanctity
and
spiritual
devotion
,
as
may
shame
all
the
pompous
solemnities
of
other
Religions
,
in
their
costly
sacrifices
,
their
dark
wild
mysteries
,
and
external
observances
.
Whereas
this
refers
chiefly
to
the
holiness
of
the
mind
,
resignation
to
God
,
love
of
him
,
dependance
upon
him
,
submission
to
his
Will
,
endeavouring
to
be
like
him
.
2.
And
as
for
the
Duties
of
the
second-Table
,
which
concern
our
mutual
conversation
towards
one
another
;
It
allows
nothing
that
is
hurtful
or
noxious
,
either
to
our selves
,
or
others
:
Forbids
all
kind
of
injury
or
revenge
,
commands
to
overcome
evil
with
good
,
to
pray
for
enemies
and
persecutors
,
doth
not
admit
of
any
mental
,
much
less
any
corporal
uncleanness
;
doth
not
tolerate
any
immodest
or
uncomely
word
or
gesture
;
forbids
us
to
wrong
others
in
their
goods
and
possessions
,
or
to
mispend
our
own
;
requires
us
to
be
very
tender
both
of
our
own
and
other
mens
reputations
:
In
brief
,
it
injoyns
nothing
but
what
is
helpful
,
and
useful
,
and
good
for
mankind
.
Whatever
any
Philosophers
have
prescribed
concerning
their
moral
virtues
of
Temperance
,
and
Prudence
,
and
Patience
,
and
the
duties
of
several
relations
,
is
here
injoyned
in
a
far
more
eminent
,
sublime
and
comprehensive
manner
.
Besides
such
Examples
and
incitations
to
piety
as
are
not
to
be
parallel'd
elsewhere
.
The
whole
Systeme
of
its
Doctrine
being
transcendently
excellent
,
and
so
exactly
conformable
to
the
highest
,
purest
reason
,
that
in
those
very
things
wherein
it
goes
beyond
the
rules
of
Moral
Philosophy
,
we
cannot
in
our
best
judgment
but
consent
and
submit
to
it
.
In
brief
,
it
doth
in
every
respect
so
fully
answer
the
chief
scope
and
design
of
Religion
,
in
giving
all
imaginable
honour
and
submission
to
the
Deity
,
promoting
the
good
of
mankind
,
satisfying
and
supporting
the
mind
of
man
,
with
the
highest
kind
of
enjoyments
,
that
a
rational
soul
can
wish
or
hope
for
,
as
no
other
Religion
or
Profession
whatsoever
can
pretend
unto
.
What
hath
briefly
been
said
upon
this
argument
may
suffice
to
shew
the
exceeding
folly
and
unreasonableness
of
those
men
who
are
sceptical
and
indifferent
as
to
any
kind
of
Religion
.
'T
is
a
vice
this
,
that
if
it
may
not
be
styled
direct
Atheism
,
yet
certainly
it
is
the
very
next
degree
to
it
.
And
there
is
too
much
reason
to
suspect
,
that
it
doth
in
this
generation
very
much
abound
,
not
only
amongst
the
Vulgar
,
but
such
also
as
would
be
thought
the
greatest
Wits
,
and
most
knowing
men
.
It
hath
been
occasioned
by
that
heat
and
zeal
of
men
in
those
various
contrary
opinions
,
which
have
of
late
abounded
,
together
with
those
great
scandals
that
have
been
given
by
the
Professors
of
Religion
on
several
hands
.
From
whence
men
of
corrupt
minds
have
taken
occasion
to
doubt
of
all
kind
of
Religion
;
and
to
look
upon
it
only
as
a
Political
invention
,
which
doth
no
farther
oblige
,
than
as
the
Laws
of
several
Countries
do
provide
for
it
.
These
common
scandals
have
been
the
occasion
,
but
the
true
ground
at
the
bottom
of
such
mens
prejudice
and
dissatisfaction
,
is
the
strictness
and
purity
of
this
Religion
,
which
they
find
puts
too
great
a
restraint
and
check
upon
their
exorbitant
lusts
and
passions
.
I
know
they
will
pretend
for
their
hesitation
and
indifferency
in
this
kind
,
the
want
of
clear
and
infallible
evidence
for
the
truth
of
Christianity
;
than
which
nothing
can
be
more
absurd
and
unworthy
of
a
rational
man
.
For
let
it
be
but
impartially
considered
;
what
is
it
,
that
such
men
would
have
?
Do
they
expect
Mathematical
proof
and
certainty
in
Moral
things
?
Why
,
they
may
as
well
expect
to
see
with
their
ears
,
and
hear
with
their
eyes
.
Such
kind
of
things
(
as
I
shewed
at
large
in
the
beginning
of
this
Treatise
)
being
altogether
as
disproportioned
to
such
kind
of
proofs
,
as
the
objects
of
the
several
senses
are
to
one
another
.
The
arguments
or
proof
to
be
used
in
several
matters
are
of
various
and
different
kinds
,
according
to
the
nature
of
the
things
to
be
proved
.
And
it
will
become
every
rational
man
to
yeild
to
such
proofs
,
as
the
nature
of
the
thing
which
he
enquires
about
is
capable
of
:
And
that
man
is
to
be
looked
upon
as
froward
and
contentious
,
who
will
not
rest
satisfied
in
such
kind
of
Evidence
as
is
counted
sufficient
,
either
by
all
others
,
or
by
most
,
or
by
the
wisest
men
.
If
we
suppose
God
to
have
made
any
Revelation
of
his
Will
to
mankind
,
can
any
man
propose
or
fancy
any
better
way
for
conveying
down
to
Posterity
the
Certainty
of
it
,
than
that
clear
and
universal
Tradition
which
we
have
for
the
History
of
the
Gospel
?
And
must
not
that
man
be
very
unreasonable
,
who
will
not
be
content
with
as
much
evidence
for
an
ancient
Book
or
matter
of
Fact
,
as
any
thing
of
that
nature
is
capable
of
?
If
it
be
only
infallible
and
mathematical
Certainty
that
can
settle
his
mind
,
why
should
he
believe
that
he
was
born
of
such
Parents
,
and
belongs
to
such
a
Family
?
'T
is
possible
men
might
have
combined
together
to
delude
him
with
such
a
Tradition
.
Why
may
he
not
as
well
think
,
that
he
was
born
a
Prince
and
not
a
Subject
,
and
consequently
deny
all
duties
of
subjection
and
obedience
to
those
above
him
?
There
is
nothing
so
wild
and
extravagant
,
to
which
men
may
not
expose
themselves
by
such
a
kind
of
nice
and
scrupulous
incredulity
.
Whereas
,
if
to
the
enquiries
about
Religion
a
man
would
but
bring
with
him
the
same
candour
and
ingenuity
,
the
same
readiness
to
be
instructed
,
which
he
doth
to
the
study
of
humane
Arts
and
Sciences
,
that
is
,
a
mind
free
from
violent
prejudices
and
a
desire
of
contention
;
It
can
hardly
be
imagined
,
but
that
he
must
be
convinced
and
subdued
by
those
clear
evidences
which
offer
themselves
to
every
inquisitive
mind
,
concerning
the
truth
of
the
Principles
of
Religion
in
general
,
and
concerning
the
Divine
Authority
of
the
H.
Scriptures
,
and
of
the
Christian
Religion
.
FINIS
.