A
Second
Volume
OF
DISCOURSES
,
THE
CONTENTS
of
which
follow
in
the
next
Leaf
.
BY
HEZEKIAH
BURTON
,
D.
D.
Late
Rector
of
Barns
near
London
,
and
Prebendary
of
Norwich
.
LONDON
;
Printed
for
Richard
Chriswell
at
the
Rose
and
Crown
in
St.
Paul's
Church-Yard
.
MDCLXXXV
.
AN
ELENCHUS
OF
THE
Several
Discourses
in
this
VOLUME
-
OF
Walking
Exactly
.
On
Ephes.
5.
15
,
16
,
17.
-
Of
Redeeming
the
Time
.
On
Ephes.
5.
16.
-
Of
Understanding
the
Will
of
God
.
On
Ephes.
5.
17.
-
Of
the
Advantages
of
Christianity
On
Ephes.
3.
16.
-
Of
Loving
our
Enemies
.
On
Mat.
5.
44.
-
Of
calling
no
Man
Master
.
On
Mat.
23.
8
,
9
,
10.
-
Of
Inordinate
Desire
or
Coveting
.
On
Rom.
13.
9.
-
Of
Doing
our
own
Business
.
On
1
Thess.
4.
11.
-
Of
Studying
to
be
Quiet
.
On
1
Thess.
4.
11.
-
Of
Education
.
On
Prov.
22.
6.
-
Of
Hospitality
.
On
Rom.
13.
12.
-
Of
Doing
Good
to
All
Men.
On
Gal.
6.
10.
ERRATA
.
-
PAge
124.
line
3.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
P.
137.
line
9.
after
betwixt
a
Comma
.
-
P.
184.
l.
4.
c.
quas
&
caditirim
gravit
invait
&
〈◊〉
adminibus
.
-
P.
190.
l.
3.
for
〈◊〉
read
●e
.
-
P.
193.
l.
5.
for
〈◊〉
.
read
cursqily
-
P.
217.
l.
33.
dele
them
.
-
P.
224.
l.
4.
for
altogether
read
all
together
.
-
P.
256.
l.
8.
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
P.
362.
l.
31.
for
your
read
the.
-
P.
426.
l.
ult.
for
others
read
our selves
.
-
P.
434.
l.
10.
read
be
blessed
.
-
P.
448.
l.
27.
read
on
them
.
-
P.
468.
l.
30.
for
should
read
shall
.
-
P.
490.
l.
4.
for
certainly
read
〈◊〉
.
-
P.
519.
l.
10.
for
Finland
,
dele
〈◊〉
read
intend
.
-
P.
524.
l.
30.
for
that
all
read
that
of
all
.
-
P.
636.
l.
3.
read
is
.
-
P.
558.
l.
21.
read
Mens
.
-
P.
556.
l.
13.
for
driss
read
dress
.
-
P.
574.
l.
33.
dele
inflaming
our
hea●iness
.
Books
lately
printed
for
RICHARD
CHISWELL
.
-
THE
Works
of
John
Lightfoot
,
D.
D.
late
Master
of
Katherine-Hall
Cambridg
,
in
2
Vol.
with
useful
Tables
to
the
whole
,
Fol.
-
The
first
Volume
of
Dr.
Burton's
Discourses
,
of
Purity
and
Charity
,
of
Repentance
,
and
of
seeking
first
the
Kingdom
of
God
,
8ᵒ.
-
Several
Treatises
and
Sermons
of
William
Falkner
,
D.
D.
4ᵒ.
-
An
Explication
of
the
Creed
,
by
Gab.
Towerson
,
D.
D.
Foli●
.
-
Dr.
W.
Cave's
Sermon
before
the
King
,
Jan.
18.
1684
/
5.
-
A
Discourse
concerning
the
necessity
of
Reformation
,
with
respect
to
the
Errors
and
Corruptions
of
the
Church
of
Rome
,
4ᵒ
-
A
Discourse
concerning
the
Celebration
of
Divine
Service
,
in
an
unknown
Tongue
,
4ᵒ
-
The
right
Notion
of
Honour
,
A
Sermon
preached
before
the
King
at
New
market
,
by
Nath.
Vincent
,
D.
D.
with
Annotations
,
4ᵒ
-
De
Legibus
Hebraeorum
&
earum
Rationibus
libri
tres
,
Authore
Joanne
Spencero
,
S.
T.
D.
Fol.
A
DISCOURSE
OF
Walking
Exactly
.
EPH.
5
,
15
,
16
,
17.
See
then
that
ye
walk
circumspectly
,
not
as
Fools
,
but
as
Wise
,
redeeming
the
Time
,
because
the
Days
are
Evil.
Wherefore
be
ye
not
unwise
,
but
understanding
what
the
Will
of
the
Lord
is
.
I
Will
first
give
some
account
of
the
Words
,
and
then
proceed
to
that
which
I
intend
to
make
the
Argument
of
my
further
Discourse
.
The
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
here
render
then
,
and
in
other
Places
therefore
,
seems
to
refer
us
to
what
went
before
,
and
shews
that
the
Text
has
some
Connexion
with
,
or
Relation
to
it
.
It
seems
to
be
a
Repetition
,
and
summary
Comprehension
,
and
it
may
be
a
farther
Enforcement
of
the
foregoing
Exhortations
.
See
then
,
or
therefore
,
how
ye
walk
circumspectly
,
i.
e.
accurately
,
or
exactly
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
This
exact
Walking
is
here
partly
explained
,
and
partly
commended
by
the
following
Expressions
[
Not
as
Fools
;
but
as
Wise
,
]
i.
e.
Not
as
the
Gentiles
,
but
as
those
who
are
enlightned
by
the
heavenly
Wisdom
of
our
Saviour
;
not
as
Infidels
,
but
as
Christians
.
The
other
Expression
,
which
I
take
to
be
a
particular
under
,
or
a
means
of
this
general
walking
exactly
,
is
redeeming
the
Time
,
i.
e.
Season
or
Opportunity
,
which
is
time
of
acting
,
the
best
of
time
.
This
is
the
literal
rendring
of
the
Original
Words
;
but
probably
it
does
not
altogether
reach
the
Sence
of
that
form
of
Speech
in
the
Greek
,
and
other
Languages
.
In
Dars
.
Chap.
6.
Vers.
8.
Nebuchadnezzar
blaming
the
Caldeans
,
that
they
did
not
tell
him
his
Dream
,
which
he
had
forgot
,
as
well
as
the
Interpretation
,
which
,
they
said
,
was
not
to
be
expected
from
any
Man
,
but
only
the
Gods
that
dwell
not
in
Flesh
:
He
would
not
admit
of
the
Excuse
,
but
tells
them
,
I
know
that
ye
gain
time
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
is
paraphrased
by
Grotius
,
moras
quaritis
,
Ye
delay
;
agreeably
to
that
Expression
in
the
following
.
Verse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Till
the
Time
be
gone
,
or
pass
away
,
i.
e.
you
by
Delays
hope
to
get
advantage
,
and
conctive
something
to
impose
upon
me
,
and
to
save
your selves
from
the
Punishment
,
which
I
have
decreed
,
shall
be
inflicted
on
you
.
In
which
reply
he
refers
to
the
Delay
,
whereby
they
hoped
to
save
themselves
from
Danger
.
This
seems
to
be
the
Sense
of
this
form
of
Speech
in
Da●ul
.
Let
us
also
consider
it
in
almost
a
parallel
place
to
my
Text
▪
Col.
4.
5.
Walk
in
Wisdom
towards
these
that
〈◊〉
〈◊〉
,
redeeming
the
time
,
i.
〈◊〉
.
as
I
conceive
,
by
all
lawful
and
prudent
mean
avoiding
those
Evils
,
and
decli●ing
those
Dangers
,
with
which
the
Times
threaten
you
.
And
in
my
Text
,
the
reason
which
follows
,
shews
that
this
is
much
of
the
Sense
of
these
Words
here
:
Redeeming
the
time
,
because
the
days
are
Evil
,
i.
e.
taking
all
wise
and
honest
Courses
,
whereby
ye
may
escape
the
many
Dangers
of
which
your
days
are
full
.
Nazi●nzen
says
of
Juli●n
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
his
buying
or
redeeming
of
time
is
explained
by
his
cunningly
concealing
his
ill-Disposition
under
the
disguise
of
Gentleness
.
Thus
then
;
He
that
by
care
and
contrivance
so
accommodates
himself
to
the
Times
,
so
manages
himself
that
he
may
escape
the
danger
and
avoid
the
evils
of
the
Times
;
and
not
only
so
,
but
serves
himself
of
them
,
and
turns
them
to
〈◊〉
advantage
;
He
is
said
to
buy
or
redeem
the
Time
in
the
largest
import
of
that
Phrase
.
According
to
this
,
It
is
a
form
of
Words
:
that
may
signify
either
good
or
bad
,
as
the
matter
is
which
is
joyned
with
it
.
He
that
basely
and
cowardly
declines
dangers
which
he
is
obliged
to
encounters
Or
,
He
who
dexterously
strikes
in
with
the
Times
,
to
do
any
ill
things
,
or
to
neglect
his
Duty
,
may
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
was
said
of
Julian
the
Apostate
.
When
a
Man
does
unhandsomly
comply
with
the
Times
,
and
dishonestly
catch
at
,
and
lay
hold
of
every
advantage
to
save
himself
,
tho
it
be
to
the
betcaying
of
his
Countrey
,
or
the
renouncing
of
his
Religion
,
he
may
be
said
to
redeem
the
time
.
But
the
Apostle
does
not
use
the
Phrase
in
this
Sense
.
〈◊〉
for
by
it
he
intends
no
more
than
that
in
all
prudent
and
honest
ways
,
they
should
decline
all
the
Inconveniences
,
and
shun
the
Dangers
of
which
those
Times
were
so
full
;
whereby
they
should
be
hindred
,
or
taken
off
from
doing
the
good
which
they
ought
:
And
that
they
should
use
all
honest
Care
,
and
prudent
Circumspection
,
in
closing
with
those
fit
seasons
they
might
meet
with
,
of
doing
that
which
by
their
Religion
they
were
obliged
unto
.
The
following
Reason
which
the
Apostle
uses
,
confirms
this
to
be
his
Sense
.
For
the
Days
are
Evil.
Evil
,
i.
e.
in
the
largest
Notion
of
that
Word
,
as
it
denotes
Sin
,
as
well
as
the
Misery
that
is
consequent
upon
it
:
difficult
,
perilous
times
.
Therefore
be
wise
and
careful
to
avoid
the
Danger
,
to
decline
the
Temptations
,
to
shun
the
Disadvantages
,
to
lay
hold
on
the
few
Opportunities
which
such
Evil
Days
afford
.
To
this
he
subjoins
the
last
Clause
,
which
contains
the
Direction
to
,
and
implies
the
necessary
Cause
of
all
that
he
had
required
before
.
And
this
is
propounded
in
form
of
an
Exhortation
.
1.
Negatively
and
Generally
.
Be
not
unwise
or
Fools
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
2.
More
Particularly
and
Positively
.
But
understanding
what
the
Will
of
the
Lord
is
.
Understanding
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Word
signifies
an
exact
Knowledg
,
such
as
is
got
by
comparing
one
thing
with
another
.
For
this
Cause
that
ye
may
walk
circumspectly
,
declining
the
Disadvantages
,
and
escaping
the
unnecessary
dangers
of
the
Evil
Times
in
which
we
live
,
be
not
without
understanding
;
but
endeavour
after
a
very
perfect
Knowledg
of
what
the
Will
of
the
Lord
is
.
Having
given
this
account
of
the
Words
,
I
shall
offer
the
Sense
of
them
in
this
short
plain
Parephrase
.
That
ye
may
behave
your selves
as
becomes
Children
of
Light
,
and
not
be
partakers
with
Insidels
in
the
unfruitful
Works
of
Darkness
,
&c.
Be
very
accurate
in
your
Lives
,
and
in
all
your
Actions
,
as
becomes
those
that
are
endued
with
that
divine
Wisdom
,
that
certain
and
excellent
Knowledg
which
with
our
Saviour
came
down
from
Heaven
,
Live
not
like
those
who
are
uninstructed
in
,
and
u●●cquainted
with
the
excellent
Religion
of
the
Blesse●
Jesus
.
And
altho
the
Times
in
which
you
live
be
full
of
Evil
,
tho
you
meet
with
Temptations
to
Sin
,
and
be
environed
with
danger
of
Suffering
;
tho
you
find
many
hindrances
,
and
few
helps
to
do
well
;
yet
be
wise
and
dexterous
in
declining
all
needless
fruitless
Dangers
,
escaping
the
Evils
,
and
closing
with
the
Opportunities
you
shall
have
.
And
that
you
may
be
better
assisted
for
,
and
in
the
doing
all
this
,
that
you
may
be
thus
exact
in
your selves
,
and
prudent
in
your
Carriage
in
reference
to
the
Times
;
inform
your selves
fully
what
the
Will
of
God
is
,
get
as
certain
knowledg
as
you
can
of
what
ever
God
has
commanded
,
or
would
have
you
do
.
The
Words
contain
many
Propositions
:
But
I
shall
only
insist
upon
those
for
the
matter
of
my
Discourse
which
seem
to
be
most
express
,
and
to
take
in
the
main
scope
of
the
Text.
I
shall
reduce
them
to
these
three
.
-
I.
All
Christians
ought
to
live
exactly
.
-
II.
They
ought
to
make
the
best
of
bad
Times
when
they
fall
into
them
.
-
III.
They
ought
to
use
their
best
endeadeavours
to
understand
what
the
Will
of
the
Lord
is
.
Of
the
First
Proposition
.
〈◊〉
Christians
ought
to
see
,
to
take
good
heed
that
they
live
exactly
.
In
discoursing
of
which
,
I
shall
-
First
,
Show
what
it
is
to
live
Exactly
.
And
-
Secondly
,
What
Obligations
lie
on
Christians
to
live
so
,
and
to
take
heed
to
it
.
-
Thirdly
,
I
shall
give
some
Directions
.
And
-
Lastly
,
Make
some
Inferences
.
First
,
To
walk
Exactly
,
is
to
use
due
Care
and
Caution
,
Circumspection
and
Diligence
,
that
we
live
according
to
the
best
and
most
perfect
Idea
of
good
Life
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seems
to
signify
this
.
It
may
refer
to
to
the
thing
done
,
and
then
it
denotes
the
perfection
of
that
work
:
Or
to
the
Doing
,
or
Doer
;
and
then
it
means
his
Care
and
Diligence
.
It
often
bears
a
respect
to
both
,
and
signifies
the
care
that
is
taken
in
order
to
the
doing
any
thing
as
well
as
it
can
be
done
.
So
that
by
this
we
are
at
once
directed
to
the
End
,
and
to
the
Way
or
Means
by
which
it
is
to
be
attain'd
.
The
End
is
a
perfectly
good
Life
:
The
Way
to
it
is
by
a
diligent
Care
.
Now
,
as
't
is
commonly
said
that
to
live
,
signifies
more
than
doing
some
single
Action●
,
so
I
must
say
that
't
is
more
than
all
our
Actions
.
For
,
as
it
is
requisite
to
make
the
whole
,
not
only
that
all
the
parts
be
there
,
but
they
must
be
united
too
:
So
't
is
in
the
matter
before
us
.
To
make
up
a
good
Life
,
the
Actions
must
not
only
be
good
singly
and
by
themselves
,
but
in
that
Relation
,
Proportion
and
Order
,
which
they
have
unto
each
other
.
So
that
in
short
,
To
walk
,
or
live
exactly
,
is
to
take
care
that
the
whole
course
of
our
Life
be
such
as
it
cannot
be
better
,
omitting
nothing
that
is
Good
,
doing
nothing
that
is
Evil
;
that
we
do
thus
universally
,
at
all
times
,
in
all
places
,
whatever
we
do
that
respects
God
,
or
our Selves
,
or
our
Brethren
.
That
our
Actions
be
in
nothing
deficient
,
neither
as
to
Matter
or
Manner
,
as
to
the
Principles
,
the
Reasons
and
E●ds
of
them
.
That
in
all
these
respects
they
be
exactly
agreeable
to
human
Nature
in
general
;
to
our
Condition
and
Circumstances
in
particular
;
that
is
,
that
they
be
as
good
as
such
Men
as
we
are
can
do
.
If
any
enquire
yet
more
particularly
what
a
perfectly
good
Life
is
?
I
may
answer
,
that
as
the
Apostle
here
supposes
it
,
so
may
I
suppose
that
all
Men
know
it
.
All
Men
have
an
Idea
of
Goodness
,
which
upon
several
Occasions
they
take
notice
of
,
and
refer
to
;
as
when
they
approve
and
commend
,
or
blame
and
condemn
several
Practices
.
And
whenever
they
hear
such
a
description
of
good
Life
as
they
understand
,
they
give
an
immediate
assent
to
it
.
But
because
in
too
many
this
Idea
is
not
so
actually
observed
,
as
it
would
be
well
if
it
were
;
that
I
may
raise
those
Thoughts
,
and
help
to
make
them
more
explicit
,
I
will
propound
this
general
Dedescription
of
it
,
viz.
When
a
Man's
Will
and
Affections
,
and
all
his
Actions
,
are
so
guided
by
a
true
,
and
clear
,
and
large
knowledg
of
God
,
and
himself
,
a●d
the
rest
of
the
World
,
that
he
loves
God
with
all
his
Heart
and
bears
good
,
will
to
other
Men
,
as
he
does
to
himself
;
that
he
glorifies
God
,
and
promotes
his
own
and
his
Brethrens
best
state
in
all
he
does
,
and
the
most
he
can
;
And
does
all
this
knowingly
and
intentionally
,
or
with
the
design
of
doing
it
.
This
in
general
every
one
will
think
a
good
Life
:
I
must
not
go
on
to
Particulars
.
These
are
some
of
the
most
essential
parts
of
that
Life
which
the
Apostle
requires
an
exactn●ss
in
,
i.
e.
that
Men
should
aim
at
the
perfec●ion
of
it
;
and
in
order
to
this
,
that
they
should
take
great
care
and
pains
,
that
they
should
mind
it
,
and
give
good
heed
unto
it
.
Secondly
,
I
proceed
to
shew
,
why
Christians
should
take
such
care
to
live
so
very
exact
lives
.
There
are
many
things
which
shew
this
to
be
good
,
and
fit
,
and
necessary
for
Christians
;
which
I
shall
briefly
;
propround
.
1.
We
have
an
excellent
Rule
of
Life
made
known
to
us
;
so
that
if
we
will
correspond
with
it
,
we
must
live
Exactly
.
We
have
the
knowledg
of
those
Laws
,
which
direct
and
oblige
us
to
the
most
perfect
Life
,
which
reach
to
our
inward
Motions
,
as
well
as
outward
Actions
:
Some
of
which
are
Universal
,
and
to
be
observ'd
by
us
in
all
we
do
.
Such
are
the
Love
of
God
,
and
of
our
Neighbour
,
and
of
our Selves
,
in
subordination
to
the
Love
of
God
.
Others
are
our
Directions
in
particular
Case
;
and
Relations
,
if
we
be
Superiors
or
Inferiors
,
Masters
or
Servants
,
Parents
or
Children
,
or
Friends
;
or
if
we
meet
with
Enemies
,
and
suffer
from
the
hands
of
Men
unjustly
.
We
have
all
this
plainly
declared
to
us
in
express
words
.
We
are
not
then
to
live
as
those
who
are
left
to
meer
Probabilities
,
and
uncertain
Conjectures
,
or
obscure
Reasonings
of
what
is
good
and
fit
to
do
in
divers
Particulars
.
God
has
indeed
,
in
various
ways
,
shew'd
to
all
Men
in
the
World
what
is
good
;
but
none
of
them
have
so
clear
,
certain
,
full
a
discovery
of
it
as
the
Christian
.
And
because
we
know
our
Duty
better
than
others
,
is
it
not
to
be
expected
that
we
should
do
it
better
and
more
exactly
than
they
?
2.
We
have
also
an
Example
of
the
highest
perfection
;
and
this
challenges
our
imitation
.
The
Heathens
have
had
very
good
Copies
set
them
by
vertuous
Men
which
God
raised
up
amongst
them
.
The
Jews
had
their
first
Founder
Abraham
,
and
divers
others
who
walked
in
the
steps
of
his
Faith
,
to
conduct
them
in
the
Ways
of
Holiness
:
But
,
alas
!
how
short
are
all
these
of
the
Son
of
God
,
who
is
our
Example
?
What
a
Pattern
of
Life
has
he
set
us
?
And
when
we
have
such
a
one
going
before
us
,
by
his
Practice
directing
,
and
by
his
Authority
confirming
and
engaging
us
,
How
incongruous
is
it
,
that
we
should
be
short
and
defective
,
that
we
should
write
ill
after
so
fair
a
Copy
,
and
wander
out
of
the
Way
when
we
have
so
good
a
Guide
?
3.
It
appears
not
only
fit
,
but
just
and
necessary
,
when
we
consider
that
every
Christian
has
obliged
himself
to
live
by
this
exact
Rule
,
to
follow
this
most
perfect
Example
.
We
have
all
,
by
our
Baptismal
Vow
,
bound
out
selves
to
live
exactly
.
We
have
declared
,
That
we
will
forsake
the
Devil
and
all
his
Works
,
&c.
Now
then
,
if
we
will
be
true
to
our
Promise
,
not
break
our
Vow
which
we
have
so
solemnly
made
unto
God
,
in
the
Congregation
of
his
People
,
we
must
live
exactly
.
By
Baptism
we
have
entred
our selves
into
the
Institution
of
the
greatest
Perfection
;
the
Design
of
which
is
,
to
make
us
perfect
.
4.
Christians
know
that
they
must
give
a
strict
account
of
their
Lives
before
an
Impartial
Judg
,
that
they
must
render
a
Reason
of
all
their
Actions
to
one
that
is
inflexibly
just
.
And
surely
they
that
know
this
,
ought
to
be
very
exact
in
their
Lives
,
that
they
may
be
so
in
their
Accounts
of
them
.
5.
The
Christian
has
such
extraordinary
assistances
above
others
,
that
it
is
a
shame
for
him
not
to
live
better
than
they
.
The
whole
Gospel-Revelation
is
far
beyond
what
the
rest
of
Mankind
have
.
The
secret
,
but
most
powerful
Assistances
of
the
Divine
Spirit
,
which
are
conveyed
to
our
Minds
by
being
conversant
in
the
Christian
Doctrine
,
enable
us
to
live
far
better
than
other
Men
:
And
if
we
do
not
,
we
are
greatly
wanting
to
God's
Grace
,
and
to
our selves
,
we
receive
his
Grace
in
vain
.
6.
This
is
the
sure
and
only
way
to
perfection
.
If
we
would
ever
in
God's
establish'd
Methods
arrive
at
that
,
we
must
strive
to
be
exact
,
to
do
as
well
as
we
can
,
so
as
we
cannot
mend
it
.
For
Man
by
doing
his
best
,
enlarges
his
Power
,
and
so
advances
still
higher
,
till
he
has
attain'd
to
his
utmost
pitch
.
Thus
it
is
with
us
in
other
Matters
;
by
Actions
we
acquire
Habits
.
The
more
accurate
our
Performances
are
,
the
more
earnest
and
diligent
we
are
;
and
the
more
we
exercise
our selves
,
the
farther
do
we
advance
our
perfection
.
This
then
is
the
usual
,
the
sure
,
and
I
may
add
,
the
only
way
to
it
.
Thus
in
matters
of
Trade
,
Apprentices
and
Learners
are
first
instructed
what
it
is
they
are
to
aim
at
,
and
then
perswaded
to
industry
and
diligence
;
and
that
whoever
fully
comprehends
that
which
is
to
be
done
,
and
diligently
intends
and
pursues
it
,
he
will
not
fail
of
arriving
at
great
mastery
.
So
't
is
in
the
Business
of
Learning
:
He
that
has
a
clear
and
adequate
Idea
of
what
it
is
,
and
is
diligent
in
the
Exercises
that
he
is
to
do
towards
the
attaining
it
,
so
as
to
do
his
best
,
and
continues
so
,
he
will
not
fail
to
be
a
good
Scholar
.
In
like
manner
,
he
that
well
understands
the
good
,
the
perfect
Way
in
which
he
should
walk
,
and
uses
his
utmost
endeavour
to
act
and
live
according
to
that
knowledg
,
he
will
in
due
time
attain
to
as
great
perfection
of
goodness
as
is
possible
for
him
.
Thus
,
as
many
as
would
be
perfect
,
must
walk
in
this
perfect
Way
,
the
Way
that
leads
to
Perfection
.
And
let
as
many
as
would
be
happy
,
be
thus
minded
.
For
,
Perfection
is
the
greatest
and
the
most
essential
part
of
Happiness
.
7.
For
a
farther
inducement
to
this
,
I
may
add
,
That
as
no
Man
can
be
perfect
,
who
is
not
thus
affected
;
so
't
is
questionable
whether
he
can
be
truly
good
or
not
,
and
assure
himself
of
his
own
sincerity
,
who
is
not
thus
minded
,
For
how
does
he
love
Goodness
truly
,
and
as
he
ought
,
who
does
not
prefer
the
greater
Good
before
the
less
,
who
does
not
strive
after
more
of
it
,
and
go
on
towards
perfection
,
who
does
not
aim
at
the
best
?
Upon
this
account
,
a
late
excellent
Author
[
†
](A69664-e2400-b)
†
Dr.
Henry
M●●●
in
his
Enchirid.
Ethic.
of
our
own
,
has
put
it
into
the
very
definition
of
Vertue
,
constantly
to
follow
that
which
it
best
.
According
to
this
,
unless
we
aim
at
being
perfectly
good
,
we
are
not
truly
so
.
The
sum
of
what
I
would
say
is
,
That
there
are
in
the
Gospel
such
,
so
great
and
plain
discoveries
of
God
,
of
our selves
,
of
the
state
and
condition
of
Men
,
what
it
is
,
was
,
will
be
;
of
the
true
happiness
and
greatest
misery
of
Man
,
of
the
way
to
both
:
that
to
be
in
the
natural
and
best
use
of
a
Man's
self
;
to
be
most
affected
with
,
and
to
have
a
principal
regard
to
God
;
to
be
just
and
charitable
to
all
Men
,
this
seems
the
natural
result
,
and
genuine
issue
and
tendency
of
such
Knowledg
:
and
to
do
otherwise
,
would
be
to
act
against
it
,
that
is
,
it
would
be
an
unnatural
violence
to
our selves
.
From
all
that
our
Christianity
informs
us
in
,
and
directs
us
unto
,
we
come
to
understand
,
that
a
good
Life
ought
to
be
every
Man
's
principal
Care
and
Business
;
and
that
both
because
nothing
is
so
considerable
,
and
of
such
importance
;
so
profitable
,
so
necessary
,
as
it
is
to
live
well
:
As
also
because
this
cannot
be
done
without
great
care
and
diligence
.
There
is
,
first
,
great
care
to
be
taken
,
and
pa●ns
to
be
used
,
that
we
may
come
to
an
exact
knowledg
of
what
tha●
Good
is
which
we
are
to
do
all
the
days
of
our
Life
.
It
is
not
so
very
easy
to
be
out
of
all
doubt
,
whether
this
or
that
particular
Action
be
good
singly
,
but
much
harder
to
know
this
,
if
it
be
compared
with
others
,
and
with
relations
to
them
▪
And
yet
more
difficult
to
have
a
certain
knowledg
and
setled
judgment
of
all
the
good
which
ought
to
be
done
through
the
whole
course
of
Life
:
To
retain
and
remember
it
,
requires
farther
care
;
and
it
will
cost
us
still
more
pains
to
bring
our
Wills
into
subjection
to
it
:
And
to
keep
them
thus
subject
,
will
be
farther
work
.
He
that
will
do
all
this
,
must
be
very
watchful
over
himself
,
observe
all
his
Motions
,
curb
and
restrain
his
Appetites
,
and
call
all
those
Motions
to
account
,
which
will
not
stay
for
the
direction
of
his
Reason
.
He
must
guard
himself
from
all
Temptations
from
abroad
.
In
sum
,
He
must
be
on
continual
Exercise
,
and
in
the
constant
use
of
Understanding
,
and
very
intent
,
who
preserves
himself
in
that
due
composure
of
Mind
,
and
temper
of
Body
,
which
makes
him
capable
to
do
good
universally
.
If
he
be
either
ignorant
,
or
mistaken
,
or
doubtful
,
or
unresolved
;
if
he
be
forgetful
,
or
inconsiderate
;
if
he
be
but
inadvertent
,
and
incogitant
for
a
Time
,
or
be
averse
,
and
uninclined
;
which
may
happen
through
a
natural
Temper
,
an
inveterate
Custom
,
a
present
Diversion
,
or
many
such
Causes
,
he
will
omit
the
doing
good
.
And
how
hard
is
it
to
prevent
all
these
things
?
How
diligent
then
must
he
be
,
who
at
all
times
,
in
all
cases
,
knows
what
is
good
and
fit
for
him
to
do
,
and
who
wills
what
he
knows
,
and
does
what
he
wills
?
He
must
not
only
consider
himself
,
but
others
,
nor
only
Men
,
but
God
also
,
if
he
will
fully
understand
and
wisely
judg
what
is
good
;
and
that
not
only
in
general
,
but
in
every
Instance
.
Nor
must
he
only
barely
suffer
himself
to
do
what
he
knows
to
be
good
,
but
also
actively
determine
himself
from
an
inward
approbation
of
what
is
good
.
And
the
Will
must
be
so
effectual
as
to
set
the
inferior
Powers
to
work
.
And
will
all
this
be
done
without
great
Care
,
without
great
Attention
and
Intention
of
Mind
?
And
as
this
Care
and
Diligence
is
necessary
,
so
it
is
also
effectual
.
As
Men
cannot
live
well
without
it
notwithstanding
all
the
other
helps
they
have
;
so
if
they
be
indeed
watchful
and
careful
how
they
live
,
they
will
not
fail
to
come
to
great
exactness
in
Well-doing
.
Which
I
thus
make
out
.
All
Men
in
the
World
are
endowed
with
the
knowledg
of
some
Good
,
some
Virtue
or
other
:
And
if
a
Man
well
and
carefully
attend
to
that
,
it
will
by
that
Cognation
which
is
between
all
Virtues
,
by
good
Consequence
,
by
Parity
of
Reason
,
some
way
or
other
lead
him
to
the
knowledg
of
more
,
and
by
degrees
of
all
the
great
and
more
illustrious
Goods
.
And
the
practice
of
any
one
Vertue
will
afford
him
such
Delight
and
Satisfaction
,
that
it
will
naturally
dispose
him
to
repeat
the
same
,
and
to
seek
after
other
Instances
wherein
he
may
have
the
same
Pleasure
;
and
he
will
be
greatly
inclined
to
keep
his
Mind
in
the
same
State
and
Exercise
,
whereby
he
will
be
excellently
disposed
and
enabled
for
the
search
after
all
other
things
that
are
good
,
both
to
judg
truly
of
them
,
and
to
will
and
do
all
that
he
thinks
Good
.
I
need
not
say
how
great
the
advantage
of
the
Christian
is
in
this
matter
above
what
all
other
Men
can
pretend
to
.
For
he
has
those
sure
Oracles
which
instruct
him
,
where
Nature
and
unassisted
Reason
would
have
left
him
ignorant
,
or
mistaken
,
or
doubtful
.
He
that
lives
in
the
Christian
Church
,
and
joyns
himself
to
the
Assemblies
of
Christians
,
and
will
but
open
,
his
Ears
to
hear
,
he
can't
but
understand
in
some
sort
that
it
's
good
for
him
to
do
justly
,
to
love
Mercy
,
&c.
He
can't
but
think
it
reasonable
he
should
do
so
alway
.
And
that
good
Spirit
of
Truth
and
Holiness
,
which
moves
upon
our
Minds
,
and
inspires
with
Wisdom
,
and
always
strikes
in
with
good
and
hearty
Endeavours
,
is
ever
ready
to
give
his
assistance
to
lead
us
into
Truth
,
To
work
in
us
both
to
will
and
to
do
what
is
good
.
This
he
does
certainly
and
constantly
to
them
who
set
themselves
seriously
on
the
search
after
Knowledg
,
and
who
are
in
good
earnest
careful
to
work
out
their
Salvation
.
Insomuch
that
no
Man
who
has
used
care
and
diligence
in
this
,
has
ever
been
left
destitute
of
the
divine
Assistance
.
He
who
is
no
where
wanting
to
hearty
Desires
,
and
careful
Endeavours
after
Goodness
,
will
not
absent
himself
from
his
own
Institutions
;
but
will
make
them
effectual
for
the
Ends
to
which
they
are
ordained
.
When
we
see
the
great
Attainments
of
Socrates
,
and
other
Heathens
,
and
what
Heights
of
Goodness
they
rose
to
by
the
assistance
of
the
divine
Spirit
,
when
yet
they
had
not
our
inspired
Writings
,
and
Records
of
exemplary
Lives
,
and
brave
Deaths
;
particularly
of
that
holy
and
wonderful
one
of
the
Son
of
God
:
Can
we
imagine
that
this
good
Spirit
will
not
convey
strength
into
our
Souls
,
when
we
have
those
helps
,
and
are
in
the
use
of
his
own
Methods
?
I
conclude
this
with
that
which
seems
a
most
convincing
Argument
,
both
of
the
wonderful
Efficacy
,
as
well
as
Necessity
of
great
Care
and
Caution
,
Watchfulness
and
Diligence
to
be
used
by
those
that
would
live
very
well
:
't
is
this
,
That
this
without
the
great
advantages
which
we
Christians
have
,
has
raised
Men
to
an
higher
pitch
of
Holiness
and
Goodness
,
than
our
most
perfect
Institution
without
that
can
ever
bring
us
to
.
There
is
no
Man
,
who
considers
,
but
will
allow
the
Christian
way
leads
to
far
greater
Perfection
than
any
method
which
the
Heathens
ever
had
,
and
that
we
have
abundance
of
Advantages
under
our
Dispensation
,
which
they
never
enjoyed
:
And
yet
we
can't
but
with
shame
confess
,
that
several
of
them
have
out-stript
most
of
us
in
the
Race
of
Vertue
.
Of
which
,
if
we
examine
the
Reason
,
we
shall
be
able
to
discover
none
but
what
may
be
resolved
into
this
,
viz.
That
they
were
careful
how
they
lived
,
and
we
are
not
.
Socrates
and
others
of
them
made
living
well
their
great
Study
,
their
own
Business
,
whereas
we
account
it
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Diversion
.
We
bestow
little
care
and
pains
on
that
,
and
this
is
the
true
reason
why
they
were
better
without
the
Christian
Religion
than
we
are
with
it
.
We
may
be
somewhat
more
assured
of
the
truth
of
this
Observation
,
if
we
will
but
take
notice
of
our selves
or
others
:
For
,
we
shall
always
find
,
that
according
as
we
are
more
or
less
intent
on
,
and
diligent
in
the
business
of
living
well
,
we
do
make
greater
or
lesser
advances
in
Vertue
.
And
in
all
our
Observations
,
have
we
met
with
a
Man
,
who
has
been
set
upon
it
to
live
well
,
that
in
time
has
not
done
so
?
Or
have
we
known
one
that
has
made
it
a
by-business
,
that
ever
attained
to
any
considerable
perfection
of
Goodness
?
For
these
Reasons
,
we
may
suppose
holy
David
did
so
consider
his
Ways
,
and
resolved
that
he
would
take
〈◊〉
to
them
,
and
was
so
fully
set
on
walking
in
the
perfect
way
,
and
gives
this
advice
to
young
Man
that
would
cleanse
their
way
,
that
they
should
take
heed
to
it
according
to
the
Word
of
God
.
This
may
suffice
concerning
the
Reasons
why
Christians
should
live
exactly
,
i.
e.
why
they
should
aim
at
the
best
and
most
excellent
Life
;
and
in
order
to
that
,
why
they
should
use
care
and
diligence
;
both
which
,
I
think
,
are
implyed
in
the
word
,
which
we
render
circumspectly
.
It
is
but
agreeable
to
the
Religion
we
profess
,
to
be
so
circumspect
and
careful
that
we
may
live
well
.
And
this
is
necessary
and
serviceable
to
our
Happiness
,
and
attaining
the
utmost
Ends
for
which
we
were
made
,
which
we
can
never
accomplish
,
till
we
arrive
at
the
greatest
perfection
of
which
we
are
capable
;
and
this
we
can
never
reach
otherwise
than
by
always
doing
the
best
we
can
do
:
Which
we
shall
never
do
unless
we
use
our
utmost
care
and
diligence
so
to
do
.
Likewise
if
we
be
careful
to
live
as
well
as
can
be
,
we
shall
be
so
assisted
by
the
divine
Grace
,
that
we
shall
advance
to
greater
Perfection
than
we
have
at
present
,
according
to
that
of
our
Saviour
,
To
him
that
hath
shall
be
given
.
And
if
we
continue
thus
doing
,
we
shall
go
forward
from
doing
something
well
,
to
do
all
so
;
and
from
lower
degrees
of
Vertue
to
higher
,
till
we
have
attained
to
an
universal
goodness
in
the
highest
degrees
;
that
is
,
to
all
that
Perfection
to
which
our
Natures
can
be
raised
;
and
consequently
to
all
that
Happiness
of
which
we
are
capable
,
and
to
the
attaining
of
all
the
Ends
for
which
our
good
Creator
made
us
.
Thus
we
see
how
both
necessary
and
available
a
means
living
exactly
is
to
all
the
Ends
for
which
we
were
made
.
Thirdly
.
Supposing
now
that
we
are
resolved
to
live
thus
;
for
advice
what
we
are
to
do
in
order
to
it
,
I
offer
these
four
Particulars
to
be
observed
.
1.
Let
it
be
your
serious
and
constant
endeavour
,
to
get
a
true
,
certain
,
clear
,
distinct
,
adequate
Idea
of
the
Perfection
or
exact
Goodness
,
1.
Of
an
Action
considered
both
singly
and
in
it self
,
and
also
in
the
Reference
it
has
,
and
the
Order
in
which
it
stands
to
others
;
2.
Of
a
Life
,
or
the
whole
Complex
and
Series
of
Actions
which
can
be
done
by
you
,
all
the
time
you
live
on
Earth
.
Understand
what
is
that
Good
,
what
is
the
best
you
can
do
all
the
days
of
your
Life
.
In
which
you
have
the
wise
Man
going
before
you
,
Eccles.
2.
3.
I
sought
in
mine
Heart
to
give
my self
unto
Wine
(
yet
acquainting
mine
Heart
with
Wisdom
)
and
to
lay
hold
on
Folly
,
till
I
might
see
what
was
that
Good
for
the
Sons
of
Men
,
which
they
should
do
under
the
Heaven
,
all
the
days
of
their
life
.
And
not
only
Solomon
,
but
as
many
as
have
been
wife
Men
,
as
far
as
they
have
been
so
,
have
seriously
considered
this
.
And
indeed
this
is
absolutely
necessary
to
an
exact
Life
,
that
we
should
have
an
exact
knowledg
of
what
it
is
;
and
't
is
the
first
thing
that
is
to
be
done
;
If
ye
know
these
things
,
says
our
Saviour
,
happy
are
ye
if
ye
do
them
.
Men's
Practice
can
rise
no
higher
than
their
Understandings
,
which
are
the
first
Springs
,
the
beginnings
of
all
other
Motions
.
We
must
first
know
,
before
we
can
will
and
do
.
And
if
the
Knowledg
be
imperfect
,
the
Action
that
proceeds
from
it
cannot
be
perfect
.
We
must
follow
our
Guide
;
and
the
perfection
of
all
our
other
Actions
is
limited
by
our
Understanding
:
Therefore
the
Apostle
prayed
,
their
Love
might
abound
more
and
more
in
Knowledg
,
&c.
This
may
serve
to
shew
the
Reason
of
this
Direction
.
Let
me
also
add
,
That
I
suppose
every
Man
has
some
Notion
of
Perfection
,
but
't
is
too
often
mixed
with
falshood
,
't
is
uncertain
,
obscure
,
confused
,
defective
and
short
.
My
advice
is
,
that
we
be
more
explicit
,
and
rid
our
Minds
from
these
Defects
as
much
as
may
be
.
And
for
our
help
;
that
we
begin
with
an
Action
,
and
consider
what
is
the
Goodness
,
the
Perfection
of
a
single
Action
absolutely
and
by
it self
,
and
then
in
relation
to
others
;
which
when
we
have
once
found
,
then
we
may
proceed
to
enquire
,
What
is
the
good
and
exact
Life
?
2.
Endeavour
that
this
Knowledg
may
be
ever
present
with
you
;
let
the
Idea
be
always
before
you
.
The
Reason
of
this
is
,
that
dormant
Knowledg
,
such
as
is
not
ready
for
use
upon
every
Occasion
,
will
be
of
little
efficacy
,
indeed
it
can
do
nothing
.
It
is
all
one
,
as
●o
the
conduct
of
our
Lives
,
to
be
wholly
ignorant
,
as
not
to
have
an
actual
present
Knowledg
;
't
is
the
same
thing
to
have
no
Guide
,
as
not
to
have
him
with
us
.
That
your
Knowledg
may
be
thus
ready
alway
;
think
of
it
frequently
,
and
take
every
occasion
to
be
in
the
exercise
of
it
;
both
before
you
proceed
to
Action
,
and
in
the
very
time
▪
thinking
what
is
the
best
you
can
do
▪
and
set
before
your selves
the
greatest
perfection
of
such
an
Action
as
you
are
doing
,
or
about
to
do
.
After
you
have
done
,
reflect
on
it
,
and
compare
your
Action
with
its
Idea
.
3.
Be
fully
perswaded
of
the
surpassing
Excellency
,
the
greatest
Utility
,
the
absolute
Necessity
of
living
so
Exactly
.
By
a
full
perswasion
,
I
do
not
mean
only
a
conviction
in
the
Understanding
,
so
as
it
cannot
with-hold
its
assent
,
but
also
a
perfect
conquest
of
the
Will
,
so
as
it
approves
and
chuses
.
When
a
Man's
Soul
is
so
fully
satisfied
that
there
is
no
better
Life
it
can
live
,
that
it
can
do
no
better
than
that
which
the
Idea
it
has
presents
it
with
;
so
as
it
has
not
the
least
doubt
,
nor
any
desire
or
inclination
to
do
,
to
live
otherwise
;
then
is
he
fully
perswaded
.
Let
the
Scripture
,
nay
,
let
our
own
Sense
and
Reason
inform
us
,
how
absolutely
necessary
it
is
not
only
to
do
some
Actions
exactly
,
but
to
live
so
,
that
we
may
be
perfect
,
and
attain
to
a
compleat
happiness
:
And
that
we
cannot
be
safe
from
Hell
,
and
a
miserable
State
,
if
we
be
not
continually
aiming
at
,
and
reaching
after
the
best
Life
.
That
you
may
be
thus
perswaded
,
consider
that
this
was
the
great
Design
of
the
coming
of
the
Son
of
God
among
us
,
and
of
all
he
did
and
suffered
.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purify
,
&c.
and
he
gave
himself
for
his
Church
,
that
he
might
sanctify
it
,
washing
it
with
the
Laver
of
Regeneration
,
that
he
might
present
it
,
&c.
4.
Let
us
be
very
careful
to
will
and
do
all
that
which
we
at
present
think
and
know
best
to
be
done
.
By
this
means
,
1.
Our
Minds
will
be
kept
in
their
truly
natural
State
,
and
our
Faculties
will
be
compacted
and
united
with
,
and
in
a
fit
subordination
to
one
another
.
Whereas
if
what
our
Souls
think
best
is
not
will'd
by
us
,
or
if
we
do
approve
and
like
,
yet
we
do
not
do
it
,
there
is
an
unnatural
distraction
and
division
among
the
Powers
of
our
Natures
,
there
is
a
disorder
in
the
Soul
.
2.
Our
whole
Man
will
be
in
Exercise
;
the
Understanding
directing
,
the
Will
complying
and
following
the
Guidance
,
and
the
executive
Powers
moving
in
obedience
to
the
Will
as
they
ought
.
This
maintains
an
integrity
or
wholeness
in
us
.
3.
This
has
a
manifest
tendency
to
Perfection
.
For
,
this
is
the
way
to
free
the
Soul
from
Mistakes
,
if
it
chance
to
be
under
any
concerning
this
Action
.
Practice
is
the
surest
way
to
confirm
us
in
the
Truth
,
or
to
convince
us
of
an
Error
.
Again
;
Whilst
the
Soul
is
kept
in
this
State
,
it
is
in
the
best
disposition
for
farther
information
.
Besides
,
Experience
,
as
well
as
Reason
,
shews
,
That
the
best
we
know
,
or
can
do
at
present
,
carries
us
on
to
clearer
Knowledg
,
and
greater
Power
,
and
more
Perfection
.
It
does
thus
in
all
other
Cases
,
and
must
do
so
in
this
.
INFERENCES
.
1.
If
Christians
ought
to
live
thus
exactly
,
then
this
convinces
two
sorts
of
Men.
(
1.
)
Them
who
censure
and
vilify
others
,
because
they
endeavour
so
to
do
,
looking
upon
it
as
needless
,
fruitless
,
foolish
,
evil
for
Men
to
trouble
themselves
,
to
be
so
strict
and
exact
in
their
Lives
.
Such
perhaps
may
mean
well
,
but
they
express
themselves
ill
:
they
may
intend
no
more
but
this
,
That
Men
are
over-cautious
and
fearful
in
some
Matters
,
when
there
is
no
such
danger
as
they
seem
to
apprehend
;
and
that
they
are
over-exact
in
some
little
indifferent
Matters
,
as
the
Pharisees
might
be
,
tithing
Mint
and
Anise
,
&c.
which
makes
it
suspicious
that
they
do
not
take
care
proportionably
about
the
greater
Matters
.
But
these
Men
should
express
themselves
more
warily
:
For
when
they
cry
out
against
living
so
exactly
and
strictly
,
they
condemn
a
Man
for
doing
his
Duty
.
We
ought
to
be
exact
;
we
cannot
live
too
well
.
(
2.
)
They
also
seem
to
be
in
a
great
mistake
,
who
,
tho
they
meddle
not
with
others
,
yet
,
do
excuse
and
acquit
themselves
from
going
on
to
perfection
;
i.
e.
they
satisfy
themselves
that
they
do
that
which
is
good
,
but
never
concern
themselves
to
do
better
.
They
think
there
is
no
Duty
incumbent
on
them
to
do
the
best
they
can
,
to
go
on
to
Perfection
,
to
be
holy
as
God
is
holy
,
and
perfect
as
your
heavenly
Father
is
perfect
.
2.
Hence
it
appears
,
that
it
will
be
expected
and
required
of
all
Men
,
that
they
be
good
,
answerably
to
the
Advantages
they
have
of
being
so
.
Whosoever
is
better
born
,
that
is
,
has
a
better
natural
Temper
,
and
Parts
,
and
Education
,
is
more
free
from
Temptations
and
Hinderances
,
has
more
knowledg
,
and
greater
opportunities
of
doing
well
,
more
will
be
required
at
his
hands
,
than
at
anothers
who
has
not
received
so
much
from
God
.
The
Righteous
Lord
of
all
will
call
us
to
account
,
according
to
what
he
has
given
us
.
To
whom
he
has
given
much
,
of
him
he
will
require
more
.
And
hence
it
follows
,
that
all
we
Christian
▪
have
a
great
Account
to
make
.
We
pity
the
poor
Heathens
;
we
may
do
well
to
consider
,
whether
they
will
not
give
a
better
account
of
themselves
than
we
can
of
ours
.
3.
A
very
exactly
good
Life
is
agreeable
to
the
Christian
Institution
:
And
they
who
live
best
,
do
most
answer
the
ends
of
,
and
live
as
becomes
the
Gospel
of
Chrst.
Some
pretend
to
be
better
,
and
more
true
and
orthodox
Christians
than
others
;
let
them
shew
that
they
are
so
by
their
better
and
more
Christian
Lives
.
Thou
say'st
that
thou
art
a
Christian
.
Does
thy
Life
shew
it
?
What
dost
thou
more
than
Heathens
or
Infidels
?
And
thou
,
who
wouldst
be
thought
of
the
highest
form
of
Christianity
,
make
it
appear
that
thou
art
so
by
the
surpassing
goodness
of
thy
life
.
To
live
Exactly
,
is
a
fitting
Compliance
with
,
a
suitable
behaviour
under
the
dispensation
of
the
Gospel
under
which
we
are
.
To
what
I
have
already
said
upon
this
Argument
,
I
think
fit
to
add
somewhat
more
.
Thus
then
:
When
the
Apostle
requires
us
to
walk
exactly
or
circumspectly
,
he
enjoins
us
to
give
good
heed
,
that
in
our
whole
life
,
1.
We
do
nothing
we
should
not
do
;
Nor
,
2.
omit
what
we
should
,
that
is
,
that
we
do
nothing
that
's
evil
,
that
we
neglect
nothing
that
's
good
,
whether
we
respect
the
Matter
of
our
Account
,
the
Thing
done
,
or
the
Principles
,
the
Reasons
and
Ends
from
and
for
which
we
do
them
,
when
,
and
where
,
and
how
we
do
them
,
that
there
be
no
Fault
,
no
Defect
,
but
in
every
respect
,
and
on
every
account
,
that
our
Actions
be
good
,
that
is
,
both
suitable
to
,
and
becoming
us
that
do
them
,
and
also
beneficial
to
us
and
to
all
.
That
our
Actions
be
thus
singly
and
in
themselves
,
as
also
in
the
order
and
reference
they
have
to
each
other
,
and
to
the
whole
Series
of
them
,
the
course
of
Life
.
For
the
making
of
this
plain
and
easy
to
every
Understanding
,
and
fit
for
use
;
I
will
give
one
single
Instance
in
a
particular
Action
,
viz.
Giving
an
Alms
to
some
poor
Person
.
The
Action
in
the
matter
of
it
is
unquestionably
good
in
general
;
but
then
,
that
which
I
give
must
be
mine
own
,
if
it
be
not
,
I
must
first
restore
before
I
can
give
.
Again
,
I
must
give
according
to
my
Ability
,
that
is
,
I
must
not
by
this
Gift
disable
and
hinder
my self
from
doing
any
thing
that
's
better
and
more
necessary
,
than
my
Contribution
towards
the
relief
of
one
poor
Man
is
;
such
I
account
to
be
the
convenient
Provision
for
Wife
and
Children
.
A
Man
must
not
make
himself
or
Children
Beggars
,
by
relieving
Beggars
.
Again
,
all
Dues
to
the
publick
Service
,
to
all
publick
Officers
,
must
be
discharged
,
before
we
can
set
apart
any
thing
for
the
relief
of
the
Poor
;
that
is
,
Justice
must
take
place
of
Alms-giving
.
This
being
supposed
,
that
I
have
something
of
mine
own
,
which
I
cannot
dispose
to
any
better
or
more
necessary
use
:
I
must
then
,
if
I
would
be
exact
,
consider
the
Party
to
whom
,
the
Quantity
which
,
and
the
Season
when
I
give
.
And
if
all
this
consider'd
,
the
Contribution
be
good
,
that
is
,
if
it
bear
a
proportion
to
my
Abilities
,
to
his
Necessity
,
if
it
be
done
in
a
fit
Season
,
and
proceed
from
a
knowledg
of
all
this
,
and
with
a
willing
Heart
,
and
for
a
good
Design
,
I
am
then
exact
in
this
particular
.
But
if
I
give
that
which
is
not
mine
,
if
I
give
more
than
can
be
spared
from
necessary
Uses
;
if
,
by
attending
this
,
I
be
taken
off
from
some
greater
Charity
,
some
better
Work
;
if
I
do
it
unseasonably
,
that
is
,
sooner
or
later
than
is
behoveful
;
If
I
mingle
my
Charity
with
Anger
and
Scorn
,
and
bestow
mine
Alms
with
Contempt
or
Passion
;
or
if
I
do
this
to
be
seen
or
talked
of
,
or
meerly
to
save
my
Credit
,
or
only
to
rid
my self
of
the
trouble
of
an
importunate
Beggar
;
or
do
it
without
knowledg
,
or
never
considering
,
meerly
out
of
custom
,
or
from
a
natural
tenderness
and
compassion
,
I
do
not
in
this
case
walk
exactly
.
I
add
no
more
under
this
Particular
,
having
already
said
so
much
,
as
perhaps
may
discourage
some
that
are
looking
towards
Vertue
.
They
will
be
ready
to
say
,
Why
such
Exactness
?
this
is
more
than
needs
,
nay
more
than
can
be
used
:
for
if
we
should
be
thus
nice
in
all
our
Actions
,
we
should
be
hindred
from
doing
them
;
as
he
that
will
not
do
a
thing
unless
he
do
it
well
,
will
probably
not
do
it
at
all
.
We
should
miserably
perplex
our
Minds
,
and
fill
our
Souls
with
endless
anxiety
and
scrupulosity
,
and
all
this
to
no
purpose
;
for
we
should
never
be
exact
in
what
we
do
.
No
more
than
a
Mathematician
,
who
has
an
exact
Idea
of
a
Triangle
,
or
a
Circle
,
can
draw
such
Figures
.
To
this
I
reply
:
1.
That
we
may
,
by
the
Divine
Assistance
,
attain
to
such
exactness
,
as
to
do
that
which
is
really
Good
.
Tho
it
will
not
be
perfectly
,
yet
it
is
truly
so
;
nay
,
and
by
degrees
,
we
shall
be
going
on
towards
the
greatest
Perfection
,
as
both
your selves
and
every
one's
Experience
testify
.
2.
There
is
great
necessity
of
our
taking
heed
to
be
exact
,
lest
if
we
be
not
,
we
should
do
ill
.
For
,
1.
Vice
does
so
border
upon
Vertue
,
that
it
's
not
very
easy
to
discern
the
Boundaries
.
And
the
Passage
from
good
to
bad
,
is
so
short
and
facil
,
that
without
good
care
and
caution
it
will
not
be
prevented
.
It
is
a
Matter
of
some
difficulty
to
set
the
Limits
to
each
,
in
speculation
,
and
in
general
.
And
't
is
still
harder
to
do
this
in
particular
,
and
a
farther
work
yet
to
keep
within
the
bounds
we
understand
,
especially
when
these
are
variable
,
and
cannot
be
set
without
a
respect
to
very
alterable
Accidents
,
and
such
Circumstances
as
are
hardly
discernible
.
E.
G.
In
the
Case
of
Temperance
.
Who
can
say
,
Thus
far
it
goes
,
and
no
farther
;
thus
much
a
Man
may
eat
or
drink
,
but
not
a
jot
more
?
All
will
grant
,
this
is
not
to
be
defined
in
general
,
nor
that
the
same
quantity
is
to
be
allowed
to
every
one
;
for
one
will
be
starved
,
another
drunk
.
So
then
,
every
one
must
determine
his
own
proportion
,
which
to
do
truly
and
wisely
,
he
must
be
able
to
distinguish
betwixt
the
desires
of
Nature
,
and
those
that
arise
from
Disease
.
And
he
must
always
understand
what
is
the
good
state
or
plight
of
his
Body
in
general
;
and
that
is
,
when
it
is
most
serviceable
to
the
Soul
in
all
its
Capacities
,
and
in
the
doing
every
Work
in
which
that
shall
imploy
it
;
when
it
will
not
only
be
fit
to
serve
the
Soul
in
some
few
,
but
in
all
the
Businesses
which
shall
be
required
of
it
;
and
is
not
more
helpful
in
one
or
some
of
the
lower
,
whilst
it
proves
an
Incumbrance
and
Impediment
in
the
higher
and
greater
Operations
,
and
this
not
only
with
respect
to
the
present
,
but
to
the
longest
time
.
Now
all
this
requires
both
a
good
presence
of
Mind
,
and
great
exactness
of
Thoughts
.
It
supposes
observation
and
remembrance
of
what
is
past
,
and
a
diligent
calculating
and
exact
weighing
,
both
of
the
state
of
his
own
Body
,
and
also
of
his
condition
in
the
World
.
Nor
must
he
only
consider
himself
,
but
others
,
his
Wife
,
and
Children
,
and
the
Poor
.
For
he
that
allows
himself
all
that
may
conduce
to
the
good
plight
of
his
own
Body
,
without
consideration
of
his
Family
and
Kindred
,
without
regard
to
the
urging
necessities
of
poor
Strangers
,
he
is
excessive
in
his
self-gratification
.
Indeed
,
whosoever
considers
how
many
things
are
to
be
thought
of
,
and
compared
,
before
a
Man
can
wisely
determine
himself
to
that
which
is
good
and
fit
for
him
to
do
,
not
only
in
this
,
but
in
many
other
Instances
,
even
all
that
he
is
to
do
in
his
whole
Life
,
will
easily
grant
that
there
is
need
of
great
care
and
exactness
,
of
great
caution
and
circumspection
.
On
these
and
such
like
Accounts
,
how
easy
is
it
for
a
Man
to
go
beyond
the
bounds
of
any
Vertue
?
nay
,
how
hard
is
it
not
to
do
this
?
When
he
intends
Temperance
,
not
to
fall
into
an
unreasonable
unnatural
denial
of
himself
in
those
Gratifications
,
which
are
not
only
allowable
,
but
commondable
.
And
lest
he
should
indulge
himself
in
sensual
Excesses
,
he
will
obstain
from
those
Entertainments
which
are
natural
and
innocent
,
and
if
not
necessary
,
yet
very
convenient
and
useful
.
Again
;
How
hard
is
it
not
to
slip
out
of
a
just
indignation
and
displeasure
at
some
miscarriage
and
offence
,
into
an
immoderate
over
vehement
anger
,
and
an
unbecoming
fury
and
rage
?
How
difficult
is
it
to
say
,
Thus
far
I
may
,
and
shall
he
angry
,
and
beyond
this
I
will
not
go
;
and
to
keep
to
this
Resolution
?
On
the
other
hands
whilst
a
Man
is
but
laying
fit
restraints
on
this
Passion
,
how
apt
is
he
to
fall
into
stupidity
,
and
an
unactive
dulness
,
which
has
a
semblance
of
mildness
;
and
neither
be
moved
in
himself
,
nor
yet
use
that
discipline
to
others
,
which
Nature
and
Justice
requires
?
I
might
observe
the
same
in
all
other
.
Vertues
,
there
is
a
great
vicinity
and
nearness
betwixt
them
and
Vice
.
The
Heathen
Moralists
have
placed
almost
all
Vertues
in
the
midst
between
two
Vices
.
And
the
difference
they
have
made
betwixt
them
is
,
That
one
is
an
Excess
the
others
Defect
;
the
one
is
more
,
the
other
less
than
should
be
.
So
that
according
to
this
Explication
of
it
,
Vertue
does
but
differ
gradually
from
Viciocity
.
And
how
exact
must
he
be
,
that
will
neither
exceed
nor
be
deficient
?
do
more
,
nor
less
than
what
is
fit
?
He
that
looks
but
carelesly
,
and
with
a
wandring
eye
on
them
,
will
not
be
able
to
distinguish
betwixt
Vertue
and
Vice
,
they
are
sometimes
dressed
up
so
like
each
other
.
So
an
abjectness
of
Mind
may
pass
for
Humility
;
And
he
that
does
not
narrowly
observe
them
,
may
be
easily
deceived
,
and
think
himself
,
or
another
,
vertuously
humble
,
when
indeed
he
thinks
untruly
.
So
Liberality
and
Magnificence
,
and
a
vain
Profuseness
,
may
be
mistaken
for
each
other
.
And
whilst
a
Man
is
sacrificing
to
Vanity
,
and
throwing
away
his
Mony
out
of
ostentation
,
and
a
lavish
humor
,
he
may
think
himself
liberal
,
and
magnificent
,
if
he
do
not
exactly
observe
.
2.
I
may
also
perswade
the
same
from
the
tendency
there
is
in
some
good
Action
to
that
which
is
very
evil
.
Insomuch
,
that
if
we
do
not
set
a
very
strict
watch
over
our selves
,
we
shall
begin
in
a
very
good
and
commendable
Work
,
but
end
in
a
very
ill
one
:
We
shall
slip
from
that
which
is
good
and
fit
,
to
that
which
is
vicious
and
deformed
.
To
give
an
instance
or
two
.
This
Man
sets
out
in
defence
of
some
important
Truth
,
(
that
which
either
is
,
or
appears
such
to
him
)
.
Now
this
is
a
very
good
and
necessary
thing
in
general
,
and
it
may
be
also
fit
for
him
to
undertake
in
particular
;
that
is
,
he
is
qualified
to
defend
it
,
for
else
he
had
much
better
let
it
alone
.
But
if
he
be
not
careful
,
this
his
love
of
,
and
Zeal
for
Truth
,
may
endanger
his
falling
into
abundance
of
miscarriages
.
For
,
whilst
he
is
engaged
in
a
zealous
defence
of
one
Truth
,
he
may
heedlesly
give
up
many
others
as
important
as
that
,
or
he
may
suffer
himself
to
be
put
out
of
temper
,
and
the
good
state
or
use
,
of
his
Mind
;
he
may
hereby
render
himself
unfit
for
,
and
in
a
manner
uncapable
of
some
other
Works
,
which
are
not
less
considerable
than
this
.
He
may
by
too
great
earnestness
,
if
dispose
himself
,
so
as
that
he
shall
not
be
in
〈◊〉
fit
to
receive
the
Influences
of
〈◊〉
,
nor
to
think
of
,
and
go
out
after
God
.
He
may
be
so
far
transported
,
as
to
leap
ouerall
the
Bounds
,
not
only
of
Charity
〈…〉
,
but
of
Truth
and
Justice
〈◊〉
.
And
if
so
be
he
can
hope
,
this
will
be
serviceable
to
the
upholding
that
which
he
thinks
Truth
,
he
will
not
stick
to
blacken
and
〈◊〉
and
uncharitably
〈◊〉
and
falsly
to
calumniate
his
Adversary
●s
he
call
him
.
Thus
a
Man
may
be
drawn
into
manifold
mischief
,
from
so
〈◊〉
〈◊〉
as
vindicating
Truth
is
if
he
be
not
aware
,
and
careful
to
prevent
and
obviate
the
Evile
,
to
which
this
very
good
thing
has
some
tendency
.
Again
,
What
tendency
is
there
,
and
how
easily
do
Man
pass
from
true
and
real
Religion
,
the
pure
and
spiritual
Worship
of
God
,
to
formality
and
〈◊〉
in
Devotions
,
to
superstious
Practices
to
Idolatry
it self
,
which
move
the
ba●e
of
all
true
Religion
?
The
same
may
be
observed
concerning
the
Tendencies
of
all
the
Natural
and
Innocent
,
and
of
the
very
best
and
perfectest
Actions
we
do
:
which
,
if
we
do
not
take
good
heed
to
our selves
,
will
lead
us
into
foul
Miscarriages
,
and
sinful
Practices
.
For
,
they
have
some
tendency
to
make
us
proud
,
and
think
too
well
and
highly
of
our selves
.
A
good
performance
makes
other
Men
speak
,
and
us
think
well
of
our selves
:
and
if
we
at
that
time
forg●t
God
,
and
acknowledg
not
our
dependance
on
him
,
we
take
too
much
to
our selves
.
Or
,
if
we
over-look
our
own
many
Defects
and
Shortnesses
,
and
are
affected
to
our selves
,
as
if
we
had
no
fault
,
then
the
good
we
have
done
has
led
us
into
a
great
mischief
.
This
then
is
another
Reason
,
why
we
should
be
tha●
caucious
and
circumspect
,
because
of
the
evil
Tendencies
which
the
very
best
Actions
and
Things
have
.
3.
Unless
we
be
very
careful
and
exact
,
we
shall
not
be
able
to
set
the
proper
Limits
to
several
vertuous
and
good
Actions
.
Without
which
we
shall
not
,
in
case
of
competition
,
give
a
true
preference
to
the
●●tt●●
▪
nor
shall
we
allot
to
each
its
proper
time
.
And
where
we
are
defective
in
these
,
we
shall
run
into
great
Faults
and
grand
Mischiefs
.
I
before
said
,
that
there
is
great
need
of
some
exactnese
,
to
set
and
keep
the
bounds
betwixt
Vertue
and
Vice
.
I
now
say
,
there
is
need
of
great
care
,
to
know
and
observe
the
difference
betwixt
one
Virtue
and
another
;
the
want
of
which
is
of
most
pernicious
Consequence
in
the
Life
of
Man
.
I
make
account
,
the
comparative
knowledg
of
Good
and
Evil
,
i.
e.
the
understanding
what
's
better
or
worse
than
other
,
is
intrinfecal
and
essential
to
that
Wisdom
that
guides
our
Practice
.
And
according
as
any
Man
has
more
or
less
of
this
Knowledg
,
he
is
thus
far
more
or
less
wise
.
He
is
wise
that
does
all
his
Actions
it
such
subordination
to
each
other
,
that
they
are
all
subservient
to
the
best
and
highest
we
can
exert
.
But
this
subordination
can
never
be
kept
without
great
care
and
exactness
.
The
truth
of
this
,
and
the
force
of
the
Argument
,
will
be
better
discern'd
by
particular
Instances
.
Obedience
to
Governors
is
a
great
Duty
;
but
he
that
knows
not
in
what
order
this
stands
to
others
,
may
by
this
neglect
and
violate
some
greater
.
He
who
thinks
he
is
to
be
absolutely
and
universally
determined
in
his
practice
by
the
decrees
of
his
Superiors
,
if
they
enact
that
which
is
im●●●●bly
and
eternally
evil
into
a
Law
,
will
look
on
himself
as
obliged
to
obey
:
And
tho
they
forbid
what
God
has
expresly
commanded
,
or
command
what
God
has
forbid
,
he
will
think
himself
bound
to
an
Universal
Obedience
to
their
Edicts
.
If
a
Nebuchadnezzar
should
set
up
an
Idol
,
and
require
him
to
bow
down
to
it
,
this
Man
,
who
has
set
no
Limits
to
his
Obedience
to
Governors
,
will
fall
down
and
worship
the
Image
;
that
is
,
he
will
obey
his
earthly
Governors
in
such
Instances
as
are
expresly
contrary
to
the
immutable
indispensible
Laws
of
Heaven
.
And
on
the
other
hand
,
he
that
has
not
learn'd
to
make
difference
betwixt
his
Prince
,
and
his
Father
,
or
Master
,
or
any
other
Secular
Power
,
and
to
pay
a
greater
regard
to
him
,
than
to
any
other
Superior
,
will
be
apt
to
fall
into
Snares
and
Sin
.
For
,
as
often
as
their
Commands
clash
,
he
will
be
in
danger
to
disobey
the
Supream
.
Again
;
The
Man
that
makes
no
discrimination
betwixt
the
greater
and
the
other
Commands
,
the
more
and
less
weighty
Matters
of
the
Law
,
will
be
in
danger
to
spend
his
Zeal
and
Time
in
tithing
Mint
,
and
Aniss
;
and
Cummin
,
whilst
he
neglects
Truth
and
Justice
,
and
the
Love
of
God
.
He
will
not
omit
an
hour
,
by
his
own
appointment
set
apart
for
private
or
publick
Devotion
,
to
do
the
greatest
act
of
Charity
that
can
be
done
.
He
will
not
prophane
the
Sabbath
to
save
a
Life
,
&c.
This
is
sufficient
to
shew
the
necessity
of
limiting
and
distinguishing
those
which
are
confessedly
our
Duties
;
that
so
we
may
do
the
greater
,
and
not
culpably
leave
the
lesser
undone
;
that
they
may
not
justle
out
each
other
.
And
what
critical
exactness
is
necessary
to
the
thus
weighing
and
ballancing
one
good
Action
with
another
,
to
the
comparing
them
so
together
,
that
we
may
see
the
order
and
relation
they
have
to
each
other
,
and
to
all
the
rest
!
4.
He
had
need
live
very
exactly
,
who
keeps
himself
in
a
disposition
to
know
and
chuse
well
,
and
to
do
that
which
is
good
;
that
is
,
that
he
may
be
in
the
best
capacity
to
understand
,
to
apprehend
and
judg
what
's
Good
and
Evil
;
inclined
and
forward
to
will
and
chuse
the
one
and
to
refuse
the
other
;
and
have
all
his
executive
Powers
ready
to
obey
his
Will
,
guided
by
Understanding
.
How
careful
and
exact
must
he
be
in
his
Actions
,
who
would
keep
himself
in
this
fitness
,
to
do
all
the
good
that
offers
it self
to
him
?
Especially
if
we
consider
these
two
things
:
1.
That
every
false
Reasoning
,
disorderly
Passion
,
irregular
Appetite
,
ill
Action
indisposes
,
unfits
him
and
makes
him
averse
to
doing
good
.
For
the
truth
of
this
,
I
appeal
to
experience
.
And
,
2.
If
he
be
unprepared
,
indisposed
for
the
present
,
whatever
Knowledg
he
may
have
acquired
,
or
whatever
Habit
of
doing
well
he
may
have
,
yet
all
this
will
be
of
little
or
no
use
to
him
,
if
he
be
under
a
present
indisposition
.
It
is
requisit
that
he
keep
his
many-stringed
Instrument
always
in
good
tune
;
for
else
,
tho
it self
,
the
Instrument
,
the
Strings
,
and
all
be
very
good
,
yet
it
will
not
make
musick
till
it
be
tuned
,
till
all
the
Strings
sound
concordantly
to
each
other
,
and
together
make
an
agreeing
Harmony
.
And
whosoever
considers
the
many
Faculties
and
Appetites
which
are
in
him
,
and
that
they
must
all
be
tuned
to
one
another
,
that
they
must
answer
and
serve
each
other
,
conspire
and
harmonize
into
one
end
,
that
is
,
terminate
in
the
greatest
good
;
He
will
be
satisfied
,
that
this
is
not
to
be
done
without
great
care
and
exactness
.
And
thus
I
hope
I
have
answered
the
Objection
,
That
it
is
needless
;
and
shewn
,
that
there
is
great
necessity
of
Exactness
,
that
is
,
if
we
would
live
well
.
If
any
think
this
an
infinite
toil
,
I
would
ask
him
,
Whether
it
would
not
turn
to
account
at
last
,
and
whether
any
thing
so
much
deserves
his
care
as
this
,
To
live
well
?
Thou
that
art
so
extreamly
cautious
and
circumspect
,
wary
and
accurate
in
petty
Trifles
,
in
some
of
the
most
inconsiderable
things
thou
dost
,
How
canst
thou
be
negligent
and
heedless
how
thou
livest
,
whether
thou
dost
well
or
ill
,
when
nothing
can
possibly
be
so
important
to
Man
as
this
?
But
perhaps
some
,
to
excuse
themselves
from
this
Exactness
,
will
say
,
They
have
never
observ'd
much
to
come
of
it
;
but
rather
that
they
who
have
been
so
very
exact
,
have
lived
worse
than
they
who
have
lived
carelesly
.
To
such
I
reply
;
1.
All
who
seem
careful
,
or
negligent
,
are
not
really
so
.
2.
Men
have
been
careful
only
of
some
particular
Actions
,
and
neglected
all
the
rest
.
Now
it
may
perhaps
make
better
musick
if
none
of
the
Strings
be
wound
up
,
than
only
one
of
them
.
I
am
sure
there
is
greater
discord
and
deformity
in
our
Actions
;
when
a
Man
shall
be
devout
,
and
unjust
,
or
uncharitable
,
or
intemperate
,
than
if
he
had
no
Religion
,
as
well
as
no
Justice
;
and
it
is
,
I
think
,
more
ungrateful
to
the
beholder
.
3.
It
may
be
their
care
has
been
wrong
directed
,
and
they
have
striven
to
be
exact
,
but
have
all
the
while
had
a
false
Notion
of
what
Exactness
is
.
As
a
Ship
that
plays
up
and
down
the
Seas
,
as
the
Wind
and
Tide
carries
it
,
will
not
(
tho
no
care
be
taken
)
be
so
far
from
the
Port
whither
it
should
go
;
as
that
Ship
whose
Pilot
steers
a
quite
contrary
Course
:
So
I
count
,
that
he
who
suffers
himself
to
be
driven
by
every
Inclination
and
Appetite
,
will
not
be
so
far
off
his
Perfection
,
as
he
that
aims
and
strives
at
the
state
which
is
opposite
to
it
.
And
alas
!
How
many
are
those
who
call
Good
Evil
,
and
Evil
Good
?
How
many
who
think
that
to
be
their
Perfection
,
which
is
most
opposite
to
it
?
So
the
Monkish
Perfectionists
have
esteemed
it
an
high
attainment
,
to
be
without
all
sense
of
this
Body
,
and
to
be
wholly
unaffected
by
it
:
which
is
certainly
a
most
unnatural
state
,
and
very
unsuitable
to
humane
Condition
in
this
World
,
and
a
great
hindrance
to
a
Man
from
attaining
Perfection
,
and
will
make
him
uncapable
of
doing
that
good
which
God
intended
he
should
do
in
this
Life
,
and
by
this
Body
.
Others
again
think
it
their
Perfection
,
to
be
in
a
passionate
emotion
of
Mind
,
having
no
regard
to
the
good
use
of
their
Understanding
,
or
their
other
Faculties
,
which
yet
are
far
more
necessary
to
them
,
and
beneficial
to
others
,
than
that
Passion
is
.
Now
whilst
Men
have
been
thus
mistaken
in
their
Notion
of
Perfection
,
or
what
it
is
to
be
exact
;
no
wonder
if
their
care
and
endeavour
to
be
so
,
have
done
them
little
good
:
Nay
,
it
may
be
more
harm
than
good
.
After
all
this
;
if
any
imagine
that
this
exactness
will
be
a
matter
of
infinite
Scrupulosity
and
Anxiety
,
and
fill
his
Mind
with
perpetual
Disquiet
and
Trouble
,
of
Pains
and
Toyl
:
Let
him
know
,
that
when
he
is
persuaded
that
it
is
good
,
and
useful
,
and
necessary
,
and
when
he
has
accustomed
himself
to
it
,
it
will
be
no
longer
hard
and
troublesom
,
but
a
pleasant
and
delightful
Work
.
And
the
harder
it
seems
at
first
,
the
greater
reason
has
he
to
think
it
is
so
much
the
more
necessary
and
excellent
.
The
Sum
of
what
I
have
exhorted
,
and
which
I
take
to
be
the
true
and
full
Sense
of
the
Apostle's
Words
,
is
,
That
we
should
take
care
,
give
good
heed
,
use
great
caution
and
diligence
,
that
we
never
do
any
ill
,
nor
omit
any
good
we
should
not
:
And
that
we
constantly
do
all
we
should
.
And
whatever
we
do
,
that
we
endeavour
to
do
it
as
well
as
is
possible
,
as
it
can
be
done
.
That
we
neither
through
Negligence
and
Heedlessness
,
through
Ignorance
,
or
Mistake
,
or
Inadvertency
omit
,
nor
knowingly
prevaricate
in
,
nor
willingly
violate
,
nor
carelesly
and
lastily
perform
our
Duty
;
nor
do
it
by
halves
,
lamely
and
imperfectly
.
And
that
we
thus
behave
our selves
,
not
in
some
single
actions
only
,
but
in
the
tenour
and
course
of
them
,
and
in
our
whole
Life
.
The
Arguments
I
have
used
to
persuade
to
this
,
have
been
such
as
these
;
1.
That
it
's
very
agreeable
to
the
Christian
Dispensation
under
which
we
are
,
that
we
should
be
thus
exact
in
our
Lives
.
2.
That
the
most
absolute
and
universal
perfection
of
Life
and
Action
is
intrinsecally
and
essentially
necessary
to
our
compleat
Happiness
:
And
as
't
is
necessary
,
so
't
will
most
certainly
procure
and
effect
it
.
And
such
care
and
caution
,
endeavour
and
diligence
is
no
less
necessary
,
nor
will
have
less
Efficacy
to
make
us
live
perfectly
well
and
virtuously
,
than
that
has
to
make
us
happy
:
Which
I
have
shewed
,
as
from
several
other
Arguments
,
so
from
a
Consideration
of
the
likeness
and
nearness
of
Vice
to
Vertue
;
of
the
great
tendency
there
is
in
many
good
Actions
and
Things
to
that
which
is
ill
;
of
the
great
difficulty
there
is
in
setting
bounds
to
several
Vertues
,
and
giving
each
its
due
place
and
order
:
And
lastly
,
of
the
many
things
which
must
be
done
to
keep
our selves
in
a
disposition
and
readiness
to
know
,
and
will
,
and
do
the
will
of
God
.
I
might
also
have
pleaded
this
from
the
honour
that
will
come
to
God
and
Religion
;
and
the
great
benefit
and
advantage
that
will
accrue
to
other
Men
,
that
shall
behold
and
converse
with
us
if
we
live
thus
exactly
.
But
I
think
what
has
been
said
is
sufficient
to
persuade
any
one
who
will
consider
.
I
shall
therefore
leave
this
,
and
proceed
to
the
second
Proposition
which
I
propounded
to
discourse
of
.
A
DISCOURSE
OF
Redeeming
the
Time
.
Of
the
Second
Proposition
.
EPH.
5.
16.
Redeeming
the
Time
,
because
the
Days
are
Evil.
WE
ought
to
make
the
best
of
bad
Times
,
when
we
fall
into
them
,
from
those
words
,
Ephes.
5.
16.
Redeeming
the
Time
,
because
the
Days
are
Evil.
I
proceed
to
suggest
some
few
of
those
many
useful
and
excellent
things
,
which
are
contained
in
these
words
and
to
which
they
lead
us
naturally
and
easily
,
in
this
plain
method
.
First
,
We
will
consider
what
Time
,
Season
,
or
Opportunity
,
is
in
general
;
and
what
in
particular
was
that
Season
which
St.
Paul
here
means
.
And
also
what
is
the
import
of
Redeeming
the
Season
.
Secondly
,
I
will
offer
some
Reasons
why
we
should
redeem
the
Season
,
and
particularly
consider
that
which
is
here
expressed
,
the
Days
are
Evil.
Thirdly
,
I
will
mention
some
of
those
things
which
rob
us
of
our
Time
,
and
deprive
us
of
the
Season
,
which
St.
Paul
here
exhorts
us
to
make
our
own
.
Fourthly
,
I
will
exhibit
some
of
those
Advices
and
Directions
,
whereby
we
may
be
assisted
in
Redeeming
this
Time
or
or
Season
.
Of
the
First
;
Season
or
Opportunity
,
which
is
the
English
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
Time
of
Action
,
i.
e.
such
a
concurrence
of
all
the
Causes
,
as
makes
the
doing
of
any
Work
easy
,
and
gives
hope
of
Success
:
When
there
is
such
a
confluence
of
Causes
without
,
that
if
we
will
do
what
is
in
us
,
and
cooperate
with
them
,
we
shall
probably
not
fail
to
bring
what
we
design
to
effect
.
Thus
a
good
Vessel
and
Pilot
,
Wind
and
Tide
,
make
an
Opportunity
for
us
to
be
conveyed
to
such
a
place
:
And
if
we
be
but
willing
to
use
them
to
this
purpose
,
they
are
likely
to
bring
us
thither
.
Whereas
,
if
we
would
go
,
when
we
are
not
favoured
and
help'd
by
such
Causes
,
we
shall
either
not
at
all
,
or
very
hardly
,
and
with
much
more
pains
and
difficulty
come
to
our
Journeys
end
.
To
this
it
will
not
be
amiss
to
add
,
that
Opportunity
does
not
only
signify
the
presence
of
those
things
without
us
,
which
contribute
towards
the
producing
an
Effect
,
but
also
the
disposition
and
fitness
of
our
own
Faculties
to
cooperate
with
them
:
For
if
they
be
in
an
incapacity
;
all
External
Causes
will
not
make
an
Opportunity
.
As
if
a
Man
be
sick
,
that
he
cannot
safely
go
by
Water
,
all
the
Tide
and
Wind
,
&c.
do
not
make
it
a
Season
for
him
to
go
.
And
if
we
take
in
all
this
into
our
Notion
of
Opportunity
,
in
common
Speech
we
do
not
say
that
a
Man
has
an
opportunity
of
doing
an
ill
thing
.
Tho
't
is
true
,
that
external
Things
may
so
far
concur
with
an
ill
Mind
,
that
they
may
make
it
easy
to
perper
〈◊〉
some
bad
Work
;
as
we
say
,
Occasion
makes
a
Thief
.
That
if
we
understand
(
as
generally
we
do
)
by
Opportunity
,
a
concurrence
of
the
Causes
without
us
,
with
our
own
Faculties
,
ther
we
never
say
that
a
Man
has
opportunity
of
doing
that
which
is
Evil.
It
either
is
,
or
is
thought
good
,
either
by
us
,
or
by
him
that
does
it
.
Which
shews
that
even
the
Community
of
Men
,
who
make
words
signify
as
they
please
,
do
suppose
,
that
our
Faculties
were
not
design'd
or
framed
to
do
evil
Things
;
nor
are
ever
properly
and
truly
fit
to
do
any
thing
but
good
;
and
therefore
we
can
do
nothing
which
we
do
not
think
so
.
This
Observation
I
think
to
be
true
.
If
any
be
of
another
mind
,
and
that
Opportunity
or
Season
is
applicable
indifferently
to
good
or
bad
Purposes
and
Practices
;
yet
I
suppose
it
will
be
granted
,
that
the
Apostle
in
this
place
,
intends
the
Time
or
Season
of
doing
good
Actions
,
such
as
are
fit
and
becoming
,
profitable
and
beneficial
;
such
as
will
be
honourable
to
God
,
and
give
a
reputation
to
Christian
Religion
,
helping
forward
our
own
and
others
Happiness
.
So
that
St.
Paul
exhorts
us
here
,
to
redeem
the
Time
of
doing
all
that
good
which
the
Gospel
requires
,
of
living
that
excellent
Life
,
and
practising
all
those
Vertues
which
are
agreeable
to
the
Dispensation
of
Christianity
;
of
doing
all
those
good
Works
here
on
Earth
,
which
by
our
perfect
Institution
we
〈◊〉
assisted
and
obliged
to
do
.
And
if
this
be
the
Action
that
St.
Paul
means
,
it
will
not
be
〈…〉
ou●
the
〈◊〉
,
which
when
they
〈◊〉
make
it
a
good
Season
for
doing
thus
;
when
ii
will
be
more
easy
to
live
well
,
and
we
may
(
prob●bly
)
be
more
successfully
good
,
and
attain
all
the
Ends
of
our
Excellent
〈◊〉
.
Now
a
constant
firm
Health
,
a
competent
provision
of
the
Necessaries
and
Conveniences
of
Life
,
freedom
from
Slavery
and
long
Restraints
,
for
the
most
part
to
live
in
Society
,
a
state
of
Peace
and
Quiet
,
of
good
Will
and
Amity
with
Men
,
and
an
abode
here
on
Earth
,
till
Age
has
made
us
useless
;
these
are
the
things
which
we
commonly
and
truly
think
do
all
conduce
to
this
purpose
.
But
yet
I
dare
not
say
,
that
such
a
Condition
would
be
best
for
all
Men.
Experience
proves
to
us
undeniably
,
that
a
mixture
of
Good
and
Evil
is
best
for
the
generality
of
Men
in
this
State
:
to
have
a
dash
of
Adversity
,
nay
,
to
be
in
a
more
depressed
Condition
,
may
,
I
believe
,
be
generally
better
for
us
.
Some
Men
are
good
in
Sickness
,
or
in
Want
;
who
,
if
they
enjoy'd
their
Health
,
or
lived
in
Abundance
,
would
not
be
so
.
Nay
,
I
doubt
not
but
this
is
true
of
the
Community
of
Mankind
!
And
that
the
wise
and
good
Providence
that
rules
all
things
,
has
so
ordered
it
,
that
the
far
greatest
part
are
poor
,
or
sick
,
or
under
restraint
,
or
have
Enemies
,
or
do
not
live
long
;
because
he
sees
it
necessary
to
keep
them
under
this
sharp
Discipline
;
and
for
this
Reason
,
that
hereby
they
may
be
trained
up
to
be
and
to
do
Good
,
and
kept
out
of
those
Temptations
which
would
be
irresistible
to
them
,
and
so
preserved
from
doing
those
Wickednesses
which
would
make
them
liable
to
the
unalterable
Justice
,
and
beget
such
a
disposition
in
them
,
as
might
endanger
their
being
irrecoverably
bad
and
miserable
.
I
cannot
but
think
that
these
Evils
are
Medicinal
,
and
good
Antidotes
,
which
the
wise
and
good
Physician
makes
use
of
,
for
curing
the
worst
of
Diseases
in
some
,
and
preventing
them
in
others
.
Nay
,
that
even
very
good
Men
have
found
it
good
for
them
to
be
thus
afflicted
;
so
David
tells
us
:
So
Job
,
and
other
the
best
of
Men
in
former
Ages
.
Yea
,
the
Son
of
God
himself
,
and
his
first
and
best
Followers
were
persecuted
by
Men
,
and
afflicted
by
God
in
the
worst
of
these
Instances
.
By
all
this
I
am
convinced
,
That
even
Poverty
and
Disgrace
,
and
such
other
Calamities
,
do
not
only
contribute
to
bad
Mens
becoming
good
,
but
to
good
Mens
being
better
,
by
giving
them
an
opportunity
for
the
exercise
of
some
Vertues
,
which
would
have
had
no
place
in
a
prosperous
State
,
and
are
necessary
to
our
Perfection
.
But
tho
I
grant
all
this
,
yet
considering
the
imperfection
of
the
best
of
Men
,
and
the
necessity
of
Health
,
and
Liberty
,
and
Plenty
,
and
Peace
,
to
enable
them
for
those
Works
which
are
proper
and
useful
in
this
State
,
and
to
compleat
their
Vertue
,
(
which
can
never
be
,
unless
they
pass
through
varieties
of
Conditions
)
I
can't
but
look
on
these
things
as
conducing
to
the
good
Life
of
Christians
.
However
these
things
may
not
facilitate
the
practice
of
Vertue
to
all
Men
,
yet
they
will
to
such
as
know
how
to
use
their
time
;
't
is
best
such
should
be
at
liberty
,
and
that
they
who
know
how
to
employ
an
Estate
,
should
have
one
;
and
if
they
be
disposed
to
do
something
better
than
drudg
for
the
Body
,
that
they
should
not
be
taken
up
with
providing
for
that
;
and
such
real
Christians
are
,
and
if
they
who
pretend
to
be
Christians
were
,
I
do
not
doubt
but
it
would
be
thus
with
the
generality
.
Thus
much
I
thought
fit
to
say
,
lest
from
my
Explication
of
this
Phrase
,
any
should
raise
an
Objection
against
that
Providence
,
which
orders
all
things
according
to
greatest
Wisdom
and
Goodness
,
and
undoubtedly
makes
that
the
Condition
of
every
Man
which
is
best
for
him
,
either
to
help
him
to
live
well
,
or
to
keep
him
from
living
ill
;
to
promote
his
Vertue
,
or
to
restrain
his
Wickedness
:
Or
where
he
would
not
do
well
,
to
make
him
suffer
,
that
so
he
may
hereby
become
capable
of
receiving
good
from
the
hands
of
him
who
will
recompence
us
,
not
only
for
the
good
we
do
,
but
for
the
ills
we
suffer
.
After
all
then
it
remains
,
that
a
healthful
,
free
,
peaceable
,
plentiful
Condition
,
and
a
long
Life
may
pass
for
Opportunity
,
or
such
a
confluence
of
things
as
make
it
more
easy
for
us
to
live
well
.
Which
may
be
farther
evinced
by
this
Reason
,
that
by
being
in
this
Condition
,
we
are
freed
from
the
importunate
cravings
of
divers
natural
Appetites
,
which
are
hereby
gratified
and
satisfied
;
and
if
they
were
not
,
would
by
their
importunity
disturb
and
hinder
us
in
our
pursuit
and
practice
of
Goodness
.
This
then
that
I
have
said
,
or
part
of
this
,
or
what
ever
it
is
,
that
in
concurrence
with
the
Goodness
of
Christians
,
would
contribute
to
their
doing
that
Good
to
which
their
Religion
obliged
them
,
was
that
Season
or
Time
of
Action
which
the
Apostle
here
commands
them
to
redeem
.
There
are
particular
Seasons
or
Times
of
good
Actions
,
when
there
is
such
a
confluence
of
things
as
help
to
and
in
the
exercise
of
particular
Vertues
;
which
,
according
as
there
is
need
or
reason
for
them
,
we
are
to
endeavour
to
procure
.
Let
us
in
the
next
place
see
what
it
is
to
redeem
or
buy
this
Opportunity
.
This
Metaphor
signifies
,
That
we
must
do
something
to
make
it
our
own
,
to
bring
it
within
our
Power
;
so
that
if
we
will
,
we
may
use
it
,
and
serve
our selves
of
it
;
that
we
may
employ
it
to
the
purpose
for
which
it
serves
,
as
,
and
how
we
will
;
and
it
is
supposed
by
the
Apostle
,
That
they
whom
he
exhorted
to
redeem
,
buy
,
purchase
,
or
gain
the
Season
,
would
improve
it
to
the
Purposes
of
Christian
Life
.
So
that
this
Phrase
intimates
,
not
only
that
we
are
to
lay
hold
on
Opportunity
when
offered
,
but
also
that
we
must
endeavour
,
and
be
at
cost
to
procure
it
;
and
that
not
so
much
to
have
,
as
to
use
it
;
for
if
we
do
not
use
,
we
lose
it
.
It
is
no
where
more
true
than
of
Time
,
and
Season
,
which
is
the
best
of
Time
;
not
to
use
it
,
is
the
same
as
not
to
have
it
.
Thus
then
in
general
.
To
purchase
this
best
part
of
Time
,
when
there
is
such
a
confluence
of
things
,
that
may
be
helpful
to
us
in
doing
some
good
Work
;
as
it
supposes
that
we
will
use
it
,
so
it
signifies
that
we
should
lay
out
our
Labour
,
our
Mony
,
and
be
at
the
Expence
,
or
suffer
the
loss
of
any
Gratification
that
is
of
less
worth
than
that
Good
,
which
by
the
help
of
this
Opportunity
we
hope
to
do
.
And
by
this
I
have
told
you
,
what
is
the
Price
we
must
pay
for
such
a
Season
,
when
things
concur
to
make
Vertue
feasible
.
And
the
more
feasible
they
make
any
good
Action
,
or
course
of
Vertue
,
the
more
valuable
is
that
Opportunity
which
they
give
us
.
And
its
Rate
will
be
always
more
or
less
,
according
to
the
greater
or
less
goodness
of
that
Action
or
Life
which
it
helps
to
.
Nay
,
which
may
seem
strange
,
yet
so
it
is
,
That
even
Life
it self
is
not
too
much
to
give
for
an
opportunity
to
do
some
one
Action
,
which
may
be
so
hugely
beneficial
,
that
it
is
really
of
greater
value
,
than
our
stay
here
an
hundred
Years
,
and
than
all
the
good
we
could
do
in
that
space
(
if
we
left
this
one
undone
)
could
amount
unto
.
Such
,
I
take
to
be
the
laying
down
my
Life
for
the
Sake
of
Religion
,
or
the
Service
of
our
King
and
Country
,
or
of
any
one
excellently
good
,
and
publickly
useful
Man
.
And
it
is
unquestionably
better
to
part
with
Life
,
much
more
any
thing
less
valuable
,
than
to
do
violence
to
,
and
forgo
a
good
Conscience
in
any
one
Particular
.
I
need
to
add
no
more
to
this
general
Explication
of
what
it
is
to
redeem
the
Time
or
Season
,
but
put
you
in
mind
that
the
Phrase
implies
,
1.
That
we
are
not
to
neglect
,
to
part
from
,
to
lose
,
and
forgo
it
:
but
,
as
Solomon
says
of
Truth
,
Buy
the
Truth
,
and
sell
it
not
;
so
I
may
say
of
Opportunity
,
Buy
it
almost
at
any
price
,
sell
it
at
none
;
let
it
not
go
,
whatever
you
may
have
in
lieu
of
it
.
2.
That
we
are
by
all
means
to
avoid
the
doing
good
Actions
unseasonably
,
that
is
,
where
a
Season
may
be
had
;
for
otherwise
they
must
be
done
,
if
it
be
possible
,
in
or
out
of
Season
;
but
when
it
may
be
had
,
it
should
not
be
neglected
.
This
may
suffice
for
the
general
.
But
if
it
be
enquired
what
in
particular
the
Apostle
moant
the
Ephesians
should
do
,
when
he
bids
them
to
Redeem
the
Time
?
To
this
I
answer
;
That
I
suppose
he
intended
hereby
to
excite
their
Care
and
Diligence
;
to
put
them
upon
the
use
of
Prudence
and
Caution
;
to
employ
all
honest
and
innocent
Arts
,
to
take
all
pains
to
escape
those
Wiles
and
Traps
,
those
Snares
and
Temptations
to
Sin
,
which
were
laid
for
them
;
and
those
other
impendent
Calamities
of
which
they
were
in
danger
,
if
they
continued
stedfast
in
their
Profession
of
Christianity
.
That
they
should
be
very
watchful
to
observe
,
and
in
all
lawful
and
harmless
ways
,
avoid
all
that
might
endanger
their
losing
their
Religion
,
or
their
Lives
,
or
Liberties
for
it
;
which
would
in
part
be
a
dammage
or
detriment
to
Religion
(
for
they
would
hereby
be
taken
off
,
if
not
wholly
,
yet
in
great
measure
from
the
practice
of
it
)
and
consequently
to
themselves
:
however
,
many
others
would
suffer
by
this
,
and
the
Interest
of
Religion
would
be
weakned
.
And
they
were
not
only
to
avoid
the
Evils
,
the
Obstructions
and
Impediments
that
attended
them
,
the
Mischiefs
and
Dangers
that
were
impendent
,
and
whatever
it
was
that
might
discourage
them
in
,
or
deter
them
from
the
Christian
Life
;
But
also
they
were
to
be
watchful
and
diligent
Observers
of
the
Times
;
and
with
a
prudent
dexterity
to
strike
in
with
,
and
serve
their
Christian
Designs
of
them
,
so
far
as
could
be
consistent
with
Innocence
and
Honesty
.
That
they
should
use
honest
Endeavours
,
by
the
Blessing
of
God
,
to
preserve
and
encrease
their
Estates
,
take
all
harmless
ways
to
procure
or
keep
their
Liberty
;
take
care
,
as
much
as
they
may
,
to
remove
from
their
Governors
all
hatred
and
ill
will
against
,
or
but
suspition
of
them
;
behaving
themselves
so
,
as
to
deserve
the
good
Opinion
and
good
Will
of
all
Men.
In
general
;
That
they
use
their
utmost
care
and
diligence
to
conciliate
the
Times
to
their
Religion
,
that
they
might
both
practise
that
,
and
escape
the
Evils
of
them
.
That
their
being
Christians
might
not
exclude
them
from
the
good
things
of
this
Life
and
World
,
nor
bring
them
into
any
Condition
,
whereby
they
should
be
hindred
from
doing
good
.
Nay
,
that
they
should
endeavour
so
to
use
them
,
as
they
might
be
most
serviceable
to
a
Christian
Life
;
not
losing
any
advantages
to
Vertue
which
they
offer
;
not
needlesly
and
foolishly
casting
themselves
into
any
such
Condition
,
as
would
cut
them
off
from
,
or
hinder
them
in
their
main
business
,
but
wisely
accommodating
their
Condition
to
their
Vertue
,
so
as
to
make
it
a
Season
,
and
serviceable
to
their
purpose
:
That
tho
the
Days
were
Evil
,
and
very
contrary
to
the
Christian
Dispensation
,
yet
they
should
take
care
and
pains
to
gain
all
Advantages
which
could
be
had
from
them
,
to
serve
and
promote
it
,
and
to
make
them
befriend
it
;
that
the
Profession
and
Professors
of
Christianity
might
suffer
as
little
Prejudice
,
and
receive
as
much
Advantage
from
that
as
was
possible
.
Thus
I
have
given
,
not
only
a
general
but
particular
account
of
what
Season
and
Opportunity
is
,
and
of
what
it
is
to
redeem
it
.
The
sum
of
all
is
,
That
we
ought
wisely
to
observe
,
and
diligently
to
improve
every
Season
,
which
the
times
wherein
we
are
afford
us
,
to
do
good
.
I
say
,
to
do
good
,
for
't
is
in
order
to
this
,
that
we
are
required
to
redeem
the
time
.
'T
is
not
for
the
sake
of
time
:
for
,
Time
lying
on
our
Hands
is
a
Burden
,
a
Torment
;
't
is
not
that
we
may
have
it
to
throw
away
,
that
we
may
be
idle
and
unactive
;
for
,
as
good
not
be
,
as
not
act
;
as
good
have
no
time
,
as
not
employ
it
.
Nor
yet
is
it
to
be
laid
out
on
Vanity
,
and
spent
in
trifling
and
foolish
Exercises
,
in
being
busy
to
no
purpose
.
Much
less
are
we
to
redeem
Time
for
doing
Evil
,
for
working
Mischief
and
Wickedness
;
this
is
the
worst
loss
of
time
that
can
be
:
And
if
none
of
these
be
admitted
,
then
it
must
be
in
order
to
doing
good
.
And
this
,
which
is
the
end
of
all
that
we
are
and
have
,
and
indeed
of
all
things
,
may
well
be
supposed
to
be
that
which
the
Apostle
intended
.
What
I
have
thus
variously
expressed
,
may
be
reduced
to
these
three
Particulars
,
which
I
think
contain
the
full
sense
of
the
Apostle's
Exhortation
;
Redeem
,
&c.
1.
That
they
should
not
neglect
any
Opportunity
which
the
Times
offered
them
,
but
strike
in
with
every
Advantage
,
every
Season
,
and
take
every
occasion
of
Good
that
should
be
ministred
to
them
;
go
with
Tide
,
and
sail
with
every
Wind
,
that
would
carry
them
towards
the
Port
whither
every
Christian
is
bound
,
i.
e.
his
own
greatest
Perfection
,
and
thereby
his
doing
greatest
Honour
to
God
,
and
promoting
the
best
state
of
his
Brethren
and
fellow-Creatures
.
2.
Whatever
Evils
they
meet
with
,
they
should
endeavour
wisely
to
turn
them
into
Good
,
and
of
Disadvantages
and
Hinderances
,
they
should
strive
to
make
them
Helps
and
Furtherances
to
these
good
Purposes
,
and
thus
serve
themselves
,
and
the
Interest
of
their
Christian
Religion
of
them
.
3.
Those
Evils
which
were
unalterable
,
and
indexible
,
and
could
not
by
any
means
be
accommodated
to
comply
with
these
good
Purposes
,
they
should
in
all
prudent
,
honest
,
harmless
ways
,
avoid
them
.
This
I
apprehend
to
be
the
meaning
of
the
Apostles
Exhortation
to
the
Ephesians
.
This
I
look
upon
as
the
Duty
of
all
Christians
.
I
proceed
now
to
the
Reasons
of
it
,
and
small
sum
up
all
in
these
two
:
1.
We
ought
to
Redeem
the
Time
,
that
we
may
do
most
good
:
2.
Because
the
Days
are
Evil.
These
are
both
the
Apostles
Reasons
,
only
the
first
is
implied
,
the
second
expressed
.
And
indeed
,
unless
the
first
be
supposed
,
the
latter
will
be
of
no
force
.
1.
That
we
may
do
good
,
we
must
redeem
the
Season
.
(
1.
)
I
suppose
none
will
deny
,
but
that
doing
good
is
the
Work
and
Business
,
the
End
and
Design
,
the
very
Life
of
his
Life
:
And
that
all
in
Man
refers
to
this
one
thing
;
He
is
nothing
,
he
is
in
vain
without
he
attain
it
.
Nor
;
(
2.
)
Will
it
be
doubted
,
but
that
we
act
very
dependently
on
things
without
us
:
that
there
are
abundance
of
Actions
,
which
are
Good
or
Evil
,
according
to
varieties
of
external
Accidents
,
as
they
are
seasonable
and
unseasonable
;
and
that
we
need
the
assistance
of
other
things
without
,
for
the
doing
of
those
that
are
unalterably
good
.
How
can
I
relieve
my
poor
Brother
with
an
Alms
,
if
I
my self
be
poor
,
and
have
it
not
?
Or
how
can
I
set
apart
Time
for
the
Service
of
my
own
Soul
,
or
of
my
Friend
,
or
for
my
Devotions
,
as
I
think
best
,
if
I
be
a
Slave
,
and
not
at
mine
own
disposal
;
if
I
be
under
Restraint
or
Confinement
?
The
force
of
this
Argument
is
this
:
If
our
very
Actions
,
many
of
them
,
be
therefore
good
,
because
they
are
seasonable
;
if
the
Season
encrease
their
Goodness
,
and
make
those
that
would
be
good
out
of
season
,
much
better
in
it
;
(
for
,
whereas
in
that
case
there
is
only
an
agreeableness
betwixt
our
Actions
and
our selves
,
in
this
there
is
also
an
harmony
betwixt
us
and
the
World
)
:
If
this
be
true
;
And
if
we
also
in
our
Actions
depend
on
favourable
Circumstances
,
and
must
be
befriended
by
things
without
us
:
then
we
ought
to
use
all
honest
Art
to
gain
the
Season
,
and
to
make
things
on
our
side
,
that
we
may
still
hold
on
our
course
of
well-doing
,
tho
we
have
but
one
Point
of
the
Wind
to
sail
by
.
2.
The
Days
are
Evil
,
therefore
redeem
the
Time
.
The
former
Reason
was
taken
from
the
End
,
this
from
the
difficulty
of
obtaining
,
and
the
danger
of
missing
it
,
unless
we
observe
this
Counsel
.
All
Times
are
not
alike
Evil.
But
yet
,
as
our
Saviour
said
,
sufficient
unto
the
day
,
i.
e.
every
day
,
is
the
Evil
thereof
;
so
there
are
no
Times
,
wherein
there
is
not
Evil
enough
to
excite
the
Cares
,
and
to
exercise
the
Patience
and
Diligence
of
every
good
Man
.
There
are
Temptations
to
Sin
,
and
Dangers
of
Suffering
in
all
Ages
.
Since
Man
was
first
made
,
the
old
Serpent
,
and
all
those
degenerate
Men
,
whom
that
wicked
one
has
gain'd
to
his
Party
,
have
been
in
all
Times
opposing
and
persecuting
the
Good
;
tho
sometimes
the
Divine
Providence
has
restrain'd
their
Fury
,
and
they
have
been
able
to
do
less
harm
;
yet
the
All-wise
God
has
thought
fit
thus
to
exercise
and
try
us
.
And
because
we
are
to
live
under
such
Trials
,
it
behoves
us
to
take
care
,
that
we
do
not
needlesly
run
into
the
Evils
with
which
we
are
beset
;
that
we
prudently
decline
the
Traps
and
Gins
that
are
laid
for
us
;
that
when
a
fresh
Gale
blows
,
we
neglect
not
to
sail
with
it
;
that
we
dexterously
strike
in
with
Opportunity
when
it
invites
:
And
not
only
so
,
but
that
we
use
our
best
skill
to
procure
one
,
to
make
things
serve
our
honest
purpose
;
because
if
we
do
not
thus
,
we
shall
be
able
to
do
very
little
good
in
our
Lives
,
since
we
are
like
to
meet
with
so
many
Difficulties
and
Hindrances
in
it
.
Having
thus
argued
in
General
for
our
Redeeming
the
Time
,
I
shall
now
consider
those
three
Particulars
distinctly
,
in
which
I
summ'd
up
the
meaning
of
that
Phrase
.
And
shall
give
Reasons
for
every
of
them
severally
.
1.
Reasons
why
we
should
take
every
Opportunity
that
offers
it self
,
and
be
careful
wisely
to
employ
it
,
neglecting
none
.
1.
If
we
do
not
thus
,
we
do
not
comply
with
the
Divine
Providence
,
we
do
not
suit
our selves
to
things
,
nor
are
uniform
with
the
World
.
God
offers
me
help
,
and
I
refuse
it
;
He
works
before
,
and
would
work
with
me
when
he
gives
an
Opportunity
,
but
I
regard
not
the
Works
of
the
Lord
;
I
reject
his
assistance
.
And
what
a
thing
is
this
to
be
said
by
God
to
Man
,
I
would
have
helped
thee
,
and
thou
wouldst
not
be
helped
?
I
would
have
reliev'd
thee
,
but
thou
regardedst
not
the
Succours
which
I
sent
?
And
yet
thus
it
may
be
truly
said
to
every
one
that
neglects
Opportunity
.
And
as
there
is
a
prophane
neglect
of
God's
providential
Dispensations
,
in
letting
Seasons
of
Actions
slip
by
;
so
there
is
an
unnatural
jarring
with
things
about
us
,
a
difformity
and
discord
with
the
World
.
For
,
they
invite
us
to
Action
,
but
we
will
not
act
;
they
have
prepared
our
way
,
but
we
will
not
walk
:
All
things
else
are
in
a
readiness
to
assist
us
in
some
good
enterprize
,
only
we
our selves
are
backward
.
What
a
thing
is
this
,
that
the
World
,
the
things
about
us
,
should
be
more
forward
than
Man
to
bring
forth
a
good
Work
?
that
things
below
us
should
so
readily
give
their
attendance
,
offer
their
Service
,
and
invite
us
to
it
,
while
we
,
the
best
of
God's
Creation
here
,
shall
be
behind-hand
?
When
they
meet
together
,
and
,
as
it
were
,
cry
out
to
us
,
Lend
us
your
hand
,
do
you
our
Master
join
with
us
,
and
this
Good
,
or
that
great
Work
will
be
done
;
What
strange
perverseness
is
it
in
us
to
refuse
?
When
things
say
,
Come
,
let
us
go
to
the
House
of
God
,
or
to
the
House
of
the
Poor
,
or
to
visit
the
Sick
,
or
our
Friends
;
or
to
our
Closet
,
Study
,
or
Shop
,
and
yet
we
will
not
go
,
what
a
schismatical
contumacious
Humour
is
this
,
when
we
thus
divide
and
cut
our selves
off
from
the
World
,
as
every
one
does
that
neglects
those
Opportunities
,
which
things
conspire
to
make
him
?
That
's
the
First
.
2.
The
using
of
Opportunities
proceeds
from
a
good
Principle
,
the
losing
them
from
an
ill
one
;
and
this
argues
the
one
to
be
good
,
the
other
bad
.
For
such
as
the
Causes
are
,
the
Effects
will
be
;
the
sweet
and
the
bitter
Fountains
will
send
forth
Streams
of
the
same
Nature
with
their
Sources
Now
if
we
trace
them
upto
their
Springs
,
we
shall
discover
that
all
non-use
of
good
Occasions
arises
from
such
Causes
as
these
:
Either
Men
are
ignorant
what
makes
a
fit
Season
,
or
inobservant
,
or
careless
whether
they
do
well
or
not
;
or
slothful
,
that
tho
they
be
jogg'd
,
will
not
waken
;
or
over
intent
and
busy
on
other
Matters
:
As
Martha
was
,
Luke
10.
42.
when
our
Saviour
told
her
she
was
troubled
,
and
careful
about
many
things
,
which
took
her
off
from
the
Opportunity
she
then
had
of
hearing
his
Doctrine
,
which
her
Sister
gave
heed
to
:
Or
,
they
are
froward
,
and
will
not
comply
when
things
invite
and
call
them
.
On
the
other
Hand
;
he
that
makes
use
of
the
Seasons
that
are
offered
him
,
must
needs
be
a
prudent
and
careful
Observer
of
things
without
him
,
diligent
and
intent
upon
doing
good
,
sensible
of
his
own
insufficiency
,
and
of
the
need
he
has
of
help
from
abroad
.
He
must
be
a
Man
of
great
Vertue
,
and
good
Government
of
himself
;
a
Man
of
an
excellent
Spirit
,
whose
Heart
is
alway
thus
fixed
,
so
as
to
give
no
stop
,
no
check
to
things
,
but
suffers
them
to
have
their
free
Course
,
stays
not
behind
,
but
follows
them
to
all
that
Good
to
which
they
lead
him
.
3.
Consider
the
Effects
,
which
are
or
may
be
consequent
on
our
using
,
or
not
using
the
Seasons
that
are
before
us
.
Great
Good
comes
of
the
one
,
and
as
great
Evils
of
the
other
:
Indeed
,
no
Man
knows
how
great
either
may
be
.
Exempli
Gratiâ
,
The
Bells
call
thee
to
Church
,
and
no
more
necessary
business
keeps
thee
from
it
:
thou
goest
,
whither
not
only
the
Thing
it self
,
but
the
Season
invites
;
thou
joinest
with
the
Congregation
in
Prayer
,
how
knowest
thou
but
God
is
prevailed
with
by
the
hearty
Prayers
with
which
thou
art
joined
,
and
will
bestow
upon
thee
the
greatest
of
Blessings
,
the
pardon
of
thy
Sin
,
the
healing
thy
Distempers
;
or
may
supply
thee
in
what
thou
wantest
at
present
?
Nay
,
and
these
Prayers
shall
be
a
stock
laid
up
for
thee
in
Heaven
,
and
be
remembred
a
great
while
hence
,
and
on
this
score
thou
shalt
find
opportune
help
in
the
day
of
trouble
.
Again
;
thou
hearest
the
good
Word
of
God
read
,
or
explained
;
and
thou
attendest
to
it
,
and
art
enlightned
in
some
Truth
that
will
direct
thee
in
thy
way
to
Heaven
:
Thou
hast
had
some
good
Seed
sown
in
thy
Heart
,
which
will
grow
up
to
Eternal
Life
:
Thou
hast
been
persuaded
of
some
good
proposition
,
which
afterward
becomes
a
principle
of
Wisdom
,
and
Vertue
;
and
is
indeed
the
Foundation
of
thy
Happiness
.
On
the
other
hand
;
Thou
regardest
not
the
Summons
to
Church
;
but
either
sleepest
,
or
drinkest
,
or
talkest
on
,
or
followest
thy
Game
,
or
that
which
thou
callest
thy
Business
,
as
if
thou
hadst
no
other
;
and
thereby
,
not
only
neglectest
to
honour
God
in
the
Assembly
,
but
deprivest
thy self
of
the
great
,
thou
knowest
not
how
great
Good
thou
mightest
have
received
.
Besides
,
who
can
tell
how
many
Temptations
,
and
Snares
,
and
Mischiefs
he
has
brought
himself
into
,
by
refusing
to
comply
with
so
fair
an
Offer
?
Thou
wouldst
not
worship
God
in
Publick
,
and
it
may
be
thou
art
serving
the
Devil
in
Private
:
Thou
wouldst
not
associate
with
them
that
call
upon
God
,
and
perhaps
in
the
mean
time
thou
art
got
into
a
rout
of
prophane
debauch'd
Revellers
;
and
art
fallen
into
Temptations
from
which
thou
canst
never
get
free
;
but
wilt
grow
worse
and
worse
,
till
thou
beest
irrecoverably
bad
?
Thus
,
the
loss
of
one
Season
may
be
the
loss
of
Happiness
,
and
thy
ruine
for
ever
.
Take
another
Instance
.
Thou
hast
a
sit
Season
of
Reproof
administred
to
thee
,
i.
e.
Thou
by
thy
Office
,
or
by
the
Rank
in
which
thou
art
,
the
Authority
thou
hast
over
,
or
the
Interest
thou
hast
in
some
Man
,
art
fit
to
advise
,
rebuke
,
exhort
him
;
and
at
this
time
thou
art
fit
to
speak
,
and
he
to
hear
.
All
things
conspire
to
make
thy
Reproof
acceptable
,
and
to
give
probability
of
Success
;
at
least
,
there
is
nothing
to
discourage
thee
from
attempting
the
amendment
of
thy
Brother
:
If
thou
dost
now
strike
in
with
the
Opportunity
,
who
knows
what
good
may
come
of
this
?
It
may
prove
the
recovery
of
a
Sinner
out
of
the
Snare
of
the
Devil
,
and
not
only
be
the
saving
of
his
Soul
from
Death
,
but
the
benefits
will
probably
flow
over
to
many
others
,
his
Wife
and
Children
,
his
Friends
and
Neighbours
,
and
as
many
as
have
to
do
with
him
who
has
hearkened
to
thy
Counsel
,
shall
be
the
better
for
it
.
Thou
hast
by
thy
advice
helped
to
reform
him
,
and
will
not
he
take
the
same
course
with
others
that
has
been
used
with
himself
?
And
they
likewise
will
propagate
the
Good
to
others
,
and
who
knows
where
it
will
end
?
Thus
thou
mayest
have
done
a
kind
of
infinite
good
,
by
laying
hold
of
an
opportunity
of
Reproof
,
and
none
knows
but
all
this
may
be
true
of
every
one
.
Whereas
if
he
neglects
any
one
,
he
can't
be
sure
but
that
then
he
might
have
said
that
to
his
offending
Brother
,
which
might
have
been
his
Reformation
and
Recovery
;
and
the
Omission
of
which
may
prove
his
utter
Undoing
:
For
ought
any
Man
knows
by
his
neglect
of
some
,
of
any
one
Opportunity
,
he
has
lost
not
only
one
,
but
many
Souls
.
Thus
we
see
how
great
Good
may
come
of
using
,
and
as
great
Evil
by
non-use
of
Opportunity
.
That
's
the
third
.
4.
We
must
give
an
account
to
God
of
our
Opportunities
,
and
answer
before
the
great
Judg
,
how
we
have
employed
these
Talents
,
and
be
doomed
not
only
according
to
the
Good
we
have
done
,
but
the
Opportunities
we
have
had
.
He
that
has
done
no
more
under
more
and
fairer
Opportunities
,
than
he
that
has
had
fewer
,
will
not
then
be
able
to
acquit
himself
so
well
.
Can
he
that
has
a
thousand
pound
a
Year
,
but
gives
no
more
Alms
than
he
who
has
a
hundred
,
hope
for
the
same
favourable
Sentence
from
the
righteous
Judg
?
Undoubtedly
the
more
and
better
Opportunities
any
Man
has
had
of
being
,
and
doing
Good
,
the
more
he
has
to
answer
for
;
and
according
to
his
improvement
,
or
Non-improvement
of
them
,
will
be
his
Sentence
.
To
whom
much
is
given
,
of
him
will
much
be
required
.
One
by
his
Learning
,
and
Prudence
,
and
Eloquence
,
and
Riches
,
and
Honour
,
and
Friends
,
and
Interest
has
great
Opportunities
of
doing
abundance
of
Good
,
which
the
ignorant
and
poor
Man
,
who
has
no
Friends
,
wants
:
And
if
the
other
does
not
improve
his
Advantages
of
doing
the
Good
which
he
may
,
much
more
than
this
unlearned
,
poor
,
unacquainted
Man
of
no
Interest
,
he
will
not
be
acquitted
by
the
Judgment
of
God
.
5.
Our
Opportunities
are
but
few
,
and
those
that
are
,
are
very
uncertain
;
therefore
neglect
none
.
How
seldom
is
it
that
things
do
so
happily
conspire
into
a
Season
?
Therefore
we
should
make
the
best
of
those
few
we
have
,
and
welcom
that
which
comes
but
seldom
to
us
.
If
there
be
but
one
favourable
Wind
that
comes
at
such
a
time
of
the
Year
,
the
Seaman
watches
for
it
,
he
'll
be
sure
not
to
stay
behind
:
But
besides
,
as
the
Winds
and
Tides
of
Action
do
not
come
at
set-Times
,
●o
they
have
no
fixed
Periods
,
but
are
to
us
very
contingent
and
uncertain
.
Now
this
should
make
us
still
more
careful
not
to
neglect
them
.
For
,
when
they
are
once
past
,
we
know
not
whether
ever
they
will
return
to
us
again
.
The
Wind
goes
and
returns
again
into
the
same
Coast
;
the
Tides
ebb
and
flow
again
after
so
many
Hours
:
But
if
an
Opportunity
be
gone
,
we
cannot
promise
our selves
that
we
shall
ever
have
another
.
I
may
add
,
that
as
Opportunities
are
but
few
and
uncertain
;
so
when
they
are
,
they
are
very
short
and
hasting
away
.
All
things
are
in
motion
,
and
no
one
state
of
them
is
lasting
,
they
are
perpetually
flowing
,
alway
on
the
Wing
;
therefore
make
haste
to
improve
them
:
Think
not
only
what
we
shall
do
,
but
be
as
quick
to
do
what
we
think
;
not
only
resolve
,
but
perform
what
we
resolve
presently
;
put
it
not
off
till
to
Morrow
,
not
knowing
what
a
Day
,
what
an
Hour
may
bring
forth
;
a
few
Minutes
may
make
a
great
alteration
in
either
us
,
or
the
things
that
make
it
opportune
for
us
to
act
:
And
if
either
they
,
or
we
alter
,
our
Opportunity
is
gone
.
Life
it self
is
but
a
short
and
frail
thing
,
and
yet
it
is
not
one
half
of
that
,
that
is
a
time
of
action
.
6.
Some
Opportunities
once
lost
,
are
lost
for
ever
,
are
irrecoverably
gone
.
Indeed
,
in
some
sense
,
all
that
are
lost
are
irrecoverable
,
for
no
power
can
make
that
which
is
past
,
not
to
be
past
:
The
Guilt
I
have
contracted
by
such
a
Neglect
does
,
continue
;
and
nothing
can
now
hinder
that
I
should
not
have
sinned
.
But
this
is
that
which
I
mean
,
that
some
Opportunities
are
so
lost
,
that
not
only
the
same
(
which
can
never
be
)
but
none
of
the
same
kind
,
none
like
them
shall
ever
be
again
.
Exempli
Gratiâ
,
I
part
with
a
Friend
,
he
dies
,
or
he
falls
distracted
,
or
he
is
gone
out
of
my
reach
;
I
had
opportunity
of
saying
that
to
him
,
which
would
have
been
of
great
use
to
him
to
have
been
told
him
.
But
now
the
time
is
past
,
and
I
must
never
more
see
him
to
acquaint
him
with
it
.
Some
such
there
are
,
of
which
we
can
say
,
that
they
never
will
return
again
;
and
(
which
amounts
much
to
the
same
)
we
cannot
say
of
any
that
they
will
.
I
saw
my
Friend
yesterday
,
and
had
somewhat
of
moment
to
say
to
him
,
but
I
put
it
off
till
another
time
,
yet
am
not
sure
that
I
shall
ever
have
another
.
I
might
this
day
have
done
a
Kindness
to
such
an
one
,
a
good
Office
to
another
,
but
did
it
not
,
and
it
may
be
I
shall
not
have
another
day
to
do
,
nor
they
another
to
receive
it
.
Thus
some
Opportunities
are
lost
,
irrecoverably
lost
,
and
for
ought
we
know
all
are
so
.
7.
We
have
already
lost
much
Time
,
and
many
excellent
Opportunities
,
wherein
we
might
have
done
much
good
.
Let
this
be
an
Argument
to
us
why
we
should
lose
no
more
,
but
readily
catch
hold
on
them
,
as
they
offer
themselves
.
Who
is
he
that
reviews
the
actions
of
one
day
,
who
may
not
tax
himself
either
for
his
total
neglect
,
or
but
half-improvement
of
the
Seasons
he
has
had
?
But
alas
!
when
we
look
over
our
Lives
,
how
ought
we
to
be
abash'd
for
the
many
fair
Opportunities
we
have
had
of
benefiting
our selves
,
and
our
Brethren
;
which
we
have
most
shamefully
let
slip
?
Nay
,
have
we
not
abused
,
and
perverted
them
?
have
we
not
only
not
done
the
Good
to
which
they
invited
,
and
assisted
,
but
done
the
Evil
which
they
hindred
?
Have
we
not
hurt
and
mischief'd
,
both
our selves
,
and
our
Brethren
,
when
we
might
so
easily
have
done
good
?
If
the
case
be
thus
for
the
time
past
,
let
us
by
this
be
persuaded
to
be
more
careful
for
the
future
.
Let
the
remembrance
of
the
many
good
Hours
ill
spent
,
make
us
watchful
lest
we
fall
into
the
same
Guilt
again
.
If
the
good
Providence
of
God
shall
give
us
new
Opportunities
,
let
us
not
again
foolishly
and
carelesly
squander
,
or
idlely
sleep
them
away
,
or
frowardly
waste
them
;
lest
we
justly
provoke
God
to
deny
us
any
more
:
Which
would
be
a
most
terrible
Judgment
,
and
yet
very
righteous
.
We
have
lost
much
time
,
never
to
be
recovered
;
do
therefore
what
may
be
done
,
to
redeem
what
is
past
,
by
double
diligence
in
improving
the
future
.
Let
me
add
,
that
the
time
is
coming
that
we
shall
wish
for
one
of
those
many
good
Opportunities
which
we
trifled
away
,
when
we
come
to
our
Death-Beds
we
shall
in
vain
call
back
those
Seasons
.
Let
this
Consideration
make
us
very
careful
not
to
neglect
the
least
occasion
of
doing
any
good
,
because
we
shall
wish
we
had
not
.
These
Reasons
may
be
sufficient
to
persuade
us
not
to
neglect
any
,
but
to
use
every
Season
of
Action
,
that
offers
it self
to
us
.
I
now
proceed
to
2.
Reasons
,
Why
we
should
not
only
take
Opportunity
when
't
is
offered
,
but
endeavour
to
make
it
;
and
to
change
the
things
that
are
contrary
to
us
,
to
be
on
our
side
,
and
serviceable
to
our
good
Purposes
.
Now
that
I
may
evince
the
reasonableness
of
this
;
First
,
I
will
declare
what
is
here
supposed
.
Here
are
two
things
supposed
,
which
if
they
be
not
true
,
then
neither
is
this
good
Counsel
,
which
is
built
on
,
and
implys
them
;
but
if
they
be
both
true
,
then
is
it
necessary
:
They
are
these
.
-
1.
That
Opportunities
are
few
.
-
2.
We
do
very
much
,
in
our
acting
,
depend
on
them
.
1.
The
first
of
these
I
have
already
said
something
of
,
and
I
believe
there
is
none
who
is
not
fully
persuaded
of
it
.
For
what
Man
is
he
,
who
sees
not
how
short
his
Life
is
?
And
of
that
little
time
,
how
much
is
taken
for
the
maintenance
of
it
?
And
when
we
are
sit
for
Action
,
vacant
for
doing
Good
,
how
are
our
Hands
held
by
things
falling
cross
to
us
?
We
fall
into
Company
by
accident
,
or
are
constrained
by
some
occasions
,
to
be
with
such
Persons
where
we
spend
much
time
,
but
can
do
little
to
promote
either
their
welfare
,
or
our
own
.
Whosoever
watches
for
,
and
is
observant
of
Opportunities
and
Seasons
,
he
knows
they
fall
out
but
seldom
;
he
often
finds
things
to
be
wind-bound
,
and
tho
he
fain
would
,
yet
he
canriot
stir
.
I
do
not
mean
by
this
,
to
justify
the
lazy
and
careless
in
their
Complaints
,
who
lay
their
own
Neglects
on
want
of
Opportunities
;
for
tho
we
have
not
so
many
,
yet
we
are
not
quite
destitute
;
we
have
some
,
tho
not
so
many
as
the
diligent
Man
could
wish
for
;
yet
we
have
more
than
the
idle
will
own
,
or
care
to
use
;
and
sufficient
for
the
doing
that
Good
,
which
we
are
capable
of
doing
,
if
we
do
but
observe
and
make
use
of
them
:
However
,
if
the
Sum
total
of
them
be
computed
,
they
may
well
pass
for
few
.
If
all
our
Life
were
a
continued
succession
of
Opportunities
,
yet
that
being
so
short
,
and
so
interrupted
,
they
are
but
few
at
most
.
This
is
the
first
thing
supposed
.
2.
We
do
very
much
in
our
Actions
depend
on
Opportunity
,
this
will
appear
if
we
consider
these
three
things
.
1.
Some
Actions
are
not
good
if
they
be
not
done
in
Season
,
and
unless
they
comply
with
,
and
be
suited
to
external
Causes
and
Circumstances
.
There
must
not
only
be
an
agreement
betwixt
the
Action
,
and
him
that
,
does
it
;
but
it
must
also
be
suited
to
its
Object
,
and
accommodated
to
things
without
.
Exempli
Gratiâ
,
Reproof
to
an
Equal
,
or
Inferiour
,
that
is
not
by
Passion
or
Prejudice
so
possessed
,
as
that
what
I
shall
say
can
make
no
Impression
,
is
good
:
But
when
it
is
of
a
Superiour
,
or
an
Equal
indisposed
to
receive
it
,
't
is
not
good
;
't
is
unfit
and
foolish
,
't
is
importune
and
unseasonable
.
And
it
is
the
same
in
most
of
the
Actions
of
our
Lives
;
if
they
are
not
opportune
,
they
are
not
good
.
And
this
I
may
say
of
all
,
that
the
more
seasonable
,
the
better
they
are
.
This
is
one
thing
which
shews
our
dependance
on
a
fit
Season
.
In
this
case
,
tho
we
could
do
Actions
without
it
,
yet
we
should
not
.
2.
Other
Actions
,
tho
we
may
and
would
do
them
,
we
cannot
.
We
must
be
helped
from
abroad
,
or
of
and
by
our selves
we
can
do
nothing
.
There
is
no
Man
such
a
Stranger
to
himself
,
and
so
ignorant
of
his
own
Insufficiency
,
but
knows
he
has
need
of
the
concurrence
of
many
Causes
with
him
,
to
bring
forth
a
good
Action
,
besides
the
assistance
of
God's
Grace
,
and
all
those
many
things
that
fore-pare
a
Man
for
Action
,
and
make
him
big
with
it
;
there
are
more
still
that
must
help
to
elicit
and
bring
it
forth
.
Exempli
Gratiâ
,
Tho
a
Man
be
never
so
wise
,
and
full
of
knowledg
,
and
tho
he
have
never
so
great
a
list
to
communicate
it
;
yet
unless
he
meet
with
others
,
and
those
that
are
capable
of
it
,
he
cannot
do
what
he
desires
,
and
is
so
well
qualified
to
do
.
We
cannot
do
the
Good
we
would
without
the
Help
,
the
Midwifery
of
External
Causes
and
Things
,
i.
e.
if
we
want
Opportunity
.
3.
Tho
we
could
,
and
should
act
without
Opportunity
;
yet
our
Action
would
be
very
often
without
effect
:
For
,
in
most
cases
,
Success
depends
on
the
concurrence
of
those
things
that
make
Opportunity
.
A
Man
would
not
have
good
Designs
and
Performances
prove
Abortive
,
yet
if
they
do
not
,
he
must
be
beholden
to
this
:
'T
is
this
must
bring
what
he
does
to
good
Issue
.
As
soon
may
a
Man
make
a
Voyage
without
a
Ship
,
or
Boat
,
or
when
he
has
one
,
against
Wind
and
Tide
arrive
at
his
intended
Port
;
as
in
most
undertakings
,
have
desired
Success
without
the
concurrence
of
external
Causes
.
Exempli
Gratiâ
,
Tho
a
Preacher
use
his
utmost
Skill
and
Care
,
to
compose
his
Discourse
for
the
benefit
of
those
whom
he
expects
to
be
his
Hearers
;
yet
if
it
so
fall
out
,
that
they
either
cannot
,
or
will
not
come
to
hear
;
or
if
they
do
come
,
yet
fall
asleep
,
or
talk
,
or
their
Thoughts
are
taken
up
with
other
matters
,
that
they
do
not
attend
;
or
if
they
presently
forget
what
they
heard
,
or
never
once
consider
it
:
that
is
,
unless
things
conspire
so
as
not
to
hinder
from
hearing
,
or
attending
to
what
they
hear
;
from
remembring
and
considering
,
at
least
,
the
drift
and
scope
of
the
Sermon
:
He
labours
without
Success
,
that
made
and
preached
it
.
Thus
it
appears
,
that
we
act
in
dependance
on
such
a
happy
confluence
of
things
,
as
make
a
Season
or
Opportunity
.
And
if
this
be
true
,
and
that
also
,
that
the
Opportunities
are
few
which
offer
themselves
to
us
;
then
it
will
follow
,
that
unless
we
will
do
nothing
at
all
,
or
labour
in
vain
,
we
must
endeavour
by
our
skill
and
diligence
to
make
Opportunities
,
to
make
things
as
pliant
to
our
Purposes
,
as
serviceable
to
our
Designs
,
as
is
possible
.
If
the
Mariner
would
never
put
out
of
the
Harbour
,
nor
weigh
Anchor
but
when
the
Wind
blows
full
in
the
Poop
,
he
must
lye
still
for
the
most
part
:
And
if
we
will
never
act
,
but
when
Opportunity
favours
us
with
a
fair
and
full
Gale
;
I
doubt
we
shall
be
most
commonly
idle
.
No
,
but
we
must
,
when
the
Wind
is
not
with
us
,
make
it
serve
us
,
by
gathering
it
into
our
yielding
Sails
;
and
when
it
is
full
against
us
,
yet
we
must
then
take
the
advantage
of
a
Tide
.
The
sum
of
this
is
,
That
we
must
have
help
from
things
without
us
,
both
to
act
,
and
to
bring
our
Action
to
some
Issue
.
And
things
without
us
will
not
favour
our
Enterprises
,
unless
we
use
our
best
skill
and
Endeavours
to
make
them
serve
our
honest
Designs
.
But
when
times
are
ill
,
and
things
go
cross
to
us
,
then
especially
are
we
to
labour
to
serve
our selves
of
them
,
and
make
them
helpful
to
us
.
Secondly
▪
This
is
Wisdom
to
accommodate
things
,
to
make
them
comply
with
those
good
Purposes
,
which
of
themselves
they
thwart
and
oppose
.
It
is
Wisdom
to
take
the
Occasions
that
offer
themselves
,
but
it
's
far
greater
to
make
Occasion
,
and
to
work
things
out
of
an
opposition
or
unprofitableness
,
into
a
subserviency
and
usefulness
to
our
Undertakings
.
It
's
great
skill
in
the
Mariner
to
sail
with
a
Wind
that
's
within
one
Point
full
against
him
.
I
am
apt
to
think
there
is
nothing
we
meet
with
,
but
may
be
serviceable
to
a
good
purpose
,
and
if
we
prudently
and
dexterously
make
application
,
it
will
be
so
;
if
not
to
one
,
yet
to
another
:
Nay
,
possibly
to
that
which
it
may
seem
to
oppose
.
Exempli
Gratiâ
,
A
Man
is
very
impatient
of
any
check
,
or
censure
in
himself
;
but
yet
forward
enough
to
blame
and
controul
other
Men
(
which
often
go
together
)
;
In
this
case
,
to
deal
with
this
Man
,
as
Nathan
did
with
David
,
to
lay
the
Scene
in
another
place
,
and
to
cast
the
Fault
on
another
Person
.
For
he
will
not
fail
to
aggravate
that
Crime
in
another
,
which
he
would
spare
in
himself
.
But
when
he
has
condemned
another
,
Natural
Justice
will
not
suffer
him
to
be
so
partial
,
as
to
acquit
himself
.
And
thus
,
by
a
side-Wind
,
he
comes
to
the
Place
whither
he
was
bound
,
and
makes
use
of
that
which
was
in
it self
Evil
,
and
a
Hindrance
,
to
help
him
to
attain
his
End
.
He
makes
an
evil
Thing
promote
a
good
Design
.
I
have
said
enough
for
my
present
purpose
,
to
shew
,
that
it
is
Wisdom
to
bring
things
that
are
cross
to
us
,
to
serve
us
;
to
make
Enemies
Friends
,
and
of
our
Party
;
to
make
that
which
was
a
Neuter
,
and
of
no
use
,
to
be
profitable
.
This
is
great
Wisdom
.
It
is
both
the
Effect
,
and
Cause
of
great
Wisdom
:
It
is
the
Exercise
,
and
will
be
the
Improvement
of
it
.
It
is
one
of
the
greatest
and
surest
instances
of
Wisdom
that
can
be
given
.
No
Man
can
give
a
better
proof
,
that
he
is
a
prudent
wise
Man
,
than
by
making
ill
things
serve
good
Purposes
.
Therefore
if
we
would
be
,
and
shew
our selves
to
be
wise
Men
;
let
us
,
when
things
are
not
to
our
Minds
,
nor
will
fall
in
with
our
Designs
,
by
our
dexterous
application
,
make
them
pliant
and
serviceable
:
That
others
may
see
,
and
admire
this
our
management
,
and
that
both
we
,
and
they
may
receive
the
benefits
of
such
excellent
Wisdom
.
3.
To
this
I
add
,
that
to
do
thus
is
Divine
and
God-like
.
This
is
the
Glory
of
God
,
that
he
can
bring
Light
out
of
Darkness
;
Order
out
of
Confusion
;
Good
out
of
Evil
;
nay
,
the
greatest
Good
out
of
the
worst
of
Evils
:
So
that
nothing
,
how
bad
soever
,
has
fallen
out
,
which
the
over-ruling
Providence
will
not
make
to
promote
some
most
excellent
Design
.
He
ordinarily
brings
about
not
only
the
greatest
Ends
by
the
least
,
and
unlikeliest
,
but
by
the
most
opposite
contrary
means
that
are
:
And
sometimes
delights
to
walk
in
difficult
ways
.
Of
all
which
,
I
need
but
name
that
one
instance
of
the
Salvation
of
Man
.
Now
then
,
if
this
be
the
Glory
of
God
,
shall
we
not
esteem
it
ours
?
Is
it
our
perfection
to
be
like
God
?
Let
us
esteem
it
so
,
and
endeavour
to
be
like
him
in
this
;
create
Opportunities
to
our selves
,
make
them
to
be
,
where
there
was
none
before
.
Let
your
contrivance
bring
them
out
of
nothing
,
or
that
which
is
worse
than
nothing
;
That
is
,
when
all
things
conspire
to
oppose
,
and
to
hinder
you
from
doing
the
good
you
desire
,
and
intend
to
do
;
out
of
this
very
opposition
make
your selves
a
Season
,
and
try
to
turn
it
into
an
Occasion
and
Advantage
.
Which
if
we
do
,
we
shall
imitate
that
most
adorable
Providence
,
that
accomplishes
the
Ends
of
infinite
Goodness
,
by
the
services
of
things
that
are
adverse
and
contrary
to
them
.
3.
If
we
meet
with
things
that
are
unalterably
evil
,
and
by
no
prudence
or
care
of
ours
,
can
be
made
for
our
purpose
,
or
to
minister
to
any
good
Action
;
we
must
then
decline
and
shun
them
:
Remove
our selves
from
them
,
if
we
can't
remove
them
from
us
.
The
Particulars
,
when
this
may
,
and
how
it
should
be
done
,
will
fall
under
the
Advices
:
I
am
only
now
to
shew
Reason
why
it
ought
to
be
done
.
And
it
will
be
sufficient
here
to
mention
the
Principal
,
and
indeed
the
Reason
of
all
that
can
be
assigned
;
and
that
is
this
,
viz.
That
we
may
be
in
the
best
Capacity
to
do
most
good
.
For
this
cause
we
ought
to
walk
accurately
.
For
this
we
are
to
redeem
the
Season
in
those
two
foregoing
Particulars
,
as
well
as
in
this
.
And
it
is
a
very
sufficient
and
satisfactory
Reason
,
why
I
should
by
all
prudent
Care
,
and
honest
Diligence
avoid
those
unhappy
Circumstances
,
which
will
not
only
help
,
but
hinder
me
in
doing
the
good
which
I
might
in
another
Condition
do
.
For
this
cause
I
must
not
foolishly
throw
my self
into
,
no
,
nor
stay
in
such
a
Condition
as
that
,
if
I
can
by
fair
means
keep
,
or
get
out
.
If
I
should
do
otherwise
,
I
should
do
a
vain
,
fruitless
thing
;
I
should
not
put
my self
to
those
good
Uses
,
for
which
I
may
serve
:
I
should
violate
the
Precept
,
and
do
directly
contrary
to
the
Reason
of
the
Apostle's
Exhortation
,
of
redeeming
the
time
,
because
the
days
are
evil
.
Which
certainly
signifies
this
in
part
,
that
we
are
to
decline
Dangers
and
Evils
,
not
universally
all
Dangers
in
any
ways
,
but
only
those
that
cannot
be
improved
into
an
Opportunity
,
either
by
our
acting
with
,
or
suffering
under
them
.
If
one
way
or
other
,
they
may
be
so
managed
,
as
to
give
us
an
occasion
of
doing
good
:
I
do
not
think
they
are
to
be
declined
,
unless
it
may
be
done
honestly
,
to
rescue
our selves
into
better
Circumstances
that
will
assist
us
to
do
more
and
greater
good
.
This
then
is
the
reason
why
we
should
shun
those
Evils
which
we
can't
make
pliant
to
our
Christian
Purposes
,
because
we
are
to
imploy
our selves
to
the
best
Purposes
.
I
might
add
also
,
That
to
do
thus
,
is
but
a
compliance
with
a
natural
Inclination
,
which
makes
us
averse
from
(
suppose
)
Poverty
,
Disgrace
,
Sickness
,
Death
,
&c.
Now
the
Design●
and
Reason
of
this
natural
Inclination
is
,
that
we
should
keep
our selves
in
the
best
Condition
in
which
we
can
be
to
do
most
good
.
For
,
all
things
are
good
,
and
therefore
desirable
,
so
far
as
they
give
us
an
opportunity
,
or
help
us
to
do
good
:
And
whatever
it
is
that
is
no
way
conducing
,
much
more
that
is
an
hinderance
to
it
,
is
evil
.
And
it
is
on
this
account
,
and
thus
far
,
that
we
are
to
avoid
Poverty
,
Sickness
,
Death
,
&c.
whatever
are
incompliant
with
,
unserviceable
to
,
and
Hinderances
of
our
doing
good
,
or
living
the
Christian
Life
,
and
practising
the
Vertues
which
our
Religion
requires
,
we
are
to
withdraw
from
and
avoid
.
I
have
done
with
the
Reasons
,
why
we
should
redeem
the
Season
,
which
all
rest
upon
this
as
their
Basis
,
viz.
the
great
Utility
and
Necessity
of
our
doing
good
,
our
exercising
the
Christian
Vertues
,
and
the
great
seryiceableness
of
Opportunity
or
Season
,
and
indeed
the
absolute
necessity
of
it
to
our
doing
good
.
Unless
we
do
well
,
and
live
the
Christian
Life
,
we
cannot
be
happy
,
nor
attain
the
End
for
which
we
were
made
;
unless
we
have
Opportunity
,
we
cannot
do
well
.
I
proceed
,
in
the
third
place
,
to
shew
what
some
of
those
things
are
that
deprive
us
of
our
Time
,
that
hinder
us
from
using
it
as
we
should
.
But
I
will
bring
that
under
the
fourth
Particular
,
the
Directions
and
Advices
.
Some
of
these
are
general
and
preparatory
,
others
more
particular
and
immediate
.
Again
;
some
do
more
especially
respect
our selves
and
our
Actions
;
others
do
primarily
refer
to
the
things
without
us
,
which
make
Opportunity
.
I
begin
with
those
that
most
expresly
relate
to
our selves
.
1.
If
we
would
lose
no
opportunity
of
good
Actions
,
and
make
to
our selves
as
many
good
Seasons
as
is
possible
,
for
the
practice
of
Vertue
;
Let
us
endeavour
after
a
clear
and
large
Knowledg
of
all
that
is
good
for
us
to
do
;
and
strive
to
comprehend
fully
all
that
,
which
in
our
several
Varieties
of
Circumstances
and
Conditions
we
are
in
capacity
of
doing
.
Whatever
good
it
is
which
comes
within
our
compass
,
whether
in
respect
of
God
,
it
be
honourable
to
him
;
or
in
relation
to
our selves
,
it
be
Persective
of
our
Natures
;
or
in
reference
to
others
,
it
be
beneficial
to
them
;
let
us
labour
to
understand
this
fully
.
The
Usefulness
,
and
indeed
the
Necessity
of
allowing
this
Direction
,
appears
at
sight
,
For
,
whosoever
is
ignorant
in
,
or
mistaken
about
the
Good
he
should
do
;
how
is
it
possible
that
he
should
lay
hold
on
every
occasion
of
doing
it
?
We
may
as
well
suppose
one
who
knows
not
what
Port
to
make
,
to
hoist
up
his
Sails
,
and
make
use
of
the
Wind
when
it
blows
:
Why
?
He
knows
not
which
way
to
steer
,
and
the
other
understands
not
what
is
the
Good
he
should
do
.
He
also
is
in
the
same
case
,
who
is
mistaken
,
and
thinks
that
to
be
Good
which
is
Evil.
He
will
steer
a
quite
contrary
Course
to
what
he
should
.
He
will
watch
for
the
Seasons
of
doing
that
Evil
which
he
thinks
to
be
Good
;
and
will
force
things
to
serve
him
in
prosecuting
his
Mistake
:
and
this
is
so
far
from
making
use
of
Opportunity
to
do
well
,
that
he
abuses
and
perverts
it
to
do
ill
.
But
this
is
not
all
I
intend
by
this
Direction
:
another
Reason
of
it
is
this
,
lest
for
want
of
it
,
we
let
slip
the
occasion
of
doing
some
good
or
other
.
For
he
that
understands
not
(
or
,
which
is
the
same
,
considers
not
)
his
Duty
to
God
,
how
he
ought
to
go
out
after
him
in
Affection
,
and
humbly
and
sensibly
acknowledg
him
;
he
will
neglect
the
many
fair
occasions
of
Devotion
,
that
continually
offer
themselves
to
him
.
But
he
that
comprehends
fully
not
only
that
good
which
has
Man
,
but
that
also
which
has
God
for
its
Object
,
will
be
out
of
this
Danger
.
2.
Let
's
not
only
understand
,
But
also
be
willing
and
desirous
of
doing
every
good
Work
;
without
this
our
Knowledg
will
not
suffice
to
engage
us
to
let
slip
no
Opportunities
of
doing
it
.
If
there
be
any
that
we
have
no
mind
to
,
we
shall
be
regardless
of
the
Seasons
of
them
;
we
shall
rather
shut
our
Eyes
against
them
,
than
look
for
them
:
rather
run
and
hide
our selves
away
from
,
than
seek
after
them
.
Let
us
therefore
always
keep
a
willing
Mind
to
do
every
good
Work
.
What
signifies
Wind
and
Tide
to
him
that
is
unwilling
to
take
a
Voyage
?
If
I
have
no
Mind
to
my
Devotions
,
what
will
Health
,
and
Leisure
,
and
a
Closet
,
and
all
the
things
that
invite
me
to
that
great
Duty
,
signify
?
And
tho
I
have
every
day
the
same
Summons
from
things
without
me
,
yet
't
is
all
to
no
purpose
;
that
Season
is
lost
upon
us
,
't
is
a
Prize
put
into
the
Hands
of
such
,
who
have
no
Hearts
to
use
it
.
Let
us
then
be
willing
and
desirous
,
and
that
in
no
low
degree
,
but
let
it
be
our
chief
Desire
,
or
main
End
and
Design
,
to
do
all
the
Good
we
can
.
For
,
if
it
shall
once
obtain
this
place
in
our
Hearts
,
we
shall
then
both
take
and
make
all
possible
occasions
of
accomplishing
this
our
End
;
we
shall
lose
no
Advantage
that
can
be
had
.
3.
Nor
must
we
only
be
willing
and
desirous
of
,
but
ready
and
prepared
throughly
for
every
good
Work
.
We
must
endeavour
to
furnish
our selves
so
,
as
we
may
be
in
a
fitness
of
doing
all
that
good
,
to
which
any
occasion
shall
invite
us
,
E.
G.
To
defend
the
Truth
of
my
Religion
,
and
to
give
any
one
that
asks
me
a
Reason
of
the
hope
that
is
in
me
;
it
is
necessary
that
I
should
not
only
understand
that
this
is
good
and
fit
,
and
be
willing
to
do
it
;
but
I
should
qualify
my self
for
it
,
by
a
through
Consideration
of
the
Arguments
for
,
and
the
Objections
against
it
;
and
I
must
,
if
I
would
not
miss
an
occasion
of
doing
so
good
a
thing
,
endeavour
to
furnish
my self
throughly
with
all
those
Abilities
,
and
if
I
would
perform
it
well
also
to
keep
that
Temper
which
will
fit
me
for
such
an
undertaking
,
and
give
a
Probability
of
Success
.
Again
;
If
I
would
improve
every
Season
of
doing
good
,
I
must
,
if
I
be
poor
,
and
not
able
to
relieve
my
necessitous
Brother
,
labour
that
I
may
have
somewhat
to
give
to
him
that
wants
,
as
the
Apostle
advises
,
i.
e.
I
must
take
such
honest
ways
as
I
can
,
and
use
such
Diligence
,
that
I
may
,
when
a
charitable
Occasion
offers
it self
,
comply
with
it
,
and
do
that
good
to
my
Neighbour
,
to
which
Opportunity
invites
.
The
Reason
of
this
Advice
also
is
very
plain
:
For
,
tho
we
understand
,
and
have
a
Desire
to
do
some
good
,
yet
if
we
be
unqualified
,
not
fit
for
it
,
the
Opportunity
will
be
lost
notwithstanding
.
Tho
a
skilful
Musician
have
never
so
good
an
Instrument
in
his
Hand
,
yet
it
will
make
no
Musick
unless
it
be
well
strung
and
tuned
;
nor
can
we
do
any
good
,
to
which
the
fairest
Occasions
invite
us
,
unless
we
be
strung
and
tuned
,
throughly
furnished
for
such
Performances
:
therefore
our
Care
must
be
to
qualify
and
fit
our selves
with
Abilities
,
and
to
be
always
ready
for
every
good
Word
and
Work
,
that
none
may
come
amiss
to
us
,
whether
it
be
to
convince
,
exhort
,
rebuke
,
perswade
,
or
by
innocent
humour
to
divert
and
gratify
those
with
whom
we
converse
;
or
to
hear
and
receive
Instruction
from
,
and
be
pleased
by
their
Discourse
.
When
therefore
we
have
a
Comprehension
of
all
the
good
we
can
do
,
and
have
a
good
mind
to
do
it
;
we
should
likewise
endeavour
to
be
duly
prepared
for
the
doing
of
it
;
that
when
ever
our
great
Lord
shall
,
by
giving
us
an
Opportunity
,
call
us
forth
to
the
undertaking
,
we
may
not
,
by
our
unfitness
,
disobey
his
Summons
.
For
,
(
to
keep
to
our
old
Metaphor
)
if
the
Vessel
be
not
rigg'd
,
tho
Wind
and
Tide
serve
never
so
much
,
they
serve
to
no
purpose
:
And
if
we
be
not
ready
trim'd
,
and
our
Sails
up
,
in
vain
will
Opportunity
blow
upon
us
;
we
shall
still
lie
in
the
Harbour
,
and
make
no
Voyage
.
Besides
;
By
being
fitted
for
every
good
Work
,
if
an
Occasion
favours
,
we
may
readily
strike
in
with
it
:
As
,
if
things
conspire
to
make
it
both
fit
and
easy
for
me
to
be
alone
,
that
I
may
imploy
my self
in
thinking
,
reading
,
writing
,
performing
my
Devotions
to
God
,
examining
my self
,
or
the
like
.
If
I
must
be
in
Company
,
that
I
so
behave
my self
,
so
hearken
to
them
,
so
discourse
with
them
,
that
,
in
one
kind
or
other
,
I
advantage
both
my self
and
them
;
that
where
I
cannot
speak
to
any
good
purpose
in
one
Argument
,
yet
if
there
be
occasion
,
I
do
in
another
;
and
where
nothing
that
's
proper
,
and
of
use
can
be
said
by
me
,
that
I
be
silent
,
and
as
ready
to
receive
Instruction
from
others
,
as
I
would
be
to
give
it
to
them
.
There
is
no
Condition
we
can
be
in
,
but
presents
us
with
various
Occasions
of
several
good
Actions
.
There
are
some
Vertues
that
are
proper
for
a
poor
and
low
,
others
for
a
rich
and
exalted
State
:
Some
for
Disgrace
and
Disrespect
;
others
for
Honour
,
and
being
well-spoken
of
;
some
for
Sickness
,
others
for
Health
,
&c.
If
then
we
would
lose
no
Season
that
shall
happen
,
we
must
be
furnish'd
and
disposed
for
every
good
Action
:
Our
Furniture
must
be
ready
,
we
must
have
it
in
promptu
,
within
call
,
for
else
time
passes
so
fast
,
that
it
may
be
gone
from
us
before
we
be
●it
for
it
.
4.
If
we
would
be
sure
to
lose
no
Season
of
well-doing
,
we
must
be
sedulous
and
diligent
,
and
in
one
kind
or
other
,
be
always
doing
well
.
And
that
we
may
be
so
,
1.
Let
no
Time
find
us
idle
,
and
doing
nothing
,
but
ever
be
at
work
:
Let
no
Day
,
no
Hour
,
no
Moment
pass
by
thee
unimployed
.
If
thou
shalt
at
any
time
observe
,
that
thou
art
doing
nothing
,
know
thou
hast
lost
an
Opportunity
:
for
there
is
no
part
of
time
which
may
not
be
a
Season
for
some
Action
.
2.
Be
not
ill
imployed
.
Let
not
thy
Tongue
be
in
motion
to
utter
ill
,
to
speak
wickedly
,
to
tell
Lies
,
to
talk
profanely
or
filthily
.
Let
not
thy
Hands
be
hasty
to
work
Mischief
,
nor
thy
Feet
swift
in
the
ways
of
Wickedness
.
Idleness
is
a
loss
of
the
present
time
,
but
to
do
ill
(
is
not
only
that
,
but
)
a
loss
of
the
future
too
;
for
some
of
that
must
be
taken
up
in
undoing
that
which
I
have
ill
done
.
This
is
implied
in
this
Direction
,
that
we
should
neither
be
idle
,
nor
yet
evilly
busy
at
any
time
;
but
ever
be
doing
,
and
doing
good
in
one
kind
or
other
:
which
if
we
be
careful
to
observe
,
we
shall
be
glad
of
all
the
help
we
can
get
,
and
so
shall
strike
in
with
every
Opportunity
that
offers
it self
:
And
when
we
have
employ'd
all
such
,
we
shall
seek
for
more
,
and
endeavour
to
find
out
such
,
as
are
not
so
open
,
and
in
some
sense
,
to
make
them
where
they
are
not
.
This
Influence
will
Diligence
in
well-doing
have
on
us
,
to
make
us
redeem
the
Season
.
5.
On
the
other
hand
;
We
must
take
care
that
we
be
not
at
any
time
immoderately
,
or
confusedly
busy
,
especially
in
the
lesser
matters
.
1.
By
being
immoderately
busy
,
I
mean
,
that
we
should
not
so
wholly
lay
our selves
out
on
one
thing
,
as
to
make
our selves
unfit
for
any
other
good
Work
;
that
we
can
neither
observe
,
nor
comply
with
any
Season
that
would
assist
us
in
that
other
,
tho
it
be
better
.
For
this
I
take
to
be
the
State
that
is
best
and
most
suitable
to
our
Natures
,
that
we
be
ever
in
a
readiness
to
do
good
,
as
we
have
Opportunity
.
And
,
if
we
so
busy
our selves
in
some
one
particular
,
that
either
by
being
too
intent
on
it
,
or
continuing
too
long
in
it
,
we
are
disabled
from
,
or
hindred
in
doing
other
good
things
,
we
are
over-busy
.
And
of
this
we
are
to
be
careful
in
reference
to
Season
,
that
we
be
not
so
imploy'd
as
to
render
our selves
either
inobservant
of
,
or
incompliant
with
it
.
There
are
varieties
of
good
Works
,
which
we
have
to
do
,
and
there
are
Seasons
for
every
of
them
.
Now
,
if
we
be
too
earnestly
,
or
too
long
taken
up
with
one
,
or
with
some
few
of
them
;
we
must
necessarily
neglect
the
Opportunities
which
we
might
have
for
doing
the
rest
.
2.
As
we
must
not
be
more
busy
about
any
thing
than
it
requires
and
deserves
:
so
we
must
take
heed
that
we
be
not
disorderly
,
and
preposterously
busy
;
but
do
those
things
first
,
which
are
in
order
to
,
and
make
way
for
the
other
.
Let
those
Works
be
first
done
,
which
are
either
necessary
,
or
at
least
do
very
much
contribute
to
the
doing
of
others
.
Were
these
two
things
well
observed
,
we
should
save
abundance
of
Time
,
and
have
many
good
Opportunities
,
which
by
our
being
busy
either
beyond
the
proportions
which
things
require
,
or
without
any
order
,
we
throw
away
.
Labour
therefore
to
bring
thine
Actions
into
Method
,
that
is
,
give
Preference
to
the
greatest
and
best
,
and
do
those
first
,
which
make
way
for
,
and
on
which
others
depend
;
and
so
do
every
day
,
begin
with
those
which
will
make
way
for
the
rest
.
6.
Often
consider
,
and
be
fully
perswaded
of
the
great
Advantage
,
and
indeed
Necessity
there
is
of
our
taking
Opportunity
:
Whosoever
observes
how
much
we
depend
on
it
in
our
Actions
,
will
be
assured
of
it
;
and
he
that
is
,
will
not
only
lay
hold
on
it
,
when
it
waits
on
him
;
but
will
with
Care
and
Pains
seek
it
,
and
endeavour
by
all
prudent
Management
to
make
an
Opportunity
for
himself
.
Remember
therefore
,
that
it
is
Season
which
makes
some
Actions
good
,
that
without
it
would
be
evil
;
and
those
that
would
be
good
without
it
,
it
makes
better
.
It
helps
us
to
do
some
Works
,
which
without
such
Assistance
would
not
be
done
:
And
those
that
might
be
done
without
its
Aids
,
are
more
easily
done
with
them
.
It
also
is
necessary
to
give
Success
to
some
of
our
Undertakings
;
and
it
gives
surer
and
greater
Success
to
them
all
.
And
if
we
are
sensible
that
it
is
of
this
Consequence
,
surely
we
shall
not
be
careless
of
it
.
7.
Endeavour
to
understand
clearly
and
distinctly
the
good
or
ill
Influences
that
things
without
may
have
on
our
Actions
;
and
of
the
several
ways
in
which
they
may
be
serviceable
,
or
opposite
,
help
or
hinder
our
doing
well
:
That
is
,
understand
particularly
what
Advantages
a
Man
receives
from
Riches
in
order
to
the
Practice
of
Vertue
:
And
what
ways
Poverty
does
of
it self
,
or
may
be
made
to
minister
to
it
.
Wherein
Liberty
is
profitable
to
a
good
Life
:
and
how
Restraint
and
Confinement
may
be-friend
it
.
Also
of
what
use
the
Esteem
,
and
good
Will
,
and
good
Word
of
Men
is
to
our
doing
well
:
And
how
their
Contempt
and
Hatred
,
and
Reproach
may
be
turned
to
its
Advantage
.
Thus
let
us
acquaint
our selves
with
the
Advantages
and
Disadvantages
to
Vertue
,
which
are
in
every
Condition
;
and
which
are
in
all
things
,
which
make
or
spoil
Seasons
.
This
will
be
a
sure
Direction
,
and
a
great
help
to
us
to
make
the
best
use
of
all
things
.
To
every
thing
there
is
a
Season
,
saith
Solomon
,
and
a
time
to
every
purpose
under
Heaven
:
a
time
to
be
born
,
and
a
time
to
die
;
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
was
planted
,
&c.
And
God
has
made
every
thing
beautiful
in
its
time
.
That
is
,
at
whatever
moment
there
is
such
a
Conflux
of
things
,
as
makes
an
Action
good
,
becoming
,
beneficial
,
feasible
;
that
is
the
proper
Season
,
or
time
of
it
.
And
how
wise
,
and
good
,
and
happy
is
he
that
understands
the
Season
of
every
thing
,
and
neglects
it
not
?
Now
the
way
to
this
Wisdom
is
to
observe
the
Influences
which
things
without
us
,
and
all
Circumstances
have
on
our
Actions
;
and
what
Effects
they
will
have
in
Conjunction
with
them
.
That
what
I
have
said
hitherto
,
and
shall
further
say
on
this
matter
,
may
be
more
clear
,
and
so
find
a
readier
Entertainment
.
I
will
here
lay
down
the
following
Propositions
concerning
Time
,
and
concerning
the
redeeming
it
.
1.
By
Time
,
(
as
I
shew'd
in
the
beginning
of
this
Discourse
)
we
are
here
to
understand
Season
,
or
Opportunity
,
as
,
both
by
the
usual
Signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
Sense
of
it
in
this
Text
,
is
plain
.
2.
Season
is
Time
with
reference
to
Action
,
i.
e.
as
it
does
not
hinder
and
oppose
,
as
it
doth
further
and
promote
Action
.
Now
because
Time
it self
has
no
Influence
,
does
nothing
one
way
or
other
;
therefore
Time
is
by
an
usual
Figure
of
Speech
,
taken
for
its
Adjuncts
,
for
the
things
that
are
in
,
and
with
Time
.
3.
We
are
to
understand
the
Action
,
to
which
the
Apostle
here
refers
,
not
generally
for
any
kind
but
only
for
good
Actions
,
that
Practice
to
which
our
good
Religion
obliges
us
.
This
Time
or
Season
may
be
distinguished
thus
in
respect
of
its
Influence
on
our
Actions
.
(
1.
)
It
is
then
whensoever
it
is
possible
for
us
to
do
Good
,
tho
it
be
difficult
,
when
things
do
not
necessarily
hinder
us
from
doing
that
Good
,
which
,
of
our selves
,
and
in
another
Condition
,
we
are
in
a
Capacity
of
doing
,
this
is
the
least
that
we
call
Opportunity
.
(
2.
)
When
the
Times
,
i.
e.
the
Things
that
meet
together
in
them
,
do
,
not
only
not
hinder
,
but
in
some
measure
,
help
on
a
good
Action
,
contributing
somewhat
to
promote
it
.
This
is
a
better
Season
than
the
former
.
But
,
(
3.
)
That
is
the
best
Opportunity
,
when
things
do
so
conspire
,
and
favour
well-doing
,
that
they
make
it
easy
to
every
good
Mind
:
When
not
only
Impediments
are
removed
,
and
some
things
do
co-operate
with
us
;
but
the
Opposites
and
Difficulties
without
us
are
so
wholly
taken
away
,
and
things
do
so
universally
conspire
and
joyn
with
us
,
that
if
our selves
be
not
,
nothing
else
is
wanting
to
our
doing
all
the
good
,
to
which
our
Religion
engages
us
.
These
are
the
three
Differences
of
Seasons
in
respect
of
the
Influences
they
have
on
our
Performances
.
We
should
also
distinguish
them
in
respect
of
their
good
Actions
,
to
which
they
refer
,
i.
e.
they
may
either
be
Opportunities
;
1.
Of
doing
all
Good
indifferently
.
Or
,
2.
Of
this
or
that
Good
in
particular
.
Or
,
3.
They
may
be
general
Seasons
,
which
yet
do
particularly
favour
and
help
on
such
or
such
particular
good
Actions
:
They
do
not
oppose
any
,
but
further
some
.
And
lastly
,
we
may
distinguish
Seasons
from
their
shorter
or
longer
stay
:
from
their
being
more
or
fewer
.
All
these
may
,
and
should
be
considered
by
us
,
if
we
would
know
exactly
how
to
behave
our selves
in
reference
to
the
Season
;
if
we
would
,
as
we
are
here
required
,
redeem
it
.
From
what
has
been
said
,
I
may
fairly
deduce
these
two
Corollaries
.
1.
Those
are
good
Times
or
Seasons
which
do
not
hinder
,
but
further
us
in
doing
good
,
living
well
and
vertuously
.
2.
Those
are
evil
Times
,
which
hinder
us
from
doing
the
good
which
we
are
otherwise
capable
of
doing
;
much
more
are
those
such
,
which
do
facilitate
the
doing
wickedly
.
Thus
much
concerning
Time
or
Season
.
I
proceed
next
to
the
redeeming
or
gaining
it
.
Which
signifies
the
making
it
our
own
:
And
also
the
making
advantage
of
it
.
And
that
implies
and
refers
to
the
using
it
to
all
those
good
Purposes
to
which
it
serves
.
For
having
and
using
are
all
one
in
Scripture-Dialect
.
This
in
General
.
More
particularly
,
and
as
't
is
to
be
understood
in
this
place
.
1.
To
do
that
good
in
any
Time
or
Season
,
which
it
either
assists
us
in
,
or
does
not
hinder
us
from
doing
,
is
that
which
the
Apostle
aims
at
,
when
he
bids
us
redeem
the
Time
:
And
't
is
to
be
our
design
,
when
we
do
endeavour
to
redeem
it
.
There
can
be
nothing
else
but
this
intended
:
For
if
there
were
,
it
must
be
either
,
that
we
should
have
Time
,
and
put
it
to
no
use
,
which
can't
be
supposed
;
or
that
we
should
put
it
to
ill
use
,
and
this
none
will
imagine
was
meant
by
the
Apostle
.
And
then
there
only
remains
our
putting
it
to
good
use
.
2.
But
that
's
not
all
,
that
doing
good
is
the
only
end
of
getting
,
of
having
,
and
of
keeping
time
;
but
it
is
the
only
way
and
means
to
get
,
and
save
,
and
improve
it
.
As
some
things
perish
in
the
using
,
so
Time
or
Season
is
preserved
,
and
improved
in
this
use
of
it
.
Indeed
every
thing
is
then
kept
,
when
it
is
put
to
the
use
for
which
it
serves
.
And
't
is
the
only
way
to
preserve
it
,
when
we
carry
it
on
to
its
Perfection
:
that
is
,
use
it
for
those
Ends
for
which
it
was
made
,
and
was
fit
.
Now
,
that
this
is
that
which
we
are
to
do
,
if
we
would
redeem
or
gain
the
Time
:
To
do
the
good
which
we
then
can
,
or
can
best
do
;
which
is
most
proper
,
and
feasible
,
or
which
is
not
impossible
to
be
done
by
us
.
And
that
there
is
no
other
way
to
redeem
it
,
will
be
evident
,
if
we
consider
,
that
whosoever
does
not
do
thus
,
he
loses
his
Time
.
For
,
so
he
does
,
1.
Who
spends
it
idly
in
doing
nothing
.
2.
Who
vainly
attempts
;
who
does
much
,
but
't
is
ineffectual
,
and
comes
to
nothing
;
he
brings
nothing
to
pass
;
he
that
's
busy
to
no
purpose
.
3.
He
that
labours
but
for
no
good
End
,
't
is
not
Good
that
he
designs
.
4.
Much
more
does
he
lose
the
Season
,
who
imploys
it
in
evil
Works
.
Nay
,
5.
That
Time
is
in
part
lost
,
and
not
husbanded
,
as
every
one
thinks
it
should
be
,
in
which
less
good
is
done
than
might
have
been
done
in
it
.
Tho
a
Man
has
been
doing
well
,
yet
if
he
might
have
done
much
better
,
he
is
commonly
thought
,
and
said
not
to
have
employed
,
and
improved
his
time
as
he
might
,
and
is
supposed
should
have
done
.
According
to
this
discourse
,
doing
well
is
not
only
the
End
and
Reason
why
,
but
also
the
Way
and
Means
,
how
we
should
redeem
the
Time
.
And
it
is
a
plain
Corollary
deducible
from
hence
,
that
the
more
and
greater
Good
any
Man
does
in
Time
,
the
more
he
redeems
it
.
And
he
that
does
all
that
Good
in
it
,
which
by
Man
can
be
done
in
such
a
Time
,
he
performs
what
the
Apostle
here
requires
most
perfectly
:
He
does
his
Duty
fully
,
On
the
other
hand
,
he
who
does
less
than
the
Times
will
suffer
,
or
it
may
be
help
him
to
do
,
either
doing
some
lesser
Good
,
where
he
neglects
a
greater
,
or
doing
but
a
part
of
a
much
greater
Sum
,
which
he
might
do
,
he
does
fail
in
his
Obedience
to
this
Exhortation
of
redeeming
the
Time
,
in
Proportion
to
his
falling
short
of
doing
the
good
he
might
.
The
Sum
of
all
this
is
,
That
he
who
so
complies
with
Things
and
Times
,
and
as
far
as
they
are
in
his
Power
,
so
accommodates
them
to
himself
,
as
to
do
the
most
Good
which
they
enable
,
or
assist
,
or
but
suffer
him
to
do
:
He
does
redeem
the
Time
in
the
Apostle's
Sense
.
And
thus
far
the
Explication
of
it
shews
the
reasons
of
those
Directions
for
the
doing
it
,
which
I
have
already
given
;
and
will
make
the
entertainment
of
the
few
I
shall
add
more
easy
.
Supposing
then
that
we
understand
what
is
good
for
us
to
do
,
and
that
we
are
alway
willing
and
ready
to
do
this
Good
we
know
;
and
ever
moderately
,
and
orderly
busy
;
that
we
are
sensible
of
our
dependance
on
Time
,
and
Things
without
us
;
and
that
we
have
got
a
good
knowledg
what
influences
they
have
on
our
doing
good
,
to
oppose
,
and
hinder
,
or
to
farther
and
promote
it
,
which
is
all
that
I
have
directed
hitherto
:
I
proceed
now
to
another
general
Advice
,
which
is
this
.
8.
Take
a
view
of
all
the
Good
,
which
Men
in
General
,
or
your self
in
Particular
have
a
capacity
of
doing
,
in
respect
of
human
Nature
and
Faculties
.
Set
before
you
,
all
in
any
kind
,
which
one
endowed
with
the
Faculties
of
human
Nature
can
possibly
do
;
which
is
fit
and
becoming
one
in
such
Relations
and
Conditions
,
as
every
Man
is
,
to
do
in
respect
of
God
,
of
Himself
,
and
of
all
other
Men
and
Things
,
all
that
is
honourable
to
the
great
Creator
and
Lord
of
all
;
that
is
perfective
of
human
Nature
in
a
Man's
self
,
and
in
other
Men
;
and
conduces
also
to
the
welfare
and
best
state
of
all
other
Beings
and
Things
.
Take
a
survey
of
Man
,
and
of
all
of
this
sort
that
he
is
capable
of
doing
;
survey
your selves
also
,
what
Good
it
is
in
particular
that
you
can
do
:
whether
it
be
more
or
less
than
others
in
your
Condition
.
Now
this
is
all
summ'd
up
in
those
general
Heads
,
of
doing
justly
,
loving
Mercy
,
and
walking
humbly
with
God
,
as
the
Prophet
has
exprest
them
:
Or
,
as
the
Apostle
more
fully
,
living
soberly
,
righteously
and
godly
.
But
this
is
not
all
I
mean
,
that
we
should
know
all
the
Good
that
can
be
done
by
us
;
but
that
we
also
set
before
us
all
the
Actions
we
can
do
,
which
are
capable
of
being
,
and
doing
thus
much
good
.
And
they
are
our
Thoughts
,
and
all
those
which
are
transacted
by
,
and
in
the
Mind
it self
;
our
Words
which
convey
our
Thoughts
to
others
:
And
all
our
other
mechanical
Actions
,
which
directly
,
or
indirectly
fall
under
Liberty
,
and
to
which
we
may
be
determined
by
our
Wills
.
Consider
well
,
how
fit
and
good
all
these
may
be
;
What
is
the
Goodness
of
each
of
them
singly
,
and
of
all
of
them
together
.
And
that
you
may
know
this
,
consider
what
respects
they
bear
,
and
in
what
order
they
are
to
one
another
;
how
one
does
prepare
and
make
Way
for
another
;
and
consequently
,
when
they
do
cross
and
oppose
each
other
.
Consider
also
more
distinctly
,
what
Actions
are
the
best
,
which
are
of
less
Goodness
,
which
are
of
most
,
and
which
of
least
Consequence
.
This
will
very
much
direct
us
in
what
order
to
do
them
,
and
in
case
of
Competition
,
which
to
prefer
.
This
will
hugely
conduce
to
our
gaining
and
improvement
of
Time
,
that
is
,
to
our
doing
the
most
Good
,
as
I
have
shewn
.
The
Sum
of
this
Direction
is
,
that
we
consider
(
and
that
not
slightly
,
and
seldom
,
but
often
,
and
seriously
)
of
all
the
Good
we
can
do
,
and
of
all
the
Actions
whereby
we
may
do
it
.
Let
us
hang
a
kind
of
Table
before
us
,
wherein
the
good
Actions
of
our
Lives
(
the
Heads
of
them
,
I
mean
)
may
be
fully
enumerated
and
delineated
in
an
orderly
Series
:
And
let
this
be
in
our
Eye
very
often
,
every
day
look
on
it
.
Think
of
it
so
long
,
and
so
often
,
till
you
be
perfect
in
it
,
and
have
no
need
of
recourse
to
it
;
when
your
Memory
shall
presently
and
easily
suggest
it
to
you
on
every
occasion
:
And
when
we
consider
what
we
can
do
,
we
must
not
only
think
what
we
can
do
by
our selves
immediately
,
but
by
other
Men
and
Things
.
For
tho
we
can't
by
our selves
(
suppose
)
persuade
another
,
yet
we
may
by
some
other
that
is
abler
,
and
has
greater
Authority
with
him
.
There
is
none
but
may
see
the
usefulness
of
this
Advice
,
in
order
to
our
doing
Good
,
in
which
Men
so
frequently
and
grosly
miscarry
,
for
no
other
cause
but
want
of
this
Consideration
.
Tho
they
know
all
the
Good
they
can
do
,
and
are
willing
and
ready
to
do
it
,
yet
they
do
it
not
;
they
often
do
the
contray
Evil
,
because
they
consider
it
not
:
they
act
preposterously
,
and
so
hinder
themselves
.
They
do
a
less
Good
,
when
they
might
do
a
greater
;
they
set
upon
the
End
before
the
Means
.
They
do
not
the
Good
they
might
,
if
they
would
but
take
a
full
and
distinct
view
of
all
they
are
capable
of
doing
.
Seneca
,
I
remember
,
gives
this
Reason
,
among
others
,
why
Men
do
so
grievously
miscarry
:
Quamvis
sepissimè
de
partibus
vitae
consulitur
,
nunguam
de
toto
.
They
seldom
or
never
take
all
their
Actions
they
can
do
into
Consideration
:
They
do
not
take
a
full
view
of
their
whole
Course
and
Way
,
as
they
must
,
if
they
consult
about
it
.
If
this
be
so
necessary
in
order
to
our
living
vertuously
;
't
is
on
the
same
account
necessary
for
our
redeeming
Time
,
which
cannot
be
done
but
by
well-doing
:
This
being
not
only
the
only
End
why
,
but
the
only
Means
also
whereby
we
can
get
and
keep
Time
or
Season
.
9.
Take
also
a
general
view
of
the
whole
Time
you
have
,
for
all
Good
;
as
well
as
of
those
parts
of
Time
,
which
will
most
be-friend
you
in
doing
this
,
or
that
good
in
particular
.
If
we
observe
this
,
it
will
be
a
great
help
.
For
when
we
consider
in
general
,
what
time
we
have
for
doing
good
,
we
shall
see
the
most
we
can
reckon
to
be
so
very
short
,
and
that
little
so
very
uncertain
,
that
we
shall
not
be
able
to
put
it
under
another
account
,
than
of
possible
,
or
not
improbable
:
We
can
be
sure
of
none
,
but
what
is
present
.
This
will
make
us
very
careful
to
enquire
,
what
is
the
best
and
most
necessary
of
all
the
good
Works
we
can
do
.
And
when
we
have
found
that
,
we
shall
be
as
diligent
to
do
it
with
all
our
might
,
and
without
delay
.
Whatsoever
our
Hand
finds
to
do
,
as
Solomon
expresses
it
,
we
shall
do
with
our
whole
Strength
.
He
that
is
well
resolved
that
he
can
make
no
certain
account
of
any
Time
,
but
of
that
which
is
,
will
certainly
be
careful
to
employ
that
to
the
best
and
most
necessary
Purposes
.
And
he
that
does
this
,
has
learnt
one
most
excellent
Rule
for
the
redeeming
his
Time
.
Let
him
also
think
before-hand
,
what
parts
of
Time
do
most
befriend
one
good
Action
,
suppose
Thinking
;
when
it
may
be
the
fittest
season
for
Speaking
,
and
when
for
other
Actions
.
When
you
have
thus
considered
your
Time
,
think
how
you
have
spent
it
.
And
if
you
be
sensible
of
mispence
;
for
the
future
resolve
on
retrenching
all
your
unaccountable
expences
of
your
Time
:
Such
as
you
cannot
justify
to
God
,
and
your
own
Conscience
;
nor
to
any
one
that
thinks
every
thing
should
be
put
to
a
good
use
.
Having
thus
used
frequent
Consideration
,
both
of
the
good
Actions
you
can
do
,
and
also
of
the
Time
you
have
to
do
them
,
and
prepared
your selves
;
10.
Let
your
next
care
be
to
make
,
and
keep
a
serious
resolution
of
filling
up
every
little
space
of
Time
,
with
doing
some
Good
or
other
.
Let
it
be
your
constaint
care
and
study
to
be
alway
doing
Good
of
some
kind
;
that
no
Minutes
be
laid
out
on
evil
Works
;
no
Time
leak
from
you
in
Idleness
;
no
Hours
be
spent
on
that
which
has
so
very
little
Goodness
,
that
it
's
doubtful
,
or
undiscernable
.
Many
of
our
Businesses
afford
us
abundance
of
spare
Time
,
which
a
good
Mind
knows
how
to
spend
in
divine
Meditations
,
or
the
like
.
The
Naturalists
observe
that
the
same
Vessel
,
when
't
is
fill'd
with
Water
,
will
yet
receive
Bodies
of
another
Nature
:
And
nothing
more
common
than
for
one
Body
to
incorporate
and
unite
with
another
.
I
am
sure
there
is
no
Time
but
may
be
more
employed
than
it
is
.
And
very
few
of
our
good
Actions
,
the
Goodness
of
which
may
not
be
condensated
;
and
will
admit
of
others
of
other
kinds
,
and
more
of
the
same
.
11.
Be
ever
inclin'd
and
resolv'd
to
do
as
much
good
as
you
can
;
be
not
content
to
do
a
little
,
but
design
the
most
;
do
not
satisfy
your selves
to
do
good
only
,
but
still
aim
at
doing
the
best
.
By
this
means
we
shall
crowd
more
of
Good
into
out
Time
.
The
same
Ground
,
well
husbanded
,
will
yield
twice
as
much
Corn
,
as
if
it
were
in
the
Hands
of
a
Sluggard
.
And
the
same
Time
may
bring
forth
twice
as
many
good
Actions
,
if
it
be
well
look'd
to
,
as
otherwise
it
would
.
Do
as
many
good
Actions
together
as
thou
canst
:
put
as
much
Good
into
as
little
room
as
is
possible
:
Do
every
Action
as
well
as
thou
canst
;
make
it
as
good
as
't
is
capable
of
being
.
12.
Allot
the
greatest
and
best
,
and
first
Portions
,
the
most
of
your
Time
,
to
the
best
and
most
necessary
Works
,
those
which
most
tend
to
Man's
greatest
Perfection
:
Such
are
those
that
are
requisite
to
the
getting
and
keeping
a
good
Mind
and
Conscience
,
and
such
a
Plight
of
Body
,
as
renders
it
most
useful
to
the
Soul
,
in
all
wise
and
vertuous
Actions
,
viz.
Consideration
;
being
conversant
in
the
Scriptures
,
in
Prayer
,
in
Christian
Conference
:
All
Acts
of
Justice
and
Mercy
,
&c.
13.
Where
there
is
an
Equality
on
other
accounts
,
that
one
Action
is
not
apparently
better
than
the
other
:
Do
that
to
which
Season
does
most
invite
,
Things
will
most
assist
in
the
doing
it
,
and
give
Probability
of
best
Success
when
't
is
done
.
The
Reason
of
this
Advice
is
plain
,
because
by
doing
thus
we
are
likely
to
do
most
good
,
and
in
a
shorter
time
,
than
if
we
set
our selves
to
do
that
which
Opportunity
does
not
so
much
favour
.
14.
Take
the
first
Time
or
Season
of
doing
a
good
Work
;
do
not
stay
in
hopes
of
a
better
,
when
,
it
may
be
,
you
may
never
have
another
.
This
is
wise
Counsel
in
any
good
Work
,
not
to
be
dilatory
,
to
procrastinate
.
But
't
is
necessary
in
those
that
are
inwardly
and
immutably
good
,
and
eternally
obligatory
.
Let
no
Conceit
of
present
Difficulty
put
thee
off
.
Do
not
neglect
a
good
Season
,
in
an
uncertain
Expectation
of
one
more
convenient
.
Say
not
to
good
Works
,
as
Felix
said
to
St.
Paul
,
Go
away
for
this
time
,
when
I
have
a
convenient
Season
,
Acts
24.
25.
15.
Avoid
those
things
which
are
certain
,
and
some
of
them
double
mispence
of
Time
:
Such
are
these
,
1.
Intemperance
.
Whosoever
exceed
the
Bounds
which
Nature
and
Vertue
has
set
to
their
Appetites
of
bodily
Pleasures
,
they
for
a
space
utterly
disable
themselves
from
using
their
Time
to
any
good
purpose
.
And
so
they
continue
,
till
by
Sleep
or
Abstinence
they
are
recovered
to
their
natural
State
:
During
which
time
,
how
many
fair
Opportunities
of
doing
brave
Actions
have
they
lost
?
2.
Immoderate
Passion
:
This
does
so
detain
the
Soul
in
the
Thoughts
of
some
one
Object
,
that
it
is
wholly
inobservant
of
any
thing
else
that
comes
before
it
.
Whilst
I
am
over
vehemently
angry
with
one
,
I
take
no
notice
of
another
,
whose
Wants
would
otherwise
move
my
Compassion
.
They
do
loudly
call
for
my
Charity
,
but
I
am
so
deaf
with
the
noise
of
mine
own
Passion
,
that
I
cannot
hear
.
3.
Wicked
Company
.
Such
will
be
saying
,
or
doing
ill
things
:
There
is
some
Danger
that
the
Infection
catch
hold
on
me
;
and
by
sorting
with
them
,
I
become
one
of
them
.
Or
,
if
by
God's
Grace
,
I
be
preserved
from
running
into
the
same
Excess
with
them
;
yet
I
may
through
Cowardise
or
Imprudence
not
rebuke
them
.
By
suffering
Sin
on
them
,
I
may
bring
it
on
my self
.
If
I
do
rebuke
them
,
it
may
be
to
no
purpose
,
it
is
not
likely
to
have
any
Effect
.
Thus
if
I
be
not
Company-proof
,
I
shall
be
snared
.
And
if
I
be
kept
from
falling
into
their
Sins
,
yet
I
have
lost
some
hours
which
might
have
been
better
spent
in
good
Company
,
or
in
my
Closet
.
4.
Courtship
and
Complement
;
great
portions
of
Time
are
spent
in
these
Trifles
;
by
which
I
do
not
mean
those
Expresses
of
Civility
,
which
become
us
to
use
in
many
cases
:
but
,
when
we
employ
our
Minds
in
studying
to
speak
Words
,
or
use
Gestures
,
that
are
wholly
insignificant
,
that
do
not
correspond
with
the
Sense
of
our
Souls
,
that
have
no
Truth
on
which
they
are
bottom'd
;
that
are
used
with
a
vain
,
with
no
good
,
perhaps
with
an
ill
Design
.
How
idly
,
how
unprofitably
do
they
lavish
away
their
time
,
who
converse
together
in
this
vain
,
trifling
,
false
,
hypocritical
manner
,
who
as
they
are
conscious
,
that
no
Credit
is
to
be
given
to
what
they
say
,
so
neither
do
they
believe
each
other
?
And
to
how
little
purpose
do
I
converse
with
that
Man
,
whom
I
cannot
think
he
means
as
he
speaks
?
16.
Be
very
watchful
of
our selves
in
such
Particulars
,
which
if
they
be
not
regarded
,
do
very
much
endanger
the
loss
of
Time
.
As
,
1.
Be
careful
we
be
not
too
prodigal
of
it
in
the
Gratifications
of
our
Senses
,
and
the
Services
of
the
Body
.
Whilst
thou
art
eating
and
drinking
,
take
heed
of
devouring
Time
also
:
And
spend
not
those
hours
in
Sleep
,
or
in
dressing
thy
Body
,
which
should
have
been
laid
out
on
thy
better
Pa●t
.
I
do
not
by
this
put
eating
and
drinking
,
sleeping
,
and
dressing
,
into
the
vain
Consumptions
of
Time
.
No
,
they
are
all
very
allowable
things
:
But
,
this
I
say
,
that
we
have
need
to
set
a
Watch
over
our selves
,
lest
we
spend
more
time
in
these
things
,
than
we
can
account
for
,
than
is
requisite
for
them
;
so
long
as
they
are
good
and
natural
:
Let
us
be
doing
other
things
,
while
we
are
doing
these
.
While
we
are
satisfying
our
Hunger
and
Thirst
,
let
us
discourse
;
While
we
are
dressing
our
Bodies
,
let
us
be
cloathing
,
and
adorning
,
and
sprucing
up
our
Souls
,
by
wise
and
good
Thoughts
and
Affections
.
But
do
not
do
this
profunctorily
,
and
by
the
by
;
for
that
's
hateful
,
and
a
perverse
piece
of
Folly
,
to
let
thy
Soul
have
thy
Bodies
leavings
:
To
do
the
Work
of
thy
Soul
when
thou
hast
nothing
else
to
do
;
to
cast
off
thy
refuse
Minutes
to
it
,
and
to
allow
it
none
other
;
to
afford
it
only
the
few
Minutes
,
which
can
be
spared
from
the
Services
of
the
Body
.
This
may
be
an
Instance
,
how
the
same
Action
may
be
very
good
and
very
bad
,
according
to
the
Mind
with
,
and
the
Principle
from
which
it
is
done
.
He
that
lays
his
Bible
before
him
,
and
fills
up
those
Minutes
with
reading
,
and
imploys
those
Thoughts
about
God's
Revelation
,
which
need
not
be
laid
out
wholly
in
dressing
:
And
does
this
out
of
the
great
Sense
he
has
of
the
far
greater
Excellency
and
Necessity
of
one
Work
than
of
the
other
,
he
does
well
in
this
.
But
if
these
little
Intervals
of
Time
be
all
that
are
given
to
the
Soul
;
and
if
he
only
cast
off
the
Shreds
of
Time
for
the
Soul
,
out
of
a
Preference
of
the
Body
,
this
is
hateful
.
2.
Beware
of
all
diverting
Exercises
.
Those
Games
which
were
invented
on
purpose
to
take
off
our
Minds
a
while
from
more
serious
Employments
,
on
which
they
could
not
be
continually
fixed
,
they
after
prove
an
infinite
Expence
of
Time
;
and
by
a
kind
of
Witchery
do
so
insinuate
themselves
,
and
excite
our
Passions
,
and
cause
a
tickling
Pleasure
,
that
they
detain
us
much
longer
time
than
we
can
spare
from
important
Business
.
It
is
Wisdom
in
this
case
,
to
resolve
before
we
be
engaged
in
it
,
how
long
we
will
stay
at
such
a
Sport
:
And
to
be
sure
not
to
break
our
Purpose
.
3.
Compliance
with
general
Customs
.
Some
of
these
are
great
Devourers
of
Time
.
We
spend
many
hours
,
and
't
is
but
very
little
good
we
do
in
them
.
I
do
not
bid
you
be
singular
,
and
break
such
Customs
;
no
,
I
suppose
them
innocent
in
themselves
,
and
by
my
Care
they
may
be
so
to
me
.
All
I
advise
is
,
that
since
they
may
not
require
a
great
,
or
constant
Intention
of
Mind
to
use
them
,
we
let
out
our
Thoughts
after
other
matters
,
and
lay
hold
on
such
Advantages
of
doing
any
kind
of
good
as
are
offer'd
.
4.
Civil
Visits
:
Such
as
are
made
by
those
who
are
not
quite
Strangers
to
each
other
,
nor
yet
so
well
known
,
as
to
be
Friends
and
Confidents
.
I
do
not
suppose
these
to
end
in
meer
Tattle
,
much
less
in
a
saucy
Discourse
against
their
Governours
,
nor
in
slandering
,
or
uncharitable
detracting
from
their
Neighbours
,
nor
any
such
ill
things
as
these
,
which
is
the
worst
Consumption
of
Time
that
can
be
.
But
if
these
Visits
stay
in
general
and
innocent
Discourse
,
yet
we
must
be
careful
,
that
too
much
of
our
little
Time
,
which
more
necessary
things
call
for
,
be
not
laid
out
on
these
lesser
matters
.
Let
us
also
endeavour
to
improve
these
Occasions
to
the
best
Uses
,
of
which
they
are
capable
.
5.
Curiosities
.
They
are
things
that
require
much
Pains
,
and
are
of
no
great
use
.
Now
,
if
whilst
we
are
in
pursuit
of
these
,
we
neglect
something
that
is
more
necessary
;
if
things
of
far
greater
moment
call
for
that
Time
and
Pains
which
we
lay
out
on
these
Prettinesses
,
they
prove
the
loss
of
our
Time
:
and
there
is
great
Danger
lest
our
Curiosity
should
engage
us
so
far
in
the
quest
of
these
dissiciles
Nugae
,
these
things
that
please
,
meerly
because
they
are
rare
,
and
odd
,
and
hard
to
come
at
;
that
we
should
not
mind
the
Seasons
of
doing
far
better
and
greater
things
:
Which
if
we
do
,
we
lose
the
Advantage
in
part
,
for
we
do
not
do
the
best
we
might
.
6.
Conversation
with
Friends
.
It
is
commonly
said
,
Amici
fures
temporis
;
and
there
is
some
danger
of
it
,
as
there
is
of
every
thing
that
hugely
pleases
us
,
lest
it
should
so
fix
and
chain
our
Souls
to
it
,
that
they
be
not
ready
to
fly
away
with
the
first
Opportunity
that
calls
to
the
doing
some
other
,
and
more
necessary
Good
.
This
that
I
say
,
is
no
Disparagement
to
Friends
;
and
which
of
all
the
things
,
this
World
affords
that
are
without
us
,
is
of
greatest
value
.
And
there
is
nothing
so
pleasant
,
so
profitable
;
nothing
so
truly
honourable
;
nothing
that
carries
with
it
a
Signification
of
greater
Wisdom
,
and
Vertue
,
and
good
Nature
,
than
to
live
in
Friendship
:
And
the
more
there
is
of
this
,
the
larger
,
the
more
universal
,
still
it
deserves
a
greater
Praise
.
It
is
that
,
which
,
tho
I
am
occasionally
fallen
into
the
mention
of
,
yet
,
I
can
hardly
forbear
to
perswade
all
Men
to
enter
into
,
and
to
preserve
this
most
sacred
League
.
Notwithstanding
this
,
I
must
intimate
,
that
amongst
the
other
Miscarriages
you
may
by
occasion
of
it
fall
into
,
this
is
not
the
least
,
That
the
most
pleasant
Conversation
of
your
Friend
may
so
take
you
up
,
that
you
may
be
by
this
bereft
of
the
Season
of
doing
some
more
needful
Good
,
which
,
it
may
be
,
whilst
you
are
in
those
delightful
Transports
you
have
in
the
Enjoyment
of
him
you
love
and
trust
,
as
you
do
your
own
Soul
,
passes
away
,
and
will
return
no
more
.
This
Caution
should
be
no
more
prejudice
to
Friendship
,
or
bring
us
into
any
ill
Thoughts
of
that
,
than
if
it
were
(
as
it
might
be
)
applied
to
a
greater
thing
than
Friendship
,
that
is
,
Devotion
,
or
converse
with
God
himself
,
which
is
the
highest
Act
we
can
put
forth
;
yet
we
may
be
too
long
in
the
Mount
.
There
are
other
Services
to
be
done
besides
,
though
none
so
great
as
this
.
17.
Do
not
thy
Actions
by
halves
,
nor
so
as
thou
shalt
need
to
do
them
again
.
Strive
to
do
every
thing
as
well
,
as
exactly
as
thou
canst
.
And
tho
it
may
happen
so
,
as
that
thou
must
do
it
again
,
however
thou
mayst
be
better
able
to
do
it
than
now
thou
art
,
yet
this
is
all
can
be
done
to
prevent
it
.
If
we
have
considered
the
Reasons
why
we
should
thus
take
every
Opportunity
,
and
be
perswaded
by
them
;
we
shall
not
only
do
thus
our selves
,
but
also
endeavour
that
others
,
that
all
with
whom
we
have
to
do
,
especially
Children
and
Servants
,
may
do
so
.
And
for
that
end
,
I
can't
give
a
better
Advice
,
than
that
we
should
bring
up
our
Children
in
some
honest
Imployment
or
other
,
not
suffer
them
to
live
at
large
,
to
do
this
or
that
,
any
thing
or
nothing
,
what
and
when
themselves
have
a
Mind
to
it
.
And
for
our
Servants
,
who
are
at
our
dispose
,
that
we
should
take
care
that
they
be
neither
idle
,
nor
ill
imployed
.
Let
me
also
add
concerning
Friends
,
when
we
are
with
them
,
that
as
we
ought
to
be
careful
,
that
they
do
not
steal
Time
from
us
;
so
should
we
charge
our selves
,
that
we
do
not
rob
them
of
it
,
and
by
their
Civility
and
Kindness
to
us
,
engage
them
to
neglect
their
more
necessary
and
important
Affairs
.
Thus
far
I
have
gone
in
general
Directions
,
how
we
may
not
neglect
any
,
but
employ
every
Opportunity
of
well-doing
that
offers
it self
.
The
Sum
is
,
Let
us
redeem
as
much
Time
from
the
less
necessary
Works
,
as
is
sufficient
for
our
doing
all
those
that
are
of
greater
Importance
.
I
now
proceed
to
offer
some
Advice
,
by
what
means
and
ways
we
should
make
Times
that
are
adverse
and
opposite
,
to
become
favourable
and
serviceable
to
us
,
as
we
are
Christians
,
that
is
,
to
the
Christian
Life
,
and
to
all
that
Happiness
which
we
naturally
and
innocently
desire
.
And
also
where
we
cannot
make
them
thus
pliant
to
our
Desires
and
Purposes
,
how
we
should
avoid
those
Evils
with
which
they
threaten
us
.
That
we
may
proceed
more
clearly
,
we
we
will
consider
what
Days
may
be
said
to
be
evil
,
and
what
makes
them
so
.
And
by
this
our
way
will
be
more
plain
,
which
we
are
to
take
,
either
to
alter
,
or
to
decline
the
Evils
.
1.
Those
Days
are
said
to
be
evil
,
which
hinder
us
from
doing
,
or
enjoying
that
Good
,
which
otherwise
we
might
.
The
Evil
of
them
is
in
such
things
as
these
:
Poverty
,
Reproach
,
and
a
bad
Name
,
Slavery
,
Con●inement
,
want
and
loss
of
Friends
,
Sickness
,
and
Death
,
the
Ignorance
and
Mistakes
of
many
;
but
above
all
,
Sin
,
of
which
there
is
greatest
Danger
.
For
,
all
the
rest
take
Men
off
from
doing
Good
,
but
Sin
makes
them
also
do
Evil.
If
we
be
made
poor
,
we
shall
not
be
able
to
feed
the
Hungry
,
or
cloath
the
Naked
,
or
relieve
those
that
are
ready
to
perish
,
which
the
Rich
Man
can
.
And
if
we
die
,
we
are
cut
off
from
doing
,
or
enjoying
any
more
the
Good
of
this
Life
:
but
if
we
commit
Sin
,
and
practise
Wickedness
,
we
not
only
do
no
Good
,
but
we
do
that
which
is
contrary
to
it
,
Evil.
We
not
only
deprive
our selves
of
the
Enjoyments
that
are
innocent
and
natural
,
but
we
,
by
this
,
bring
our selves
under
great
Sufferings
and
Misery
.
These
,
and
such
like
,
are
the
Evils
of
any
Days
.
And
the
Divine
Providence
brings
about
all
the
rest
,
except
Sin
,
either
by
natural
and
unseen
Causes
,
which
we
do
not
know
,
or
cannot
resist
:
Or
,
by
other
Men
,
who
either
master
us
by
their
Power
,
or
out-reach
us
by
their
Wit
,
or
prevail
with
us
by
their
Authority
:
Or
lastly
,
by
our selves
,
i.
e.
our
own
Folly
,
and
Negligence
,
and
Wickedness
.
Indeed
the
greatest
Evils
of
any
Times
come
from
our selves
.
And
tho
Men
generally
complain
of
the
Times
,
the
Times
;
yet
in
many
Cases
,
if
they
would
speak
truly
and
properly
,
they
must
blame
themselves
.
For
,
they
can't
but
observe
,
that
other
Men
are
,
and
they
might
be
very
good
in
those
very
bad
Times
,
which
they
so
much
accuse
.
Our
greatest
Danger
is
from
our Selves
,
more
than
from
Times
and
Things
without
us
.
For
,
without
our
own
Consents
,
nothing
can
make
us
sin
:
And
if
we
escape
Sin
and
Wickedness
;
nothing
can
do
us
much
harm
.
If
we
keep
our selves
from
doing
Evil
,
we
shall
not
fall
into
the
worst
of
all
those
Mischiefs
,
of
which
we
are
in
Danger
from
the
Times
.
1.
Let
this
then
be
our
first
Care
,
that
we
do
not
make
the
Days
evil
;
that
by
our
own
Ignorance
and
Folly
,
our
Carelessness
,
and
Viciosity
,
we
do
not
bring
those
Evils
upon
our selves
for
which
we
complain
of
the
Times
.
Perhaps
by
your
bad
Example
you
have
infected
others
;
or
by
your
ill
,
or
for
want
of
your
good
Counsel
,
some
publick
Persons
are
vicious
,
and
their
Vices
have
had
Influence
on
the
Generality
,
and
the
Age
has
been
corrupted
by
this
.
And
now
you
complain
against
the
Times
,
when
as
your self
are
a
great
cause
why
they
are
so
bad
.
How
many
are
there
,
who
should
turn
their
Accusation
of
the
Times
against
themselves
?
They
have
,
and
do
help
to
make
good
Times
bad
,
and
bad
Times
worse
.
They
neglect
their
own
Duty
,
and
do
not
do
the
good
of
their
Place
;
they
are
foolish
and
idle
,
and
careless
,
and
vicious
;
and
whilst
they
are
so
,
no
Times
will
be
good
to
them
.
They
will
never
find
a
Season
convenient
enough
wherein
to
do
well
:
Such
a
Temper
as
this
,
will
turn
the
best
into
very
bad
Times
.
Let
us
therefore
,
in
the
first
place
,
take
Care
,
that
by
our
Wickedness
and
Folly
,
we
do
not
change
good
Days
into
bad
;
nor
increase
the
Evil
of
any
Time
.
Under
this
general
Advice
we
shall
find
most
of
,
or
all
those
particular
Directions
,
which
I
shall
presently
give
.
But
supposing
that
the
Times
are
bad
,
and
we
have
no
hand
in
it
:
Suppose
them
worse
than
(
God
be
thanked
)
they
are
,
as
bad
as
in
any
Age
they
have
been
,
as
we
can
well
conceive
them
to
be
:
Let
the
generality
be
given
up
to
all
Wickedness
,
not
only
debauch'd
and
sottish
in
themselves
,
but
profane
and
irreligious
towards
God
;
and
both
uncharitable
and
and
unjust
,
dishonest
and
inhuman
towards
Men
:
But
let
us
imagine
the
Wise
,
and
the
Learned
,
the
Rich
,
and
the
Honourable
to
be
hearty
Opposers
of
,
and
Enemies
to
the
Christian
Life
and
Spirit
,
and
that
they
use
their
Wit
,
and
employ
their
Knowledg
,
and
their
Interest
in
obstructing
the
progress
of
Goodness
and
Vertue
,
as
much
as
is
possible
.
Nay
,
not
only
so
,
but
they
who
hold
the
Scepter
,
by
whose
Counsel
publick
Affairs
are
managed
,
are
violent
Persecutors
of
the
Cause
and
People
of
God
,
and
of
all
Goodness
;
and
their
Rage
is
bent
against
every
one
that
is
like
to
,
and
a
Follower
of
the
Son
of
God
.
Suppose
you
be
in
a
Family
where
not
only
thy
Fellow-Servants
,
or
thy
Brothers
and
Sisters
,
but
thy
Father
and
Mother
,
or
thy
Master
and
Mistris
be
not
only
wicked
themselves
,
but
Abetters
of
Wickedness
in
others
.
Let
thy
Case
also
be
such
,
that
thou
,
by
being
good
,
wilt
not
only
be
in
danger
to
lose
the
Good-will
of
thy
Equals
,
thy
Friends
,
but
of
thy
Superiours
;
nay
,
thy
Governours
will
be
ready
to
punish
thee
with
Con●iscation
of
Goods
,
Imprisonment
,
perhaps
Death
it self
:
Thy
Name
is
cast
out
from
amongst
Men
,
thou
art
reckon'd
as
an
Evil-doer
,
and
art
thought
worthy
to
suffer
all
manner
of
Evils
,
which
Men
can
inflict
on
thee
.
Let
this
be
supposed
to
be
our
Case
,
which
was
the
Primitive
Christians
;
(
but
God
be
praised
it
is
not
ours
,
for
we
enjoy
Peace
and
Liberty
,
we
may
be
as
good
as
we
will
;
nay
,
and
have
many
great
Advantages
and
Helps
to
be
good
;
yet
since
we
have
so
very
long
neglected
,
and
misimproved
,
and
abused
them
,
we
know
not
what
calamitous
Times
the
Divine
Providence
may
bring
us
into
.
)
Now
that
we
may
be
better
prepared
for
the
making
such
Times
serviceable
to
our
good
Purposes
,
and
making
the
best
of
all
these
Evils
which
may
at
any
time
befal
us
,
so
as
to
lose
no
Opportunity
of
doing
well
,
which
they
may
be
conceived
by
any
Care
and
Prudence
of
ours
,
to
afford
us
,
I
will
lay
down
some
general
Advices
.
The
Sum
of
which
is
,
that
,
We
must
endeavour
as
much
as
is
possible
,
i.
e.
as
much
as
is
consistent
with
Religion
and
Vertue
,
to
conciliate
the
good
will
of
all
Men
;
to
bring
them
into
a
good
opinion
both
of
our
Religion
,
and
of
our selves
:
To
make
not
only
our
Inferiours
and
Equals
,
the
generality
,
the
multitude
,
to
think
well
of
both
;
but
also
to
strive
to
approve
our selves
,
and
to
commend
our
Religion
to
the
Rich
and
the
Great
,
to
the
Learned
and
Wise
,
to
Princes
and
Nobles
,
to
Men
of
all
Employments
and
Ways
,
in
all
Offices
,
and
Relations
,
and
Conditions
.
And
that
will
be
by
doing
those
things
,
which
all
commend
and
esteem
Good
;
by
abstaining
from
those
which
every
one
accounts
Evil
,
and
blames
;
by
being
of
such
a
behaviour
as
all
approve
and
like
.
This
I
am
sure
was
the
Counsel
which
was
given
to
the
first
Professors
of
our
Religion
,
to
teach
them
how
to
carry
themselves
in
those
difficult
Times
in
which
they
lived
.
This
is
the
Sense
of
my
Text
,
and
that
which
St.
Paul
seems
particularly
to
have
intended
,
when
he
bid
them
walk
circumspectly
,
redeeming
the
Time
;
and
that
they
should
strive
after
an
excellent
knowledg
of
the
Will
of
God
:
All
which
seems
to
have
particular
reference
to
the
Evil
Days
.
In
a
parallel
place
(
which
we
mentioned
in
the
beginning
)
the
Apostle
calls
upon
them
to
walk
in
Wisdom
towards
them
that
are
without
,
redeeming
the
Time
;
which
plainly
imports
,
that
they
should
have
such
a
Consideration
of
the
Extranei
,
the
Infidels
,
that
by
their
Carriage
towards
them
,
they
might
gain
from
them
those
Advantages
and
Seasons
,
which
were
requisite
for
their
doing
the
Good
which
their
Religion
enjoyned
them
.
This
is
the
general
Advice
.
Strive
to
adorn
your
Profession
,
to
commend
your selves
by
that
which
every
Man
approves
.
Commend
your
Religion
,
which
you
will
do
,
if
you
can
but
make
it
appear
.
And
therefore
give
a
true
clear
representation
of
it
in
your
Discourses
,
and
then
it
will
carry
its
own
defence
with
it
;
every
Man
will
be
convinced
of
its
Goodness
.
But
especially
,
shew
in
your
Conversation
the
excellency
of
this
Wisdom
.
Let
it
appear
by
the
admirable
Effects
which
it
has
on
your
Spirit
and
Behaviour
,
that
it
is
a
most
divine
thing
,
in
that
it
keeps
you
from
doing
that
which
is
Evil
,
and
engages
you
to
do
that
which
is
Good
and
Honest
in
the
sight
of
all
Men
,
But
What
is
that
honest
Conversation
which
St.
Peter
exhorts
the
Christians
to
have
among
the
Gentiles
,
that
whereas
they
spake
against
them
as
Evil-doers
,
they
might
be
ashamed
,
who
did
falsly
accuse
the
Christian
Life
?
1
Pet.
3.
16.
I
answer
,
Tho
,
it
may
be
,
some
Men
are
so
greatly
corrupted
,
and
become
so
much
either
Brutes
,
or
Devils
,
that
there
is
very
little
of
that
which
is
truly
Good
that
they
will
account
so
:
Yet
,
I
hope
,
there
are
not
many
of
these
Monsters
,
and
that
there
will
very
few
be
found
,
who
do
not
entertain
a
good
opinion
of
the
Men
,
1.
Who
are
Innocent
.
Which
therefore
our
Saviour
thought
fit
particularly
to
recommend
to
his
Disciples
that
were
to
be
among
Wolves
.
Be
harmless
,
says
he
,
as
Doves
.
Innocence
has
a
certain
Charm
in
it
which
composes
Rage
and
Fierceness
,
and
casts
a
Damp
on
the
fury
of
a
Persecutor
.
Hurt
no
Body
in
Word
,
or
Deed
;
This
is
the
likeliest
way
to
procure
such
safety
to
your selves
,
that
none
will
hurt
you
.
For
who
will
be
an
Enemy
to
him
,
that
is
an
Enemy
to
no
Man
?
2.
If
you
would
escape
the
ill-Thoughts
,
and
Oppositions
of
Men
,
be
humble
and
modest
.
Do
not
aim
at
things
too
high
for
you
.
Do
not
undertake
what
you
are
not
fit
for
,
keep
within
your
own
Compass
.
Do
not
ambitiously
contend
with
more
worthy
Men
,
those
that
are
more
fit
for
a
place
than
your selves
.
Do
not
grasp
at
every
thing
,
whilst
you
can
do
little
or
nothing
;
for
such
a
Carriage
as
this
makes
every
one
your
Enemy
:
Whereas
if
your
Deportment
be
such
,
that
it
shews
you
think
of
your self
as
you
ought
,
it
will
conciliate
every
ones
.
Esteem
.
3.
To
be
mild
and
patient
,
is
not
only
in
the
sight
of
God
,
but
of
Men
also
,
very
valuable
.
Soft
Words
,
says
Solomon
,
will
turn
away
Wrath.
And
common
Observation
assures
us
,
that
nothing
does
so
blunt
the
edg
of
a
sharp
Anger
,
as
a
●eek
Behaviour
.
If
the
Man
of
Fury
will
begin
to
afflict
such
a
one
,
yet
he
can
hardly
continue
;
the
edge
will
be
soon
taken
off
,
and
his
Malice
grow
weary
,
when
it
is
not
animated
,
and
enraged
by
an
angry
Opposition
.
The
first
Christians
wearied
the
Rage
of
their
Persecutors
by
their
Patience
.
4.
I
advise
to
hearty
and
universal
Good-Will
.
He
that
would
be
hated
by
none
,
must
himself
hate
none
.
And
he
that
would
be
loved
by
all
,
must
love
all
.
Nor
is
good
Wishes
,
and
a
good
Will
,
and
good
Words
all
that
I
mean
by
Love
:
But
all
such
good
Deeds
as
thou
canst
do
.
Where
thou
art
fit
to
give
it
,
and
others
capable
to
receive
it
,
counsel
,
admonish
,
reprove
.
Where
thou
hast
an
Estate
,
and
seest
thy
Brother
in
want
,
relieve
him
.
And
by
the
way
,
Is
not
this
the
likeliest
course
to
secure
thy
Estate
?
For
when
every
one
knows
that
thou
usest
it
to
the
best
Purposes
,
that
thou
neither
oppressest
thy
Neighbour
,
nor
yet
hoardest
up
thy
Treasure
,
but
puttest
it
to
the
best
uses
,
feedest
the
Hungry
,
cloathest
the
Naked
,
suppliest
the
nececessities
of
the
Poor
,
layest
it
out
on
some
publick
Works
:
Who
will
go
about
to
wrong
thee
of
that
Estate
with
which
thou
dost
so
much
good
?
Or
if
there
be
any
such
Monsters
,
yet
the
Generality
will
be
on
thy
side
.
He
must
be
a
great
and
covetous
Tyrant
,
who
will
take
away
an
Estate
that
does
so
much
Good
.
And
what
Man
is
he
who
will
abridge
those
of
their
Liberty
,
who
make
it
appear
that
they
do
not
use
it
as
a
Cloak
of
Maliciousness
,
but
as
an
Opportunity
of
Beneficence
.
In
short
,
the
Man
of
universal
Good-Will
obliges
all
.
And
he
must
be
very
unnatural
that
can
be
an
Enemy
to
him
,
who
is
a
Friend
to
every
one
.
5.
And
when
I
have
said
thou
shouldst
be
loving
and
kind
,
merciful
and
liberal
;
I
suppose
thee
to
be
just
and
honest
,
true
and
faithful
:
That
thou
wilt
wrong
no
Man
of
his
Right
,
withhold
from
no
Man
his
Due
;
but
give
every
one
that
to
which
Law
,
and
Custom
,
and
Equity
has
given
him
a
Title
.
That
thou
wilt
keep
thy
Word
,
and
stand
to
thy
Bargain
,
make
good
thy
Promise
,
and
be
faithful
to
thy
Trust
.
If
thou
wrongest
not
other
Men
,
they
will
not
lightly
wrong
thee
.
And
by
being
just
and
honest
to
all
,
thou
takest
the
likeliest
way
to
make
them
so
to
thee
.
Give
every
Man
his
,
and
this
will
induce
all
others
to
give
thee
thine
:
To
do
to
thee
,
as
thou
dost
to
him
.
6.
Be
quiet
and
peaceable
,
not
quarrelsom
and
contentious
with
your
Neighbours
.
Be
united
,
and
as
far
as
is
possible
,
live
peaceably
with
all
Men
,
be
of
one
Heart
,
and
Mind
,
and
Way
;
do
not
disagree
with
them
without
necessity
.
And
where
there
is
disagreement
in
some
,
either
Opinions
,
or
Practices
;
yet
let
it
be
managed
amicably
,
so
as
not
to
cause
a
Breach
,
a
Distance
;
but
converse
together
,
as
those
that
agree
in
the
most
and
greatest
matters
,
tho
you
differ
in
some
.
Make
it
appear
that
your
study
is
to
be
quiet
,
and
your
design
to
live
in
Peace
.
Let
all
the
Vertues
which
fit
Men
for
Society
,
which
are
necessary
to
its
Being
,
and
contribute
to
its
Prosperity
,
shine
forth
in
your
Conversation
.
In
Particular
;
Obey
those
that
have
the
rule
over
you
,
obey
them
universally
,
where
their
Commands
do
not
interfere
with
God's
;
and
where
they
do
,
and
your
Allegiance
to
the
Sovereign
of
all
the
World
challenges
your
Obedience
to
his
Law
,
yet
even
there
,
where
you
deny
subjection
to
your
Earthly
Governours
,
let
this
be
done
with
that
Humility
and
Quietness
,
and
with
that
becoming
Reverence
to
them
,
that
they
may
see
it
is
not
from
a
perverse
,
peevish
,
froward
,
humour
some
,
untractable
Spirit
;
nor
from
the
scrupulosities
of
an
anxious
,
and
unsatisfiable
Mind
,
that
you
do
not
comply
with
their
Injunctions
:
But
that
it
proceeds
from
the
clear
and
fixed
Resolutions
of
a
well-informed
Mind
,
a
Conscience
that
is
instructed
to
give
God
that
which
is
his
,
and
to
Man
that
which
God
has
given
him
.
Which
when
it
shall
be
evident
to
them
,
if
your
Governours
have
any
thing
of
Humanity
left
;
they
will
be
inclined
to
favour
you
.
By
these
,
and
such
like
things
,
it
came
to
pass
that
the
twelve
Fishermen
vanquish'd
the
World
,
and
overcame
all
those
seemingly
insuperable
Difficulties
:
That
the
plain
simple
Religion
of
our
Saviour
,
took
place
both
of
the
Jewish
,
and
the
Pagan
.
The
excellent
Spirits
,
and
Lives
of
Christians
,
did
more
to
the
Conversion
of
the
World
,
than
all
the
Miracles
which
they
wrought
.
It
was
their
Vertue
and
Goodness
,
that
made
their
Enemies
become
their
Friends
,
and
that
put
an
end
to
their
Persecutions
.
It
was
their
Innocence
and
Meekness
,
Humility
and
Love
,
Justice
and
Peaceableness
,
and
Obedience
,
which
got
them
favour
with
their
Governours
,
and
procured
them
ease
and
rest
,
and
all
those
things
which
an
Opportunity
of
doing
Good
does
imply
.
Thus
we
have
a
verification
of
these
Advices
.
We
have
seen
an
illustrious
proof
of
their
Truth
.
They
who
have
done
thus
,
have
redeemed
the
Season
,
by
these
ways
they
gained
Opportunity
,
not
only
for
themselves
,
but
for
us
also
.
And
that
we
enjoy
so
much
Freedom
and
Wealth
,
and
are
not
persecuted
to
Death
for
our
Religion
,
we
must
ascribe
to
the
innocent
,
holy
and
useful
Lives
of
the
first
Christians
.
This
shews
the
sufficiency
of
the
Advices
I
have
given
,
when
they
were
observed
,
they
proved
effectual
.
To
these
let
me
add
some
others
.
1.
Let
us
endeavour
to
be
useful
,
and
serviceable
to
the
Publick
;
that
the
place
where
we
live
may
not
know
how
to
be
without
us
.
This
many
times
has
saved
the
Life
of
a
Malefactor
;
How
much
more
will
it
expiate
a
small
Offence
?
Nay
,
not
only
so
,
but
this
is
the
way
to
obtain
Liberty
,
to
raise
an
Estate
,
to
gain
an
Interest
,
i.
e.
to
redeem
a
Season
of
doing
more
Good
.
2.
Do
your
own
Business
,
meddle
not
with
other
MensMatters
,
be
not
busy-Bodies
;
be
diligent
to
do
your
own
Work
,
that
which
your
Place
and
Station
requires
of
you
;
but
be
not
forward
to
thrust
your selves
into
other
Mens
Affairs
,
lest
you
engage
in
that
which
you
do
not
understand
,
nor
are
able
to
perform
.
This
medling
where
we
are
not
concern'd
,
is
a
great
loss
of
Time
;
not
only
,
as
it
takes
us
off
from
that
which
we
can
best
do
,
our
own
Work
,
and
puts
us
on
what
we
understand
not
so
well
,
nor
are
sit
for
:
But
also
,
as
it
brings
us
into
disesteem
with
Men
(
who
generally
think
ill
of
a
busy-Body
)
and
thereby
makes
us
lose
that
Opportunity
,
which
their
no
ill
Opinion
of
us
would
have
afforded
.
But
if
we
take
upon
us
to
be
Governors
,
nay
,
to
be
Superior
to
,
and
to
judg
and
censure
them
;
we
by
thus
invading
the
Throne
,
and
offering
to
wrest
the
Scepter
out
of
the
Princes
Hand
,
make
it
necessary
for
them
to
curb
our
Insolence
.
Whereas
he
that
keeps
himself
within
his
own
Bounds
,
and
is
diligent
in
his
own
Affairs
;
he
is
easy
and
profitable
to
the
Government
,
under
which
he
lives
,
and
no
Man
can
be
angry
with
him
.
3.
Be
not
over-Talkative
.
A
Man
full
of
Words
shall
not
prosper
:
And
there
is
a
Time
when
the
prudent
Man
will
hold
his
peace
.
But
,
if
Men
in
their
Discounses
,
speak
evil
of
their
Neighbours
;
much
more
,
if
they
blaspheme
Dignities
,
and
revile
the
Rulers
;
they
many
ways
offend
against
this
Precept
of
redeeming
the
Time
.
For
,
1.
They
are
doing
Evil
themselves
.
2.
They
,
by
this
,
hinder
others
from
doing
the
Good
they
would
have
done
,
if
they
had
not
been
slandered
,
or
reproached
.
3.
They
provoke
those
against
whom
they
speak
,
and
make
themselves
obnoxious
to
their
Governours
:
They
have
made
it
necessary
that
they
should
be
punished
,
in
one
kind
or
other
,
for
Peace-sake
.
4.
Do
not
affect
Singularity
in
Humour
,
Garb
,
Carriage
,
or
any
little
things
:
But
be
like
to
,
and
converse
with
others
,
and
comply
with
all
the
old
innocent
Customs
of
the
Places
where
you
are
.
Where
Men
do
thus
,
they
are
not
supected
of
Innovation
,
as
the
affecters
of
Singularities
are
by
the
Government
.
This
we
know
was
the
way
of
our
Saviour
,
and
of
his
Apostles
.
5.
Be
Civil
,
and
Courteous
,
and
Affable
to
all
Men.
And
where
they
either
do
not
want
,
or
you
cannot
do
any
thing
that
's
greater
and
better
,
yet
be
not
wanting
in
these
smaller
Offices
.
These
little
things
,
sometimes
,
lay
no
little
Obligation
on
Men
,
and
they
will
hereby
be
brought
to
a
good
Opinion
of
you
.
These
are
some
of
those
Counsels
which
I
would
give
,
that
we
may
gain
Seasons
of
doing
well
in
evil
Days
.
But
if
things
will
not
yield
,
or
become
pliant
to
our
Purpose
,
if
we
cannot
by
all
the
honest
Arts
we
use
,
gain
the
good
Will
,
nor
yet
free
our selves
from
the
worst
Evils
that
the
Malice
of
Men
may
bring
upon
us
:
We
have
then
but
two
things
to
do
,
1.
To
withdraw
our selves
from
the
Dangers
that
threaten
us
,
if
this
may
be
done
handsomely
,
and
creditably
:
Or
if
we
cannot
,
2.
To
encounter
the
Dangers
,
which
we
cannot
escape
,
with
that
Courage
and
Constancy
of
Mind
,
that
becomes
the
Followers
of
the
Blessed
Jesus
;
those
who
have
Faith
in
God
,
and
believe
them
to
be
Blessed
,
who
suffer
in
,
and
for
well-doing
.
By
this
means
,
we
may
make
our
Deaths
an
Opportunity
of
doing
more
Good
,
than
if
we
had
lived
many
Years
,
we
should
have
done
.
And
so
shall
redeem
the
Time
,
&c.
What
I
have
said
of
the
Wickedness
of
the
Times
,
refers
to
the
Wickedness
of
other
Men
which
may
endanger
our
falling
into
Sin
,
and
will
make
us
less
successful
in
doing
good
,
than
otherwise
we
should
be
.
The
Directions
which
I
have
given
are
not
sufficiently
particular
.
It
will
be
useful
to
consider
very
particularly
,
how
I
should
behave
my self
in
this
,
or
that
,
or
the
other
Difficulty
.
To
follow
the
Examples
in
Scripture
,
how
my
Saviour
,
St.
Paul
,
and
others
behaved
themselves
before
Magistrates
,
with
Hypocrites
,
and
with
open
Sinners
;
and
in
the
Extremities
of
Dangers
.
It
is
not
for
me
to
give
many
particular
Advices
:
Your
own
Prudence
in
present
Straits
will
suggest
them
.
Only
let
me
put
you
in
mind
of
this
,
That
you
use
no
Arts
,
for
your
delivery
from
any
Evils
,
which
do
not
agree
with
the
Faith
,
and
Truth
,
and
Honesty
that
belongs
to
all
Men
;
which
are
not
fairly
consistent
with
,
and
well-becoming
the
Religion
of
a
Christian
,
the
Affection
and
Faithfulness
of
a
Friend
,
the
Duty
and
Loyalty
of
a
Subject
;
and
whatever
Relation
,
or
Condition
you
are
in
.
1.
Resolve
never
unnecessarily
to
expose
our Selves
,
our
Lives
,
Fortunes
,
Names
to
the
Malice
,
and
Rapine
,
and
Censure
of
private
Persons
,
who
are
uncharitable
:
Or
of
publick
Persons
,
who
are
notoriously
unjust
,
or
rigorously
just
.
That
is
,
avoid
all
needless
,
foolish
,
hazardous
Businesses
,
Quarrels
,
and
Oppositions
by
acting
,
or
speaking
about
other
Men's
Matters
,
where
we
have
nothing
to
do
;
much
more
doing
or
saying
any
thing
openly
and
directly
against
their
Persons
,
Interests
,
Ways
,
or
Opinions
:
When
a
more
tacit
,
and
consequential
way
will
probably
do
what
you
intend
,
more
effectually
.
Not
always
railing
at
the
(
suppose
)
Idols
,
and
false
ways
of
Worship
,
which
other
Men
use
:
But
taking
fit
Seasons
to
signify
our
disapproval
of
them
.
Neither
against
the
Law
of
the
Jews
,
neither
against
the
Temple
,
have
I
offended
any
thing
at
all
,
says
St.
Paul
,
Acts
25.
8.
He
that
would
see
good
Days
,
let
him
refrain
his
Tongue
from
Evil
,
1
Pet.
3.
10.
2.
Make
it
appear
that
there
is
no
such
great
difference
betwixt
you
as
is
thought
.
That
you
agree
in
many
,
and
those
the
most
material
Things
.
St.
Paul
shew'd
,
that
the
Heathen
Poets
consented
to
,
and
bore
witness
to
the
Doctrine
of
Christ
,
For
we
are
his
Off-spring
,
Acts
17.
28.
3.
Where
you
can't
make
this
appear
concerning
the
whole
number
of
your
Adversaries
,
yet
if
you
can
,
do
it
of
a
part
of
them
;
do
this
,
and
you
will
divide
them
:
So
St.
Paul
,
concerning
the
Resurrection
of
the
Dead
,
&c.
Acts
23.
6
,
7
,
8.
But
thus
much
may
suffice
for
the
second
Proposition
,
which
I
propounded
to
discourse
of
,
viz.
That
Christians
ought
to
make
the
best
of
bad
Times
,
when
they
fall
into
them
.
I
proceed
now
to
the
third
and
last
Proposition
in
the
Text.
A
DISCOURSE
OF
Understanding
the
Will
of
God
.
Of
the
Third
Proposition
.
EPH.
5.
17.
Wherefore
be
ye
not
unwise
,
but
understanding
what
the
Will
of
the
Lord
is
.
CHristians
ought
to
use
their
best
Endeavours
to
understand
what
the
Will
of
God
is
:
This
appears
from
the
Apostle's
Exhortation
in
those
Words
,
Wherefore
he
ye
not
unwise
,
but
understanding
what
the
Will
of
the
Lord
is
.
The
Relation
which
these
Words
have
with
the
foregoing
,
is
intimated
to
us
by
the
word
Wherefore
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
;
it
is
as
if
the
Apostle
had
said
,
That
you
may
walk
circumspectly
,
or
accurately
,
as
becomes
Christians
;
and
that
you
may
redeem
the
Season
,
not
needlesly
exposing
your selves
to
Dangers
,
but
using
all
prudent
,
honest
ways
to
secure
your selves
,
and
gain
Opportunity
of
doing
the
Good
,
your
Religion
obliges
you
to
;
Be
not
imprudent
,
as
those
are
that
are
either
ignorant
of
,
or
mistaken
in
the
Will
of
the
Lord
.
But
on
the
other
hand
,
endeavour
after
a
very
perfect
understanding
of
it
:
that
so
you
may
not
think
your selves
under
Obligations
to
do
that
,
which
he
does
not
require
of
you
;
nor
yet
be
careless
of
doing
that
which
he
does
require
:
and
by
both
ways
be
betray'd
into
the
Dangers
which
threaten
you
,
but
that
your
Practice
being
directed
by
this
exact
Knowledge
of
the
Divine
Will
,
you
may
,
as
much
as
is
possible
,
escape
the
Evils
,
of
which
the
times
are
full
;
and
gain
to
your selves
the
best
Advantages
for
good
living
that
you
can
have
.
Our
well-doing
and
well-being
does
very
much
depend
upon
our
Knowledge
:
It
is
indeed
a
very
principal
Ingredient
of
our
Goodness
and
Happiness
.
Without
it
,
says
Solomon
,
the
Heart
cannot
be
good
,
that
is
,
neither
vertuous
nor
quiet
.
Now
,
there
is
no
Knowledge
of
greater
importance
to
Man
than
the
Knowledge
of
the
Will
of
God
.
For
,
this
is
the
Rule
of
all
our
Actions
,
the
limits
of
our
Desires
,
the
direction
of
all
our
Counsels
.
God's
Will
is
the
guide
of
ours
.
And
as
we
cannot
reasonably
will
any
thing
contrary
to
what
God
will
's
:
so
it
is
our
Safety
,
and
our
Wisdom
and
Perfection
to
will
nothing
else
.
This
Knowledg
has
the
greatest
influence
upon
the
good
government
of
our
Lives
.
And
whosoever
is
without
it
,
he
cannot
express
that
regard
to
the
great
Governour
of
the
World
which
he
should
.
To
be
ignorant
,
or
to
be
mistaken
,
in
a
matter
of
this
moment
,
is
of
fatal
consequence
.
And
yet
I
doubt
we
are
not
,
generally
,
so
careful
in
this
as
we
ought
,
as
it
is
our
interest
to
be
.
There
are
few
that
cry
so
earnestly
,
and
so
often
as
David
,
Lord
,
teach
me
thy
Law
,
—
thy
Judgments
,
make
me
to
understand
thy
Testimonies
.
And
where
is
he
to
be
found
that
has
made
this
his
Enquiry
,
What
is
the
Will
of
God
?
Tho
we
daily
pray
that
God's
Will
may
be
done
,
yet
we
consider
nor
what
that
Will
is
:
We
pretend
to
be
doers
of
it
,
tho
we
know
it
not
.
But
,
some
may
be
discouraged
from
seeking
after
this
Knowledge
,
as
if
it
were
utterly
impossible
.
For
,
what
Man
is
he
that
can
pretend
to
know
the
Will
of
another
Man
?
And
how
then
shall
he
understand
the
Will
of
God
?
It
may
be
sufficient
to
remove
this
Objection
,
if
I
say
,
That
by
the
Will
of
God
,
in
this
place
,
we
are
to
understand
only
that
,
which
he
declares
he
would
have
Man
to
do
,
or
suffer
.
Now
though
it
cannot
be
conceiv'd
,
that
Man's
Mind
should
comprehend
all
the
Designs
and
Determinations
of
the
Will
of
God
,
and
his
whole
Counsel
:
innumerable
of
which
,
are
above
our
comprehension
,
or
belong
not
to
us
,
and
on
one
account
or
other
,
are
,
and
for
ever
will
be
hid
from
us
:
Yet
as
far
as
we
are
concern'd
,
and
it
may
be
of
advantage
to
us
to
know
it
,
God
has
revealed
his
Will
to
us
.
And
that
is
,
especially
,
what
it
is
that
he
would
have
us
to
do
;
and
what
will
be
the
issue
of
such
a
behaviour
,
or
of
the
contrary
to
it
.
Before
I
give
an
account
,
how
and
in
what
ways
this
is
made
known
to
us
;
I
will
take
notice
of
this
Expression
,
the
Will
of
God
,
which
the
Scripture
so
often
uses
for
his
Law
.
I
infer
from
this
,
That
it
is
indeed
that
which
God
wills
,
that
we
should
conform
to
his
Law
,
do
what
he
has
commanded
,
abstain
from
what
he
has
forbid
.
It
is
really
the
Will
of
God
,
that
Man
should
live
as
God
has
declared
he
would
have
him
.
This
is
God's
Pleasure
,
that
which
he
desires
and
delights
in
.
And
whosoever
does
not
thus
,
he
,
in
the
use
of
his
Liberty
,
of
and
from
himself
,
that
self-moving
power
with
which
he
is
endow'd
,
opposes
and
contradicts
the
Will
of
God
.
I
mention
this
the
rather
,
because
of
some
ill
Expressions
,
which
have
been
in
great
use
,
that
may
lead
such
as
are
unwary
,
into
great
and
dangerous
Mistakes
.
As
when
Men
distinguish
the
bene-placitum
,
or
good
pleasure
of
God
,
from
his
preceptive
or
commanding
Will
,
and
call
this
only
an
expression
,
or
signification
and
a
shew
of
his
Will
:
as
if
this
were
not
his
real
Will
and
Good-pleasure
.
For
the
clearing
up
of
such
difficulties
as
these
,
let
us
consider
,
that
tho
we
may
distinguish
the
Will
of
God
from
its
Objects
,
and
the
various
matters
about
which
it
is
,
yet
in
it self
it
is
but
one
simple
thing
.
God
has
not
a
Will
and
a
Will
,
two
Wills
,
unless
we
call
the
willing
two
Things
two
Wills
.
Much
less
are
we
to
imagine
the
least
shadow
of
Contradiction
among
the
several
acts
of
the
divine
Will
:
This
were
an
Imperfection
not
easily
to
be
fastened
upon
a
wise
Man
.
But
neither
this
,
nor
any
other
thing
that
is
inconsistent
with
the
acknowledged
Perfections
of
the
God-head
,
ought
to
be
suspected
of
the
Divine
Will.
God
cannot
will
that
which
is
contrary
to
his
own
glorious
Nature
.
If
we
be
persuaded
of
these
two
things
(
which
I
think
are
clear
in
their
own
Light
.
)
1.
That
God
cannot
will
inconsistently
with
the
perfections
of
his
most
excellent
Nature
,
that
Wisdom
and
Knowledg
,
that
Justice
and
Goodness
that
are
essential
to
him
.
And
2.
That
one
act
of
his
Will
can
never
contradict
,
nor
is
in
the
least
repugnant
to
another
:
This
may
be
of
good
use
to
preserve
us
from
some
dangerous
Opinions
,
which
have
been
held
in
these
latter
Ages
:
We
shall
never
attribute
to
God
unjust
Decrees
,
nor
impossible
Commands
.
I
do
not
enter
into
the
main
Controversy
,
but
yet
thought
fit
on
this
occasion
to
say
thus
much
,
lest
any
one
should
think
that
God
does
not
will
what
he
commands
;
that
it
is
but
a
shew
he
makes
,
when
he
gives
his
Law
,
as
if
he
really
will'd
that
Man
should
not
observe
it
:
A
Thought
most
unworthy
of
God
.
I
must
not
go
on
in
this
Argument
now
.
I
hope
enough
has
been
said
to
my
Purpose
,
and
that
no
Man
will
question
whether
that
be
indeed
the
Will
of
God
,
which
he
has
so
often
,
and
so
plainly
told
us
is
his
Will
:
I
mean
his
Law
.
I
therefore
proceed
to
shew
,
by
what
means
,
and
in
what
way
Man
may
come
to
as
perfect
a
knowledg
of
this
Will
of
God
,
concerning
his
Actions
,
as
can
be
:
That
he
may
know
it
with
as
much
clearness
and
certainty
,
distinction
and
particularity
,
as
fully
and
adequately
,
as
is
possible
.
Also
that
he
may
not
only
have
a
positive
and
absolute
,
but
a
comparative
and
relative
knowledg
of
God's
Commands
,
which
are
the
greater
,
and
which
the
less
weighty
matters
of
the
Law
:
What
reference
the
several
Precepts
bear
;
and
in
what
order
they
are
unto
each
other
.
We
are
commonly
told
of
two
general
ways
,
wherein
this
Knowledg
is
attained
,
which
are
thus
expressed
;
the
Light
of
Nature
,
and
of
Grace
,
or
Reason
,
and
Faith
.
Neither
of
which
exclude
,
but
indeed
imply
Sense
,
both
inward
and
outward
.
I
shall
not
consider
these
distinctly
,
but
shall
shew
at
least
some
of
those
ways
,
wherein
God
discovers
his
Will
to
us
Men.
As
,
I.
The
Manifestation
he
has
made
of
himself
,
and
the
adorable
Perfections
of
his
own
Nature
.
When
we
understand
a
Man's
Temper
and
Humours
,
his
Inclinations
and
Way
,
we
are
better
●apacitated
to
know
what
it
is
that
he
wills
.
II.
By
the
Works
which
he
has
wrought
,
he
has
made
farther
discoveries
of
his
Will
;
but
especially
by
Man
himself
:
the
Nature
and
Faculties
which
God
has
given
us
,
are
a
certain
Indication
to
every
one
that
will
consider
them
,
what
our
Creator
would
have
us
to
do
.
III.
The
consent
of
the
generality
of
Men
,
and
of
the
wisest
and
best
,
universally
,
that
such
or
such
things
are
the
Will
of
God
,
is
a
farther
publication
of
it
.
IV.
The
Declarations
of
Men
divinely
inspired
.
God
has
in
sundry
Ways
and
divers
Manners
revealed
his
Will
to
some
Men
,
and
by
them
to
others
;
the
Records
of
which
we
have
in
the
Books
of
the
Old
and
New
Testament
.
V.
God
does
by
secret
Suggestions
,
and
Teachings
of
his
good
Spirit
,
convey
into
Mens
Minds
the
notice
of
his
Will
;
by
these
he
brings
to
remembrance
,
or
shows
us
in
particular
,
which
is
the
way
he
would
have
us
to
go
,
and
which
to
avoid
.
These
are
five
Ways
wherein
God
declares
,
and
whereby
we
come
to
know
his
Will
,
and
our
Duty
.
I.
Then
we
may
learn
what
the
Will
of
God
concerning
us
must
be
,
by
what
he
is
in
himself
.
For
such
as
he
is
,
such
is
his
Will
;
it
being
altogether
unconceivable
that
he
should
will
that
which
is
repugnant
to
his
Nature
,
or
do
any
thing
unnaturally
.
Now
God
has
so
far
manifested
his
own
most
glorious
Nature
,
that
all
Men
(
who
consider
)
know
him
to
be
essentially
and
immutably
wise
and
good
,
holy
,
and
just
,
and
true
.
God
is
not
conceivable
without
these
Excellencies
,
they
are
the
Properties
which
every
one
ascribes
unto
him
.
And
if
these
be
intrinsical
to
,
and
as
it
were
constitutive
of
the
divine
Nature
it self
;
then
they
will
have
influence
on
,
and
be
derived
upon
his
Will
,
and
all
his
Works
.
And
consequently
,
his
Law
must
necessarily
be
holy
,
and
wise
,
just
,
and
true
,
and
good
.
Yea
,
not
only
that
,
but
all
whatsoever
he
wills
and
does
,
will
certainly
be
thus
qualified
.
Again
;
If
these
be
the
essential
Properties
of
God
,
as
by
his
Power
and
Goodness
he
is
communicative
and
willing
to
impart
,
so
he
must
impart
of
that
which
is
his
,
and
consequently
his
Holiness
,
&c.
He
will
use
the
Methods
that
are
proper
to
make
his
Creatures
partakers
of
this
divine
Nature
,
so
far
as
they
are
capable
.
And
then
(
as
we
shall
see
under
the
next
particular
)
he
will
give
to
Man
a
holy
and
righteous
Law
.
From
this
Consideration
of
the
Divine
Perfections
,
I
infer
two
things
to
our
present
Purpose
.
1.
That
God
can
will
or
require
nothing
of
us
,
which
is
not
wise
and
good
,
holy
,
just
,
and
true
.
So
that
if
any
thing
pretend
to
be
of
God
,
which
is
not
thus
qualified
,
it
wants
sufficient
Credentials
.
If
it
make
shew
of
divine
Authority
but
is
manifestly
foolish
,
unquestionably
evil
,
impure
and
filthy
,
unjust
and
false
,
it
is
not
required
of
us
by
God
,
all
whose
Ways
are
Holy
,
and
his
Works
Righteous
,
all
that
he
does
himself
,
or
commands
us
to
do
.
2.
That
he
does
will
all
that
is
wise
and
good
to
be
done
.
As
he
can
will
nothing
that
is
not
,
so
he
does
certainly
will
all
that
is
.
As
he
knows
it
all
,
so
he
must
be
allowed
to
will
it
all
.
For
else
we
impute
defect
and
imperfection
to
God
,
by
supposing
him
to
know
that
Good
which
he
does
not
will
:
We
should
by
this
make
his
Goodness
less
than
his
Knowledg
;
and
his
Will
not
to
follow
,
but
to
fall
short
of
his
Understanding
.
So
that
this
Consideration
does
not
only
afford
us
a
Character
,
whereby
we
may
distinguish
betwixt
the
true
Will
of
God
,
and
that
which
pretends
to
be
it
,
but
is
not
:
But
we
have
also
direction
to
find
out
what
that
is
which
God
does
will
and
command
.
In
general
,
If
there
be
any
action
that
is
wise
,
that
is
good
,
that
is
holy
and
just
,
and
if
there
be
any
Truth
;
we
may
from
hence
be
assured
what
is
the
Will
of
God
.
For
as
he
can't
will
the
contrary
to
these
,
so
he
cannot
but
by
a
kind
of
necessity
of
his
own
most
excellent
Nature
,
will
all
these
.
From
this
Knowledg
which
the
Heathens
had
of
God
,
the
wise
among
them
have
excluded
all
Impurity
and
Impiety
,
all
Folly
and
Injustice
from
Religion
.
If
then
we
have
an
assured
knowledg
of
what
is
wise
and
good
,
holy
,
and
just
,
and
true
(
as
we
all
have
)
we
understand
withal
what
it
is
that
God
wills
we
should
do
:
So
certain
as
thou
art
that
any
thing
is
sit
and
becoming
,
beneficial
and
profitable
;
so
certain
mayst
thou
be
of
the
divine
Will
and
Law
.
For
It
is
Good
,
and
It
is
the
Will
of
God
,
are
two
Forms
of
Speech
of
the
same
import
.
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
does
the
Lord
require
of
thee
?
&c.
Mic.
6.
8.
This
is
the
first
way
whereby
we
come
to
the
Knowledg
of
what
God's
Will
concerning
Man
,
or
his
Law
to
us
is
,
by
the
Knowledg
of
what
is
wise
and
good
,
&c.
Purity
,
Justice
,
Truth
,
Wisdom
and
Goodness
are
most
certainly
concluded
by
us
to
be
things
which
God
wills
should
be
in
us
,
because
they
are
all
Perfections
of
his
own
most
excellent
Nature
.
And
he
loving
those
Perfections
,
and
himself
because
of
them
,
infinitely
;
he
cannot
but
will
that
they
should
be
propagated
;
and
that
every
thing
which
he
makes
should
,
according
to
its
Capacity
,
partake
of
them
.
God's
Will
is
the
Spring
,
as
of
his
creating
the
World
,
so
of
all
his
other
after-Works
,
they
are
all
but
the
exerting
of
this
teeming
overflowing
Goodness
:
He
cannot
but
will
and
desire
that
Man
should
be
as
he
is
;
that
we
should
be
holy
,
and
merciful
,
and
righteous
,
and
faithful
,
and
wise
in
our
Measure
and
Degree
,
as
he
himself
is
infinitely
.
So
then
we
have
a
most
certain
way
to
discover
what
the
Will
of
God
is
,
and
must
be
,
by
a
Consideration
of
the
Divine
Nature
,
and
those
Perfections
which
are
essential
to
the
Deity
.
And
Man
is
not
to
seek
in
this
matter
:
this
is
so
obvious
,
and
easy
,
and
common
a
piece
of
Knowledg
,
that
no
Man's
Mind
is
quite
destitute
of
it
.
All
Men
agree
in
their
Notion
of
God
,
and
it
can't
be
otherwise
:
For
either
they
have
the
Knowledg
impressed
on
their
Minds
,
when
first
they
came
into
Being
;
or
else
they
are
led
into
it
by
this
plain
and
facil
reasoning
,
viz.
Whatsoever
Good
there
is
in
the
World
,
is
in
God
,
who
is
the
Original
,
eminently
and
perfectly
.
From
hence
we
may
conclude
,
that
since
all
,
who
believe
God
to
be
,
think
him
to
be
wise
and
good
,
holy
,
and
just
,
and
true
;
therefore
nothing
that
's
foolish
or
evil
,
impure
or
unrighteous
,
nor
no
Falshood
can
be
required
by
him
.
And
on
the
other
hand
,
all
Goodness
,
Wisdom
,
Sanctity
,
Justice
,
Fidelity
,
&c.
is
the
Law
of
Heaven
.
II.
By
a
Consideration
of
God's
Works
we
come
to
a
discovery
of
his
Will.
As
Man's
Mind
is
discerned
by
what
he
does
,
so
is
God's
:
When
God
has
made
Beings
with
such
Inclinations
,
and
Faculties
,
and
Capacities
;
if
we
suppose
him
(
which
we
can't
doubt
he
is
)
wise
and
good
,
we
shall
certainly
know
a
great
deal
of
his
Will.
Let
us
take
a
view
of
God's
Works
in
general
,
and
consider
those
Beings
which
partake
of
Life
,
especially
our selves
,
and
we
may
observe
such
things
as
these
,
which
will
lead
us
to
a
Knowledg
of
the
Will
of
our
common
Creator
.
1.
We
may
discern
in
them
a
sort
of
Self-love
,
whereby
they
have
a
Desire
of
,
or
Inclination
to
their
own
Preservation
and
Continuance
in
that
Being
and
Life
which
they
have
.
2.
An
Aversation
from
all
Pain
,
and
a
Love
of
Pleasure
.
3.
A
Tendency
to
,
and
kind
of
aspiring
after
greater
Perfection
,
and
the
utmost
of
which
they
are
capable
:
To
this
we
may
refer
the
former
.
4.
A
Disposition
and
Faculties
to
communicate
and
impart
to
others
,
none
of
them
to
be
by
and
for
themselves
alone
,
but
for
others
;
that
they
are
communicative
and
beneficial
,
and
endeavour
to
propagate
,
and
make
others
like
themselves
.
5.
An
exact
Order
.
Among
all
Beings
which
God
has
made
,
one
is
plainly
superiour
to
another
:
And
of
all
these
in
this
lower
World
,
Man
is
supream
:
There
are
also
higher
than
he
;
and
all
these
things
are
subject
to
God's
Will
and
Pleasure
.
Now
from
these
Observations
,
how
all
living
things
are
made
with
such
Affections
,
and
in
such
Condition
,
we
cannot
but
conclude
in
general
,
that
it
is
the
Will
of
our
great
Creator
,
that
every
one
should
endeavour
both
his
own
and
other
Beings
Preservation
,
and
Pleasure
,
and
Perfection
;
that
we
should
be
communicative
,
and
live
in
Order
;
that
the
Inferiour
be
subject
to
the
Superiour
,
and
the
worse
serve
the
better
.
Does
not
Nature
teach
these
Lessons
plainly
to
every
one
that
diligently
considers
?
May
not
any
Man
that
looks
into
himself
,
and
abroad
,
find
that
both
Mankind
,
and
all
the
kinds
of
Animals
in
the
World
,
have
these
desires
of
their
own
Being
and
Perfection
?
that
they
do
not
stay
in
themselves
,
but
go
out
to
others
in
Communications
and
Services
?
may
he
not
clearly
see
,
that
one
kind
is
advanced
above
another
,
as
well
as
of
the
same
kind
that
some
one
is
above
the
rest
?
and
that
Man
is
above
all
kinds
?
And
he
that
sees
all
this
,
how
well
is
he
instructed
in
the
Principles
of
the
Kingdom
of
Heaven
?
how
may
he
learn
the
very
Fundamental
Laws
,
whereby
God
governs
the
World
?
which
are
such
as
these
,
viz.
That
every
Man
should
endeavour
both
his
own
and
others
Preservation
and
Perfection
:
That
he
keep
not
only
himself
,
but
others
in
that
place
and
order
,
which
the
great
and
wise
Creator
has
appointed
them
:
That
thus
doing
he
carries
on
the
same
Design
,
which
the
Maker
and
Lord
of
all
does
most
evidently
intend
,
and
prosecute
,
as
appears
by
the
Inclinations
and
Appetites
,
which
he
has
given
all
his
Creatures
,
and
by
the
Rank
and
Order
in
which
he
has
set
them
to
and
with
each
other
.
He
that
knows
,
that
not
only
himself
,
but
all
living
things
have
these
Inclinations
,
and
do
naturally
desire
their
own
Pleasure
and
Perfection
,
and
that
they
are
all
fitted
for
the
Service
of
each
other
:
He
will
conclude
,
that
this
is
the
Will
of
him
that
made
us
all
,
and
is
our
common
Lord
;
that
we
should
follow
these
Inclinations
in
our selves
,
and
comply
with
them
in
others
,
endeavouring
to
preserve
every
Being
,
and
the
lowest
Life
;
and
not
only
so
,
but
to
increase
and
perfect
it
as
much
as
is
consistent
with
the
Service
and
Advancement
of
the
higher
and
best
Life
,
which
is
the
Divine
Life
of
the
Mind
,
which
in
this
State
depends
on
the
Life
of
the
Animal
in
us
.
If
it
be
thought
the
Will
of
God
,
that
we
should
preserve
our selves
,
because
of
that
Self-Love
that
is
natural
to
us
;
for
the
same
reason
it
must
be
thought
his
Will
,
that
others
preserve
themselves
:
And
if
we
oppose
or
hinder
them
that
they
cannot
,
we
resist
God's
Will.
If
we
do
not
what
in
us
lies
help
them
to
do
thus
,
we
do
not
his
Will
universally
.
He
then
that
observes
these
things
,
will
read
the
Will
of
the
World's
Maker
in
most
legible
Characters
,
such
as
have
no
Obscurity
,
but
the
most
unlearned
Man
in
the
World
may
run
and
read
.
If
it
be
here
excepted
,
That
sometimes
these
Inclinations
clash
,
they
cannot
all
be
gratified
:
And
that
Nature's
Scholar
has
no
Direction
in
this
case
;
here
are
several
things
which
God
wills
,
but
what
shall
be
done
,
where
there
is
a
Competition
?
I
answer
,
That
which
every
Man's
Reason
will
direct
him
.
1.
Be
sure
there
be
a
Contrariety
betwixt
an
Inconsistency
of
these
natural
Inclinations
with
each
other
;
that
the
same
living
Creature
,
Man
himself
,
cannot
be
preserved
,
and
continue
,
as
it
is
,
if
he
become
serviceable
to
the
publick
:
If
these
can
both
be
,
let
them
:
If
they
cannot
,
2.
Let
it
be
in
this
,
as
in
all
other
cases
it
is
,
let
the
Superiour
dispose
of
the
Inferiour
,
as
may
best
promote
the
most
publick
,
lasting
,
greatest
Good
.
Thus
we
see
a
Grain
of
Corn
,
which
in
a
close
Granary
might
be
kept
entire
,
for
which
State
one
would
think
it
was
made
,
being
so
whole
and
one
in
it self
.
But
yet
it
is
by
the
skilful
Husbandman
thrown
into
the
Ground
,
where
it
rots
and
dies
(
as
the
Apostle
saith
)
in
a
little
time
,
and
so
the
Grain
seems
lost
;
but
yet
afterwards
it
sprouts
and
multiplies
it self
into
abundance
,
perhaps
sixty
,
or
a
hundred
.
This
may
teach
us
not
to
be
so
careful
of
our
own
particular
Beings
,
when
by
the
giving
them
up
we
may
do
a
far
greater
good
.
Again
;
By
Nature
(
as
I
have
said
)
we
are
inclined
to
seek
after
Pleasure
;
but
yet
by
Nature
also
,
i.
e.
by
Brute
Animals
,
that
seem
to
regard
only
what
is
present
,
we
are
instructed
to
lay
aside
our
Pleasure
,
when
,
by
that
,
we
may
pro●ure
some
better
,
or
more
lasting
;
or
publick-Good
,
than
that
our
Pleasure
would
be
.
So
do
the
old
Birds
abstain
from
abundance
of
particular
Gratifications
,
to
hatch
and
feed
their
young
;
that
is
,
they
are
more
pleased
with
a
publick
,
than
a
particular
Good
.
And
how
common
is
it
with
us
,
to
cut
off
a
part
,
to
save
the
whole
?
But
,
if
natural
Reason
,
unassisted
by
Revelation
,
be
not
sufficient
to
direct
us
in
this
;
yet
by
the
help
of
that
,
we
shall
be
fully
furnished
with
the
knowledge
of
what
God
would
have
us
to
do
,
where
there
is
a
competition
of
one
natural
desire
with
another
.
More
particularly
:
Whosoever
considers
the
Humane
Nature
(
which
is
the
top
of
God's
Workmanship
in
this
lower
World
)
besides
these
Affections
,
which
we
have
hitherto
taken
notice
of
,
common
to
all
Animals
,
he
will
discover
some
things
,
which
are
more
particularly
found
in
Man
,
which
will
shew
him
what
the
Will
of
God
is
.
Some
of
which
are
these
following
.
1.
That
Man
is
a
compounded
Being
,
made
up
of
very
many
Parts
and
Faculties
,
and
those
of
very
different
Natures
,
and
for
divers
Uses
.
The
two
,
to
which
all
the
other
are
reduceable
,
are
his
Body
,
and
his
Mind
:
That
has
very
various
Parts
and
Members
;
this
contains
two
illustrious
Faculties
,
the
Understanding
,
and
the
Will
.
Now
whosoever
takes
notice
of
this
,
he
cannot
but
conclude
,
if
he
suppose
the
Creator
wise
,
that
he
did
design
,
and
does
will
,
that
all
these
Faculties
and
Parts
should
be
put
to
the
Uses
for
which
they
are
fit
:
That
they
should
neither
be
unimploy'd
,
nor
yet
diverted
from
their
proper
Employment
,
and
used
otherwise
than
by
their
Natures
they
are
fitted
to
be
.
Thus
then
,
by
what
God
has
wrought
in
us
we
infer
,
That
it
is
his
Will
,
that
we
should
be
imploy'd
,
and
in
various
Works
;
that
we
should
neither
be
idle
,
nor
yet
doing
only
one
thing
;
that
we
should
be
in
the
Exercise
not
only
of
some
Faculty
,
but
of
all
;
and
that
we
should
not
be
in
any
unnatural
use
of
our selves
,
or
of
any
part
of
us
,
but
ever
be
doing
those
Works
,
for
which
our
Parts
and
Faculties
were
plainly
designed
by
their
Maker
,
and
by
their
Frame
are
fitted
.
2.
The
Soul
and
Body
do
in
this
State
very
much
depend
on
each
other
,
they
so
sympathize
,
that
if
one
be
well
or
ill
,
the
other
partakes
of
its
prosperous
or
adverse
Condition
.
I
do
not
say
,
that
they
are
so
totally
dependent
on
each
other
,
that
the
one
cannot
possibly
subsist
or
act
without
the
other
,
that
they
began
and
will
end
together
.
For
,
natural
Reason
gives
us
good
probable
Presumptions
,
and
the
Religion
of
Christ
assures
us
of
the
contrary
.
St.
Paul's
,
and
many
other
good
Mens
Experience
proves
to
us
,
that
the
more
the
outward
Man
decays
,
the
inward
may
grow
more
vivacious
,
and
be
daily
renew'd
and
increase
in
Strength
and
Vigor
.
This
,
by
the
assistance
of
the
Divine
Grace
,
and
our
co-operation
,
has
often
come
to
pass
.
But
yet
,
every
one
is
sensible
of
such
a
mutual
Dependance
of
the
Soul
and
Body
,
that
the
good
or
bad
State
of
the
one
,
ordinarily
has
Influence
on
the
other
.
And
this
shews
plainly
,
that
he
who
made
us
so
,
intended
and
wills
,
that
not
one
,
but
both
of
them
should
be
regarded
;
that
when
we
design
the
Welfare
of
one
,
we
should
not
look
on
that
,
as
divided
from
,
but
as
united
with
the
other
:
that
we
should
not
so
gratify
the
Body
,
as
if
there
were
no
Soul
,
nor
should
the
Soul
forget
,
that
it
is
in
the
Body
:
that
we
should
not
look
on
our selves
as
more
brute
Animals
,
nor
as
unbodied
Spirits
;
that
we
should
endeavour
the
Welfare
both
of
the
Mind
and
of
the
Animal
together
,
of
neither
abstractedly
and
singly
.
3.
The
Soul
or
Mind
is
confessed
to
be
more
excellent
than
the
Body
:
And
every
one
who
thinks
a
Man
has
Pre-eminence
over
a
Beast
,
will
not
deny
but
that
it
is
,
and
ought
to
be
superiour
.
For
,
tho
the
Spirit
uses
the
Ministrations
of
the
Body
,
yet
in
abundance
of
Instances
it
governs
and
disposes
of
it
as
it
pleases
.
And
it
is
manifest
,
that
the
Mind
was
not
made
to
be
subject
to
the
Body
,
but
the
Body
to
it
;
the
Soul
of
Man
is
supream
.
There
is
none
who
observes
Man's
Frame
,
but
must
conclude
▪
that
it
is
the
Will
of
his
Creator
,
that
his
Mind
should
rule
,
and
his
Body
be
in
Subjection
.
4.
The
Soul
has
a
sense
or
understanding
of
Good
and
Evil
,
and
an
Inclination
or
Love
to
all
that
appears
good
,
and
an
Aversion
from
all
that
to
it
seems
evil
.
And
according
as
any
thing
is
apprehended
by
the
Mind
to
be
good
,
or
evil
:
so
it
determines
it self
,
and
all
within
its
Power
,
to
or
from
it
,
for
or
against
it
.
This
is
the
Cardo
,
or
Hinge
,
on
which
all
our
Frame
turns
,
the
first
Spring
of
all
our
Motions
,
the
Primum
Mobile
in
Man
;
as
all
Men
acknowledg
by
their
Practice
:
For
,
when
they
would
engage
themselves
or
others
to
any
Undertaking
,
they
shew
its
Goodness
;
or
when
they
would
take
them
off
from
it
,
they
make
it
appear
evil
.
Which
Practice
plainly
supposes
,
that
we
all
believe
Man
determines
himself
according
as
he
apprehends
a
thing
to
be
good
or
bad
.
If
this
be
true
,
then
we
cannot
but
conclude
,
that
God
intended
,
when
he
made
Man
after
such
a
manner
,
that
his
Will
should
be
conformable
to
,
and
guided
by
his
Understanding
;
and
in
particular
,
that
he
should
will
and
do
good
;
that
all
he
did
,
should
be
good
:
for
else
,
why
should
he
frame
him
so
,
as
that
he
can
will
nothing
,
but
what
appears
to
him
under
that
colour
?
and
why
did
he
so
form
the
Human
Understanding
,
that
some
Things
and
Actions
are
by
all
thought
Good
and
Evil
?
But
we
shall
be
more
fully
assured
of
this
,
that
God
,
who
made
us
,
wills
that
we
should
love
and
do
all
Good
,
and
hate
and
shun
all
Evil
,
if
we
make
a
nearer
Inspection
into
the
Souls
of
Men
:
for
we
may
observe
,
not
only
an
unalterable
Inclination
to
do
that
which
we
think
to
be
on
one
account
or
other
Good
;
But
,
5.
Also
a
very
earnest
desire
and
care
to
know
more
perfectly
what
is
,
and
all
that
is
Good
or
Evil.
No
Man
is
willing
to
be
ignorant
,
or
mistaken
;
and
he
is
no-where
more
careful
of
true
Understanding
,
than
in
the
matters
of
Good
and
Evil.
That
natural
Desire
of
Perfection
,
which
is
common
to
all
things
,
does
exert
it self
in
the
Mind
of
Man
in
this
Particular
.
And
if
this
be
the
condition
of
Man
,
that
he
does
naturally
and
necessarily
perceive
some
things
that
are
Good
and
Evil
;
and
by
an
easy
and
natural
Ratiocination
,
will
discover
others
;
And
if
he
go
on
to
Perfection
,
which
all
desire
and
tend
to
,
he
will
attain
to
a
clear
and
certain
knowledge
of
all
that
is
Good
:
And
if
it
be
unnatural
for
him
to
will
without
,
or
against
all
understanding
;
Then
we
must
conclude
,
that
his
Wise
Lord
wills
that
he
should
do
all
that
is
Good
.
6.
This
will
further
appear
,
if
we
consider
the
Account
to
which
Men
call
themselves
for
their
Actions
,
wherein
they
approve
and
acquit
themselves
,
if
they
have
done
well
;
but
disallow
and
condemn
all
evil
Actions
.
Nay
,
if
they
did
ill
,
tho
they
intended
well
,
they
blame
themselves
for
their
Miscarriage
:
which
supposes
that
they
think
they
might
,
and
should
have
prevented
this
,
by
being
better
informed
in
the
matter
they
undertook
.
But
if
they
know
,
or
thought
it
was
Evil
,
and
yet
chose
to
do
it
,
they
then
rebuke
themselves
sharply
,
and
their
Consciences
arraign
them
for
a
notorious
Crime
,
and
they
are
without
Excuse
to
themselves
.
All
this
shews
,
that
he
who
made
Man
thus
to
review
his
Performances
,
to
excuse
and
approve
the
Good
,
to
censure
and
condemn
the
Evil
;
will'd
that
all
he
does
should
be
good
.
Love
of
Good
seems
to
be
the
supream
of
all
our
Passions
,
that
to
which
all
the
rest
of
our
Affections
lead
,
and
in
which
all
our
Faculties
terminate
,
from
which
all
our
other
Passions
issue
,
and
by
which
the
Mind
governs
the
Body
,
and
is
governed
it self
.
And
the
greater
and
better
the
Good
is
,
the
more
naturally
it
is
loved
.
Therefore
,
as
we
have
shewed
,
that
,
according
to
natural
Order
,
this
Good
of
the
Mind
ought
to
be
preferr'd
before
the
Good
of
the
Body
;
so
,
that
which
is
right
,
and
fit
,
and
becoming
,
before
any
other
Good
of
the
Mind
,
that
is
,
the
Moral
before
the
Natural
,
for
the
one
is
in
order
to
the
other
.
This
Subordination
and
Subserviency
,
which
is
so
conspicuous
among
our
several
Faculties
,
shews
us
that
it
is
God's
Will
,
that
we
should
thus
reduce
our selves
out
of
that
Ataxy
and
Conftssion
,
into
which
Sin
has
brought
us
,
into
that
excellent
Harmony
and
Serviceableness
of
one
Faculty
to
another
,
and
of
all
to
the
supream
;
that
we
should
assert
the
Minds
Superiority
over
the
Body
;
and
as
to
what
is
principal
in
the
Mind
,
viz.
the
love
of
what
is
fit
and
becoming
,
that
all
the
rest
should
be
brought
under
subjection
to
it
.
I
might
now
proceed
to
abundance
of
Particulars
,
but
that
they
would
detain
me
too
long
on
this
Argument
.
It
may
be
sufficient
to
my
purpose
in
general
,
that
whosoever
considers
the
various
Faculties
of
Man
,
and
the
Order
and
Reference
they
have
to
each
other
,
the
many
Inclinations
,
and
Appetites
,
and
Capacities
of
our
Natures
,
and
the
Operations
which
do
necessarily
flow
from
them
;
and
will
allow
,
that
the
Exercise
and
Perfection
of
,
and
keeping
due
order
amongst
these
natural
Faculties
,
the
following
these
Inclinations
,
and
the
Gratification
of
these
Appetites
,
the
filling
up
these
Capacities
,
the
doing
these
Actions
,
which
necessarily
follow
Nature
,
are
the
Will
of
our
Creator
,
(
as
they
must
be
,
unless
he
has
made
things
in
vain
,
that
is
,
unless
he
knew
not
,
or
car'd
not
what
he
did
)
From
thence
he
will
most
certainly
collect
abundance
of
the
Divine
Laws
,
and
attain
to
a
most
clear
Knowledg
of
what
God
requires
of
him
.
If
we
further
consider
the
Reference
Man
has
,
1.
To
God
:
2.
To
other
Men.
3.
The
Order
,
and
Rank
,
and
Relation
he
is
in
to
Inferiour
Animals
,
and
other
Beings
;
we
should
presently
discover
what
kind
of
Behaviour
becomes
him
on
all
these
accounts
,
i.
e.
what
is
best
,
and
therefore
fittest
for
such
a
one
in
such
Circumstances
to
do
;
and
consequently
,
what
is
the
Will
of
the
wise
and
good
Maker
and
Governour
.
Thus
we
have
discovered
God's
Will
,
that
we
should
do
good
not
only
from
a
Consideration
of
the
Divine
Nature
,
to
which
Goodness
is
essential
:
But
likewise
from
a
view
of
the
Nature
which
he
has
given
us
,
which
is
so
formed
,
that
we
can
will
nothing
but
what
seems
good
.
And
if
we
follow
our
natural
Inclinations
,
and
seek
after
the
greatest
Perfection
of
Knowledg
,
that
will
seem
so
to
us
,
which
indeed
is
so
.
III.
A
third
way
whereby
the
Will
of
God
is
notified
to
us
,
is
the
Consent
of
Mankind
,
at
least
of
the
generality
,
and
of
all
the
wise
and
good
;
when
they
shall
agree
that
this
ought
,
and
that
ought
not
to
be
done
;
we
should
look
on
that
,
about
which
they
are
so
agreed
,
to
be
commanded
or
forbid
us
by
God
himself
.
It
is
certain
they
think
so
,
for
else
they
could
not
look
on
Mankind
under
Obligation
;
there
being
none
that
has
Authority
to
lay
Commands
on
all
Men
,
but
God
himself
.
But
they
do
look
on
all
Men
,
as
obliged
to
certain
things
,
as
appears
by
their
saying
,
they
ought
to
do
so
or
so
:
For
this
denotes
an
Obligation
,
and
that
a
Superiority
.
Now
there
is
none
but
God
who
is
superiour
to
all
Men
,
to
Kings
as
well
as
Subjects
;
to
Societies
as
well
as
to
single
Persons
:
And
yet
of
all
these
it
is
agreed
,
that
they
ought
,
or
ought
not
to
do
several
things
.
Two
things
should
here
be
spoken
to
:
1.
That
this
Consent
of
the
Community
is
and
may
be
looked
on
,
as
a
Declaration
of
the
Divine
Will.
2.
An
Enumeration
of
some
of
those
things
,
in
which
they
thus
agree
.
1.
It
is
not
likely
that
Men
of
such
different
Capacities
,
Tempers
,
Interests
,
Times
and
Places
,
should
agree
in
this
,
if
it
were
not
certainly
true
,
and
somewhat
evident
.
There
must
be
some
one
cause
of
this
so
universal
Effect
,
and
I
know
none
to
which
it
may
so
probably
be
imputed
as
this
;
that
the
Wisdom
which
formed
us
,
has
inspired
us
with
this
Knowledg
,
which
was
either
impressed
on
us
at
first
,
or
else
our
Minds
did
with
an
undiscernable
quickness
infer
it
.
That
the
Wise
and
the
Vertuous
agree
,
that
every
Man
ought
,
that
is
,
in
other
Words
,
that
it
is
the
Will
of
God
that
every
Man
should
do
this
,
or
not
do
it
;
that
is
a
sufficient
Declaration
to
the
rest
of
the
World
,
that
it
is
indeed
the
Will
of
God
.
For
we
may
well
suppose
Men
,
so
qualified
,
to
have
this
Knowledg
vouchsafed
to
them
;
and
that
they
are
the
Persons
to
whom
God
will
,
especially
,
make
known
his
Laws
.
But
where
not
only
they
,
but
all
,
or
the
far
greatest
part
of
Mankind
agree
with
them
;
this
makes
the
Testimony
yet
stronger
,
and
shews
the
Notoriety
of
the
Thing
.
And
that
there
is
a
concurrence
of
the
generality
,
will
appear
by
the
Instances
which
I
shall
produce
.
This
Consent
will
,
at
least
,
amount
to
a
high
Probability
;
and
those
who
make
least
of
it
,
yet
must
think
it
to
outweigh
the
sense
of
one
,
or
some
few
:
But
where
it
is
in
concurrence
with
the
other
way
,
it
ought
to
be
looked
on
as
a
farther
publication
of
the
Divine
Law
,
and
a
confirmation
to
us
that
this
is
it
.
2.
The
Community
of
Men
,
tho
they
have
never
seen
nor
discoursed
with
each
other
,
tho
they
live
at
the
remotest
distance
,
and
understand
not
one
anothers
Language
,
nor
ever
maintained
any
Converse
,
yet
agree
in
abundance
of
Particulars
:
Which
I
must
not
now
enumerate
.
Take
these
few
.
1.
That
we
should
all
live
soberly
,
that
is
,
in
such
a
government
of
our
Appetites
,
and
Passions
,
as
to
be
in
the
best
use
of
our
Understandings
,
and
of
all
our
Faculties
;
that
Men
should
not
indulge
their
brutish
life
so
much
,
at
any
time
,
as
to
lose
the
use
of
themselves
;
and
to
have
the
sense
of
what
is
good
and
evil
,
fit
and
unfit
,
extinguished
,
or
the
care
of
doing
what
becomes
us
laid
aside
:
That
what
we
do
in
compliance
with
our
bodily
Appetites
,
be
rather
a
relief
than
a
gratification
,
that
it
be
not
a
thing
,
in
which
we
take
a
full
and
final
satisfaction
,
but
that
it
be
subservient
to
some
greater
and
better
work
.
Tho
all
Men
may
not
thus
express
themselves
,
yet
these
are
their
Thoughts
;
and
tho
many
practise
otherwise
,
yet
it
is
without
the
allowance
,
and
against
the
sense
of
their
Minds
.
Or
if
any
have
brought
themselves
to
such
a
Reprobacy
of
Mind
,
as
to
call
Good
Evil
,
and
Evil
Good
;
they
are
by
the
rest
looked
on
as
Monsters
,
and
their
Judgment
is
of
no
value
;
nay
,
in
their
sober
intervals
they
condemn
themselves
.
Thus
then
,
not
only
the
Wise
and
the
Good
,
but
the
rest
of
Mankind
are
of
the
Mind
that
Men
should
live
soberly
.
2.
That
we
should
be
just
and
honest
,
true
and
faithful
in
our
dealings
and
conversation
one
with
other
:
And
that
we
should
do
to
all
Men
,
as
we
would
have
them
do
to
us
.
Even
those
Men
that
are
unrighteous
,
will
yet
blame
that
in
others
,
which
they
practise
themselves
.
And
those
very
Societies
,
which
are
Factions
,
bandying
against
the
common
Society
of
Men
,
are
yet
upheld
by
Truth
and
Justice
among
themselves
.
3.
Besides
these
,
I
might
mention
Gratitude
to
Benefactors
,
Honour
to
Parents
,
Veneration
of
the
Deity
,
Pity
of
the
Miserable
,
and
many
more
such
things
:
In
which
all
Mankind
agree
,
excepting
a
very
few
Monsters
,
that
are
using
all
the
Arts
they
can
devise
to
un-man
and
un-make
themselves
.
Now
,
whence
can
so
universal
an
Agreement
arise
,
but
from
Nature
it self
?
And
that
which
derives
from
Nature
,
must
be
thought
to
proceed
from
the
Counsel
of
the
Author
of
Nature
,
to
whom
all
such
things
are
seen
,
and
by
whom
they
are
allowed
;
and
consequently
must
be
reckoned
as
his
Will.
IV.
God
has
inspired
some
holy
Men
with
the
knowledg
of
his
Will
,
which
by
them
has
been
delivered
to
others
,
and
it
has
been
made
credible
to
all
,
that
this
was
indeed
the
Will
of
God
,
and
by
him
in
a
very
extraordinary
manner
revealed
to
the
inspired
Persons
.
And
this
partly
from
the
sublimity
and
excellency
of
the
matter
contained
in
it
;
partly
,
from
the
fitness
,
the
usefulness
,
the
necessary
importance
,
the
great
goodness
of
it
to
Men
;
both
which
argue
it
to
come
from
him
,
who
only
knows
such
things
,
and
is
the
great
lover
of
Mankind
.
The
Phrase
and
Stile
also
are
such
,
as
do
not
misbecome
so
wise
and
great
an
Author
.
And
then
the
Miracles
wrought
in
confirmation
of
it
by
some
of
the
Pen-men
,
and
by
others
who
owned
them
to
be
divinely
inspired
:
Particularly
the
Prophecies
and
Predictions
,
which
are
punctually
fulfilled
,
&c.
Such
a
revelation
of
the
Divine
Will
we
have
in
the
Bible
,
that
part
especially
which
is
in
the
Gospel
,
where
we
have
a
clear
and
full
declaration
,
of
all
that
which
by
Nature
,
and
Reason
,
and
the
Sense
of
Mankind
,
we
were
taught
was
the
Will
of
God
.
That
which
the
Wise
and
the
Good
came
to
understand
in
those
ways
;
the
Unlearned
and
Inconsidering
,
and
all
to
whom
thes●
Oracles
come
,
are
instructed
and
satisfied
in
by
them
.
Thus
God
has
dealt
with
Men
,
in
the
same
manner
that
our
Earthly
Lawgivers
have
done
,
that
is
,
he
has
caused
his
Laws
to
be
Printed
,
and
Published
.
And
the
Bible
is
the
Divine
Pandects
and
Code
:
'T
is
Heaven's
Statute-Book
:
'T
is
both
the
Common
,
and
Civil
,
and
Canon-Law
,
whereby
God
governs
his
Subjects
.
If
any
should
imagine
that
because
a
great
part
of
,
or
all
the
Bible
was
directed
to
particular
Persons
,
of
such
Times
and
Places
,
that
therefore
they
were
intended
for
no
more
;
Or
,
because
they
were
writ
in
an
exotick
and
strange
Tongue
,
with
which
most
of
the
World
are
unacquainted
,
therefore
they
must
not
be
looked
on
as
a
Revelation
of
the
Divine
Will
to
all
Men
:
I
would
desire
such
to
consider
,
1.
That
in
whatever
Language
they
were
writ
,
the
same
Objection
would
lie
against
them
.
2.
Here
is
work
for
Industry
,
and
that
which
may
engage
Men
in
Study
,
and
encourage
Learning
;
and
may
occasion
Men
of
one
Nation
's
acquainting
themselves
with
others
,
and
with
the
Wisdom
and
Customs
of
all
Places
and
Times
.
3.
That
what
is
contained
in
our
Bible
,
was
directed
to
some
particular
Persons
,
this
was
no
more
than
was
fit
to
procure
its
Entertainment
amongst
them
.
If
it
had
been
spoke
to
all
,
perhaps
none
might
have
minded
it
,
at
least
not
so
much
,
as
they
(
probably
)
would
to
whom
it
was
particularly
addressed
.
4.
That
however
some
few
might
be
immediately
concerned
in
it
,
and
it
might
have
especial
respect
to
the
Men
of
one
Age
and
Place
,
yet
this
hinders
not
,
but
that
it
might
have
a
farther
reference
to
all
that
were
them
,
or
should
be
afterwards
,
in
all
Nations
to
whom
it
should
come
.
And
tho
there
might
be
,
and
were
some
of
the
Laws
founded
on
particular
Reasons
,
which
afterwards
might
cease
;
yet
this
takes
not
off
the
Obligations
of
those
Laws
,
which
are
founded
on
universal
and
immutable
Reasons
,
such
as
belong
to
all
Mankind
in
all
Ages
.
Where
the
very
same
reason
does
not
continue
,
yet
there
is
often
a
Parity
,
which
is
sufficient
to
lay
an
Obligation
on
us
.
Exempli
Gratiâ
,
Tho
we
may
not
look
on
our selves
as
obliged
to
offer
Sacrifices
on
an
Altar
to
God
,
by
the
Hands
of
a
Priest
,
yet
we
may
and
should
offer
up
to
God
of
our
Substance
by
the
Hands
of
the
Poor
.
And
so
the
Law
of
Sacrifices
may
still
direct
,
and
in
some
sort
bind
us
.
And
thus
we
may
make
use
of
the
abrogated
Laws
,
which
were
temporary
,
to
direct
our selves
in
the
Knowledg
of
what
the
Will
of
God
is
to
us
,
by
considering
Parity
of
Reason
,
which
is
the
way
we
take
in
all
Humane
Laws
.
This
Exception
being
thus
removed
,
we
need
not
question
but
the
Scriptures
of
the
Old
and
New
Testament
contain
a
Revelation
of
God's
Will
to
us
,
and
all
Men.
V.
God
teaches
Men
what
his
Will
is
,
by
secret
Suggestions
of
his
Spirit
.
'T
is
this
,
which
often
shews
us
the
way
in
which
we
should
go
,
which
directs
us
,
saying
,
This
is
the
way
,
walk
in
it
.
I
believe
there
is
no
Man
,
but
one
time
or
other
feels
himself
most
powerfully
instigated
to
do
such
or
such
an
Action
,
which
at
that
time
he
clearly
apprehends
to
be
good
:
And
at
other
times
,
he
is
as
forcibly
with-held
from
what
by
a
clear
light
,
he
sees
to
be
evil
.
And
this
he
cannot
reasonably
impute
to
any
other
cause
besides
the
Spirit
of
God
.
He
is
not
conscious
of
any
Power
within
himself
that
can
do
thus
,
and
there
is
no
other
visible
Cause
of
this
powerful
Influence
:
So
that
it
may
well
be
ascribed
to
the
Spirit
of
Wisdom
and
Revelation
.
This
brings
to
mind
some
of
the
Divine
Precepts
which
we
had
forgot
,
or
did
not
then
think
of
:
This
discovers
to
us
in
some
particular
Instances
,
what
God
would
have
us
do
,
which
in
other
ways
we
could
not
have
known
.
Now
,
this
being
so
distinguishable
from
the
other
ways
as
to
the
manner
,
and
yet
so
consistent
with
,
and
agreeable
to
them
in
the
matter
of
the
Revelation
;
we
may
well
conclude
,
that
it
's
another
way
in
which
God
discovers
his
Will
unto
Mankind
.
Thus
I
have
briefly
considered
the
five
ways
in
which
God
makes
his
Will
known
unto
us
:
Concerning
which
ways
I
will
further
say
;
1.
That
there
is
no
Law
of
God
,
which
is
not
,
in
one
or
more
of
them
,
publish'd
unto
us
.
2.
That
some
of
them
,
and
indeed
many
,
are
in
all
these
ways
to
be
known
by
us
.
3.
Those
that
are
thus
many
ways
declared
,
are
hereby
signified
to
be
of
great
Importance
to
be
known
and
done
by
us
:
Therefore
was
it
that
the
Divine
Providence
took
such
care
,
that
they
should
not
be
conceal'd
from
us
.
4.
Those
which
are
notisied
to
us
,
in
some
one
way
only
,
e.
g.
the
Scriptures
,
are
not
contradictory
to
,
nor
contradicted
by
any
other
that
are
revealed
to
us
in
the
other
ways
.
There
is
no
Repugnancy
,
no
Inconsistency
betwixt
them
,
but
they
all
exactly
harmonize
and
agree
with
each
other
.
Whosoever
thinks
otherwise
,
he
takes
that
to
be
a
Command
of
God
,
which
is
not
.
There
may
be
,
and
is
something
more
revealed
in
one
way
than
in
another
;
but
there
is
nothing
in
one
,
that
is
repugnant
to
,
that
is
inconsistent
with
,
indeed
,
that
is
not
agreeable
to
what
is
in
another
.
Therefore
,
if
we
at
any
time
should
interpret
the
Scripture-Revelation
in
contradiction
to
the
unquestionable
Principles
of
the
Reason
and
Mind
of
Man
,
we
misunderstand
it
.
These
are
both
God's
Revelation
of
his
Will
to
us
,
and
he
cannot
contradict
himself
.
Whosoever
will
do
that
which
is
every
Man
's
necessary
Duty
,
and
greatest
Interest
to
do
,
that
is
,
seek
after
a
perfect
understanding
of
the
Will
of
God
concerning
Man
;
he
may
,
by
a
diligent
Exercise
of
himself
in
these
ways
,
attain
unto
it
.
And
whatever
Pains
he
takes
in
it
,
I
can
assure
him
,
he
will
find
himself
well
appaid
in
the
Effect
of
his
Labour
:
For
that
must
be
great
Holiness
of
Life
,
and
abundant
Satisfaction
and
Quiet
of
Mind
.
If
I
were
to
give
a
Compendium
of
that
which
all
these
ways
appears
to
be
the
Will
of
God
,
(
and
more
than
a
Compendium
I
must
not
offer
at
)
it
should
be
this
,
viz.
the
Perfection
and
good
State
of
all
Men.
Whosoever
either
considers
the
Goodness
and
Wisdom
of
God
,
or
the
Inclinations
and
Faculties
which
he
has
given
to
all
Men
,
or
the
Sense
of
the
wisest
and
best
,
nay
,
of
all
Men
,
who
are
in
a
restless
Pursuit
of
somewhat
they
often
mistake
for
their
Happiness
;
or
the
holy
Scriptures
,
or
the
secret
Motions
of
the
Divine
Spirit
:
He
will
say
,
that
all
these
do
centre
in
,
and
aim
at
this
;
And
consequently
shew
that
this
is
certainly
the
Will
of
God
.
And
if
we
be
once
assured
in
our
Minds
,
that
the
Goodness
and
Perfection
,
or
best
State
of
Man
is
the
Divine
Will
;
we
have
got
a
Clue
that
will
direct
us
through
all
the
Labyrinths
of
Particulars
.
And
if
we
have
but
once
form'd
true
and
distinct
Notion
of
what
our
Perfection
is
,
we
shall
then
see
clearly
what
are
the
Particulars
of
which
it
consists
,
what
are
the
means
that
are
in
order
to
it
,
and
what
are
the
things
that
oppose
and
hinder
it
.
And
in
effect
,
we
shall
be
directed
to
a
right
understanding
of
all
the
Particular
Precepts
which
God
has
any
ways
published
to
the
World
,
and
to
a
proper
use
of
all
those
Helps
which
the
Divine
Wisdom
has
afforded
us
.
This
is
one
way
,
but
there
are
divers
others
:
Every
one
may
take
that
which
best
suits
him
.
There
is
no
Man
who
considers
,
but
will
confess
,
that
the
Knowledg
of
the
Will
of
God
,
is
the
most
excellent
and
useful
Knowledg
we
can
have
;
and
that
it
is
a
principal
Ingredient
in
,
and
essential
to
all
true
Wisdom
:
and
whosoever
is
destitute
of
it
,
he
must
live
like
a
Fool
:
For
he
wants
that
sure
Direction
of
his
whole
Life
,
which
he
can
only
have
from
the
understanding
of
the
Divine
Will
:
he
wants
that
Principle
,
which
is
powerful
enough
to
determine
him
.
He
that
is
ignorant
,
or
mistaken
in
this
matter
,
must
in
proportion
want
Wisdom
and
Goodness
.
And
this
I
think
sufficient
to
raise
the
price
of
this
Knowledg
in
every
Man's
esteem
,
to
assure
him
that
without
it
he
can
neither
be
wise
,
nor
live
well
.
If
I
should
be
particular
,
I
should
enumerate
abundance
of
Mischiefs
,
into
which
Ignorance
or
Mistake
of
the
Will
of
God
,
and
his
Law
,
betrays
us
.
I
will
only
say
this
,
That
as
Ignorance
of
it
pulls
up
the
Floodgates
,
takes
away
all
Restraints
,
and
gives
free
Passage
to
every
vicious
Inclination
,
and
unreasonable
Appetite
,
setting
them
all
loose
:
So
Error
and
Mistake
about
it
lays
a
kind
of
Obligation
on
,
and
makes
it
in
a
sort
necessary
for
us
to
do
ill
.
For
,
if
any
wicked
Practice
,
how
monstrous
and
mischievous
soever
it
be
,
come
with
a
Commission
from
Heaven
,
and
pretend
the
Authority
of
a
Divine
Law
;
we
shall
look
on
our selves
as
bound
to
obey
:
Nay
,
and
the
better
we
are
disposed
,
i.
e.
the
more
inclined
to
be
obedient
to
God
,
the
more
zealous
and
carnest
we
shall
be
to
do
this
,
which
we
,
by
a
mistake
,
think
to
be
his
Will.
And
if
it
do
,
as
it
certainly
will
,
oppose
something
that
's
in
our
Nature
,
and
be
never
so
contrary
to
our
Inclinations
;
we
shall
break
through
all
this
opposition
,
and
do
Violence
to
our
Nature
,
I
mean
to
our
Mind
,
which
is
the
best
and
highest
thing
in
us
,
to
do
it
.
Nay
,
tho
it
should
be
never
so
prejudicial
to
the
Society
in
which
we
live
,
confound
the
Order
,
and
disturb
the
Peace
of
it
;
tho
it
should
be
attended
with
Tumult
,
and
War
,
and
Bloodshed
:
yet
a
false
Conceit
,
that
it
is
the
Will
of
God
,
will
make
us
break
all
Bonds
,
and
nothing
will
hold
us
,
but
we
shall
,
like
the
Daemoniac
among
the
Tombs
,
be
hurting
our selves
,
and
disturbing
others
.
This
is
that
,
which
under
the
Pretence
of
Religion
,
to
which
it
is
most
contrary
,
has
wrought
so
much
Mischief
in
the
World
.
I
am
sure
the
worst
things
that
have
ever
been
done
by
Men
,
have
proceeded
from
their
thinking
that
to
be
the
Divine
Will
,
which
was
not
,
which
was
most
opposite
to
it
.
It
may
be
,
some
will
infer
from
this
kind
of
Discourse
,
that
God
has
not
made
a
clear
Discovery
of
his
Will
to
us
,
because
if
he
had
,
how
should
Mankind
be
so
void
of
the
true
Knowledg
of
it
,
how
could
they
so
grosly
err
about
it
?
To
this
I
reply
,
That
God
has
made
it
so
plain
what
he
would
have
us
do
,
that
no
Men
in
the
World
can
be
wholly
ignorant
of
it
.
And
there
is
such
a
Connexion
betwixt
the
Divine
Laws
,
they
are
so
uniform
,
that
the
Knowledg
of
one
will
lead
us
to
the
understanding
of
more
;
and
if
we
will
obey
those
we
know
,
't
is
the
sure
way
to
understand
more
,
and
by
degrees
all
.
I
say
all
this
on
Supposition
,
That
Men
will
use
their
Understandings
,
and
consider
what
is
before
them
:
For
,
if
they
will
not
do
this
,
they
must
continue
in
Ignorance
and
Error
in
all
Cases
.
But
as
it
is
no
Argument
the
Sun
does
not
shine
,
because
he
that
winks
does
not
see
it
;
no
more
is
it
that
our
Creator
has
not
discovered
his
Mind
to
us
,
because
they
who
will
not
consider
,
do
not
discern
it
,
or
are
deceived
about
it
.
But
,
that
God
has
made
a
clear
Discovery
of
his
Mind
to
us
is
,
I
hope
,
out
of
doubt
with
us
,
by
what
has
been
said
concerning
the
ways
in
which
he
has
done
it
.
For
,
whosoever
believes
God
to
be
what
his
own
Mind
tells
him
He
is
,
what
his
Works
declare
He
is
,
what
the
common
Sense
of
Mankind
in
all
Ages
report
Him
to
be
,
i.
e.
Wise
,
and
Good
,
Holy
,
and
Just
,
and
True
;
he
cannot
be
ignorant
what
it
is
that
God
wills
him
to
be
:
For
God
cannot
but
will
,
that
Man
should
according
to
his
Capacity
,
be
like
unto
Himself
.
He
that
is
not
wholly
ignorant
of
,
or
mistaken
in
himself
,
cannot
but
have
some
certain
understanding
of
God's
Law
:
For
,
if
he
know
the
Faculties
with
which
he
was
made
,
the
Order
in
which
they
are
set
to
each
other
,
the
Inclinations
and
Appetites
that
are
natural
to
him
:
he
is
assur'd
that
the
Exercise
and
Perfection
of
these
Faculties
,
the
Preservation
of
this
Order
,
the
pursuit
of
these
Inclinations
,
is
the
Will
of
his
wise
and
good
Creator
.
He
that
understands
what
it
is
,
that
the
wise
and
good
,
nay
the
generality
of
Men
agree
ought
to
be
done
;
what
in
their
constant
,
unprejudic'd
,
unbiass'd
Sense
,
which
is
not
hard
to
know
:
he
does
hereby
discover
the
Will
of
the
Lord
of
all
.
And
this
Law
is
in
the
Bible
writ
in
most
legible
Characters
:
All
the
weighty
matters
are
there
set
down
in
so
plain
Words
,
that
they
are
understood
by
all
that
understand
the
Languages
:
And
by
help
of
that
Learning
,
which
God
has
given
Men
,
are
translated
into
their
own
Native
Language
.
As
many
as
have
and
can
understand
the
Language
of
the
Bible
,
cannot
possibly
be
ignorant
of
,
or
misunderstand
the
Fundamental
Laws
of
Heaven
:
And
the
rest
are
to
be
understood
with
relation
to
them
.
And
then
over
and
above
all
these
ways
,
God
teaches
Man
by
his
Spirit
.
In
these
several
ways
I
have
shewn
how
God
discovers
,
and
we
may
come
to
the
Knowledg
of
his
Will.
But
because
,
notwithstanding
all
,
many
continue
ignorant
,
and
not
a
few
are
mistaken
,
thinking
that
not
to
be
the
Will
of
God
which
is
,
and
that
to
be
,
which
is
not
;
and
because
of
the
great
Mischiefs
that
come
upon
themelves
and
others
through
these
their
Errors
:
Before
I
dismiss
this
Argument
,
I
will
lay
down
some
Directions
and
Cautions
,
that
so
we
may
be
preserv'd
from
so
baleful
an
Ignorance
,
and
so
fatal
Errors
.
1.
In
general
,
as
I
have
intimated
,
we
must
use
our
Minds
,
diligently
attend
to
,
and
carefully
consider
,
whatever
it
is
that
pretends
to
be
the
Will
of
God
,
and
Law
of
Heaven
:
Think
whether
it
be
agreeable
to
the
Wisdom
and
Goodness
,
and
the
other
acknowledged
Perfections
of
God
:
Whether
it
be
suitable
to
the
Nature
he
has
given
you
;
whether
it
be
matter
that
falls
under
common
Observation
,
and
not
only
the
Wise
and
the
Vertuous
,
but
the
Community
of
Mankind
think
themselves
and
all
obliged
?
To
the
Law
and
the
Testimony
;
search
the
Scriptures
,
and
see
if
they
say
so
:
Hearken
also
to
the
Voice
within
you
,
whether
the
same
be
ecchoed
to
you
from
that
Wind
,
which
you
know
not
whence
it
comes
,
nor
whither
it
goes
.
Nor
ought
you
only
to
examine
what
pretends
to
be
God's
Law
,
but
enquire
after
his
Will
in
all
these
,
and
if
there
be
any
other
ways
wherein
he
manifests
it
to
Mankind
.
Let
us
use
all
Diligence
that
we
may
come
to
a
perfect
understanding
of
all
Divine
Precepts
.
For
,
if
we
be
careless
,
listless
,
and
will
not
consider
,
we
can
never
understand
.
If
we
could
suppose
God
should
discover
his
Mind
much
more
clearly
than
he
has
,
yet
he
that
will
not
regard
,
that
will
not
attend
,
nor
consider
,
can't
know
.
Whosoever
therefore
would
attain
to
the
Knowledg
of
God's
Law
,
let
me
intreat
him
to
beware
of
all
things
that
tend
to
make
him
inconsiderate
in
general
;
or
in
particular
,
regardless
of
God's
Will.
Two
things
I
would
caution
you
against
on
this
account
.
1.
Sensualities
,
which
depress
the
Mind
,
and
sink
us
into
Beasts
,
insomuch
that
by
long
use
of
our
felves
in
this
manner
,
we
shall
have
no
more
regard
to
the
Law
than
Brutes
have
,
and
shall
live
as
they
,
without
Sense
of
God
,
and
our
Obligation
to
him
.
2.
All
Opinions
,
and
Discourses
,
and
all
things
that
weaken
,
or
any
way
undermine
our
Faith
of
God
.
Avoid
every
thing
which
we
observe
to
extinguish
our
Sense
,
or
but
to
lessen
our
Esteem
and
Veneration
of
the
Divine
Majesty
.
For
whatever
makes
us
regardless
of
God
,
does
necessarily
make
us
less
careful
to
know
his
Will.
This
leads
me
to
some
particular
Cautions
,
all
which
do
respect
the
five
ways
which
I
have
discoursed
of
.
2.
Take
heed
of
false
and
foolish
Thoughts
of
God
:
For
such
as
we
think
God
to
be
,
such
we
shall
think
his
Laws
.
If
we
look
upon
God
as
a
meer
Arbitrary
Humoursome
Being
,
that
does
now
this
,
now
that
,
as
the
Humour
takes
him
:
that
does
nothing
from
a
steady
Principle
of
Reason
,
nothing
that
is
accountable
to
and
by
Wisdom
and
Goodness
;
we
shall
think
his
Laws
to
be
the
Determinations
of
a
Will
unguided
by
Understanding
;
a
Will
that
does
not
determine
it self
from
unalterable
Goodness
.
And
this
Thought
will
not
only
discredit
his
Laws
,
but
make
them
unknowable
by
us
:
For
who
can
find
out
the
Determinations
of
an
arbitrary
unreasonable
Will
,
a
Will
separate
from
Goodness
?
And
suppose
we
could
know
them
,
yet
it
would
be
very
hard
to
value
and
esteem
them
.
Again
;
If
we
think
God
to
be
altogether
like
our selves
,
as
unwise
,
impure
,
and
unholy
,
unjust
,
evil
,
as
careless
of
our
Doings
as
we
are
;
what
dangerous
Mistakes
shall
we
fall
into
concerning
his
Laws
?
For
we
shall
then
think
,
that
what
we
will
,
he
wills
also
:
And
therefore
,
if
we
have
a
Mind
to
deceive
,
to
injure
,
and
oppress
others
,
or
to
drown
our selves
in
Sensuality
and
Sottishness
,
that
God
approves
of
our
Injustice
and
Beastiality
.
And
indeed
what-ever
our
Heart
,
our
Inclination
carries
us
to
,
we
shall
conclude
that
God
wills
we
should
do
it
:
For
we
think
him
like
our selves
.
Again
;
If
we
think
God
not
to
be
true
,
that
he
deals
not
sincerely
with
us
,
that
that
is
not
his
real
Will
,
which
he
has
declared
is
;
that
however
he
tells
us
he
would
have
us
do
so
,
or
so
,
yet
he
indeed
wills
that
we
should
do
the
contrary
:
This
will
derogate
from
our
esteem
both
of
God
,
and
of
his
Law
;
It
will
seem
an
Illusion
and
Mockery
.
These
few
Instances
,
amongst
many
more
which
might
be
given
,
shew
us
how
great
Reason
we
have
,
in
order
to
our
knowing
his
Law
,
to
endeavour
after
a
true
Knowledg
of
the
essential
immutable
Perfections
of
the
Divine
Nature
.
As
the
true
Knowledge
of
God
is
an
excellent
means
for
our
discovery
of
his
Will
,
so
a
false
Notion
of
him
must
necessarily
lead
Men
into
most
dangerous
Mistakes
about
it
.
And
if
we
make
God
altogether
unknowable
by
us
(
as
we
do
,
if
we
suppose
him
to
act
from
a
Will
unguided
by
Wisdom
and
Goodness
,
separable
from
Justice
and
Sincerity
)
we
likewise
make
his
Will
unknowable
;
for
we
deprive
our selves
of
not
only
one
,
but
I
think
,
all
the
ways
whereby
we
can
know
it
.
For
then
neither
can
we
argue
any
thing
from
the
Natures
he
has
given
us
,
nor
from
the
Sense
of
other
Men
,
no
,
nor
from
the
Scripture
it self
:
For
,
if
we
should
not
think
that
God
means
as
he
says
,
the
Scripture
can
assure
us
of
nothing
:
And
what
heed
can
in
this
case
be
given
to
those
Motions
which
we
ascribe
to
God's
Spirit
?
Thus
one
false
Thought
of
God
makes
it
impossible
for
us
to
be
certain
of
what
his
Will
is
.
I
might
here
give
abundance
of
Examples
,
Modern
and
Ancient
,
what
ill
Effects
false
Conceits
of
the
Divine
Nature
have
had
on
the
Minds
of
Men
;
and
how
by
these
they
have
been
misled
into
most
pernicous
Errors
concerning
their
Duty
.
Was
not
this
the
Original
Cause
of
all
the
Idolatries
and
Superstitions
,
Impurities
;
〈◊〉
,
of
all
the
abominable
unnatural
Practices
of
the
Heathens
;
the
Pharisees
among
the
Jews
;
and
those
nominal
Christians
which
are
a
mixture
of
both
?
Did
they
not
all
spring
from
hence
,
that
they
had
unworthy
,
untrue
Imaginations
of
God
:
But
this
is
obvious
to
every
Observation
.
To
conclude
this
Particular
:
Let
every
Man
that
would
know
God's
Will
,
take
care
what
Thoughts
he
entertains
of
God
:
For
as
our
Apprehensions
of
his
Nature
are
true
or
false
,
such
will
be
our
Knowledg
of
his
Will.
Have
recourse
therefore
to
the
〈◊〉
Impressions
;
which
God
has
made
of
himself
:
on
your
own
Minds
,
to
the
sure
Reasonings
you
have
of
him
,
which
are
confirmed
to
you
by
the
almost
universal
,
Agreement
of
Mankind
:
To
those
Manifestations
which
the
incomprehensible
One
had
made
of
himself
to
and
by
holy-inspired
Men
;
especially
the
Blessed
Jesus
and
his
Followers
;
and
then
you
'll
know
him
to
be
Wise
,
and
Good
,
Holy
,
〈◊〉
,
and
True
;
you
'll
be
assured
that
these
be
the
Perfections
of
his
Nature
;
and
consequently
the
Principles
of
his
Will
;
from
and
according
to
which
he
always
determines
himself
.
And
as
any
of
his
Creatures
have
Capacities
,
he
cannot
but
will
that
they
should
be
like
him
.
3.
Take
heed
of
false
,
inadequate
,
confused
,
Thoughts
of
your selves
.
The
right
and
true
understanding
of
Human
Nature
,
I
have
shew'd
,
contributes
much
to
our
understanding
of
the
Will
of
our
Creator
;
because
by
a
Knowledg
of
our
Faculties
,
of
their
Perfections
simply
,
and
of
their
Order
among
themselves
,
we
discern
what
is
our
end
for
which
we
were
made
,
and
consequently
what
is
to
be
done
by
us
.
But
then
,
1.
We
must
beware
,
that
we
do
not
take
that
to
be
our
Nature
,
which
is
most
contrary
to
,
which
is
the
corruption
of
it
.
We
must
not
call
that
a
natural
,
which
is
an
unnatural
Appetite
,
or
Inclination
,
as
every
one
is
,
that
is
immoderate
,
inordinate
,
that
is
destructive
,
or
but
hurtful
to
the
whole
Man
,
or
to
the
Society
,
the
Community
of
which
he
is
a
Member
:
That
is
not
to
be
counted
natural
to
Man
which
is
corruptive
of
Men
,
this
is
a
false
Notion
.
We
must
not
look
on
our selves
as
meerly
passive
.
2.
We
must
not
take
up
with
inadequate
Thoughts
of
our selves
,
so
as
to
take
a
part
for
the
whole
;
to
think
that
we
are
nothing
but
Body
,
leads
us
into
Sensuality
,
and
a
Study
to
please
and
serve
the
Flesh
.
Or
on
the
other
hand
,
to
imagine
that
we
are
in
this
State
nothing
but
Soul
,
will
dispose
us
to
neglect
the
Body
;
and
so
we
shall
be
prone
to
turn
either
Brutish
or
Monkish
.
3.
It
is
not
enough
that
we
know
our
whole
selves
,
but
we
must
rid
our
Minds
of
confused
Imaginations
:
For
whilst
these
remain
,
we
do
,
if
not
prefer
the
Body
before
the
Mind
,
yet
equal
them
,
and
either
set
the
lower
Faculties
above
the
higher
,
or
in
the
same
Rank
:
And
this
,
as
all
Disorders
are
,
is
very
pernicious
,
and
therefore
not
the
Will
of
the
Good
One.
For
the
making
all
this
clear
,
let
us
consider
a
particular
Instance
.
Suppose
a
Man
perswaded
that
it
is
the
Will
of
his
Maker
,
that
he
should
endeavour
his
own
Preservation
and
Perfection
;
So
long
as
he
esteems
the
Depravation
of
his
Nature
,
(
as
,
a
very
vehement
Desire
of
bodily
Pleasure
)
to
be
natural
,
he
will
then
study
to
procure
such
Delights
,
he
will
earnestly
intend
them
,
tho
they
be
indeed
the
bane
of
his
Pleasure
,
and
of
his
very
Being
.
This
Man
,
so
long
as
he
has
these
imperfect
Thoughts
of
himself
,
will
not
look
on
himself
as
obliged
to
mind
that
part
,
which
he
considers
not
as
part
of
himself
:
He
will
not
intend
the
preservation
and
perfection
of
his
Mind
,
whilst
he
looks
only
on
his
Body
as
himself
.
And
if
he
has
confused
Thoughts
of
his
Nature
,
not
distinguishing
betwixt
his
Machine
and
his
Life
,
nor
preferring
one
before
the
other
;
as
he
cannot
possibly
think
himself
bound
to
preserve
that
Order
betwixt
these
two
,
which
he
understands
not
?
So
whenever
the
Body
is
in
danger
to
be
destroyed
,
he
will
apprehend
that
the
Soul
is
in
the
same
Hazard
.
And
so
can
never
willingly
sacrifice
his
bodily
Life
,
whilst
he
thinks
it
the
same
with
the
higher
Life
of
the
Mind
.
Nay
,
't
is
much
if
the
Law
of
Self-Preservation
does
not
prevail
against
any
other
.
And
how
〈◊〉
or
necessary
soever
it
be
for
him
to
die
for
his
Religion
,
on
Countrey
,
&c.
yet
he
will
not
chuse
it
,
he
will
not
think
himself
obliged
unto
it
.
4.
I
have
directed
you
to
seek
for
the
Will
and
Law
of
God
,
in
the
sense
of
the
Wise
and
Good
,
and
the
Agreement
of
the
Community
of
Mankind
with
them
,
for
't
is
not
likely
they
should
all
be
deceived
,
when
they
all
agree
that
this
or
that
ought
,
or
ought
not
to
be
done
.
But
here
I
must
caution
you
,
1.
Not
to
divide
these
,
but
to
take
their
Suffrages
where
they
consent
▪
I
dare
not
lay
so
great
stress
on
either
singly
,
as
I
do
on
both
jointly
.
2.
Be
careful
not
to
mistake
those
for
Wise
and
Good
,
who
are
neither
.
Do
not
●●unt
Men
wise
,
because
they
are
fortunate
and
successful
▪
which
is
a
common
Chea●
▪
Neither
call
Men
Good
,
1.
Who
only
make
a
shew
,
but
are
not
what
they
seem
;
nor
,
〈◊〉
.
Those
that
have
something
which
has
the
Vogue
to
be
Good
but
is
not
〈◊〉
〈◊〉
Pharisees
〈…〉
3.
Those
who
are
but
partially
and
very
imperfect
〈◊〉
Good
,
not
so
Good
as
to
bear
a
Denomination
,
which
is
always
taken
à
parts
〈◊〉
;
their
Ill
still
weighs
it
down
.
3.
As
I
would
not
in
this
case
lean
on
the
Understanding
of
the
Wise
and
Vertnous
,
when
they
think
contrarily
to
the
Community
;
so
neither
would
I
be
concluded
from
the
Opinions
of
one
,
or
of
some
few
,
against
the
generality
of
the
Righteous
.
4.
See
that
it
be
the
unfeigned
Sense
of
their
most
impartial
uncorrupted
Judgments
,
which
is
best
known
by
proposing
a
matter
generally
,
so
as
that
they
be
not
actually
concerned
in
it
;
when
no
Appetite
,
nor
Passion
,
nor
Custom
,
does
corrupt
and
bribe
them
:
I
mean
by
this
,
that
we
should
observe
Men
that
are
,
and
when
they
are
most
free
from
those
things
,
which
too
often
obliterate
and
extinguish
the
Sense
which
their
Souls
have
of
what
is
fit
,
and
what
is
not
.
To
this
let
me
add
,
That
we
should
do
well
to
take
notice
of
the
first
thoughts
which
Men
have
of
these
matters
;
which
as
they
are
freest
and
truest
,
so
commonly
they
are
the
most
inward
,
and
the
very
sense
of
their
Minds
.
The
Reasons
of
these
Cautions
will
appear
to
any
one
that
considers
them
.
I
need
say
no
more
but
this
,
to
shew
their
necessity
.
That
Men
have
often
thought
that
to
be
the
Sense
of
Mankind
,
which
was
not
,
and
have
been
frequently
imposed
on
under
an
appearance
of
Goodness
,
so
as
to
think
that
to
be
their
Duty
which
they
judged
was
,
and
were
ready
to
take
up
every
Burden
which
they
laid
on
them
,
the
they
required
not
only
more
than
,
but
contrary
to
what
God
required
.
5.
In
reference
to
that
way
of
God's
making
known
his
Mind
in
an
extraordinary
manner
to
some
,
and
by
them
to
others
:
If
I
were
to
speak
to
those
who
are
Strangers
to
our
holy
Scriptures
,
and
might
have
some
Enthusiastic
Dream
,
as
the
Alcoran
,
obtruded
on
them
,
with
all
the
Vogue
and
Noise
of
the
credulous
Multitude
.
I
would
advise
them
to
look
well
,
that
the
pretended
Revelation
of
the
Divine
Law
be
in
every
respect
worthy
of
that
God
,
whose
Authority
it
boast●●
1.
That
the
things
therein
revealed
be
such
as
may
beseen
the
great
Author
,
in
the
Wisdom
,
and
Goodness
,
and
Holiness
of
them
,
they
bear
these
Characters
of
Divinity
;
and
every
one
that
sees
them
,
may
say
,
these
are
the
Laws
of
the
good
Creator
.
2.
That
the
manner
of
the
Publication
may
not
be
unbecoming
him
.
3.
That
they
receive
some
super-human
Attestation
;
that
something
be
done
,
which
may
convince
all
considering
Persons
that
they
have
a
Divine
Author
.
By
these
things
I
should
detect
the
Frauds
and
Forgeries
of
abundance
of
Men
,
who
have
pretended
Inspiration
,
and
to
give
us
the
Laws
of
Heaven
.
But
to
us
who
have
examined
the
Scripture
by
these
Marks
,
and
are
perswaded
of
their
Divinity
,
I
need
not
insist
on
these
matters
.
My
Business
is
to
prevent
our
mistaking
the
sence
of
these
Divine
Writings
:
That
they
are
abused
and
miserably
wrested
by
some
that
receive
and
rely
upon
them
,
cannot
be
doubted
by
us
.
St.
Peter
himself
,
one
of
the
inspired
Writers
,
complains
of
some
that
wrested
St.
Paul
'
s
Epistles
to
their
own
destruction
.
It
concerns
us
therefore
to
see
that
we
have
the
true
sence
and
meaning
of
these
Books
.
As
to
the
understanding
the
Will
of
God
concerning
us
,
let
me
offer
a
few
Considerations
.
1.
That
there
is
nothing
in
the
Bible
,
to
which
God
obliges
us
,
that
is
repugnant
to
the
Law
of
Nature
,
and
the
Reason
of
our
Mind
.
2.
He
has
enjoin'd
us
nothing
,
but
what
is
pursuant
of
the
End
for
which
he
made
us
,
that
is
,
our
Perfection
.
3.
The
Scripture
does
not
contradict
it self
.
4.
Where
there
are
any
seeming
Repugnancies
,
that
Sence
is
to
be
taken
;
1.
Which
is
most
plain
in
it self
▪
2.
Most
agreeable
to
the
Design
of
the
Whole
,
3.
To
other
plain
Places
;
and
,
4.
Most
consistent
with
the
eternal
Reason
of
Man's
Mind
.
5.
As
you
have
Ability
and
Opportunity
,
acquaint
your selves
,
1.
With
the
Scripture-Dialect
and
Phrase
,
the
knowledg
of
which
would
have
kept
an
ancient
Author
of
Credit
,
from
interpreting
that
Command
,
Thou
shalt
love
the
Lord
with
all
thy
Heart
,
so
as
to
infer
that
we
should
love
nothing
else
.
It
would
also
have
hindred
others
from
arguing
,
that
God
does
more
than
permit
Sin
,
because
he
is
said
to
do
those
things
which
are
done
by
Mens
Sins
,
&c.
2.
With
the
Customs
to
which
the
Scriptures
refer
,
and
with
those
Reasons
on
which
any
of
the
written
Laws
are
founded
:
And
observe
the
same
Rules
in
understanding
and
interpreting
these
,
which
you
use
in
any
other
humane
Writings
and
Laws
:
As
,
(
1.
)
Where
any
of
the
Precepts
aro
shortly
,
obscurely
,
or
figuratively
express'd
in
one
place
,
and
in
others
more
largely
,
properly
,
and
plainly
;
interpret
and
understand
the
first
by
the
latter
.
And
take
heed
of
pressing
and
squeezing
Metaphors
:
As
here
in
this
Chapter
,
Awake
,
thou
that
sleepest
,
and
arise
from
the
Dead
,
and
Christ
shall
give
thee
Light
;
no
Sence
can
be
made
of
this
,
if
we
strain
the
Metaphor
,
from
the
Dead
.
(
2.
)
Do
not
make
Precepts
given
to
particular
Persons
,
general
and
obligatory
to
all
,
where
there
is
not
the
same
nor
a
like
Reason
:
But
where
there
is
that
,
reckon
that
what
God
by
his
holy
Prophets
has
said
to
one
,
or
to
a
few
,
he
intended
it
to
all
.
6.
Take
heed
of
imputing
those
Suggestions
to
the
Holy
Spirit
,
which
are
only
the
Effects
of
an
over-heated
Brain
,
an
extravagant
Fancy
,
a
deep
Melancholy
,
or
some
such
thing
.
I
am
not
of
their
number
,
who
laugh
at
all
the
Illuminations
of
the
Spirit
of
Wisdom
and
Revelation
;
I
cannot
restrain
all
that
the
Scripture
says
of
these
secret
Teachings
,
to
the
miraculous
.
Effusion
〈◊〉
cannot
but
think
that
the
Experience
and
Observation
that
every
Man
makes
of
himself
,
especially
every
〈◊〉
Man
,
will
assure
him
of
the
heavenly
Irradiations
.
But
yet
I
doubt
not
that
the
Enemy
of
God
and
Goodness
,
who
●pposes
all
God's
merciful
Designs
to
Man
and
endeavours
to
defeat
them
,
is
hard
at
work
here
.
And
as
he
has
been
observed
to
imitate
the
rest
of
the
Divine
Methods
,
so
he
is
not
wanting
to
resemble
this
also
;
and
therefore
does
inject
Thoughts
,
does
cause
unnatural
Agitations
in
the
Blond
and
i
Humours
,
does
make
use
of
a
Melancholy
Temper
,
a
wild
Imagination
,
a
Time
of
Passion
,
etc.
Great
Care
is
to
be
used
,
that
we
impute
not
our
own
wild
Ravings
,
in
the
Suggestions
of
the
wicked
One
,
to
the
good
and
holy
Spirit
of
God
:
For
so
we
shall
be
in
danger
to
think
that
to
be
the
Will
of
God
,
which
is
most
contrary
to
it
;
as
we
know
many
of
old
,
and
too
many
of
late
have
done
.
I
will
here
very
briefly
lay
down
some
Marks
,
whereby
we
may
discern
the
one
from
the
other
.
1.
Ordinarily
and
after
the
first
beginning
,
the
Holy
Spirit
works
in
us
in
a
manner
that
is
agreeable
to
our
Natures
and
Tempers
,
suited
to
our
Faculties
,
and
to
the
Order
in
which
they
are
set
.
Let
us
only
here
distinguish
,
as
I
said
before
,
betwixt
Nature
,
and
the
Depravation
of
it
:
And
I
doubt
not
but
by
Observation
we
may
easily
difference
these
two
,
for
we
shall
discover
something
violent
and
unnatural
in
all
the
Diabolical
:
And
particularly
I
would
observe
,
whether
theirise
of
such
thoughts
was
from
the
Mind
it self
,
or
from
the
Body
,
and
some
Motions
in
it
.
2.
The
Holy
Spirit
does
co-operate
with
us
,
his
Teachings
are
commonly
the
Reward
of
earnest
Prayer
,
and
diligent
Endeavours
.
I
do
not
say
but
he
also
prevents
our
earliest
Endeavours
but
as
our
Saviour
has
taught
us
to
ask
,
and
seek
,
and
knock
,
and
has
promised
that
the
Spirit
shall
be
given
to
us
;
soul
take
this
Method
to
be
a
good
sign
that
it
is
that
Holy
Spirit
,
when
he
〈◊〉
in
this
way
.
3.
I
consider
the
Opportunity
,
the
Necessity
of
his
teaching
us
,
and
look
on
it
as
no
improbable
Argument
that
it
is
he
indeed
,
when
there
is
an
apparent
need
of
his
Operation
.
To
help
our
Infirmities
,
to
lead
us
when
we
are
in
the
dark
,
to
farther
us
when
we
are
at
work
;
and
when
we
are
seeking
the
knowledg
of
his
Laws
,
then
to
enlighten
us
.
4.
I
will
obserue
not
only
the
general
Temper
,
but
the
present
Disposition
of
my
Soul
,
when
I
suppose
the
Spirit
teaches
me
.
Holiness
,
Purity
,
Humility
,
Meekness
,
a
calm
,
an
obedient
,
a
loving
Spirit
,
are
such
Difpositions
as
invite
,
the
Divine
Spirit
,
he
loves
to
visit
,
to
dwell
in
such
Souls
,
they
are
Temples
for
him
!
If
that
be
my
general
Frame
,
my
present
Disposition
,
I
may
reasonably
presume
it
is
the
good
Spirit
that
acts
me
.
But
if
I
be
impure
and
proud
,
&c.
I
have
reason
to
fear
the
contrary
.
5.
Above
all
,
consider
the
thing
it self
which
is
suggested
:
If
that
be
consistent
with
what
we
are
by
Scripture
and
other
ways
taught
to
be
the
Divine
Will
;
if
it
be
pursuant
of
the
Designs
of
Goodness
;
if
in
order
to
our
Perfection
,
and
the
good
State
of
God's
other
Creatures
:
In
short
,
Is
it
good
?
does
it
become
us
?
will
it
be
beneficial
to
us
and
them
?
If
not
,
assuredly
it
is
not
of
God
,
of
whom
comes
all
,
and
only
that
which
is
good
;
who
wills
all
that
is
,
and
nothing
but
what
is
good
.
To
conclude
;
Endeavour
therefore
after
a
true
,
clear
,
and
full
knowledg
of
what
is
good
for
you
to
do
;
and
then
have
you
got
the
most
certain
undoubted
Mark
of
what
is
the
Will
and
Law
of
Heaven
concerning
you
.
If
you
once
know
this
,
you
will
not
be
unwise
,
but
understanding
what
the
Will
of
the
Lord
is
.
THE
ADVANTAGES
OF
CHRISTIANITY
.
EPHES.
3.
6.
That
the
Gentiles
should
be
Fellow-Heirs
,
and
of
the
same
Body
,
and
Partakers
of
his
Promise
in
Christ
by
the
Gospel
.
IN
1
Tim.
3.
16.
the
Apostle
reckons
these
as
two
parts
of
the
Great
Mystery
of
Godliness
,
that
the
Gospel
should
be
preached
unto
the
Gentiles
,
and
believed
on
in
the
World
.
And
in
the
Verse
before
my
Text
,
he
calls
it
,
Th●
Mystery
which
i●
other
Ages
was
not
made
known
to
the
Sons
of
Men
,
as
it
is
now
revealed
unto
his
holy
Apostles
and
Prophets
by
the
Spirit
.
And
in
the
7th
and
8th
Verses
he
seems
to
glory
,
that
he
was
made
a
Minister
of
this
Dispensation
;
and
accounts
it
a
very
signal
Favour
of
God
,
that
he
should
be
employ'd
in
preaching
the
unsearchable
Riches
of
Christ
to
the
Gentiles
;
that
is
,
his
unconceivable
Grace
,
that
They
should
be
brought
into
this
State
,
that
the
Offer
of
so
great
Privileges
should
be
made
to
Them
.
And
he
tells
us
,
that
now
This
is
done
,
the
Angels
understand
by
it
the
manifold
Wisdom
of
God
,
which
hath
appeared
in
all
his
various
Dispensations
and
Providences
to
his
Church
.
This
,
it
seems
,
was
a
Secret
to
the
Angels
themselves
.
But
what
is
this
of
which
so
great
things
are
spoken
?
This
that
is
called
a
Mystery
,
that
deserves
so
great
a
Name
?
For
it
intimates
to
us
,
1.
That
it
is
a
thing
of
great
importance
and
moment
,
a
matter
of
great
consequence
;
as
well
as
,
2.
That
it
is
secret
and
concealed
.
And
indeed
if
it
were
not
a
matter
of
moment
,
the
Obscurity
and
Secrecy
of
it
would
not
make
it
of
more
account
with
wise
Men
,
whatever
it
may
do
with
the
Ignorant
▪
This
was
an
Art
the
Heathens
used
,
to
b●
get
in
the
Worshippers
of
their
Gods
a
Veneration
of
their
Religion
,
by
concealing
some
parts
of
it
,
and
turning
them
into
Mystery
.
They
in
this
imitated
some
Painters
,
who
draw
a
Curtain
which
hath
nothing
behind
it
.
But
far
be
it
from
us
to
imagine
any
such
Artisice
used
by
the
Author
and
Publishers
of
the
true
Religion
:
No
,
their
business
hath
been
to
reveal
,
not
hide
;
not
to
obscure
and
vail
,
but
to
declare
and
uncover
Truths
.
They
have
manifested
them
to
us
as
much
as
the
Matters
themselves
,
and
our
Capacities
would
bear
:
and
when
they
have
done
all
,
such
is
the
greatness
of
some
things
in
Religion
,
and
such
is
the
littleness
of
our
Understanding
;
that
there
will
yet
and
alway
remain
something
that
is
beyond
our
reach
,
too
big
for
us
to
comprehend
,
too
glorious
for
our
Minds
to
behold
!
There
are
Mysteries
to
the
highest
Angels
of
Heaven
,
much
more
to
us
Mortals
.
Their
knowledg
is
gradual
,
(
That
now
,
saith
the
Apostle
in
the
tenth
verse
of
this
Chapter
,
unto
the
Principalities
and
Powers
in
heavinly
Places
,
might
be
known
by
the
Church
the
manifold
Wisdom
of
God
)
;
and
so
may
ours
well
be
thought
:
It
increases
according
to
the
further
discoveries
God
makes
to
us
;
so
that
that
is
known
in
a
following
Age
,
which
was
not
in
the
formet
.
Thus
it
was
in
this
particular
before
us
,
That
the
Gentiles
should
be
Fellow-heirs
,
and
of
the
same
Body
,
and
Partakers
of
his
Promise
in
Christ
by
the
Gospel
.
For
the
full
understanding
of
which
Words
,
and
the
Mystery
they
import
,
we
will
consider
;
I.
In
what
condition
the
Gentiles
were
,
before
they
were
called
to
be
Christians
.
II.
Their
excellent
State
after
they
became
Christians
.
And
from
both
these
will
appear
how
great
things
are
done
for
the
Gentiles
;
and
how
much
the
Christian
Dispensation
excells
not
only
the
Gentile
,
but
the
Jewish
also
.
This
is
exprest
in
the
Text
by
such
Words
,
that
they
are
Fellow-heirs
,
&c.
III.
We
will
consider
by
what
means
this
is
to
be
done
,
which
is
here
also
declared
to
be
the
Gospel
.
IV.
And
then
we
will
conclude
with
some
Inferences
.
I.
As
to
the
Condition
of
the
Gentiles
before
Christianity
.
1.
If
we
take
an
account
of
this
Matter
from
the
Jews
,
I
know
not
whether
we
should
look
on
the
Gentiles
to
be
Men
or
not
;
for
they
will
scarce
afford
the
Nations
,
(
as
they
call'd
them
by
way
of
contempt
,
as
we
say
the
People
)
any
better
Names
than
Dogs
.
But
we
will
not
rely
upon
them
,
who
were
so
highly
conceited
of
themselves
,
and
their
own
Privileges
,
and
who
treated
all
other
Men
with
so
much
disdain
and
scorn
,
as
the
Jews
are
known
to
have
done
.
Nor
,
2.
Will
we
take
our
account
from
some
Christians
of
a
Jewish
Spirit
,
who
confine
the
Divine
Love
to
some
Places
and
Times
,
and
will
not
allow
that
God
has
had
any
regard
at
all
for
Men
,
that
have
not
been
baptized
in
these
latter
,
or
circumcised
in
the
former
Ages
:
If
they
were
not
of
such
a
Denomination
,
within
such
an
Inclosure
,
they
exclude
them
from
the
Favour
of
God
,
and
look
on
them
as
wholly
rejected
,
as
those
for
whom
God
has
no
regard
at
all
.
They
will
not
allow
them
to
be
in
any
possibility
of
escaping
the
Torments
of
Hell
,
and
the
Miseries
of
the
future
State
.
That
is
,
because
God
thought
not
fit
to
confer
on
them
all
the
Privileges
which
he
vouchsafed
to
some
,
they
conclude
he
had
no
kindness
for
them
.
Because
he
bestowed
on
the
Isra●●●●es
greater
Helps
to
Vertue
,
than
he
〈◊〉
to
the
rest
of
the
World
,
(
which
he
〈…〉
,
partly
,
for
the
sakes
of
those
excell●●tly
good
Men
from
whom
they
sprang
▪
and
partly
,
because
they
were
so
very
●ull
and
hard-hearted
,
as
Moses
every
▪
●here
tells
them
,
therefore
in
compassion
to
their
Infirmities
he
vouchsafed
them
●●ese
Helps
)
therefore
he
loved
the
Israel●tes
,
and
had
no
affection
for
any
other
.
Or
because
we
Christians
are
bless'd
with
the
Gospel-Revelation
,
which
is
not
made
to
others
,
that
therefore
God
loves
us
only
,
and
either
hates
of
slights
all
the
World
besides
.
All
which
are
great
Mistakes
,
and
false
Conclusions
,
which
neither
agree
with
the
natural
Notions
which
we
all
have
of
God
,
for
with
the
Revelations
he
has
made
of
himself
.
For
how
can
we
conceive
,
that
that
God
,
who
is
Love
it self
,
and
the
tender
and
compassionate
Father
of
Spirits
,
and
who
hath
inculcated
this
in
the
Bible
,
that
he
loves
the
World
,
and
desires
not
the
Death
of
a
Sinner
;
that
he
should
lay
aside
all
thoughts
of
the
far
greatest
part
of
Mankind
,
and
wholly
abandon
their
interests
;
that
he
should
have
no
care
of
their
Concerns
,
no
regard
whether
they
be
happy
or
miserable
for
ever
?
No
,
no
;
these
are
unworthy
,
dishonourable
,
unnatural
,
unreasonable
,
unscriptural
Representations
of
God
.
Men
of
these
conceits
make
our
Condition
worse
than
〈◊〉
Jews
themselves
:
for
the
Jews
(
as
I
re●ember
)
thought
the
Gentiles
would
not
after
death
;
but
these
Men
conclude
〈◊〉
under
everlasting
Wo.
And
as
much
〈…〉
is
better
not
to
be
,
than
to
be
miserable
;
so
much
better
do
the
Jews
think
of
the
Gentiles
,
than
such
mistaken
Christians
.
We
will
dismiss
●oth
these
,
and
take
our
Information
from
Scripture
.
We
will
neither
rely
on
the
proud
and
scornful
Jews
,
nor
yet
on
such
narrow-spirited
Christians
,
as
I
have
mentioned
,
but
see
what
representation
the
Gospel
makes
of
the
Gentiles
.
See
in
the
second
Chapter
of
this
Epistle
,
where
the
Apostle
describes
to
us
the
State
of
these
Ephesians
,
before
they
became
Christians
;
and
we
have
no
reason
to
think
them
to
have
been
worse
than
others
.
Verse
1.
They
were
dead
in
Trespasses
and
Sins
:
So
immerst
in
them
,
that
there
was
very
little
hope
they
should
ever
get
out
of
them
.
They
walk'd
in
them
;
it
was
their
practice
,
their
course
and
way
of
life
.
According
to
the
fashion
or
course
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
this
World
,
after
the
guise
and
manner
of
Men
,
as
to
the
far
greatest
part
.
According
to
the
Prince
of
the
Power
of
the
Air
,
the
Spirit
that
now
works
in
the
Children
of
Disobedience
;
i.
e.
They
liv'd
in
obedidience
to
,
and
were
under
the
Dominion
of
the
Devil
,
to
whom
they
are
still
in
subjection
,
who
will
not
obey
the
Divine
Laws
.
Doing
the
Will
of
the
Flesh
,
and
of
the
Mind
;
that
is
,
indulging
themselves
in
Sensuality
,
and
also
being
Slaves
to
Pride
and
Revenge
,
and
such
which
I
take
here
to
be
the
Will
or
Desires
of
the
Mind
,
or
Discourses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
former
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
were
by
nature
the
Children
of
Wrath
,
even
as
others
:
And
were
truly
,
really
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
Gal.
4.
8.
or
fully
and
perfectly
,
as
the
Syriack
,
and
St.
Hierom
;
or
by
Nature
,
i.
e.
made
by
Custom
,
such
as
deserv'd
and
became
obnoxious
to
Punishment
;
or
by
Birth
,
born
Idolaters
.
And
as
if
he
had
not
fully
enough
described
their
Misery
before
they
were
converted
to
Christianity
,
in
the
11th
Verse
he
calls
on
them
to
remember
,
that
they
who
were
Gentiles
in
the
Flesh
were
called
the
Vncircumcision
,
that
is
,
were
destitute
of
that
Federal
Rite
,
whereby
the
Israelites
entred
into
Covenant
with
God
:
Were
at
that
time
without
Christ
;
that
is
,
had
not
the
Promises
of
Christ
,
at
least
not
so
plainly
as
the
Jews
;
or
knew
not
,
and
so
had
no
expectation
of
a
Messiah
.
Alienated
from
the
Commonwealth
of
Israel
;
Were
not
Members
of
that
Commonwealth
,
which
was
by
God's
own
appointment
,
and
wherein
he
did
preside
in
a
special
manner
;
for
he
was
their
King
,
and
bestowed
many
special
Favours
on
them
that
were
his
Subjects
.
And
Strangers
from
the
Covenant
of
Promise
;
that
is
,
those
which
were
made
with
Abraham
,
and
Isaac
,
and
Jacob
,
and
Moses
,
which
had
great
and
good
Promises
annexed
to
them
.
Having
no
Hope
;
that
is
,
no
sure
well-grounded
Hope
of
Pardon
,
and
Resurrection
,
and
Eternal
Life
.
The
Philosophers
themselves
were
very
uncertain
and
doubtful
in
these
matters
.
And
without
God
in
the
World
;
i.
e.
without
the
true
and
certain
Knowledg
of
,
and
Love
to
God
,
and
Worship
of
him
.
And
also
set
at
the
greatest
distance
from
the
Influences
of
the
Divine
Goodness
,
as
all
wicked
Persons
,
and
those
that
are
led
Captives
by
the
Devil
at
his
will
,
are
.
A
most
dismal
Condition
,
to
be
without
God
in
the
World
.
See
a
farther
Description
of
this
sad
State
,
Ephes.
4.
17.
As
other
Gentiles
walk
in
the
Vanity
of
their
Minds
,
which
is
exprest
most
signally
in
the
worshipping
of
Idols
,
as
that
Phrase
is
used
in
Rom.
1.
They
became
vain
in
their
Imaginations
.
Having
their
Vnderstandings
darkned
;
their
Minds
being
ignorant
and
mistaken
,
their
Discourses
obscure
and
confused
,
perplext
and
doubtful
.
Being
alienated
from
the
Life
of
God
:
Mere
Strangers
to
that
Divine
Life
which
God
lives
,
and
requires
them
to
live
.
Through
the
Ignorance
that
is
in
them
;
because
of
the
hardness
of
their
Heart
.
Here
he
assigns
the
Cause
of
all
the
other
Mischiefs
,
which
are
also
a
part
of
them
,
that
is
Ignorance
proceeding
from
ill
Custom
,
or
that
Vnwillingness
,
which
was
the
Effect
of
ill
Custom
;
for
that
is
signified
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
need
not
give
any
further
account
from
the
Scriptures
of
the
Condition
of
the
Gentiles
before
Christianity
.
The
Sum
of
what
we
have
found
concerning
it
,
is
,
that
they
by
long
ill
use
of
themselves
,
had
as
it
were
so
seared
their
Hearts
,
and
made
them
so
sensless
,
that
they
were
ignorant
and
vain
in
their
Imaginations
,
and
obscure
,
and
uncertain
,
and
frequently
mistaken
in
their
Reasonings
in
general
;
and
more
particularly
,
they
were
without
the
Knowledg
of
the
true
God
,
Worshippers
of
Idols
,
and
of
vicious
and
wicked
Practices
,
to
which
they
were
engaged
by
the
Examples
of
most
Men.
And
that
they
were
under
the
Power
of
the
Devil
,
and
liable
to
that
Punishment
,
which
the
Divine
Justice
would
inflict
on
them
.
Very
great
was
the
Misery
they
lay
order
at
present
;
and
they
were
still
liable
to
,
and
in
danger
of
more
and
greater
afterwards
,
and
very
little
were
the
Probabilities
of
escaping
from
them
.
They
were
as
miserable
as
Ignorance
and
Folly
,
as
Wickedness
and
Vice
,
as
Idolatry
and
Atheism
,
as
the
Malice
and
the
Power
of
the
Devil
could
make
them
;
and
then
their
Misery
must
be
very
great
.
They
were
Men
of
vicious
Lives
,
and
when
this
is
said
,
enough
is
said
to
shew
their
Misery
;
for
they
that
are
without
Vertue
,
want
the
greatest
Good
of
which
Humane
Nature
is
capable
:
and
they
that
are
wicked
,
are
under
the
worst
Evil
that
can
befal
a
Man
in
this
State
;
and
they
are
in
great
danger
of
all
that
Misery
to
which
Man
is
liable
;
they
are
obnoxious
to
these
terrible
Punishments
,
which
the
Divine
Vengeance
will
certainly
inflict
on
all
wicked
Doers
:
the
very
Apprehension
of
which
(
tho
uncertain
)
did
so
astonish
and
amaze
them
,
that
it
was
alone
a
great
Punishment
,
as
the
Poet
excellently
describes
it
.
Quos
diri
confcia
facti
Mens
habet
attonitos
,
&
surdo
verbere
caedit
,
Occultum
quatiente
Animo
tortore
flagellum
.
Paena
autem
vehemens
&
multo
savior
illis
,
Quos
〈◊〉
aedituus
,
&c.
Nocte
dieque
suum
gestare
in
pectore
Testem
.
If
the
Presensions
of
that
Misery
were
so
●rmenting
,
what
will
the
Misery
it self
be
?
For
those
are
not
the
Effects
of
a
deluded
Imagination
,
which
many
times
make
things
greater
than
we
find
them
,
but
they
are
the
very
Results
of
our
Natures
,
the
Discoveries
which
natural
Sagacity
makes
;
and
Nature
doth
not
deceive
us
.
This
was
the
Condition
of
the
Heathen
World
,
and
no
Possibility
of
escaping
,
but
by
living
well
:
which
how
hard
was
it
for
them
to
do
,
who
must
struggle
with
so
many
Difficulties
,
vanquish
so
mighty
Oppositions
,
before
they
could
forsake
their
evil
Ways
,
and
learn
to
do
well
!
It
is
true
,
it
was
not
impossible
;
for
God
has
implanted
in
Man
a
Power
of
Consideration
,
which
is
inseparable
from
his
Nature
,
and
to
which
he
has
ingaged
and
inclined
him
by
a
love
of
Truth
,
and
desire
of
Good
;
which
are
also
inseparable
from
the
Nature
of
Man
.
Now
in
whatsoever
Condition
any
Man
on
Earth
is
,
if
he
come
to
consider
impartially
and
universally
,
he
will
(
through
the
Grace
of
God
,
which
is
never
wanting
to
him
that
diligently
uses
God's
means
)
in
time
be
recovered
out
of
the
worst
State
.
But
alas
!
how
hard
is
it
for
him
to
consider
,
who
has
been
long
accustomed
to
Inconsideration
?
How
easily
is
he
diverted
from
beginning
this
Work
?
How
frequently
interrupted
in
it
?
How
apt
is
he
to
give
it
over
?
Nay
,
and
tho
Men
did
with
some
Diligence
consider
themselves
and
the
World
;
yet
how
easily
might
they
slip
into
Error
,
and
mistake
Good
and
Evil
in
divers
Instances
:
And
so
notwithstanding
that
it
was
not
utterly
impossible
for
them
,
through
God's
Grace
assisting
,
to
get
out
of
that
woful
Condition
,
in
which
the
Gentiles
were
;
yet
it
was
extreamly
difficult
:
and
tho
they
might
get
out
of
Danger
,
yet
they
could
not
be
quite
out
of
Fear
;
for
they
had
no
Revelation
that
God
would
accept
of
their
Repentance
,
they
had
no
assurance
of
a
future
Life
;
and
therefore
they
must
through
fear
of
Death
,
be
all
their
Life-time
subject
to
Bondage
.
So
then
we
have
no
Reason
to
question
that
Account
of
their
Condition
,
which
the
Scripture
hath
given
;
as
that
the
whole
World
of
Gentiles
did
lie
in
Wickedness
;
1
John
5.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lay
prostrate
before
the
wicked
One
:
or
was
prone
to
,
and
set
upon
Mischief
or
Wickedness
.
For
a
further
Confirmation
of
this
,
I
might
appeal
to
their
own
Histories
,
which
give
an
abundant
Testimony
to
this
sad
Truth
.
Those
that
have
been
conversant
in
their
Writings
,
cannot
but
call
to
Mind
two
things
especially
,
which
are
but
too
convincing
a
Proof
,
that
it
was
so
with
them
as
the
Scripture
hath
said
.
That
is
,
1.
The
Folly
and
Wickedness
of
the
Gentile
Religion
,
and
the
abominable
Evils
which
were
committed
by
them
in
the
Worship
of
their
Gods
.
2.
The
absurd
Mistakes
and
enormous
Practices
of
many
of
their
Philosophers
,
who
were
the
wisest
and
most
considering
Men
among
them
.
It
is
needless
to
give
Instances
of
either
:
and
these
are
a
great
Confirmation
of
our
Belief
of
what
the
Scripture
hath
said
.
For
if
their
Religion
,
their
very
Worship
be
wicked
,
what
can
we
expect
of
their
other
Works
,
which
must
either
be
influenced
by
their
Religion
or
not
;
if
they
be
,
they
must
be
wicked
,
as
that
was
:
Or
,
if
they
be
not
,
yet
then
they
did
not
live
good
Lives
,
because
they
were
not
religious
.
Again
;
If
the
Philosophers
so
grosly
miscarried
,
as
too
many
did
,
what
shall
we
think
of
the
ignorant
and
unconsidering
Multitude
:
Rom.
1.
20
,
21.
When
they
knew
God
,
they
glorified
him
not
as
God
,
&c.
I
need
not
now
stand
to
shew
the
Advantages
which
the
Jews
had
over
the
Gentiles
,
exprest
in
these
following
places
,
Rom.
9.
4
,
5.
Who
are
Israelites
,
to
whom
pertain
the
Adoption
,
and
the
Glory
,
and
the
Covenants
,
and
the
giving
of
the
Law
,
and
the
Service
of
God
,
and
the
Promises
,
&c.
Rom.
2.
17
,
18
,
19
,
20.
and
Rom.
3.
1
,
2.
But
for
our
more
distinct
understanding
of
the
Condition
of
the
Gentiles
before
they
became
Christians
,
we
may
consider
it
in
these
Particulars
.
First
;
We
will
take
a
view
of
them
singly
and
in
themselves
:
and
here
both
their
Understanding
and
their
Vertue
,
their
Knowledg
and
Practice
will
be
considered
.
Secondly
;
We
'll
also
shew
how
they
stood
in
reference
to
God
.
And
,
Thirdly
;
How
in
reference
to
the
Devil
.
From
all
which
will
appear
,
in
what
Condition
they
were
,
both
as
to
this
present
,
and
as
to
the
future
Life
.
First
;
With
reference
to
themselves
,
their
Knowledg
was
upon
many
accounts
short
and
defective
.
For
,
1.
It
was
not
so
large
and
extensive
in
respect
of
its
Object
:
They
were
ignorant
in
very
many
Particulars
,
both
of
God
and
Themselves
:
They
understood
not
the
particular
Providence
,
or
the
determinate
Counsel
of
God
concerning
the
future
State
of
Men
:
They
knew
not
by
what
means
themselves
,
and
all
Men
became
so
very
bad
and
miserable
,
nor
the
Terms
on
which
God
would
deal
with
them
,
nor
the
Way
and
Method
in
which
they
should
be
recovered
.
Or
,
2.
Where
their
Understanding
did
reach
any
of
these
things
,
their
Knowledg
was
very
obscure
and
inevident
,
and
also
very
wavering
and
uncertain
:
They
had
but
very
imperfect
Glimmerings
and
Dawnings
of
Knowledg
:
They
rather
conjectur'd
and
guest
,
than
knew
these
things
.
3.
They
had
also
many
gross
Mistakes
,
and
absurd
Opinions
,
both
concerning
God
,
as
to
his
Nature
and
Works
,
as
well
as
concerning
the
Number
of
Gods
.
4.
From
all
which
will
follow
,
that
their
Knowledg
was
not
greatly
useful
to
them
in
that
,
(
1.
)
It
did
not
reach
to
many
useful
things
:
It
fell
short
of
some
that
were
almost
necessary
to
be
known
,
in
order
to
Mens
living
well
and
vertuously
:
at
least
they
wanted
some
Knowledg
which
is
absolutely
necessary
to
the
greatest
Perfection
of
Vertue
.
(
2.
)
Where
it
did
extend
to
several
things
,
yet
for
want
of
greater
Clearness
and
Certainty
,
it
could
not
be
so
useful
to
the
Guidance
of
their
Practice
,
as
otherwise
it
might
.
And
,
(
3.
)
Their
Errors
and
false
Opinions
must
needs
lead
them
into
the
ways
of
Vice
and
Wickedness
,
at
least
of
Folly
and
Vanity
.
2.
As
their
defect
of
Knowledg
must
make
them
less
wise
and
vertuous
:
So
their
Errors
and
Mistakes
,
would
also
betray
them
to
foolish
and
wicked
Actions
;
That
I
am
next
to
consider
,
their
want
of
Vertue
,
their
abounding
in
Viciousness
.
We
may
take
the
Apostles
Words
in
Tit.
3.
3.
in
which
he
gives
an
account
of
himself
and
others
,
before
they
became
Christians
:
Foolish
,
disobedient
,
(
to
Governours
I
suppose
)
deceived
,
serving
divers
Lusts
and
Pleasures
,
hateful
and
hating
one
another
,
living
in
Malice
and
Envy
.
We
see
another
Catalogue
of
Vices
which
were
too
too
rife
amongst
the
unconverted
Gentiles
,
in
Rom.
1.
29
,
30
,
31
,
32.
Being
filled
with
all
Vnrighteousness
,
Fornication
,
Wickedness
,
Covetousness
,
Maliciousness
,
full
of
Envy
,
Murder
,
Debate
,
Deceit
,
Malignity
,
Whisperers
,
&c.
For
a
Confirmation
of
this
,
that
these
were
the
Practices
of
the
Heathens
before
Christianity
,
be
may
be
assured
of
it
from
their
own
Writers
;
and
not
only
the
Satyrists
,
but
the
Historians
will
attest
it
,
as
any
may
be
satisfied
,
who
consult
either
the
Greek
or
Roman
Writers
,
where
we
find
frequent
Relations
of
gross
Idolatry
,
of
fensless
Superstition
,
of
most
salvage
Inhumanity
,
of
most
filthy
and
unnatural
Bestiality
.
These
and
such
like
were
the
enormous
Crimes
of
the
Pagan
World
,
before
the
Light
of
the
glorious
Gospel
scattered
these
Works
of
Darkness
,
and
made
them
fly
before
it
,
as
the
Shadows
of
the
Night
do
before
the
Rising
Sun
.
This
may
suffice
concerning
the
Ignorance
and
Wickedness
of
the
Gentiles
,
and
what
manner
of
Persons
they
were
,
considered
in
themselves
.
Secondly
;
Let
us
next
consider
how
they
stood
in
reference
to
God
:
And
we
must
conclude
that
they
were
at
Enmity
with
him
;
by
which
we
must
not
understand
that
God
had
no
Mercy
,
no
Good-will
for
them
,
(
for
this
is
to
contradict
the
Scripture
,
and
every
Mans
Sense
,
who
retains
his
natural
Notions
of
God
)
but
that
God
could
take
no
Delight
nor
Pleasure
in
them
,
that
they
acted
in
Contrariety
and
Opposition
to
him
,
and
by
this
means
had
estranged
and
set
themselves
at
the
farthest
distance
from
the
Emanations
of
Divine
Goodness
,
and
out
of
the
way
of
his
Mercy
,
and
had
put
themselves
in
almost
an
Incapacity
of
receiving
Good
from
him
.
Nay
,
as
long
as
they
continued
in
the
same
State
,
they
were
in
an
utter
Incapacity
of
those
Influences
from
God
,
whereby
he
makes
Men
happy
.
I
must
add
,
that
they
had
made
themselves
obnoxious
to
Justice
,
and
liable
to
the
Punishments
,
which
the
Holy
God
had
denounced
against
the
Transgressors
of
his
Laws
.
They
had
offended
God
,
and
knew
of
no
Mediator
,
no
Intercessor
,
no
Sacrifice
to
make
Expiation
,
no
Priest
to
offer
it
.
This
was
the
Condition
of
the
Gentiles
with
respect
to
God
.
Thirdly
;
If
we
also
add
to
this
,
that
they
were
under
the
Power
of
the
Devil
;
as
all
that
are
Rebels
against
God
,
and
have
renounced
their
Allegiance
to
Heaven
,
must
be
:
For
,
they
that
are
not
Subject
to
God
,
have
Satan
for
their
Governour
;
for
he
is
the
Head
of
the
Apostacy
from
God
and
Goodness
.
If
we
add
this
to
the
former
Considerations
,
we
may
seem
to
have
compleated
the
Misery
of
the
Gentile
State
:
For
,
what
greater
Misery
than
to
be
the
Slaves
of
this
Enemy
of
God
and
all
Goodness
?
This
grand
Opposer
of
Man's
Happiness
?
To
be
led
Captive
by
him
at
his
Will
?
To
be
dragg'd
at
the
Chariot-Wheels
of
this
insulting
Conqueror
?
What
can
be
worse
than
first
to
execute
his
malicious
Will
,
and
then
be
punished
for
so
doing
?
To
be
most
cruelly
tormented
for
obeying
those
Laws
of
Sin
and
Death
which
he
gave
them
?
And
this
was
the
State
of
the
Pagan
World
;
they
worshipp'd
Devils
,
they
received
Oracles
from
them
,
they
obey'd
them
,
they
were
subject
to
their
Dominion
.
This
is
also
plainly
attested
by
their
own
Writers
.
And
when
the
Scripture
speaks
of
their
Conversion
to
Christianity
,
it
expresseth
it
thus
;
that
they
were
turned
from
Darkness
to
Light
,
and
from
the
Power
of
Satan
unto
God
:
Acts.
26.
18.
I
have
said
enough
,
one
would
think
,
to
set
forth
the
miserable
State
of
us
Gentiles
before-our
Conversion
:
but
yet
there
is
one
Consideration
more
,
which
exceedingly
aggravates
their
Wo
,
and
that
is
,
that
they
are
liable
to
be
condemned
to
the
greater
and
more
lasting
Miseries
of
the
future
State
;
those
Torments
which
admit
of
no
Ease
,
and
will
have
no
end
,
which
they
cannot
escape
except
they
be
recovered
out
of
this
Snare
of
the
Devil
,
and
become
the
Servants
of
God
.
That
is
,
unless
they
cease
to
do
evil
,
and
learn
to
do
well
:
which
how
hard
it
was
for
them
to
do
,
we
may
conclude
from
the
Difficulty
that
we
(
who
have
the
many
greater
Helps
,
which
the
Gospel-Dispensation
affords
us
)
find
in
it
.
And
besides
,
how
full
of
Anxiety
and
disquieting
Thoughts
must
their
Sin
and
Ignorance
,
and
their
Presensions
and
Boadings
of
Evil
to
come
,
of
a
deserved
Punishment
for
their
Faults
,
fill
them
with
?
Nay
,
tho
they
should
repent
and
amend
,
how
uncertain
must
they
be
of
the
Pardon
and
Favour
of
God
?
And
therefore
how
must
they
through
Fear
of
Death
,
be
all
their
Life-time
subject
to
Bondage
?
Thus
I
have
very
curiously
given
an
account
of
the
first
Particular
,
viz.
The
Condition
of
the
Gentiles
before
Christianity
.
II.
I
now
proceed
to
sew
some
of
the
Advantages
which
the
Gentiles
have
by
becoming
Christians
:
And
this
will
appear
both
in
respect
of
Themselves
,
and
in
respect
of
Others
.
First
;
If
we
consider
them
in
themselves
singly
,
their
Advantage
appears
in
this
,
that
their
Minds
are
greatly
enlightned
,
their
Hearts
are
throughly
purified
,
their
Lives
are
reformed
and
amended
.
1.
Their
Minds
are
enlightned
:
Their
Knowledg
is
both
larger
,
and
clearer
,
and
surer
than
it
was
;
and
consequently
far
more
efficacious
and
powerful
.
They
know
the
Nature
and
Condition
of
Man
far
better
;
they
are
now
assured
of
a
Spiritual
and
Immortal
Soul
which
inhabits
this
Body
,
which
is
the
far
more
excellent
Part
of
Man
.
They
have
now
assurance
,
that
they
and
all
Men
shall
live
after
Death
,
and
that
they
shall
be
for
ever
happy
or
miserable
,
according
as
they
have
lived
here
:
If
they
have
lived
a
Holy
and
Vertuous
Life
,
they
shall
be
brought
into
a
State
of
endless
Bliss
:
If
they
have
done
Evil
;
if
they
have
not
done
Good
,
that
they
shall
fall
under
unsufferable
and
perpetual
Torments
.
They
now
understand
,
that
the
Cause
of
all
the
Miseries
and
Imperfections
of
Mankind
is
their
Sin
:
That
all
the
Calamities
in
the
World
owe
their
Original
to
the
Wickedness
of
Men.
They
now
understand
the
Dangerousness
of
their
Condition
,
and
they
are
fully
convinced
of
their
own
Impotency
and
Insufficiency
;
which
Acquaintance
with
themselves
,
what
a
Preparation
it
is
to
Vertue
and
Holiness
,
we
shall
see
presently
.
Again
;
They
know
now
,
that
God
is
a
Spirit
of
an
Incorporeal
Nature
,
and
such
as
their
own
Souls
are
;
and
that
He
is
but
one
:
The
Father
,
the
Word
,
and
the
Holy
Spirit
being
all
one
.
That
it
was
He
,
that
made
the
Heavens
and
the
Earth
by
the
Eternal
Word
;
and
that
by
his
powerful
Decree
all
things
are
continued
,
and
that
his
Providence
doth
so
particularly
superintend
all
things
,
that
not
a
Sparrow
falls
to
the
Ground
without
his
Knowledg
and
Permission
.
And
that
this
God
knows
all
things
;
that
he
searches
the
Hearts
,
and
sees
the
secret
Works
,
and
the
inward
Thoughts
of
all
Men
:
and
that
he
is
infinitely
good
and
kind
:
That
he
is
immutably
Holy
,
and
Just
,
and
Pure
:
That
he
will
call
Men
to
Account
for
the
Deeds
they
have
done
in
this
Body
,
and
will
reward
the
Good
with
Everlasting
Life
,
and
will
adjudg
the
Wicked
to
Everlasting
Woe
.
They
also
more
perfectly
understand
their
Duty
,
and
the
way
of
Life
in
which
they
should
walk
.
They
now
know
that
Spiritual
Worship
is
that
which
God
principally
looks
at
:
and
that
this
is
not
only
to
be
confined
to
certain
Times
,
and
Places
,
and
Actions
;
but
that
at
all
Times
,
and
every
where
God
may
be
worshipp'd
,
and
that
in
the
whole
Course
of
our
Lives
,
and
in
all
our
Actions
,
his
glorious
Perfections
may
be
,
and
are
to
be
acknowledged
:
And
to
him
is
to
be
ascribed
his
Excellency
above
all
,
by
Loving
,
and
Fearing
,
and
Believing
,
and
Obeying
Him
more
than
all
.
They
know
they
ought
in
all
their
Wants
to
make
their
Supplications
to
God
;
and
that
they
should
praise
and
be
thankful
to
him
,
for
all
the
Good
they
receive
.
They
know
also
,
that
they
are
to
apply
themselves
to
God
by
Jesus
Christ
;
that
it
is
by
and
through
him
,
the
Merits
of
his
Life
and
Death
,
the
Prevailing
of
his
Intercession
with
the
Father
,
that
they
are
accepted
.
They
are
likewise
fully
instructed
,
that
they
are
to
purify
themselves
from
all
filthiness
of
Flesh
and
Spirit
;
that
they
are
to
bring
into
subjection
the
Body
,
and
to
keep
it
under
:
that
is
,
that
all
the
inferior
Appetites
and
Inclinations
be
kept
in
a
due
subordination
to
the
Reason
and
Law
of
their
Minds
.
They
are
now
told
plainly
,
That
they
must
not
only
be
Just
,
and
True
,
and
Honest
,
and
Fair
in
their
Dealings
with
Men
;
so
as
not
to
circumvent
and
cozen
;
not
to
deceive
and
disappoint
,
but
must
stand
to
their
Word
,
keep
to
their
Promises
,
make
good
their
Contracts
;
but
that
they
must
also
be
compassionate
and
merciful
,
courteous
and
kind
,
gentle
and
meek
,
loving
and
good
to
all
Men
;
to
Neighbours
and
Acquaintance
,
and
also
to
Strangers
and
Forreigners
;
to
Enemies
as
well
as
Friends
:
Nor
only
to
the
Good
,
(
tho
to
them
principally
)
but
also
to
the
Bad.
Thus
are
they
instructed
in
their
Duty
;
and
they
see
not
only
what
they
are
to
do
,
but
why
they
should
do
it
.
They
understand
clearly
the
goodness
,
the
fitness
,
the
beneficialness
,
the
necessity
of
such
a
Life
.
They
see
how
natural
,
how
reasonable
it
is
;
how
just
it
is
to
live
thus
,
if
they
respect
God
who
requires
it
,
who
made
and
preserves
them
,
and
from
whom
they
receive
all
Good
;
who
is
their
undoubted
Lord
,
and
perfectly
Wise
and
Good
,
and
who
will
be
their
Judg.
They
know
their
dependence
on
Him
,
and
therefore
must
conclude
that
they
ought
to
be
at
His
dispose
,
and
be
directed
and
governed
by
Him
.
They
see
the
manifold
Advantages
which
accrue
to
them
,
as
well
as
to
others
,
by
such
a
practice
.
They
feel
a
present
Ease
and
Satisfaction
,
an
inward
Pleasure
and
Delight
,
such
as
they
take
when
they
do
any
natural
Actions
:
and
they
are
also
sensible
that
they
are
more
perfected
,
that
all
their
Faculties
receive
now
Accessions
of
Strength
,
and
are
more
enabled
for
their
several
Functions
and
Offices
.
Besides
;
they
perceive
,
that
other
Men
are
the
better
for
their
being
better
;
that
not
only
their
Families
,
but
the
more
publick
Societies
of
which
they
are
Members
,
are
beneficed
by
their
holy
and
good
Lives
.
And
since
they
feel
so
much
good
in
them
at
present
,
they
cannot
but
earnestly
desire
and
hope
for
that
Happiness
which
their
Minds
presage
,
and
the
Gospel
assures
them
,
remains
for
good
Men
in
the
future
State
.
Furthermore
;
the
Gospel
ascertains
them
of
the
manifest
danger
they
run
,
who
do
not
live
thus
;
they
are
assured
that
they
cannot
inherit
the
Kingdom
of
God
;
that
their
Doom
must
be
,
to
go
away
from
the
Presence
of
God
into
Everlasting
Misery
.
These
are
some
of
those
things
in
which
the
Gentiles
are
instructed
when
they
become
Christians
,
of
which
they
were
in
their
Gentile
State
either
wholly
ignorant
,
or
at
least
very
uncertain
.
2.
And
we
may
well
suppose
that
where
the
Mind
is
thus
enlightned
,
the
Heart
will
be
purified
,
and
the
Life
amended
:
for
Impurity
and
Wickedness
,
are
Works
of
Darkness
and
Ignorance
.
And
where
the
Light
of
a
clear
and
certain
Knowledg
breaks
into
the
Soul
,
it
must
needs
dispel
all
those
foggy
Mists
,
and
those
Shadows
of
Darkness
which
had
overspread
and
benighted
it
:
Those
Owls
and
Bats
,
and
those
Beasts
of
the
Forrest
,
which
went
abroad
in
the
Night
of
Ignorance
,
will
not
shew
their
Heads
,
now
the
Sun
of
Righteousness
hath
display'd
his
Beams
in
the
Soul
.
So
that
now
the
Flesh
is
crucified
with
its
Affections
and
Lusts
.
All
those
wicked
Passions
which
rebell'd
against
Reason
and
Conscience
,
and
rob'd
the
Soul
of
its
Innocense
and
Quiet
,
are
now
subdued
by
Christ
.
The
Mind
does
now
no
longer
serve
divers
Lusts
and
Pleasures
;
nor
is
it
at
the
Mercy
of
those
Furies
of
Revenge
,
and
Malice
,
and
Envy
.
But
in
the
room
of
these
are
come
Mildness
and
Gentleness
,
Benignity
and
Mercy
,
and
universal
Good-Will
.
The
Gentile
turned
Christian
,
is
not
now
addicted
to
Gluttony
and
Drunkenness
,
to
Chambering
,
Wantonness
,
and
such-like
revelling
and
riotous
Courses
:
but
he
is
temperate
and
chaste
,
and
keeps
these
Appetites
of
bodily
Pleasure
within
the
Bounds
which
Nature
and
approved
Custom
,
which
Reason
and
Laws
,
and
Religion
,
have
set
.
He
lives
in
the
constant
exercise
of
a
pure
and
spiritual
Religion
,
and
expresseth
a
regard
to
God
in
his
whole
Life
,
acknowledging
the
Divine
Perfections
,
as
well
as
God's
Superiority
over
,
and
Right
to
him
,
by
his
loving
and
fearing
Him
above
all
,
and
his
constant
study
to
please
Him
,
in
obedience
to
his
Laws
,
and
imitation
of
his
Works
.
He
keeps
all
his
Faculties
in
that
due
and
natural
Order
in
which
God
placed
them
,
when
Man
came
first
out
of
his
hands
;
that
is
,
the
Body
is
subject
to
the
Soul
,
and
the
Will
is
under
the
conduct
of
the
Understanding
.
He
rids
himself
of
all
irregular
Appetites
,
and
disorderly
Passions
,
and
so
walks
not
in
those
ways
of
Sensuality
in
which
brutish-Men
are
found
.
And
his
Conversation
to
others
is
innocent
and
simple
,
full
of
Plain-dealing
and
Honesty
,
adorn'd
with
Mildness
and
Equity
;
nor
hath
he
any
other
Designs
,
but
those
to
which
he
is
engaged
by
the
most
undissembled
and
servent
Love
.
In
respect
of
other
Men
,
the
Christian
may
be
said
to
live
a
Life
of
Love
;
for
this
is
that
which
directs
,
which
ingages
him
to
all
he
does
to
them
.
This
is
the
predominant
Affection
,
the
most
powerful
and
prevalent
Principle
of
all
his
Actions
.
But
I
shall
not
now
engage
in
a
particular
Discourse
of
the
Goodness
of
a
Christian's
Life
:
What
hath
been
said
,
may
be
sufficient
to
shew
that
the
Christian's
Heart
is
purified
,
and
his
Life
reformed
;
that
he
is
not
affected
,
nor
does
he
walk
as
other
Gentiles
,
who
have
not
known
Christ
.
If
any
should
think
that
I
have
set
his
Holiness
too
high
,
(
tho
I
doubt
not
but
many
have
exemplified
all
that
I
have
described
)
yet
suppose
the
more
common
sort
of
Christians
,
who
have
not
yet
attained
to
all
this
Perfection
,
only
they
are
earnestly
pursuing
and
reaching
after
it
,
even
such
do
far
transcend
the
unchristened
Heathens
.
And
those
of
this
lowest
Rank
of
Christians
have
great
Peace
and
Qulet
of
Mind
,
a
thing
to
which
the
Ignorant
and
Superstitious
,
the
Vicious
and
Wicked
amongst
the
Heathens
must
be
utter
Strangers
;
For
the
Wicked
,
he
is
so
full
of
guilty
Fears
,
that
he
flees
when
no
Man
pursues
him
;
and
it
is
an
eternal
Truth
,
that
there
is
no
Peace
to
the
Wicked
.
If
we
'll
allow
some
of
them
not
to
have
been
wicked
,
yet
we
must
confess
that
their
Knowledg
was
far
short
of
the
Christians
;
and
all
Ignorance
and
Uncertainty
must
be
attended
with
Fear
and
Unquietness
.
But
the
Christian's
clear
and
certain
Knowledg
of
God
,
and
of
himself
,
of
the
Undertaking
and
Performance
of
Christ
,
and
of
his
own
Duty
,
and
the
Encouragement
he
hath
to
that
,
together
with
his
sincere
and
honest
Endeavour
to
do
what
is
good
,
must
lay
a
sure
Foundation
of
lasting
Peace
,
and
be
a
Fountain
of
Pleasure
ever
springing
up
in
his
Soul
.
Thus
I
have
briefly
considered
the
converted
Gentile
in
himself
singly
:
but
because
Man
is
weak
and
dependent
,
and
not
sufficient
for
his
own
Happiness
,
I
will
now
go
on
to
shew
how
it
is
with
him
,
Secondly
,
In
respect
of
other
Men
:
And
of
,
-
1.
Those
that
are
no
Christians
,
as
well●
as
,
-
2.
Of
those
that
are
.
1.
Those
that
are
no
Christians
,
if
they
have
any
remainder
of
Love
to
Goodnes●
,
will
esteem
and
reverence
that
admirable
Vertue
which
they
see
the
Christian
practise
:
For
,
his
Life
being
an
Exemplification
of
the
Precepts
of
the
Gospel
,
must
needs
make
every
Beholder
in
love
with
it
.
The
Christian's
universal
Love
,
his
Good-Will
to
all
Men
,
must
constrain
all
Men
to
love
him
;
and
whilst
he
is
intent
on
doing
good
to
them
,
as
by
his
Profession
he
is
obliged
,
it
is
not
likely
that
they
will
do
Evil
to
him
.
I
grant
,
that
sometime
this
may
happen
,
that
Men
may
hurt
us
whilst
we
are
following
that
which
is
good
;
but
this
comes
to
pass
,
for
the
most
part
,
through
a
persuasion
that
such
Men
are
meer
Pretenders
,
and
not
what
they
seem
.
And
I
am
sure
it
is
the
likeliest
,
and
therefore
the
wisest
way
we
can
take
to
prevent
opposition
and
harm
from
other
Men
;
for
no
Man
will
lightly
set
himself
against
him
who
is
doing
good
.
But
if
any
should
think
,
that
this
is
the
way
that
will
lead
him
into
all
Sufferings
from
others
;
and
that
if
he
cease
from
Evil
,
he
certainly
makes
himself
a
Prey
;
that
his
Innocence
is
the
white
Mark
at
which
the
Wicked
aim
;
and
that
they
who
are
resolved
to
be
wicked
themselves
,
will
be
angry
at
every
one
that
is
more
righteous
than
themselves
.
Let
us
suppose
that
some
Men
are
such
Devils
as
to
hate
Vertue
,
and
that
they
are
enraged
against
every
one
that
is
a
Lover
of
Goodness
;
Yet
even
in
this
case
,
Care
is
taken
by
the
great
Governor
of
his
Church
,
and
of
the
World
,
1.
That
no
opposition
shall
prevail
against
the
Christian
Society
,
but
that
they
shall
contiuue
some-where
or
other
in
the
World
,
in
spite
of
the
Malice
of
Earth
and
Hell
.
And
,
2.
That
whatsoever
any
Man
suffers
in
and
for
well-doing
,
he
shall
receive
an
abundant
Recompence
for
it
:
He
shall
at
present
feel
that
inward
satisfaction
of
Mind
,
which
will
make
the
worst
Condition
not
only
tolerable
,
but
easy
;
and
perhaps
his
very
Persecutors
will
give
a
testimony
to
his
Vertue
,
and
will
(
at
least
tacitely
)
approve
that
which
they
punish
and
persecute
.
And
after
he
hath
ended
this
Life
with
Self-satisfaction
,
as
well
as
Honour
from
all
that
knew
him
,
and
were
Lovers
of
Goodness
,
he
shall
then
enter
into
inconceivable
Bliss
,
and
be
filled
with
Joy
unspeakable
,
and
full
of
Glory
.
2.
This
is
the
Condition
of
Christians
in
respect
of
them
who
are
without
.
Let
us
now
consider
them
with
reference
to
those
that
are
within
,
the
Members
of
the
same
Body
,
united
with
them
in
the
same
Society
;
Men
who
are
of
the
same
Institution
,
and
under
the
same
Obligations
with
themselves
.
Now
as
there
is
scarce
any
Society
in
which
Men
are
,
but
they
receive
considerable
Advantages
by
it
;
for
they
are
by
this
secured
from
very
many
Outrages
,
to
which
,
if
they
were
alone
,
they
must
necessarily
be
exposed
;
and
they
,
by
the
mutual
Assistance
one
of
another
,
have
their
Wants
supplied
much
more
conveniently
than
they
could
have
been
,
if
they
had
continued
by
themselves
:
Insomuch
that
it
is
scarce
conceivable
,
that
any
Society
should
be
so
bad
as
Solitude
.
They
are
a
wretched
Company
of
Men
indeed
,
from
whom
a
Man
will
fl●e
into
a
Wilderness
,
and
rather
chuse
to
be
among
the
wild
Beasts
,
than
to
associate
with
them
.
But
grant
,
that
a
Solitude
,
a
Desert
,
may
be
more
desirable
than
some
Societies
;
yet
this
cannot
be
imagined
of
that
which
is
the
best
Society
of
the
whole
World
:
And
such
is
the
Christian
Church
,
to
be
a
Member
of
which
,
and
live
in
Communion
with
it
,
is
one
of
the
greatest
Blessings
that
can
be
given
to
any
Man
,
because
of
the
inestimable
Benefits
he
is
entitled
to
,
and
receives
by
this
.
For
,
by
being
one
of
this
Corporation
,
he
is
both
more
obliged
and
engaged
,
as
well
as
more
assisted
and
helped
to
do
well
,
and
consequently
to
be
happy
,
than
he
could
be
if
he
was
alone
,
or
of
any
other
Society
.
This
will
be
very
evident
,
if
we
consider
these
following
Particulars
:
1.
The
Profession
which
every
one
makes
when
he
becomes
a
Christian
;
the
Terms
on
which
,
and
the
Rite
with
which
all
are
first
admitted
to
this
holy
Corporation
;
and
also
the
Condition
of
our
Continuance
in
it
,
by
which
we
understand
the
Quality
of
the
Members
of
this
Body
.
2.
The
large
Bounds
and
vast
Extent
of
this
Society
;
the
great
Numbers
of
them
that
have
been
,
and
are
of
it
;
and
the
Length
of
its
Duration
.
3.
The
Excellency
of
the
Order
and
Government
which
is
established
in
this
spiritual
Polity
.
4.
The
good
Laws
,
that
regulate
our
Affections
and
Carriage
to
each
other
,
which
are
given
to
all
the
Members
of
this
Holy
Society
.
5.
The
Holy
Solemnities
,
and
Sacred
Rites
,
to
which
every
Christian
is
admitted
in
the
publick
Assemblies
.
6.
The
proper
and
wholesom
Discipline
,
which
is
used
towards
Offenders
.
7.
The
wise
and
good
Counsels
,
the
holy
and
vertious
Examples
of
the
Members
of
this
Society
.
These
and
such
like
Particulars
,
if
well
consider'd
,
will
make
it
evident
,
how
much
advantage
it
is
likely
to
be
to
those
who
are
received
into
this
excellent
Society
:
Let
us
briefly
run
over
them
.
First
;
Every
Man
by
his
entring
into
it
,
professeth
he
will
observe
the
Counsels
,
obey
the
Precepts
,
and
follow
the
Example
of
Jesus
Christ
;
that
is
,
he
engages
himself
to
the
practice
of
all
Holiness
and
Purity
,
of
all
Goodness
and
Vertue
whatsoever
.
And
whosoever
does
not
thus
,
must
contradict
and
bely
his
Profession
,
and
proclaim
himself
an
Hypocrite
,
which
Men
are
not
willing
to
do
.
The
Conditions
of
Mens
being
received
into
the
Church
,
are
these
that
I
have
already
mentioned
,
or
which
is
the
same
in
other
words
,
to
repent
and
believe
,
or
obey
the
Gospel
.
These
are
the
Terms
upon
which
every
one
is
admitted
at
first
;
and
those
upon
which
he
continues
,
is
his
Perseverance
,
and
not
only
so
,
but
also
his
bringing
forth
Fruits
meet
for
Repentance
:
For
every
Branch
that
bears
not
Fruit
,
is
cut
off
,
saith
our
Saviour
.
Thus
then
by
the
very
Terms
on
which
I
am
received
into
,
and
continued
in
this
Society
,
I
am
mightily
engaged
to
an
holy
and
excellent
Life
.
If
I
do
what
I
have
taken
upon
me
to
do
,
I
shall
be
a
very
good
Man
;
and
if
I
be
only
a
Pretender
,
but
make
not
good
my
Engagement
,
if
I
only
pretend
to
be
a
Christian
,
but
am
none
;
I
am
an
Hypocrite
here
,
and
my
Portion
shall
be
with
Hypocrites
hereafter
.
And
if
other
Men
will
make
good
their
Profession
,
and
perform
the
Conditions
of
Christianity
,
then
will
manifold
Advantages
accrue
to
me
from
this
:
For
,
they
are
obliged
,
both
by
the
Commands
and
Example
of
our
Saviour
,
to
be
not
only
just
and
honest
,
but
merciful
,
and
kind
,
and
bountiful
to
all
,
but
especially
to
their
Fellow-Christians
.
And
lastly
;
To
ratify
this
Engagement
and
make
it
more
solemn
,
and
sensible
,
and
strong
,
that
common
,
and
easy
,
and
significant
Ceremony
of
Baptism
,
or
Washing
,
is
used
:
which
,
as
it
signifies
to
us
that
inward
Purity
to
which
Christianity
obliges
us
,
so
it
brings
this
to
our
remembrance
;
as
all
corporal
and
sensible
things
do
put
us
in
mind
of
those
more
spiritual
,
with
which
they
are
joined
.
I
will
not
now
insist
on
those
secret
Blessings
,
and
unseen
Graces
,
which
we
may
upon
good
grounds
believe
God
vouchsafes
to
all
that
use
his
Ordinances
.
The
Sum
of
what
I
have
said
under
this
Particular
is
,
That
it
is
a
very
great
Advantage
to
be
of
the
Church
of
Christ
,
because
of
the
Terms
on
which
,
and
the
Rite
by
which
we
are
received
into
it
,
and
because
of
the
Profession
we
and
all
Men
make
at
our
first
entrance
.
All
which
lays
a
great
obligation
on
us
all
to
live
good
Lives
;
which
if
we
do
,
we
shall
be
in
capacity
of
receiving
,
and
they
in
a
disposition
of
doing
great
Good
to
us
.
By
this
we
understand
the
Nature
and
Quality
of
the
Members
of
the
Christian
Society
,
that
they
are
holy
,
and
vertuous
,
and
good
Men
;
for
such
must
they
be
,
who
are
resolved
to
obey
the
Commands
,
and
imitate
the
Example
of
Christ
.
I
speak
of
that
which
indeed
is
,
not
that
which
only
seems
to
be
,
the
Church
of
Christ
,
of
real
,
not
nominal
Christians
.
I
proceed
,
Secondly
;
To
a
Consideration
of
the
vast
Extent
and
long
Duration
of
this
Holy
Society
.
It
is
spread
over
the
face
of
the
whole
Earth
:
for
in
all
places
where
there
are
Men
of
this
Character
and
Quality
,
Men
of
the
truly
Christian
Temper
and
Spirit
,
Men
that
obey
the
Law
of
Christ
,
and
live
as
he
did
;
there
are
the
Members
of
Christ's
Body
:
For
Christ
is
not
a
Name
,
and
a
Word
;
nor
is
Christianity
a
Profession
and
a
Shew
only
;
nor
is
the
Company
of
the
Faithful
,
Men
of
an
external
Denomination
:
but
Christ
is
a
spiritual
Head
,
and
Christianity
is
an
inward
Principle
of
Life
and
Power
;
and
Christians
are
not
those
who
have
a
Form
of
Knowledg
and
Godliness
,
but
the
Power
.
They
are
Christians
,
who
are
inwardly
such
;
who
have
not
only
wash'd
their
Flesh
in
the
Sacred
Font
,
but
who
have
purified
their
Hearts
,
who
have
cleansed
their
Consciences
from
dead
Works
,
to
serve
the
Living
God
.
And
where-ever
in
the
World
such
Men
are
,
in
what
places
,
how
remote
soever
,
they
are
of
the
same
Body
of
which
Christ
is
Head
;
and
in
whatsoever
distant
times
they
lived
,
they
were
of
the
same
Society
:
For
,
there
were
alway
two
great
Corporations
or
Bodies
of
Men
in
the
World
,
and
never
more
:
one
who
obeyed
the
Laws
of
God
,
of
whom
the
only
begotten
of
the
Father
,
the
Eternal
Word
is
the
Head
;
the
other
,
who
cast
the
Laws
of
God
behind
them
,
and
follow
their
own
Lusts
,
of
these
the
Devil
,
the
Prince
of
Apostate
Angels
,
is
the
Governour
.
So
that
the
Men
of
this
Christian
Temper
and
Life
,
in
whatever
Ages
or
Places
of
the
World
they
have
lived
,
or
do
,
or
shall
live
,
they
are
of
this
Society
or
Church
.
Nay
,
it
extends
it self
further
,
to
those
in
Heaven
also
,
the
Spirits
of
just
Men
made
perfect
:
They
are
indeed
the
Church
Triumphant
,
but
they
are
still
of
the
Church
;
so
that
of
this
there
shall
be
no
end
.
When
we
shall
put
off
these
corruptible
Bodies
,
and
leave
this
Earth
,
and
go
to
Heaven
;
yet
even
then
and
there
we
shall
continue
in
the
same
Society
,
and
be
Members
of
the
Body
of
Christ
.
From
this
Consideration
we
may
infer
,
What
a
grand
Privilege
it
is
to
be
of
this
truly
Catholick
Church
,
which
hath
been
in
all
Ages
of
the
World
,
and
which
will
continue
for
ever
;
which
is
not
only
in
all
places
of
this
Earth
,
but
in
Heaven
also
:
For
by
our
being
of
the
same
Body
,
we
are
engaged
and
disposed
to
an
universal
Love
to
all
holy
and
good
Men
;
as
Men
of
the
fame
Country
or
Town
,
are
more
inclined
to
love
each
other
,
rather
than
Strangers
.
And
this
is
a
great
Advantage
indeed
,
to
have
our
Love
directed
aright
,
and
increased
.
But
besides
this
,
we
communicate
with
the
Saints
of
all
Times
and
Places
,
and
receive
many
Benefits
upon
the
account
of
their
Prayers
,
and
their
Holiness
.
How
many
times
hath
the
infinitely
good
God
transmitted
down
his
Blessings
to
many
Generations
,
for
the
sakes
of
his
Abrahams
and
his
Davids
,
and
the
whole
World
?
but
especially
Men
of
the
same
Society
with
them
,
have
fared
the
better
because
of
them
.
This
also
is
considerable
,
That
we
cannot
be
separated
from
this
Body
by
any
length
of
Time
,
or
distance
of
Place
;
where-ever
we
live
,
or
where-ever
we
are
,
if
we
be
of
the
Christian
Spirit
and
Temper
,
and
live
the
Life
of
Christ
,
we
are
of
the
Christian
Church
.
Nay
,
tho
it
should
happen
that
we
be
deprived
of
the
outward
Ordinances
,
(
provided
this
be
not
through
our
own
●ault
,
our
Neglect
,
or
Contempt
of
the
Divine
Institutions
)
we
are
not
in
this
Case
deprived
of
the
Inward
and
Spiritual
Influences
which
we
have
by
our
Union
with
this
Mystical
Body
.
For
,
the
Prayers
of
the
Vniversal
Church
bring
Blessings
upon
us
,
and
the
Spirit
of
Christ
,
which
enlivens
and
animates
all
his
Members
,
quickens
us
,
excites
and
assists
our
Endeavours
;
and
that
care
which
our
great
and
good
Lord
hath
of
all
his
Disciples
,
reacheth
us
,
and
we
partake
of
his
Protection
,
as
well
as
others
that
are
of
his
Kingdom
.
Thirdly
;
There
is
such
an
excellent
Order
established
in
this
Christian
Polity
,
that
there
is
no
clashing
nor
interfering
of
opposite
interests
;
but
on
the
contrary
,
each
part
doth
assist
other
,
and
is
assisted
by
it
,
and
they
all
most
friendly
conspire
together
,
in
the
best
manner
to
promote
the
welfare
of
all
and
every
one
.
There
are
no
Confusions
and
Disorders
,
but
every
one
hath
his
Work
,
his
Business
allotted
him
;
and
that
is
according
to
every
Man's
Gifts
and
Qualifications
;
and
every
Man
is
required
to
attend
and
do
that
Work
which
he
is
sitted
for
.
Now
because
Order
,
and
consequently
Peace
,
cannot
be
preserv'd
without
Government
,
Christ
hath
instituted
an
excellent
Government
in
his
Church
,
a
Government
that
is
both
gentle
,
and
yet
sufficiently
strict
,
for
the
attaining
its
Ends
,
which
is
the
Common
Good
.
And
herein
our
Saviour
hath
shewn
,
that
he
hath
a
care
of
the
Body
,
and
therefore
hath
appointed
Officers
,
Deacons
,
to
see
to
the
necessities
of
the
Saints
;
Men
,
whose
Business
it
should
be
to
receive
the
charitable
Gifts
of
some
,
and
bestow
them
upon
the
Indigent
.
But
he
hath
taken
especial
care
of
the
Soul
,
and
therefore
hath
appointed
others
Presbyters
,
whose
Work
this
is
,
to
teach
and
instruct
,
to
exhort
and
persuade
Men
to
live
well
,
and
to
administer
his
Holy
Sacraments
.
And
he
hath
set
Bishops
over
them
,
to
see
that
they
do
their
Office
;
and
these
Superiors
are
to
ingage
,
Men
by
their
own
Examples
,
as
well
as
by
their
Authority
.
There
are
several
Abuses
,
and
things
which
are
destructive
of
Government
;
all
which
our
wise
and
good
Governor
,
the
Lord
Jesus
,
hath
(
as
much
as
can
be
)
by
his
Institution
prevented
.
They
are
such
such
as
these
.
1.
Vsurpation
of
Office
.
This
will
quickly
bring
in
the
greatest
Disorder
imaginable
into
any
state
,
if
any
Man
may
thrust
himself
into
what
Office
he
pleaseth
:
for
,
mens
Ambition
will
lead
them
to
desire
those
things
for
which
they
are
no
way
fitted
;
and
divers
will
be
aiming
at
the
same
,
which
would
therefore
bring
in
Everlasting
Contentions
.
To
prevent
this
,
our
Saviour
hath
shewn
by
his
own
Example
,
that
Men
must
not
take
the
honour
of
such
Offices
to
themselves
;
and
by
his
Apostles
hath
straitly
charged
,
that
none
run
before
they
be
sent
.
And
therefore
they
did
,
in
the
first
times
of
Christianity
(
which
hath
been
continued
ever
since
)
solemnly
Ordai●
,
and
set
apart
,
Men
by
Fasting
and
Prayer
,
and
Imposition
of
Hands
.
2.
But
lest
they
should
authorize
Men
,
that
were
not
fit
for
that
Employment
,
we
have
,
in
several
places
of
the
inspired
Epistles
;
the
Qualifications
and
Characters
of
those
Men
who
should
be
commissioned
,
1
Tim.
3.
2
,
3.
3.
That
they
may
not
affect
a
boundless
Absoluteness
;
he
hath
declared
to
them
and
others
,
that
he
is
Supream
,
that
they
are
all
subject
to
him
;
and
that
therefore
we
are
to
call
no
Man
Master
on
Earth
:
That
is
,
own
none
here
to
be
Absolute
and
Supream
;
account
none
to
have
Dominion
ever
our
Faith
.
They
are
all
under
Christ
,
tho
they
be
above
us
,
and
must
be
accountable
to
him
.
Nay
,
they
must
be
owned
and
obeyed
by
us
,
no
farther
than
they
act
in
subordination
to
Christ
.
4.
Another
great
Abuse
of
Government
is
,
Arbitrariness
,
by
which
I
mean
a
lawless
,
unreasonable
,
unaccountable
imposing
on
their
Subjects
;
which
if
it
happen
to
be
of
such
things
as
are
grievous
and
burthensome
,
and
against
all
natural
Equity
,
it
is
then
Tyranny
.
Our
Saviour
hath
done
much
to
prevent
this
also
:
for
,
himself
hath
given
all
those
Laws
which
are
Fundamental
and
Essential
,
and
hath
left
them
on
Record
:
So
that
Men
can
add
none
,
but
such
as
are
circumstantial
about
Time
or
Place
,
or
some
such
things
:
and
these
also
must
not
oppose
and
thwart
,
but
be
in
subordination
to
those
Laws
which
our
Supream
Lord
himself
hath
enacted
.
And
,
5.
By
this
he
hath
also
prevented
those
many
Innovations
which
probably
must
otherwise
have
been
;
than
which
,
perhaps
,
there
is
not
a
worse
Pest
to
any
Government
.
But
in
the
Christian
Institution
,
how
are
all
probable
Pretences
of
Innovating
cut
off
?
The
Laws
of
Christ
must
not
be
repealed
,
but
continue
in
force
for
ever
;
and
they
were
found
sufficient
to
direct
and
regulate
the
Christians
Practice
,
in
those
first
Times
when
they
lived
best
;
and
the
Church
was
in
the
most
flourishing
,
tho
in
the
most
persecuted
Condition
.
I
believe
,
all
that
have
consulted
History
will
attest
this
,
That
whatever
Innovations
have
been
made
in
the
Christian
Church
,
since
the
very
first
establishment
of
it
,
have
been
very
hurtful
and
mischievous
.
6.
As
this
Spiritual
Government
doth
not
cross
its
own
Ends
,
nor
is
inconsistent
with
it self
;
so
neither
doth
it
interfere
with
the
Civil
and
Secular
Government
:
but
they
may
and
do
conspire
together
,
to
promote
the
welfare
and
good
State
,
both
of
the
Souls
and
Bodies
of
Men
;
as
well
in
respect
of
this
Life
,
as
that
to
come
.
7.
Great
care
is
taken
,
that
the
Officers
discharge
their
Trusts
,
and
perform
the
Duties
of
their
Places
:
for
,
glorious
Rewards
are
proposed
and
promis'd
to
them
,
that
shall
convert
Sinners
from
the
Error
of
their
Ways
,
Dan.
12.
3.
And
terrible
are
the
Threats
denounced
against
those
that
neglect
their
Duty
,
Ezek.
3.
18.
So
that
if
reasonable
Hopes
and
Fears
will
ingage
Men
to
their
Duty
,
our
Saviour
hath
taken
care
to
do
it
.
8.
A
Charge
is
laid
upon
the
People
,
that
they
obey
those
that
are
set
over
them
,
Heb.
3.
17
,
&c.
But
I
proceed
to
consider
those
other
Advantages
which
a
Christian
receives
by
being
a
Member
of
the
Church
of
Christ
,
that
excellent
Society
of
Christians
.
I
have
already
mentioned
three
;
The
Fourth
is
,
The
excellently
good
Laws
by
which
this
Polity
is
to
be
governed
.
This
will
be
evinced
by
considering
,
1.
The
Persons
to
whom
the
Christian
Laws
are
given
;
and
they
are
All
those
to
whom
they
are
or
may
be
known
:
but
they
who
are
actually
and
immediatly
obliged
by
them
,
are
All
that
have
given
up
their
Names
to
Christ
;
whether
they
be
high
or
low
,
rich
or
poor
,
learned
or
ignorant
,
old
or
young
.
In
whatsoever
condition
any
Man
is
,
if
he
call
himself
a
Christian
,
he
is
under
the
Law
of
Christ
.
None
of
the
Society
are
exempted
,
neither
St.
Peter
nor
his
Successors
,
nor
whoever
they
be
that
assume
to
themselves
the
highest
place
in
the
Church
,
can
plead
they
are
not
under
Obligation
to
the
Laws
,
which
require
all
Men
to
live
soberly
,
righteously
,
and
godlily
.
They
cannot
make
themselves
Superiors
to
the
Laws
of
Humility
and
Meekness
,
of
Temperance
and
Chastity
,
of
Truth
and
Fidelity
,
of
Innocence
and
Honesty
,
of
Equity
and
Charity
,
of
Devotion
and
Piety
.
These
and
the
rest
of
the
Christian
Laws
,
lay
an
Obligation
on
every
Member
of
the
Christian
Church
to
obey
them
.
And
this
is
a
great
Security
to
Men
of
the
same
Society
,
that
all
the
Members
of
it
are
subject
to
the
same
Laws
with
themselves
.
None
can
plead
an
Exemption
from
,
nor
look
on
themselves
as
Superiors
to
the
Laws
of
the
Society
.
They
are
not
the
Makers
of
those
Laws
,
and
therefore
can
neither
dispense
with
themselves
nor
others
,
for
the
breach
of
them
:
for
,
none
that
hath
a
less
Power
than
that
by
which
any
Law
was
made
,
can
controle
it
;
and
he
that
takes
this
upon
him
,
assumes
to
himself
a
Power
which
belongs
not
to
him
.
Thus
then
we
that
are
Christians
,
are
all
under
the
same
Christian
Laws
;
and
whosoever
doth
not
obey
it
,
is
self-convicted
,
and
a
confess'd
Criminal
▪
he
must
own
himself
a
Transgressor
of
the
Laws
of
that
Society
of
which
he
is
.
But
besides
the
Laws
which
oblige
Christians
in
common
,
there
are
those
which
are
given
to
Men
,
in
those
different
Relations
and
Conditions
,
in
which
they
are
either
antecedentally
to
,
and
independently
on
their
being
Christians
,
or
consequently
to
this
:
That
is
,
both
Husbands
and
Wives
,
Fathers
and
Children
,
Masters
and
Servants
,
and
all
Subjects
,
as
well
as
spiritual
Governors
and
Teachers
,
and
those
that
are
under
them
,
and
taught
by
them
.
All
those
,
nay
and
in
all
varieties
of
Conditions
,
in
which
Men
usually
are
,
they
have
Laws
peculiar
to
that
Relation
or
Condition
in
which
they
are
.
There
is
scarce
any
particular
Case
can
happen
to
any
Man
,
in
which
the
Law
of
Christ
doth
not
direct
him
how
to
behave
himself
.
And
this
leads
us
to
another
Consideration
,
which
commends
the
Law
of
Christ
,
so
that
it
is
a
great
privilege
to
be
in
that
Society
which
is
under
it
;
that
is
,
2.
The
Matter
about
which
it
is
conversant
,
which
is
no
less
than
all
the
Faculties
and
Powers
of
Humane
Nature
,
all
the
Works
and
Actions
which
Man
does
,
not
only
the
outward
,
but
the
inward
,
those
of
the
Soul
,
as
well
as
those
of
the
Body
;
his
Affections
and
Desires
,
his
Discourses
and
Thoughts
are
regulated
by
this
Law
,
as
well
as
his
Words
and
external
Acts.
Under
the
former
Particular
,
I
said
,
All
Men
to
whom
this
Law
is
publish'd
,
were
obliged
by
it
;
and
in
this
,
I
say
,
That
all
that
is
in
Man
,
is
under
its
Government
.
It
regulates
all
our
Thoughts
of
,
and
Affections
to
,
and
carriage
towards
God
.
We
are
all
required
to
love
God
with
all
our
Heart
,
to
fear
him
above
all
;
to
submit
to
all
his
Dispensations
chearfully
;
and
in
all
we
do
,
to
refer
to
him
principally
.
In
reference
to
each
other
,
every
Man
is
bound
to
be
just
and
honest
to
all
;
nay
;
to
be
good
and
charitable
to
every
;
other
Man
;
to
hurt
,
to
injure
none
;
neither
to
speak
evil
of
,
nor
do
evil
to
any
Man
;
to
be
kind
to
Friends
,
and
to
forgive
Enemies
;
not
to
be
angry
with
any
rashly
.
I
must
not
descend
to
Particulars
but
this
I
may
say
in
general
,
That
the
Laws
of
Christianity
regulate
all
our
;
Affections
and
Actions
toward
one
another
,
in
such
sort
,
that
they
engage
us
to
do
no
kind
of
Evil
to
any
one
,
but
all
manner
of
Good
to
every
one
in
particular
;
as
far
as
that
can
consist
with
the
common
Good
of
all
.
And
this
the
Christian
Law
doth
consider
so
particularly
,
and
so
fully
and
perfectly
,
that
there
is
no
room
for
,
no
need
of
a
review
.
Here
is
no
Defect
to
be
supplied
by
Equity
.
It
is
not
so
general
,
that
it
does
not
descend
to
Particular
Instances
.
There
is
no
Necessity
of
new
Laws
to
be
added
,
or
a
Dispensation
from
those
that
are
already
.
As
there
is
the
great
Justice
,
so
the
greatest
Equity
in
the
Laws
of
Christ
.
Besides
this
,
I
also
infer
these
two
great
Commendations
of
the
Laws
of
Christ
from
what
I
have
said
.
(
1.
)
That
care
is
taken
by
them
to
prevent
the
secret
commission
of
those
Faults
whereby
one
might
hurt
another
.
Tho
humane
Laws
and
Courts
may
never
take
cognizance
of
some
Crimes
;
and
if
they
do
,
may
not
condemn
them
;
yet
the
Christian
Law
obliges
in
such
Cases
to
forbear
those
Practices
whereby
we
might
prejudice
our
Brethren
.
We
must
not
harm
another
,
tho
no
Man
does
see
,
or
can
ever
discover
us
.
And
we
are
injoined
to
do
those
good
Offices
to
others
,
to
which
we
are
not
tied
by
any
humane
Authority
.
(
2.
)
The
very
Principles
of
all
Good
and
Evil
,
Practices
to
our
Neighbours
,
are
the
Matter
of
the
Christian
Law
:
For
,
those
Affections
,
nay
,
the
very
first
Motions
and
Thoughts
,
that
lead
to
do
them
Evil
,
are
restrain'd
,
and
(
as
far
as
they
can
be
supposed
to
fall
under
our
Liberty
)
forbid
.
And
therefore
not
only
Murder
,
but
Hatred
,
and
Malice
,
and
Envy
,
yea
,
unjust
Anger
,
and
even
Uncharitableness
,
are
forbidden
:
and
whosoever
allows
himself
in
such
evil
Affections
as
these
,
transgresses
the
Law
of
Christ
.
All
those
immoderate
and
unreasonable
Appetites
and
Desires
of
Honours
,
and
Riches
,
and
Pleasures
,
which
are
the
Springs
of
all
Injustice
and
Injuries
to
our
Brethren
,
are
prohibited
,
and
as
much
as
may
be
suppressed
and
cut
off
by
the
Law
.
Thus
it
is
not
in
Humane
Laws
,
they
cannot
take
such
an
effectual
Course
to
prevent
the
secret
Practices
of
Mischief
:
and
they
do
not
so
much
as
pretend
to
command
or
forbid
Mens
inward
Thoughts
and
Affections
.
3.
Let
us
consider
the
End
at
which
the
Christian
Law
aims
:
That
is
in
general
,
ultimately
the
Perfection
and
Happiness
of
all
Men
;
but
more
especially
and
immediatly
,
the
Perfection
of
Vertue
and
Holiness
in
them
who
obey
it
.
Which
will
be
easily
understood
by
this
,
That
this
Law
directs
and
ingages
to
all
vertuous
and
good
Practices
.
As
many
as
are
obedient
to
it
,
have
,
by
doing
well
,
attained
an
excellent
Temper
;
and
are
from
this
New
Nature
disposed
,
constantly
and
strongly
inclin'd
to
do
well
.
So
that
now
they
act
from
an
inward
Principle
,
from
a
Nature
,
a
Life
;
and
by
this
means
they
are
fill'd
with
Satisfaction
and
Joy
.
And
being
now
in
a
disposition
to
use
themselves
,
and
what
they
have
,
to
the
best
and
the
wisest
Purposes
;
that
is
,
for
the
Perfection
of
all
God's
Creatures
,
and
thereby
for
the
Service
,
and
Pleasure
,
and
Honour
of
God
himself
,
they
are
in
the
likeliest
way
,
and
have
taken
the
best
course
to
receive
more
outward
Advantages
and
Accessions
of
Power
from
him
,
who
is
alway
designing
and
doing
the
greatest
Good
;
and
whose
usual
Method
is
,
to
give
to
them
who
improve
what
they
have
.
And
so
all
other
Perfections
,
and
what-ever
else
is
requisite
to
compleat
the
greatest
Happiness
,
of
which
Humane
Nature
is
capable
,
may
well
be
expected
to
follow
Perfection
of
Holiness
.
But
then
besides
,
as
to
other
Men
;
see
how
their
good
State
is
also
consequent
on
the
Holiness
of
them
who
obey
the
Gospel
.
For
,
according
as
they
attain
to
more
Perfection
,
they
are
by
their
very
Natures
inclined
,
as
well
as
ingaged
by
particular
Precepts
,
to
communicate
their
good
things
to
their
Brethren
;
and
when
themselves
are
become
Vertuous
,
to
be
diligent
and
restless
in
their
Endeavours
,
to
make
other
Men
so
too
:
and
consequently
to
do
them
all
the
good
Office
,
in
all
kinds
,
which
are
in
their
Power
.
Thus
I
have
briefly
shewed
,
That
the
End
of
the
Commandment
,
or
Gospel-Declaration
,
is
the
doing
good
to
one
another
,
and
to
all
Men
,
by
shewing
how
it
effects
this
,
and
brings
it
to
pass
.
And
is
not
this
an
admirable
Advantage
,
to
be
of
a
Society
;
(
1.
)
Where
the
Law
does
not
,
as
the
Laws
of
too
many
Societies
do
,
intend
the
and
Mischief
,
if
not
to
the
most
,
yet
to
very
many
?
Nor
(
2.
)
where
it
does
not
only
aim
at
some
petty
,
inconsiderable
,
inferior
Good
,
which
is
only
good
in
a
Subordination
and
Subservienty
to
some
higher
,
which
is
the
Case
of
the
Laws
of
all
Civil
Corporations
.
But
(
3.
)
it
aims
at
the
greatest
,
and
highest
,
and
best
Good
;
and
not
only
of
the
Generality
,
but
of
all
and
every
one
that
are
Members
of
this
Society
,
nay
,
and
of
every
Man
in
the
World
:
Not
only
the
present
temporary
;
but
also
,
and
more
especially
,
the
future
and
everlasting
Happiness
of
them
.
4.
Let
us
consider
the
Authority
,
which
is
no
less
than
that
of
the
Soveraign
Lord
of
Men
and
Angels
.
It
is
no
petty
and
controlable
,
nor
yet
an
unjust
and
usurped
Power
,
by
which
this
Law
is
enacted
.
It
is
not
the
decree
of
Impotence
,
or
Folly
,
or
Madness
;
nor
is
it
the
Effect
of
the
greatest
,
wisest
,
and
justest
earthly
Powers
:
but
it
is
the
Determination
of
Heaven
,
the
Counsel
of
the
infinite
Wisdom
,
and
Goodness
,
and
Power
which
made
,
and
now
upholds
the
World
.
All
which
manifestly
appears
from
the
Harmony
of
this
Law
,
with
the
Principles
of
our
Nature
and
Creation
;
and
also
from
the
direct
tendency
it
hath
to
the
Perfection
and
Happiness
of
Mankind
.
For
which
Reasons
,
we
cannot
but
think
it
a
Contrivance
of
the
Maker
and
Preserver
of
Man
,
the
infinitely
good
God
.
And
besides
;
this
Law
was
so
attested
with
mighty
Wonders
and
Miracles
,
such
as
by
their
Goodness
and
Greatness
proclaimed
their
Author
.
Now
a
Law
,
enacted
by
such
an
Authority
,
must
necessarily
come
with
a
great
Force
upon
the
Minds
of
them
that
are
subject
:
For
,
if
the
Command
of
a
King
come
with
Power
,
How
unresistible
must
we
think
the
Commands
of
God
himself
?
How
will
it
engage
every
one
to
Obedience
?
And
then
,
how
happy
must
they
needs
be
,
who
live
in
a
Society
where
the
Laws
of
God
are
so
carefully
observed
?
There
are
few
Societies
in
the
World
so
ill
bested
with
Laws
,
but
that
if
they
be
obey'd
out
of
reverence
to
the
Authority
that
made
them
,
the
Members
of
it
will
be
in
a
good
State
.
How
much
more
must
it
be
so
here
,
where
the
Laws
have
such
an
immediate
and
direct
tendency
,
to
make
those
that
observe
them
perfect
and
happy
?
where
they
do
so
straitly
injoin
a
mutual
care
of
,
and
love
to
one
another
?
5.
The
Sanction
on
which
our
Christian
Law
is
established
,
is
next
to
be
considered
.
By
this
I
understand
(
as
all
do
)
those
Rewards
,
but
especially
Punishments
,
which
are
promis'd
and
threatned
,
whereby
the
Hopes
and
Fears
of
Men
are
excited
,
and
they
by
them
engaged
to
Obedience
,
and
deterr'd
from
the
Transgression
of
the
Laws
?
This
seems
to
me
as
a
Reserue
,
which
wise
Law-givers
have
for
foolish
,
and
inconsiderate
,
and
degenerate
Man
.
For
,
whilst
Men
are
Wise
and
Good
,
they
will
discover
the
Good
at
which
the
Law
aims
,
and
that
will
be
sufficient
to
move
them
to
Obedience
:
as
well
it
may
,
for
this
contains
not
only
their
own
,
but
also
their
Brethrens
good
State
.
But
when
they
are
grown
so
foolish
,
as
not
to
see
what
the
Law
intends
,
or
so
wicked
as
not
to
regard
it
,
at
least
so
unnatural
as
to
mind
none
but
themselves
,
then
comes
in
the
Supplement
of
the
Sanction
,
which
propounds
and
promises
great
Rewards
to
the
Obedient
:
and
if
they
be
sunk
so
low
,
as
not
to
desire
to
better
their
Condition
,
or
at
least
not
much
to
desire
it
,
then
they
are
presented
and
menaced
with
Evils
to
awaken
and
alarm
their
Fears
;
which
seems
the
last
hold
that
can
be
taken
of
Man
,
to
bring
him
to
a
good
State
.
And
it
is
the
Principle
which
is
most
operative
,
in
the
worst
and
most
degenerace
of
Men.
Now
what
greater
or
better
Promises
can
be
made
,
than
those
which
in
the
Gospel
are
given
us
,
to
encourage
our
Obedience
?
For
,
we
are
assured
,
that
if
we
patiently
continue
in
well-doing
,
we
shall
receive
the
pardon
of
Sin
;
and
not
only
that
,
but
also
Eternal
Life
and
Happiness
.
And
what
more
terrible
Threats
can
be
made
,
than
those
which
are
denounced
against
all
ungodly
and
unrighteous
Men
,
that
obey
not
the
Gospel
of
Christ
?
For
it
is
said
,
That
they
shall
be
punished
with
everlasting
Destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
Power
,
&c.
2.
Thess.
1.
9.
6.
And
lastly
;
as
to
the
publication
of
those
Laws
(
which
is
also
necessary
to
make
them
obligatory
)
this
is
so
plain
,
and
they
are
so
knowable
and
easy
,
that
not
only
the
Wise
and
Considering
,
but
the
Rash
and
the
Ignorant
may
understand
,
both
what
the
Laws
require
,
and
of
whom
;
and
what
is
their
End
,
and
who
their
Author
;
and
what
will
be
consequent
on
the
observance
or
violation
of
them
.
Whosoever
is
capable
of
the
plainest
sense
,
and
will
believe
the
most
unquestionable
Tradition
;
whoever
observes
Humane
Nature
,
and
is
acquainted
with
his
own
Faculties
and
Inclinations
,
or
will
be
concluded
by
Experience
,
he
will
be
fully
resolved
that
these
are
the
Laws
of
the
Kingdom
of
Christ
,
and
that
they
intend
the
Good
of
the
Christian
Church
;
nay
,
of
the
whole
World
of
Mankind
;
and
that
they
have
God
for
their
Author
,
and
are
established
on
so
firm
a
Sanction
.
He
cannot
doubt
this
;
Men
of
little
and
low
Understanding
,
may
be
very
sure
of
all
this
,
it
comes
with
so
clear
an
Evidence
.
And
if
they
have
any
assurance
,
it
will
constrain
them
to
Obedience
:
and
if
it
hath
this
Effect
,
How
happy
must
that
Society
be
,
where
they
all
conspire
together
,
to
make
themselves
,
and
one
another
,
and
all
Men
,
as
happy
as
they
can
possibly
?
O
how
pleasant
a
sight
is
this
,
to
see
Brethren
thus
united
,
to
see
every
Man
loving
every
one
as
his
Brother
,
nay
,
as
himself
?
But
how
blessed
a
thing
is
it
,
not
only
to
behold
this
,
but
to
partake
of
it
,
to
be
one
of
that
loving
Corporation
,
where
every
Member
is
touched
with
a
sense
of
the
Infirmities
of
the
others
,
and
altogether
do
conspire
to
promote
each
others
Good
and
Welfare
?
This
is
the
State
of
the
Christian
Church
in
respect
of
its
Laws
.
How
much
better
than
either
the
Gentile
or
the
Jewish
?
Nay
,
how
much
better
are
our
Laws
than
our
Lives
?
Our
Laws
are
far
more
excellent
than
any
that
have
ever
been
in
the
World
;
but
our
Lives
,
I
doubt
,
are
not
better
;
nay
,
I
wish
they
be
not
worse
than
others
.
If
the
Laws
be
good
,
we
should
,
and
therefore
we
may
live
well
if
we
will
,
and
it
is
our
fault
if
we
do
not
.
Here
I
might
compare
the
Jewish
and
the
Gentile
Laws
with
the
Christian
,
not
only
those
Doctrine
,
of
the
Rabbies
,
and
the
Laws
of
the
famous
Law-makers
amongst
the
Heathens
,
but
even
the
Laws
of
Nature
and
of
Moses
,
and
shew
how
far
short
they
were
of
the
Law
of
Christ
:
But
I
shall
not
enter
on
this
Argument
now
.
See
our
Saviour's
Law
,
in
the
5th
,
6th
,
and
7th
Chapters
of
St.
Matthew
,
and
other
places
of
the
Gospel
;
and
the
ends
of
most
of
the
Epistles
.
Fifthly
;
I
proceed
briefly
to
the
Discipline
which
is
appointed
to
be
used
in
the
Church
toward
Offenders
.
This
we
have
set
down
Mat.
18.
15
,
16
,
17
,
21
,
22.
compared
with
Luke
17.
3
,
4.
If
thy
Brother
sin
against
thee
,
&c.
1.
We
are
not
to
understand
this
of
every
petty
trivial
Offence
,
(
for
such
as
these
must
be
pardoned
of
course
)
but
of
some
greater
and
more
hainous
Fault
and
Injury
perhaps
.
2.
Nor
is
this
to
be
restrained
to
Sins
against
our selves
,
so
as
to
exclude
those
that
are
committed
against
other
Men
,
or
against
God
.
The
Sins
against
God
,
are
against
all
Men.
This
premised
;
1.
Thou
art
to
go
to
the
Offender
alone
,
and
privately
,
betwixt
thee
and
him
,
tell
him
his
Fault
:
and
if
he
own
it
,
and
confess
,
then
proceed
no
further
.
If
he
do
not
receive
thy
Admonition
,
then
,
2.
take
one
or
two
more
.
And
if
he
reject
their
Reproof
also
;
then
,
3.
tell
the
Church
:
Make
it
known
to
the
Governor
of
the
Society
,
and
let
him
in
the
publick
.
Assembly
admonish
and
reprove
him
.
But
if
he
still
persist
obstinately
in
his
Crimes
,
then
let
him
be
to
thee
as
an
Heathen
,
as
one
that
is
shut
out
of
the
Society
.
And
our
Saviour
hath
determin'd
,
That
as
often
as
he
repents
,
he
must
be
forgiven
,
Mat.
18.
22.
Luke
17.
4.
We
find
the
Apostle
St.
Paul
,
according
to
this
Rule
of
our
Saviour
,
giving
direction
to
the
Thessalonians
,
2
Epist.
3.
v.
6
,
14.
To
withdraw
from
those
Brethren
that
walk
disorderly
;
i.
e.
from
those
,
the
course
of
whose
Life
is
such
.
And
this
may
suppose
,
that
the
other
former
Methods
have
been
used
.
And
not
to
converse
with
such
an
one
,
that
he
may
be
ashamed
.
1
Cor.
5.
5.
To
deliver
an
incestuous
Person
up
to
Satan
.
That
is
,
to
cast
him
out
of
the
Church
;
and
so
he
must
fall
under
the
Power
of
the
Devil
,
under
whose
Dominion
all
they
were
supposed
to
be
,
who
were
not
in
the
Kingdom
of
Christ
;
and
he
then
exercised
his
Power
over
them
,
inflicting
divers
Diseases
on
them
,
even
to
the
destruction
of
the
Flesh
,
that
the
Spirit
may
be
saved
,
&c.
Vers.
11.
If
any
that
is
called
a
Brother
,
be
a
Fornicator
,
or
Covetous
,
or
an
Idolater
,
or
a
Reviler
,
or
a
Drunkard
,
or
an
Extortioner
,
not
to
keep
Company
,
nor
to
eat
with
such
an
one
,
either
in
Civil
or
Sacred
Converse
.
From
these
and
the
like
Passages
of
Scripture
,
we
may
observe
,
That
the
Discipline
prescrib'd
to
be
used
in
the
Christian
Church
,
is
highly
commendable
,
in
that
it
inflicts
Punishments
1.
That
are
proper
and
very
naturally
consequent
on
the
Offence
:
for
,
so
it
is
,
to
withdraw
from
the
Company
of
one
that
is
injurious
to
me
or
others
;
and
to
put
him
out
of
the
Church
,
that
will
not
hear
the
Church
;
to
deliver
him
up
to
Satan
,
that
will
not
have
Christ
to
rule
over
him
.
Men
that
thus
offend
,
do
,
as
it
were
,
by
their
very
Offences
,
execute
these
Punishments
on
themselves
.
2.
The
Penalties
are
very
Humane
,
such
as
will
chiefly
work
on
Men's
Understandings
and
Modesty
,
and
do
suppose
their
Love
to
Vertue
,
and
Sense
of
Religion
,
and
Value
for
the
Christian
Institution
:
To
admonish
,
to
withdraw
from
,
to
account
him
as
an
Heathen
;
to
shut
him
out
of
the
Church
.
Indeed
there
followed
upon
this
,
Diseases
and
Death
;
but
these
were
instructive
,
and
by
such
Punishments
,
greater
might
be
,
and
were
prevented
.
3.
They
were
as
gentle
and
easy
as
could
be
inflicted
;
no
more
than
Necessity
,
and
the
Nature
of
the
Crime
extorted
.
They
were
gradual
.
And
yet
,
4.
Sufficiently
severe
;
that
if
a
Man
had
any
Sense
of
Goodness
,
they
must
reclaim
him
.
5.
Yet
even
the
most
severe
were
very
charitable
.
They
were
not
inflicted
to
satisfy
Revenge
and
Malice
;
but
in
compliance
with
Love
,
and
to
carry
on
the
De●igns
of
Charity
.
—
That
the
Spirit
may
be
saved
;
and
thou
hast
gain'd
thy
Brother
.
No
other
end
.
Sixthly
;
The
Holy
Solemnities
and
Sacred
Rites
(
to
which
every
one
,
as
a
Christian
,
is
admitted
in
the
publick
Assemblies
)
are
such
as
are
instructive
to
those
that
use
them
;
as
well
as
full
of
Argument
,
to
ingage
them
to
the
practice
of
Vertue
;
and
they
have
a
manifest
aim
and
tendency
,
to
make
all
that
are
admitted
to
them
truly
religious
toward
God
,
and
to
unite
them
in
Love
to
each
other
.
Besides
;
we
may
well
suppose
the
Divine
Blessing
and
Influence
on
these
his
own
Institutions
and
Ordinances
;
and
that
we
receive
more
good
by
them
,
than
is
naturally
consequent
on
the
use
of
them
.
I
may
refer
them
to
these
three
Heads
.
-
1.
Praying
to
God
.
-
2.
Hearing
his
Word
.
-
3.
The
Sacraments
.
1.
Prayer
is
one
of
the
first
and
most
natural
of
those
Acknowledgments
we
make
to
God
.
And
there
is
no
holy
good
Man
,
that
is
not
frequent
in
this
:
For
,
●he
is
sensible
of
his
dependance
on
God
,
and
therefore
he
supplicates
;
he
knows
his
own
Guilt
,
and
therefore
confesseth
;
he
understands
his
own
Inability
,
and
God's
Power
and
Readiness
to
help
others
,
and
therefore
he
intercedes
;
and
upon
the
receipt
of
any
Good
,
he
gives
Thanks
:
and
by
all
he
praises
and
glorifies
the
great
Power
and
Wisdom
,
the
Goodness
and
Holiness
of
God
.
He
owns
him
to
be
the
Great
and
Good
God
,
on
whom
all
depend
;
and
who
governs
the
Worlds
,
and
is
the
Author
of
all
that
Good
which
we
or
others
enjoy
;
that
he
hath
Right
to
our
Obedience
,
and
may
require
of
,
and
do
with
us
what
he
will
.
All
this
we
ascribe
to
God
by
our
Prayers
and
Praises
,
by
our
Confessions
of
our
Faults
,
and
Intercessions
for
our
Brethren
.
This
is
a
piece
of
Worship
so
due
to
God
,
that
we
may
not
alienate
it
from
him
;
it
is
an
incommunicable
Honour
,
which
must
not
be
given
to
any
of
his
Creatures
.
This
is
so
just
,
and
so
fit
a
thing
,
that
every
one
is
naturally
inclined
to
,
and
can
hardly
be
with-held
from
it
:
Rather
than
not
do
it
at
all
,
they
will
pay
this
Homage
where
it
is
not
due
,
and
pray
to
Stocks
and
Stones
,
or
to
Men
,
that
cannot
hear
,
nor
help
them
.
All
which
shews
that
we
have
a
secret
sense
of
our
Dependance
on
God
,
and
our
Obnoxiousness
to
him
,
and
of
his
Perfections
.
This
is
inherent
in
us
,
and
we
cannot
but
know
it
:
and
if
we
would
carefully
observe
and
trace
this
Inclination
,
it
would
lead
us
to
the
knowledg
of
God
,
and
we
should
easily
infer
that
he
must
be
powerful
,
and
wise
,
and
good
,
and
holy
.
Now
tho
no
good
Man
can
be
with-held
from
frequently
addressing
himself
to
God
in
this
manner
,
(
for
his
Mind
will
silently
ejaculate
his
good
thoughts
of
God
,
and
his
holy
Fervors
will
ascend
up
to
Heaven
,
like
the
Fumes
of
sweet
Incense
;
and
he
hath
also
his
constant
Times
of
entring
into
his
Closet
,
and
shutting
his
Door
,
and
there
pouring
out
his
very
Soul
before
Him
that
sees
in
secret
,
and
will
reward
openly
)
yet
besides
all
this
,
his
great
Humility
in
himself
,
and
Charity
to
others
,
and
Desire
of
God's
Glory
,
make
him
to
set
a
great
value
on
the
Publick
Prayers
;
and
it
is
,
and
ought
to
be
a
thing
of
great
account
,
to
join
with
the
Assembly
in
Prayer
and
Thanksgiving
to
God
.
When
a
Man
confesseth
his
own
and
his
Brethrens
Faults
thus
publickly
,
it
must
necessarily
lay
an
Engagement
on
him
for
the
future
,
to
be
careful
to
prevent
the
Repetition
of
the
same
,
or
the
Commission
of
any
others
,
by
himself
,
or
his
Brethren
who
join
with
him
.
His
Intercession
for
others
,
and
theirs
for
him
,
doth
both
suppose
,
and
will
increase
their
mutual
Love
and
Friendship
.
But
all
those
Acknowledgements
of
the
Divine
Goodness
,
which
are
made
in
the
solemn
publick
Prayers
and
Praises
of
the
holy
Congregation
,
as
they
proceed
from
true
and
right
thoughts
of
God
,
and
becoming
Affections
towards
him
;
so
they
tend
to
continue
and
increase
their
Knowledg
and
Devotions
,
and
will
have
a
mighty
Influence
on
their
Love
and
Good-will
to
each
other
.
For
,
whilst
they
pray
and
give
thanks
for
one
another
,
they
are
in
the
greatest
exercise
and
highest
expression
of
their
Love
to
one
another
,
that
can
be
;
and
by
this
they
engage
themselves
to
use
their
utmost
endeavours
to
do
all
good
Offices
for
,
and
to
make
one
another
as
happy
as
they
can
:
For
they
that
pray
to
God
for
the
greatest
Blessings
of
Heaven
upon
their
Brethren
,
will
not
fail
to
do
all
they
can
toward
the
procuring
of
that
Happiness
for
them
,
which
in
their
Prayers
they
have
desired
of
God
.
And
whosoever
he
be
,
that
joins
with
the
Publick
Assemblie
in
Prayers
for
all
the
Congregation
,
but
in
private
opposeth
the
Welfare
and
good
Estate
of
any
,
or
that
doth
not
constantly
and
heartily
endeavour
it
;
he
proclaims
to
the
World
that
he
is
an
Hypocrite
,
that
he
goes
about
to
mock
God
,
and
to
cheat
the
World
,
in
that
he
pretends
to
pray
for
the
Welfare
,
but
acts
for
the
Ruine
of
his
Neighbour
.
Again
;
the
joining
together
in
the
same
Religious
Worship
,
the
doing
the
same
Actions
,
tends
greatly
to
Love
and
Unity
;
especially
when
by
this
we
discover
our selves
to
have
the
same
De●ires
and
Designs
,
as
Men
that
pray
together
do
.
Besides
,
a
Man
may
reasonably
expect
to
receive
greater
Benefits
on
the
account
of
the
united
Prayers
of
many
,
than
of
his
own
single
ones
:
and
therefore
our
Saviour
hath
made
the
Promise
to
two
or
three
met
,
and
agreeing
together
to
ask
any
thing
.
It
is
on
this
consideration
,
that
an
humble
Christian
relies
so
much
on
the
Prayers
of
the
Church
;
and
even
when
he
is
in
secret
,
he
is
comforted
with
the
thoughts
,
that
the
Prayers
of
the
whole
Catholick
Church
are
made
to
God
on
his
behalf
.
And
this
I
heartily
with
they
would
consider
,
who
make
so
small
account
of
those
good
Prayers
,
which
are
the
Common-Prayers
of
our
whole
Church
,
and
are
used
by
all
the
Members
of
it
.
2.
Hearing
the
Word
of
God
frequently
read
;
and
sometimes
expo●●ded
.
But
is
this
such
an
Advantage
?
Yes
●urely
.
Two
sorts
of
Men
will
look
on
it
as
a
great
Privilege
,
only
to
have
the
Word
of
God
read
to
them
:
1.
Those
that
cannot
read
it
themselves
.
2.
They
who
have
it
not
in
a
known
Tongue
.
And
hence
it
was
,
that
in
the
beginning
of
the
Reformation
here
in
England
,
when
it
was
first
order'd
that
the
Bible
should
be
read
in
English
in
the
Congregation
,
that
the
People
flock'd
so
very
much
to
the
Churches
.
Tho
this
is
a
thing
now
despised
,
and
Men
make
no
account
of
coming
into
Church
till
after
the
Chapters
,
as
if
it
was
nothing
to
have
the
Word
of
God
read
,
by
one
whose
Office
it
is
to
proclaim
the
Divine
Counsel
.
But
if
any
will
pretend
,
that
he
can
read
the
Bible
as
well
at
home
,
and
it
is
all
one
to
have
it
read
by
one
of
his
own
Family
,
as
by
Christ's
Minister
and
Officer
:
I
will
only
say
this
,
That
the
sacred
Place
,
and
the
Time
set
apart
for
this
thing
,
and
the
Presence
of
others
,
may
all
contribute
to
his
greater
attendance
to
,
and
better
observation
of
it
.
Mirum
Judicium
oritur
ex
aliorum
praesentia
.
And
when
I
see
many
others
hearkning
to
the
Word
read
,
it
will
excite
my
Attention
,
and
thereby
help
my
Understanding
.
I
need
not
put
you
in
mind
,
that
care
hath
been
taken
in
selecting
those
Portions
of
Scripture
to
be
publickly
read
,
which
are
most
easy
to
be
understood
,
and
most
useful
and
necessary
to
be
remembred
and
practised
.
But
if
a
Man
should
persuade
himself
,
that
no
Benefit
will
come
to
him
by
conforming
to
the
Orders
of
the
Church
,
in
coming
to
the
publick
Assembly
to
hear
the
Word
of
God
read
;
yet
he
ought
to
do
this
,
for
the
sake
of
that
Society
of
which
he
is
a
Member
,
and
for
the
sakes
of
the
Ignorant
,
who
by
their
attendance
on
the
publick
reading
of
the
Word
,
will
proclaim
to
the
World
that
they
are
the
only
ignorant
Persons
,
if
none
else
will
come
to
hear
it
:
And
the
Shame
of
this
may
make
them
absent
themselves
too
,
because
they
would
not
be
look'd
upon
as
so
altogether
,
and
only
without
understanding
.
Therefore
to
encourage
and
keep
them
in
countenance
,
even
such
as
can
themselves
read
,
should
come
to
Church
to
hear
the
Scriptures
read
,
tho
there
are
other
Reasons
to
move
them
to
this
.
But
besides
the
bare
reading
,
there
is
also
the
Expounding
of
the
Word
of
God
in
the
Publick
Congregations
,
and
it
is
applied
to
particular
Cases
:
For
,
this
is
the
business
both
of
all
Catechising
and
Preaching
.
Where
any
Text
is
not
at
all
,
or
so
well
understood
,
there
the
Minister
doth
expound
it
by
some
plainer
Text
,
or
by
an
Interpretation
of
the
Original
;
and
he
always
shews
its
agreement
with
the
common
Notions
and
Sense
of
Mankind
.
And
if
any
be
so
careless
or
dull
,
as
not
to
deduce
the
particular
Consequences
they
might
,
nor
make
use
of
it
to
direct
their
own
Practices
,
they
are
helped
by
the
Sermon
in
those
matters
.
And
thus
by
hearing
the
Divine
Commands
,
and
Promises
,
and
Threatnings
read
,
and
explained
,
and
applied
,
Mens
Understandings
are
increased
,
their
Memories
refreshed
,
their
Affections
quickned
,
and
consequently
their
Practice
is
better'd
.
For
the
Word
of
God
,
where
it
is
understood
and
believed
,
where
it
is
entertained
and
kept
,
it
will
have
this
certain
Effect
,
to
help
Men
to
live
holy
and
vertuous
Lives
;
for
it
is
a
Spirit
of
Holiness
and
Purity
that
breaths
in
those
Divine
Writings
,
and
they
have
this
only
design
to
make
Men
good
.
3.
The
last
of
the
Benefits
I
mentioned
,
which
the
Christian
hath
in
the
publick
Assemblies
,
is
the
Sacraments
.
I
have
already
said
something
concerning
Baptism
,
which
is
the
initial
Rite
that
is
used
at
our
first
Admission
,
which
solemnizes
,
and
as
it
were
confirms
and
ratifies
the
Engagement
,
which
the
Proselite
to
Christianity
then
takes
upon
him
.
I
might
here
add
,
that
it
cannot
seem
improbable
to
expect
the
secret
and
unseen
,
tho
not
unfelt
Blessing
of
God
to
be
conveyed
upon
the
Observance
of
his
own
Institution
,
and
the
Prayers
which
are
made
by
the
Church
on
the
behalf
of
the
Party
baptized
.
The
other
Sacrament
of
the
Lord's-Supper
,
if
we
consider
by
whom
,
and
at
what
time
it
was
instituted
,
we
shall
look
on
it
as
a
mighty
Privilege
to
be
admitted
to
it
:
For
our
Saviour
ordained
it
,
and
he
did
this
at
the
time
of
his
Death
,
when
he
was
about
to
give
the
greatest
Instance
of
his
Love
to
us
,
that
ever
the
World
had
.
If
we
think
how
frequently
it
was
used
by
the
Primitive
Christians
,
and
what
an
Esteem
they
had
of
it
,
we
shall
by
this
also
be
persuaded
,
that
it
is
a
very
valuable
thing
.
But
on
the
other
hand
,
if
we
make
an
Estimate
of
it
according
to
the
Judgment
of
our
own
Times
,
we
must
then
look
on
it
,
as
having
either
much
Evil
,
or
very
little
Good
in
it
,
for
else
sure
Men
could
not
possibly
neglect
it
as
they
do
.
But
let
us
not
judge
of
it
by
any
extrinsecal
Considerations
whatsoever
.
Let
us
consider
the
Nature
of
the
Thing
it self
,
and
the
excellent
Uses
it
serves
,
and
then
we
shall
better
discern
the
Advantages
it
brings
.
The
thing
we
are
to
do
,
is
to
commemorate
the
great
Performances
of
our
Lord
Jesus
Christ
,
which
were
consummated
in
that
painful
and
ignominious
Death
he
underwent
for
our
sakes
:
This
we
are
commanded
to
do
in
eating
Bread
,
and
drinking
Wine
.
Now
whilst
we
do
an
Action
which
so
well
becomes
us
,
and
that
is
so
honourable
to
our
dearest
Lord
,
we
receive
unto
our selves
unconceivable
Benefits
:
For
,
when
we
look
on
Christ
crucified
for
our
Sins
,
as
the
Sacrifice
offered
for
us
,
this
shews
us
the
Heinousness
of
Sin
,
and
makes
us
more
sensible
of
,
and
sorrowful
for
the
Sins
we
have
committed
;
as
also
more
to
detest
and
resolve
against
all
Sin
for
time
to
come
.
This
also
convinceth
us
of
God's
Right
to
challenge
our
Obedience
,
and
to
punish
us
for
our
Default
.
And
he
doth
by
this
Instance
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
shew
us
what
we
are
to
expect
,
if
we
continue
in
a
sinful
Practice
.
Again
;
When
we
look
on
the
Sacrifice
,
as
accepted
and
esteemed
by
God
,
this
will
increase
our
value
of
Obedience
to
the
Divine
Law
,
and
we
shall
set
an
higher
Price
on
Holiness
;
for
it
was
this
which
made
our
Saviour's
Oblation
so
acceptable
unto
God
.
This
will
also
encourage
our
Faith
and
Hope
in
God
,
when
we
consider
that
a
Sacrifice
hath
been
offered
,
and
is
accepted
on
our
behalf
.
When
we
take
a
view
of
our
dying
Saviour
,
as
our
Example
and
Patern
,
we
then
learn
the
most
perfect
Submission
of
our
Wills
,
the
most
entire
Resignation
of
our
Selves
to
the
Will
of
God
,
the
most
unconquerable
Patience
,
the
greatest
Resolution
,
and
yet
the
most
of
Mildness
,
and
above
all
,
the
most
universal
and
intense
Love
that
can
be
exprest
;
Love
to
Enemies
,
to
malicious
and
wicked
Persecutors
,
to
be
desiring
heartily
,
and
earnestly
endeavouring
their
Welfare
,
whilst
they
are
eagerly
seeking
our
Ruine
.
And
when
we
have
had
Christ
set
before
us
,
as
dying
for
our
Brethren
,
this
will
engage
us
also
to
do
or
suffer
any
thing
for
them
.
We
cannot
but
draw
this
easy
Conclusion
,
If
he
so
loved
us
,
we
ought
also
to
love
one
another
.
I
mention
only
some
,
and
those
but
a
few
,
of
the
Advantages
which
we
may
and
do
receive
by
the
Sacrament
of
the
Lord's
Supper
,
for
the
increase
of
our
Holiness
,
and
our
Peace
.
And
this
may
suffice
at
present
to
the
Sixth
Particular
;
I
now
proceed
to
the
Seventh
and
last
.
Seventhly
;
The
wise
and
good
Counsels
,
together
with
the
holy
and
virtuous
Examples
of
the
Members
of
this
Society
,
both
those
that
are
on
Earth
,
and
those
that
are
in
Heaven
.
There
is
no
Member
of
the
Christian
Church
,
who
wants
Counsel
,
or
deserves
Reproof
,
or
to
whom
Exhortation
is
necessary
,
but
lives
among
those
who
both
can
and
will
(
as
Occasion
serves
)
advise
,
and
rebuke
,
and
persuade
him
:
for
the
Christian
is
fully
instructed
in
what
is
good
and
fit
;
and
it
is
his
duty
not
to
suffer
Sin
upon
his
Brother
,
but
we
are
to
exhort
one
another
daily
to
the
practice
of
Holiness
.
And
if
we
look
into
the
Remains
of
the
good
Men
,
who
in
former
Ages
were
Members
of
the
Church
on
Earth
,
we
shall
find
a
rich
Treasure
of
most
wise
and
excellent
Counsels
,
that
will
direct
our
Behaviour
in
every
Condition
we
can
fall
into
.
These
are
extant
in
the
Books
of
the
Scripture
,
and
in
other
Writings
of
a
Christian
Spirit
and
Temper
.
And
as
for
the
Examples
,
how
many
are
those
that
have
gone
before
us
in
the
ways
of
Holiness
and
Vertue
,
whose
Practice
is
our
sure
Guide
in
the
ways
that
lead
to
Happiness
.
I
need
not
mention
those
known
and
celebrated
Names
of
Abraham
,
Isaac
,
and
Jacob
,
of
Job
,
and
David
,
and
the
Prophets
of
the
Lord
,
who
were
all
Members
of
the
same
Church
,
of
which
the
Eternal
Word
,
the
only
Begotten
of
the
Father
,
is
the
Head
.
Besides
these
ancient
Worthies
,
we
have
the
Lives
of
those
good
Men
,
who
were
with
,
and
since
our
Saviour
,
who
have
set
us
the
fairest
Copies
of
Meekness
and
Humility
,
of
an
undaunted
Courage
,
a
firm
Patience
,
an
Obedience
to
Superiors
,
a
Justice
and
Honesty
in
all
Dealings
,
an
universal
Charity
and
Good-will
,
an
exact
Temperance
,
a
true
and
an
excellent
Religion
:
In
short
,
they
have
gone
before
us
in
all
the
ways
of
Holiness
and
Goodness
.
But
over
and
above
,
and
which
is
more
than
all
these
,
we
have
upon
sure
Record
the
most
admirable
Patern
of
Goodness
that
ever
the
World
saw
,
in
the
most
excellent
Life
of
our
most
blessed
Lord
.
There
is
Holiness
in
perfection
,
and
Vertue
in
its
most
exalted
state
;
there
we
see
the
utmost
possibilities
of
Goodness
,
to
which
Human
Nature
can
be
raised
on
this
Earth
.
This
and
the
rest
of
those
great
Examples
,
serve
to
instruct
our
Ignorance
,
to
quicken
our
Dulness
,
and
to
encourage
our
Faintings
and
Despondencies
.
Besides
these
,
we
have
Examples
of
Men
now
alive
,
which
teach
us
Religion
and
Vertue
,
and
engage
us
to
practise
it
.
As
bad
as
the
World
is
,
there
are
those
who
shine
as
Lights
in
the
midst
of
the
darkness
of
this
Earth
.
There
are
many
whom
the
Grace
of
God
hath
taught
to
live
soberly
,
and
righteously
,
and
godly
;
who
keep
their
Appetites
and
Passions
under
due
restraint
,
and
good
government
,
so
that
they
are
harmless
in
their
Conversation
;
and
not
only
so
,
but
they
live
to
the
good
purposes
of
promoting
their
own
and
other
Mens
good
Estate
and
Welfare
.
I
have
now
briefly
touched
upon
the
Privileges
Men
do
or
may
receive
by
being
Members
of
the
Christian
Church
:
but
I
have
not
in
my
Discourse
observed
the
Method
which
I
intended
,
because
I
would
be
shorter
;
I
shall
therefore
only
mention
how
it
is
with
them
in
respect
of
God
,
and
of
the
Devil
.
And
briefly
,
the
Case
is
thus
in
respect
of
God
,
That
it
is
a
matter
of
far
less
difficulty
for
us
,
who
have
the
Gospel
,
and
live
tho
but
in
the
outward
Communion
with
the
Church
,
to
repent
of
our
Sins
,
and
become
good
Men
,
and
to
live
holy
Lives
,
than
it
was
or
is
to
any
others
.
This
is
now
made
so
practicable
,
so
feasible
a
matter
,
that
no
Man
falls
short
of
it
,
who
is
not
foolishly
obstinate
,
unaccountably
sottish
,
and
unnaturally
neglectful
of
himself
,
and
careless
of
his
own
Happiness
:
so
that
whoever
fails
,
it
must
be
resolved
into
his
own
gross
stupidity
,
sottishness
,
and
self-neglect
;
for
he
is
now
put
into
a
condition
and
capacity
of
receiving
the
greatest
Mercies
from
the
Divine
Bounty
,
and
is
in
the
way
in
which
God
usually
does
communicate
them
.
But
as
many
as
are
recovered
out
of
a
state
of
Sin
,
to
a
Life
of
Vertue
,
their
past
Sins
are
all
pardoned
,
their
frequent
Infirmities
and
Shortnesses
are
also
remitted
,
so
as
they
shall
not
rise
up
in
Judgment
to
condemn
them
:
and
they
have
eternal
Life
ascertain'd
to
them
,
by
the
immutable
Promise
of
that
God
who
cannot
lie
.
They
are
under
his
Protection
and
special
Providence
,
who
orders
all
things
that
befall
them
,
so
as
that
they
turn
to
their
Advantage
,
and
are
made
serviceable
to
their
Vertue
,
and
will
increase
their
Happiness
.
Lastly
;
As
to
the
Devil
,
the
Prince
of
the
Power
of
the
Air
,
the
Spirit
that
works
in
the
Children
of
Disobedience
:
They
are
redeem'd
from
under
his
Vassalage
,
he
hath
now
no
more
Power
over
them
;
he
cannot
domineer
over
their
Souls
or
Bodies
,
as
he
did
before
the
coming
of
our
Saviour
:
His
Oracles
are
silenced
;
his
Power
lessened
;
the
Light
of
the
glorious
Gospel
hath
scatter'd
the
Powers
of
Darkness
,
so
that
now
they
creep
into
the
Corners
of
the
Earth
.
Now
that
Mens
Souls
are
freed
from
the
Ignorance
,
and
those
Errors
under
which
they
were
held
,
their
Bodies
are
also
free
from
the
Hellish
Cruelties
of
Tyrannical
Fiends
:
They
are
no
longer
under
the
Power
of
Satan
,
now
that
they
are
become
Subjects
of
the
Kingdom
of
Christ
,
who
hath
conquered
and
triumphed
over
the
Head
of
the
Apostate
Spirits
,
and
hath
the
Keys
of
Hell
and
Death
.
Thus
I
have
briefly
represented
the
great
Benefits
which
accrue
to
Men
by
being
Members
of
the
Church
of
Christ
,
whether
we
consider
them
as
single
Persons
,
or
as
in
Societies
,
with
reference
to
God
,
or
the
Devil
.
For
,
whether
we
consider
the
Greatness
and
Largeness
,
the
vast
Extent
and
long
Continuance
of
the
Church
,
or
the
excellent
Wisdom
and
Goodness
of
many
of
its
Members
;
whether
we
look
on
the
Engagement
laid
upon
them
in
their
first
Admission
into
the
Church
,
or
the
admirable
Order
and
Government
of
it
,
or
the
incomparably
good
Laws
which
are
given
to
all
its
Members
,
or
the
proper
and
wholesom
Discipline
which
is
used
in
it
,
or
the
Religious
Exercises
which
are
used
in
the
Publick
Assemblies
,
we
must
necessarily
confess
,
that
all
these
will
have
a
mighty
Influence
on
Men
,
to
make
them
good
in
themselves
,
and
good
in
all
their
Relations
.
And
if
they
become
good
,
they
are
then
from
under
the
Dominion
of
the
Devil
,
and
within
the
Kingdom
,
and
so
under
the
Protection
and
Care
of
the
Soveraign
Lord
of
Men
and
Angels
:
and
they
continuing
to
do
well
,
shall
be
Partakers
of
everlasting
Life
and
Happiness
.
This
is
the
Condition
,
these
are
the
Privileges
of
every
true
Christian
,
of
every
Man
,
who
is
not
grossly
wanting
to
himself
,
and
careless
of
his
own
manifestly
greatest
and
best
Interests
.
The
Inferences
I
would
make
,
are
these
two
:
I.
Let
us
then
set
an
high
value
upon
the
Christian
Religion
in
general
;
and
in
particular
,
on
our
being
Members
of
that
Body
of
which
Christ
is
the
Head
.
Since
so
many
,
and
such
inestimable
Advantages
accrue
to
us
by
being
parts
of
this
Society
;
let
us
take
the
greatest
care
to
preserve
our selves
in
Union
with
it
:
Let
us
not
,
as
too
many
in
our
Days
are
,
be
indifferent
whether
we
be
of
this
Body
,
or
no
:
Let
us
not
needlesly
separate
our selves
from
it
.
Do
not
make
slight
Account
of
those
Censures
,
which
cut
us
off
from
the
Church
:
for
if
they
be
exercised
,
non
errante
Clave
,
that
is
,
upon
good
ground
,
a
just
Cause
,
and
by
a
just
Authority
;
God
confirms
in
Heaven
,
what
his
Commissioners
do
upon
Earth
:
Whose
Sins
they
remit
or
retain
,
are
remitted
or
retained
by
him
also
.
And
if
there
be
a
Male
Administration
,
yet
the
excommunicated
Person
is
deprived
of
some
Benefits
which
otherwise
he
might
have
.
Have
a
great
regard
for
that
Body
,
of
which
whosoever
is
a
Member
,
hath
so
great
Privileges
.
Be
careful
not
to
make
any
unnecessary
and
unnatural
Divisions
and
Schisms
in
it
,
or
to
do
any
thing
that
may
tend
to
the
dissolution
of
that
most
excellent
Scociety
.
II.
Let
us
behave
our selves
as
becomes
the
Members
of
this
excellent
Society
;
and
let
our
Lives
and
Tempers
,
our
Devotion
towards
God
,
our
Justice
and
Charity
towards
Men
,
our
good
Government
of
our selves
according
to
the
Rules
of
Temperance
and
Moderation
▪
let
these
make
it
manifest
,
what
excellent
Advantages
we
have
by
being
Members
of
the
Christian
Church
.
We
have
Advantages
above
others
;
let
us
shew
this
by
living
better
Lives
than
others
:
If
we
be
not
much
better
than
other
Men
,
we
must
needs
be
far
worse
,
Let
us
not
be
so
foolish
as
to
neglect
the
Advantages
we
have
.
Forsake
not
the
assembling
of
your selves
together
,
as
the
manner
of
some
is
,
&c.
Neglect
not
the
Sacraments
,
as
too
too
many
do
.
I
conclude
all
,
by
reminding
you
,
in
short
,
of
the
Advantages
of
which
I
have
spoken
:
And
desire
you
,
-
1.
To
consider
Men
singly
.
And
,
-
2.
In
Societies
.
And
under
the
First
;
That
their
Knowledg
and
Wisdom
,
their
Vertue
and
Goodness
,
their
Quiet
and
Peace
,
their
Joy
and
Pleasure
,
their
future
and
everlasting
Happiness
,
are
further'd
and
secured
by
their
being
Members
of
this
Society
.
Under
the
second
;
That
this
sacred
Society
is
a
great
Security
to
,
and
Establishment
of
that
Order
,
which
is
necessary
to
all
Civil
Societies
,
and
doth
greatly
conduce
to
that
Peace
and
Prosperity
,
i.
e.
Wealth
and
Credit
,
which
is
their
End
.
This
Society
is
so
far
from
interfering
with
the
Civil
,
that
it
is
very
beneficial
to
them
,
for
it
preserves
and
confirms
them
.
All
this
Good
is
procured
by
Mens
being
incorporated
into
the
Body
of
Christ
;
as
appears
,
First
;
By
the
first
Admission
and
Entrance
into
the
Church
,
which
is
done
by
a
publick
Profession
of
the
Religion
of
Christ
,
a
being
baptized
into
the
Name
of
Father
,
Son
,
and
Holy-Ghost
:
All
which
must
lay
a
great
Engagement
on
us
to
live
holy
and
excellent
Lives
,
that
so
we
may
live
answerably
to
the
Profession
we
have
made
,
and
the
Engagement
we
have
taken
upon
us
.
Secondly
;
This
will
also
appear
hugely
beneficial
to
that
excellent
Order
and
Government
,
which
is
setled
and
is
to
be
observed
in
the
Church
;
but
especially
those
incomparably
good
Laws
,
which
are
given
to
this
Society
,
those
especially
which
are
peculiar
to
it
:
Those
of
Love
,
and
doing
good
to
all
;
in
especial
manner
,
of
Love
to
one
another
,
of
forgiving
even
Enemies
,
of
Meekness
,
&c.
And
also
that
most
humane
and
proper
Discipline
,
which
is
prescribed
to
be
used
toward
Offenders
:
For
,
this
is
a
Government
,
whose
design
is
the
Increase
of
every
Man's
Vertue
and
Happiness
.
And
this
Government
is
so
excellently
contrived
,
that
the
particular
and
private
Interests
of
any
do
never
clash
or
interfere
with
the
publick
Interest
of
the
Society
in
general
.
And
tho
many
Corruptions
and
Abuses
have
crept
into
the
Government
of
the
Christian
Church
;
yet
even
in
a
very
Male-Administration
of
it
,
there
are
still
great
Helps
to
Vertue
:
And
those
very
Formalities
,
and
Shadows
,
and
Names
of
some
Offices
and
Things
,
which
remain
,
may
serve
to
put
us
in
mind
what
ought
to
be
,
and
what
we
should
take
care
to
do
,
or
to
avoid
.
It
is
in
this
,
as
in
other
Governments
,
better
to
be
under
bad
ones
,
than
none
at
all
;
and
more
eligible
to
bear
the
Corruptions
of
Men
,
who
are
at
present
in
place
of
Power
,
than
to
attempt
a
Change
of
the
Constitution
,
or
to
go
about
to
alter
the
Government
it self
.
Thirdly
;
The
Archives
and
Records
of
this
Society
;
which
are
contained
in
the
Books
of
the
Old
and
New
Testament
,
(
which
indeed
it
is
possible
a
Man
may
have
,
that
is
not
of
this
Society
;
but
by
his
being
of
it
,
he
is
entitled
to
this
Privilege
)
he
now
hath
free
access
to
them
.
And
how
much
these
Divine
Records
tend
to
enlighten
Mens
Minds
,
and
to
purify
their
Hearts
,
only
they
know
,
who
have
used
them
.
There
we
have
upon
Record
the
first
Original
of
this
excellent
Society
,
the
gradual
Dispensations
of
God
to
his
Church
of
all
Ages
;
the
Examples
and
Lives
of
many
of
the
Members
of
it
,
but
especially
the
Holy
Jesus
;
the
Acts
of
Government
and
Discipline
,
which
have
been
in
the
first
Age
after
Christ
.
Fourthly
;
The
Publick
Assemblies
for
the
Exercise
of
Religion
,
to
which
they
are
admitted
:
Where
,
-
1.
They
pray
to
God
publickly
for
and
with
each
other
.
-
2.
The
Scriptures
are
read
.
-
3.
They
receive
the
Sacrament
of
the
Lord's-Supper
,
and
Infants
are
baptized
.
Fifthly
;
The
Conversation
,
the
Counsels
,
and
Exhortations
,
and
Reproofs
,
and
Examples
of
their
Fellow-Members
.
All
these
tend
to
make
Men
vertuous
,
and
that
brings
with
it
present
Peace
,
and
future
Happiness
;
for
God
loves
,
and
will
reward
Vertue
,
&c.
OF
LOVING
OUR
ENEMIES
.
MATTH.
5.
44.
But
I
say
unto
you
,
Love
your
Enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
despitefully
use
you
,
&c.
THese
Words
are
enforced
by
a
very
great
Authority
,
and
it
was
necessary
in
the
Opinion
of
some
,
that
they
should
be
born
up
by
the
Credit
of
the
Law-giver
:
that
the
repute
of
his
Wisdom
and
Goodness
might
take
off
the
Scandal
of
Folly
and
Evil
in
the
Command
:
For
,
with
many
this
Text
and
divers
others
are
contradictory
to
Reason
,
and
opposite
to
the
Nature
of
Man
:
than
which
Opinion
,
I
know
nothing
more
prejudicial
to
Christian
Religion
.
For
,
if
this
be
granted
,
it
is
then
confess'd
,
that
our
Religion
is
false
and
evil
;
that
whosoever
believes
it
,
believes
in
Opposition
to
his
Mind
;
and
he
that
obeys
it
,
doth
it
to
his
own
Hurt
;
that
he
ruines
himself
,
and
depraves
his
Nature
.
This
Error
tends
to
the
utter
Subversion
of
Christianity
:
For
,
it
makes
it
impossible
to
be
either
believed
,
or
practis'd
:
For
no
Man
can
give
Credit
to
that
,
which
contradicts
what
he
cannot
doubt
;
and
no
Man
can
do
that
,
which
he
is
assured
tends
to
his
Destruction
,
as
all
Actions
do
,
which
are
repugnant
to
his
Nature
.
No
Man
can
believe
what
he
cannot
conceive
,
nor
can
he
conceive
a
Contradiction
,
not
apprehend
what
is
impossible
;
nor
can
he
do
that
,
which
he
thinks
so
evil
,
as
that
is
,
which
is
intrinsecally
repugnant
to
his
Nature
.
He
that
hath
entertain'd
this
Conceit
,
must
also
assert
,
that
he
who
will
believe
the
Articles
of
our
Faith
,
must
lay
aside
his
Reason
;
and
he
who
will
obey
the
Precepts
of
Christ
,
must
put
off
his
Nature
,
and
cease
to
be
a
Man
,
if
he
will
be
a
Christian
.
But
how
unworthily
doth
this
reflect
upon
God
,
by
making
him
thus
at
odds
with
himself
;
that
what
he
made
at
first
,
he
after
destroys
;
that
his
Works
of
Creation
and
Redemption
clash
?
It
argues
him
to
have
forgot
the
Capacities
of
his
Creatures
,
when
he
makes
a
Revelation
of
that
,
which
is
unconceivable
by
them
;
or
hath
required
them
to
do
what
is
not
possible
they
should
do
;
and
doth
all
this
for
their
Advantage
,
which
will
infallibly
ruine
them
.
Besides
;
What
a
disparagement
is
this
to
Religion
?
How
justly
is
that
suspected
for
a
Cheat
,
where
to
the
belief
of
its
Articles
,
and
practice
of
its
Duties
,
Men
must
be
Unreasonable
and
Unnatural
?
And
how
doth
this
open
a
door
to
Error
and
evil
Practice
,
by
deposing
Reason
,
and
casting
off
Nature
?
For
,
he
that
doth
this
in
any
Case
,
may
for
ought
I
know
,
do
it
in
every
one
;
and
then
he
must
believe
all
that
is
told
,
and
do
all
that
is
bid
him
;
and
then
he
will
believe
Lies
,
and
practise
Wickedness
.
In
short
;
This
Opinion
takes
away
from
Christians
all
means
of
distinguishing
Truth
from
Falshood
,
it
subverts
the
Foundations
of
all
Discourse
,
it
leaves
no
differences
of
Good
and
Evil.
All
this
is
most
true
,
if
Man
must
believe
what
is
contrary
to
the
undoubted
Principles
,
and
the
truest
Discourses
of
his
Reason
,
or
do
what
is
repugnant
to
his
Nature
.
He
that
is
thus
perswaded
,
hath
cast
off
his
sure
and
faithful
Guide
,
and
now
must
wander
after
Fancy
,
and
be
at
the
Mercy
of
every
one
,
who
will
pretend
Inspiration
.
This
evil
and
false
Opinion
〈…〉
by
some
Mens
Mistake
of
〈◊〉
some
few
other
Texts
;
which
yet
to
them
that
have
well
consider'd
,
appear
both
consonant
to
Reason
,
and
agreeable
to
Nature
.
The
Design
of
this
Discourse
is
to
remove
that
Prejudice
,
which
many
have
entertained
against
this
Precept
of
our
Saviour
,
and
to
shew
that
it
is
not
unreasonable
,
as
many
,
whose
Mistake
and
Passion
make
them
unwilling
to
practise
it
,
pretend
it
to
be
.
This
will
be
very
evident
to
them
that
consider
;
-
I.
The
true
Sense
and
Import
of
the
Words
.
-
II.
The
Reasonableness
of
that
Practice
which
they
direct
to
,
and
the
Arguments
which
perswade
to
it
.
And
,
-
III.
The
Falseness
of
those
Objections
that
are
against
it
.
I.
The
true
meaning
of
the
Words
will
be
apparent
,
if
we
consider
,
1.
The
common
Acception
of
them
.
2.
How
they
were
understood
of
old
;
for
they
are
here
brought
in
,
in
opposition
to
what
was
then
spoke
,
and
so
the
Words
must
have
the
same
Sense
they
then
had
.
3.
The
Relation
and
Order
they
have
to
other
Precepts
;
for
without
this
Comparative
Knowledg
of
the
Law
it
cannot
be
understood
.
1.
As
to
the
common
Acception
of
the
Words
,
there
can
be
no
Controversy
,
because
the
Philosophers
(
who
have
frequently
taken
to
themselves
a
Liberty
of
imposing
their
Sense
upon
Words
,
yet
)
in
this
agree
with
the
Vulgar
,
both
of
them
understanding
these
two
things
by
Love
.
1.
To
wish
and
desire
well
to
any
.
2.
To
do
well
to
them
.
1.
To
think
well
of
,
and
towards
another
,
to
wish
and
desire
their
Welfare
,
that
is
the
Soul
;
to
do
them
that
Good
which
is
wished
them
,
that
is
the
Body
of
Love
:
both
are
essential
and
necessary
to
the
being
of
a
real
Love
.
This
Love
will
express
it self
variously
,
according
to
the
different
Conditions
of
its
Object
,
and
the
divers
Degrees
of
its
own
Power
.
If
the
thing
loved
be
very
good
,
then
Love
puts
on
the
Garment
of
Gladness
,
and
is
delighted
in
it
.
If
it
be
in
very
bad
State
,
and
destitute
of
Good
,
then
Love
turns
into
Pity
,
and
commiserates
.
If
it
be
unable
to
help
,
it
stays
in
Desires
,
and
good
Wishes
;
but
if
it
have
any
Power
,
it
exerts
it
,
and
goes
forth
into
Action
.
All
agree
,
that
to
love
is
(
according
to
St.
James
)
not
only
to
speak
good
Words
,
but
to
have
good
Thoughts
and
Desires
;
not
only
to
wish
well
,
but
also
to
do
well
,
where
we
can
.
To
speak
well
is
but
the
Picture
of
Love
;
to
think
well
,
is
Love
in
the
Womb
;
but
to
do
well
also
,
is
Love
brought
forth
,
and
perfect
,
now
it
is
finished
.
Our
Enemies
are
those
that
hate
us
,
that
is
,
who
both
think
,
and
do
us
evil
,
who
both
desire
and
do
us
Mischief
:
Neither
of
these
alone
are
sufficient
to
denominate
Men
our
Enemies
.
All
grant
our
Friends
may
do
us
ill
Offices
,
and
they
that
heartily
wish
us
well
,
may
do
that
which
they
desire
to
do
,
who
intend
to
ruin
us
;
and
yet
we
call
them
not
Enemies
.
Nor
on
the
other
part
,
can
we
justly
call
any
Man
so
,
who
hath
Power
to
hurt
us
,
and
doth
not
:
for
we
have
no
other
way
to
know
his
Thoughts
but
by
his
Works
;
and
if
they
do
not
yet
come
to
these
,
it
is
an
Argument
they
are
not
the
setled
Judgment
of
a
Man's
Mind
;
that
they
are
not
consented
to
;
and
no
Man
is
to
be
censur'd
for
that
which
is
a
matter
of
Practice
,
and
is
not
his
practical
Judgment
.
No
Man
can
be
said
to
be
,
or
to
do
any
thing
that
merits
Praise
or
Blame
,
where
he
hath
not
given
his
Consent
,
and
where
the
Action
is
within
his
Power
,
and
follows
not
,
there
he
doth
not
consent
.
2.
These
Words
were
so
understood
by
them
of
old
,
as
they
generally
are
:
This
appears
sufficiently
by
both
the
Doctrines
and
Practices
of
those
Jews
who
were
phariseiz'd
,
and
wholly
adhered
to
the
Traditions
of
the
Elders
,
and
the
Opinions
of
their
Doctors
and
Rabbies
.
Their
Carriage
was
such
,
as
shewed
they
thought
themselves
not
only
permitted
,
but
commanded
to
desire
and
do
Evil
to
their
Enemies
;
and
all
were
such
in
their
Esteem
,
who
were
not
Jews
or
Proselites
:
And
therefore
they
denied
them
common
Offices
of
Civility
,
would
not
(
Monstrare
vias
eadem
nisi
sacra
colenti
)
so
much
as
direct
a
Stranger
in
his
way
,
if
he
were
not
of
their
Religion
.
And
besides
,
call'd
them
by
most
uncivil
Names
,
as
Dogs
,
&c.
and
would
injure
them
by
Fraud
or
Violence
,
and
did
all
that
which
I
before
said
of
Love
,
to
those
of
their
own
Nation
.
So
then
the
Words
of
the
Text
being
spoken
in
opposition
to
their
Opinion
of
old
,
must
be
understood
in
the
same
Sense
they
took
them
in
;
and
then
the
plain
Sense
of
our
Saviour
is
;
that
we
should
design
their
Good
and
Welfare
,
who
desire
and
intend
ill
to
us
.
That
we
should
repay
Hatred
with
Love
,
ill
Offices
with
good
ones
:
and
in
sum
,
do
well
to
them
,
that
do
evil
to
us
;
not
requiting
Hatred
with
Hatred
,
one
ill
turn
with
another
.
3.
Let
us
consider
the
Words
with
Relation
to
other
Precepts
:
This
is
necessary
to
be
considered
for
the
understanding
the
Bounds
and
Limits
of
any
Precept
,
and
consequently
how
far
it
is
obligatory
.
There
are
two
Propositions
,
which
in
general
may
serve
for
Rules
,
in
the
Interpretation
of
any
Command
,
and
they
are
not
,
that
I
know
,
denied
by
any
.
First
;
That
no
Action
that
is
impossible
,
is
commanded
,
and
none
that
is
necessary
forbidden
.
If
any
Laws
be
made
that
keep
not
within
these
Bounds
,
it
argues
Folly
,
and
perhaps
Cruelty
in
the
Maker
of
them
;
and
he
to
whom
they
are
made
,
cannot
be
under
any
Obligation
.
Secondly
;
No
Law
that
is
particular
,
and
of
less
moment
,
can
null
one
that
is
greater
and
universally
obliging
:
Such
are
those
,
Love
and
do
Good
:
Avoid
Evil
,
&c.
And
where
two
good
things
are
in
Competition
,
and
one
is
apperently
better
,
chuse
the
best
;
because
that
which
is
less
good
,
habet
Rationem
mali
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
This
is
the
untransgressible
Law
;
it
is
contrary
to
Nature
to
do
otherwise
,
this
is
perpetually
obliging
:
This
is
a
Law
which
cannot
be
abrogated
,
from
which
no
other
Law
can
derogate
in
the
least
.
So
that
no
Precept
whatsoever
can
oblige
any
Person
not
to
do
that
which
is
better
:
Of
two
good
things
,
the
greater
;
of
two
Evils
,
the
lesser
is
always
to
be
chosen
:
And
indeed
Men
naturally
do
chuse
that
which
they
appreliend
to
be
so
.
These
two
Rules
premised
,
it
is
manifest
that
our
Saviour
,
in
this
Precept
of
loving
our
Enemies
,
doth
not
command
us
;
1.
To
love
any
thing
that
is
in
it self
Evil
,
nor
to
be
pleased
with
our
own
Harm
considered
in
it self
:
This
is
impossible
for
Humane
Nature
to
do
.
He
doth
not
by
this
intend
to
make
us
affected
to
Evil
,
as
we
are
to
Good
.
This
we
cannot
be
whilst
we
are
Men
;
our
Nature
must
be
first
destroyed
.
Every
one
naturally
and
necessarily
intends
his
own
Preservation
,
and
is
averse
from
that
which
tends
to
his
Ruine
.
The
desire
of
his
own
Preservation
and
Perfection
is
a
Principle
so
deeply
ingraven
in
Man's
Nature
,
that
it
cannot
be
obliterated
.
Nor
,
2.
Are
we
here
commanded
to
do
no
Evil
to
those
who
are
our
Enemies
.
Men
who
are
competent
Judges
of
Offences
,
and
who
have
Power
and
Right
to
punish
Offenders
,
are
not
hereby
forbidden
to
inflict
Penalties
on
them
,
where
other
Methods
will
be
probably
ineffectual
,
to
remove
or
prevent
some
greater
Evils
.
This
makes
doing
ill
to
any
,
not
only
excusable
,
but
necessary
,
where
a
greater
Evil
cannot
be
removed
without
it
.
And
,
3.
If
we
may
do
any
Evil
to
another
,
then
we
may
also
desire
and
will
it
.
It
is
unquestionable
,
a
Man
may
will
to
do
what
he
may
do
.
And
he
may
do
Evil
to
another
Man
,
where
,
1.
It
is
the
likeliest
means
to
procure
the
Offender
some
greater
Good
,
than
by
this
he
is
depriv'd
of
.
Or
,
2.
Where
it
is
but
consistent
with
his
Happiness
;
if
it
be
in
order
to
the
greater
Good
and
Advantage
of
others
,
the
Liberty
and
Security
of
other
Men
,
the
Publick
Peace
.
This
is
the
only
Reason
I
can
readily
think
of
,
why
the
Life
of
a
Robber
should
be
taken
away
,
that
People
may
be
secure
and
quiet
in
their
Possessions
,
and
encouraged
to
Labour
and
Industry
to
get
,
by
their
being
protected
by
the
Laws
in
keeping
what
they
have
;
and
also
lest
the
Contagion
should
spread
,
and
the
Malefactor
himself
proceed
to
more
Offences
,
and
others
receive
the
Infection
from
him
.
All
which
is
more
valuable
than
such
a
Man's
Life
.
These
are
the
Principles
of
Justice
;
and
our
Saviour
came
not
to
overturn
any
of
these
Foundations
.
This
then
seems
to
be
the
Sense
of
our
Saviour
in
this
Precept
.
Not
that
we
should
love
any
thing
that
is
Evil
to
us
,
and
tends
to
our
Ruine
as
such
:
Nor
,
that
we
should
not
endeavour
and
take
the
best
and
likeliest
ways
to
free
our selves
from
a
bad
Estate
:
Nor
that
we
should
not
do
and
desire
some
Evil
to
Men
who
may
be
our
Enemies
,
provided
that
it
be
in
order
to
a
greater
Good
,
than
it
is
a
Deprivation
of
to
themselves
or
others
,
and
never
inconsistent
with
their
Happiness
.
But
that
we
should
desire
and
do
as
much
as
we
can
,
all
that
Good
to
them
who
design
and
do
the
worst
Evils
to
us
,
which
can
be
consistent
with
our
wisest
Endeavours
after
their
,
our
own
and
others
greatest
Good
.
This
seems
to
be
all
that
is
meant
by
this
Precept
.
Only
this
Caution
is
necessary
;
that
Passion
,
and
Interest
,
and
Folly
must
not
determine
in
the
case
;
but
Wisdom
and
Righteousness
must
sit
in
Judgment
,
and
decide
what
is
,
and
what
is
not
consistent
with
their
,
or
other
Mens
greater
Good
.
II.
Now
let
us
consider
the
Reasonableness
of
such
a
Practice
considered
in
it self
;
and
the
Arguments
that
are
drawn
from
such
a
Consideration
of
it
,
as
well
as
the
more
external
that
perswade
to
it
.
1.
Consider
Love
in
it self
.
It
is
the
most
pleasant
as
well
as
the
most
beneficial
and
perfective
Operation
of
Man
.
There
is
none
but
will
confess
himself
beholden
to
this
Passion
,
for
the
greatest
Delights
he
hath
ever
met
with
.
It
is
that
which
makes
us
receive
any
thing
of
Pleasure
in
our
Enjoyments
:
Without
it
the
best
Condition
would
afford
us
no
Content
,
and
with
it
we
shall
have
Satisfaction
in
the
worst
.
It
is
Love
more
than
any
other
thing
,
that
differences
Mens
Delights
,
Estates
,
Enjoyments
,
&c.
Our
Delight
consists
not
in
having
abundance
of
Riches
,
nor
in
being
honoured
,
nor
in
knowing
much
;
but
in
our
Love
and
value
for
these
things
.
He
that
hath
much
,
and
loves
not
his
Wealth
,
hath
no
more
of
pleasure
from
his
Riches
,
than
he
who
is
poor
.
Hence
is
it
that
the
Necessitous
hath
more
of
Delight
in
his
Condition
,
than
the
Wealthy-Man
in
his
;
because
he
more
loves
and
values
his
few
Necessaries
,
than
the
other
can
his
many
Superfluiries
.
But
I
need
no
further
Evidence
of
the
Pleasures
of
Love
and
Good-will
,
than
an
Appeal
to
every
Mans
Sense
and
Observation
of
himself
will
give
.
The
more
he
has
of
this
,
the
better
it
is
with
him
.
If
therefore
it
be
extended
as
far
as
there
is
any
thing
that
may
be
an
Object
of
Love
,
how
great
must
his
Delight
be
?
The
most
that
we
know
of
Heaven
,
which
is
a
State
of
the
greatest
Pleasure
and
Delight
that
Humane
Nature
can
have
,
is
,
that
there
is
a
constant
and
a
great
Love
;
and
Hell
;
which
is
the
greatest
Torment
,
is
destitute
of
all
Good-will
:
Love
and
Kindness
are
banished
hence
,
and
Spite
,
and
Hatred
,
and
Envy
,
take
the
place
.
How
beneficial
this
Temper
is
to
Humane
Nature
,
is
very
apparent
.
The
Body
it self
shares
in
the
Advantages
that
come
by
it
.
In
the
Opinion
of
the
French
Philosopher
,
as
well
as
the
Observation
of
many
,
it
is
literally
Health
to
the
Navel
,
and
Marrow
to
all
the
Bones
.
It
gives
Warmth
and
Motion
to
the
Blood
,
and
new
fresh
Spirits
to
the
whole
Body
:
and
on
this
account
he
thinks
it
more
adviseable
to
live
in
a
mistaken
Love
,
than
in
Hatred
that
is
true
,
and
hath
a
Foundation
.
But
if
this
admit
of
Dispute
,
yet
that
is
unquestionable
,
that
it
is
far
better
to
love
with
Reason
,
than
to
hate
without
it
;
and
that
is
all
I
plead
for
.
But
these
are
the
least
of
the
Advantages
we
have
by
Love
:
the
greater
are
those
,
which
more
immediately
concern
the
Soul
,
and
they
are
summ'd
up
in
this
,
the
knocking
off
the
Shackles
and
Fetters
,
which
Hatred
,
and
Sorrow
and
Fear
had
bound
up
our
Powers
by
;
Love
,
that
comes
and
mightily
rescues
us
from
that
Bondage
and
Thraldom
:
It
sets
us
at
liberty
,
unties
the
Tongue
of
the
Dumb
,
and
unlooses
our
Hands
that
were
bound
.
It
brings
us
back
from
the
Solitude
,
whither
Hatred
or
Fear
had
driven
us
,
to
a
Converse
amongst
Men
,
and
makes
us
active
,
and
disposes
us
to
the
Employment
of
all
our
Powers
,
which
is
necessary
to
their
Perfection
,
and
hath
a
great
tendency
to
it
.
That
is
the
first
,
from
the
consideration
of
Love
in
General
.
Secondly
;
Now
consider
it
with
its
Object
,
Enemies
.
1.
They
may
do
us
much
Good
,
and
we
are
often
the
better
for
them
.
(
1.
)
That
whereby
they
intend
to
ruin
us
,
is
often
our
Advancement
;
the
Blow
by
which
they
would
kill
,
cures
us
;
so
that
the
Sword
becomes
a
Lancet
;
and
the
Enemy
who
designs
to
make
Wounds
,
proves
a
Chirurgion
and
heals
them
.
Indeed
this
being
besides
their
Intention
,
we
perhaps
shall
not
think
they
merit
our
Love
,
or
Thanks
the
more
;
but
however
,
they
are
Instruments
of
Good
to
us
;
and
we
should
love
that
which
is
any
cause
of
Good
to
us
.
Joseph
,
on
this
account
,
was
not
himself
,
nor
would
have
his
Brethren
angry
with
themselves
,
because
tho
they
intended
him
Evil
,
yet
God
did
him
good
by
it
,
and
used
them
as
Instruments
thereof
.
We
love
things
that
cannot
intend
us
any
Good
,
if
yet
we
receive
any
from
them
,
such
are
all
without
Reason
.
Thus
the
Sword
with
which
a
Man
hath
defended
himself
,
is
of
great
value
with
him
;
and
why
should
not
we
as
well
love
them
that
do
us
Good
against
their
Will
,
as
those
that
do
it
without
any
Will
at
all
?
But
,
(
2.
)
We
owe
much
to
their
evil
Designs
and
mischievous
Devices
against
us
.
This
makes
us
cautious
and
circumspect
,
and
this
Caution
makes
us
wise
.
He
considered
this
rightly
,
who
when
he
would
repay
every
one
what
he
had
received
from
them
,
gave
his
Prudence
to
his
Enemies
.
This
Apprehension
makes
us
more
exact
in
what
we
do
,
than
otherwise
we
should
be
.
We
shall
go
upright
,
if
we
know
there
be
those
that
watch
for
our
halting
:
We
shall
be
more
accurat
in
our
Actions
,
where
we
are
to
receive
our
Doom
from
Enemies
,
than
where
Friends
are
to
judg
us
.
Friends
are
often
so
blinded
with
Passion
,
that
they
can
see
nothing
that
is
amiss
;
and
Enemies
are
so
envious
,
that
they
acknowledg
nothing
Good
,
but
what
is
eminently
so
.
This
is
therefore
a
Spur
to
make
us
do
our
best
.
Many
Men
,
if
they
had
had
fewer
Friends
,
and
more
Enemies
,
had
been
much
better
than
now
they
are
:
Therefore
we
must
love
them
as
we
love
Poisons
,
that
are
mixt
by
the
Physician
so
,
as
they
are
made
soveraign
Medicines
,
and
cure
our
Disease
.
This
is
the
first
.
2.
Tho
our
Enemies
do
Evil
to
us
,
yet
there
is
Good
in
them
;
and
for
the
sake
of
that
we
must
love
them
.
Wilt
thou
destroy
the
Righteous
with
the
Wicked
?
said
Abraham
to
God
,
Far
be
it
from
thee
.
It
is
the
same
Injustice
,
for
any
to
hate
and
destroy
the
Good
which
is
in
any
Man
with
the
Evil
,
where
a
Separation
can
be
made
.
God
sent
his
Angel
to
bring
Lot
out
of
Sodom
;
and
in
the
Deluge
,
Noah
was
warned
and
saved
in
the
Ark
We
should
follow
this
Example
;
prosecute
and
destroy
the
Wickedness
,
the
Evil
of
a
Man
;
hate
that
with
a
perfect
Hatred
;
but
spare
the
Man
,
be
kind
to
our
own
Kindred
,
have
regard
to
God's
Creature
and
Image
,
lov●
the
Christian
.
Physicians
do
never
cut
off
any
part
of
the
Body
which
is
not
so
corrupted
,
that
there
is
no
hopes
of
a
Cure
,
and
where
the
rest
of
the
Body
is
not
in
danger
by
it
,
and
the
Part
it self
not
vital
,
not
necessary
to
Life
.
And
in
the
Body
Politick
,
the
Relatives
of
an
Offender
are
not
involved
in
his
Sufferings
,
where
the
Offence
is
not
very
great
;
nor
there
unless
it
can
be
supposed
they
were
Partners
with
him
;
or
it
be
necessary
for
the
publick
and
greater
Good
,
both
to
demonstrate
a
great
Severity
against
such
Crimes
,
and
thereby
to
terrify
Men
,
and
also
the
more
to
engage
all
Relations
to
concern
themselves
in
one
anothers
well-doing
.
Somewhat
like
this
should
our
Carriage
be
in
the
Case
before
us
.
Is
there
any
hopes
that
the
Evil
may
be
removed
from
the
Life
and
Mind
of
the
Man
,
without
his
Ruine
?
Try
if
it
may
.
And
it
is
hard
to
say
that
a
Man
is
,
or
can
be
so
much
our
Enemy
,
that
he
will
never
be
our
Friend
.
We
cannot
affirm
that
the
Case
is
desperate
,
that
he
is
unreconcileable
.
Surely
no
Man
is
so
much
a
Devil
,
as
to
be
implacable
,
this
can
never
be
.
Besides
,
there
may
sometimes
be
a
deal
of
Wisdom
and
Goodness
,
which
must
be
loved
,
and
the
Man
valued
for
it
.
Lastly
;
We
are
never
to
do
any
Evil
which
will
make
it
impossible
for
our
Enemies
to
be
happy
:
this
would
be
to
cut
off
a
vital
Part.
Such
was
his
hellish
Malice
,
who
perswaded
his
Enemy
to
blaspheme
in
hopes
of
Life
,
and
then
presently
stabb'd
him
,
and
then
triumph'd
in
the
greatness
of
the
Mischief
.
I
never
yet
met
with
an
Instance
of
one
more
a
Devil
.
This
Man
had
perfectly
cast
off
Humanity
;
and
he
hath
done
so
too
in
great
measure
,
who
doth
not
so
much
desire
every
other
Man's
Happiness
,
as
that
he
can
do
nothing
,
that
is
not
in
order
to
,
at
least
very
consistent
with
it
.
As
to
the
other
Comparison
,
let
us
not
do
that
which
the
Soveraign
Lord
of
Heaven
and
Earth
so
much
disowns
,
punish
the
Fathers
for
the
Transgression
of
the
Children
.
Let
every
one
die
for
his
own
iniquity
:
Find
out
the
Criminal
,
let
him
suffer
.
Here
's
a
disorderly
Passion
founded
on
some
easy
and
ordinary
Mistakes
;
remove
these
,
but
let
the
Man
live
:
Let
not
him
suffer
,
unless
this
be
the
best
Method
for
the
removal
of
this
,
and
prevention
of
a
worse
Evil
that
may
befal
him
.
What
I
have
now
said
,
signifies
,
that
a
special
Care
and
due
Regard
should
be
had
to
all
that
is
good
:
and
when
our
Anger
and
Displeasure
would
instigate
us
to
devise
and
do
Mischief
to
our
Enemy
,
then
consider
,
he
is
a
Man
,
that
is
,
one
who
is
liable
to
Error
,
but
yet
capable
of
Information
:
One
who
is
subject
to
do
Evil
,
but
yet
often
is
changed
,
and
amends
his
Life
:
One
of
God's
Creatures
,
and
one
of
the
most
excellent
of
them
;
and
shall
we
destroy
that
which
we
could
not
make
,
that
which
God
himself
made
,
with
so
much
Wisdom
,
and
such
greatness
of
Power
?
Can
we
have
so
little
esteem
of
the
Work
of
God
?
Can
we
destroy
what
we
do
not
understand
?
Besides
;
Man
is
God's
Image
,
and
all
the
Lines
can
never
be
so
much
obliterated
,
as
that
there
should
be
no
resemblance
:
And
if
there
remain
any
Lineaments
of
our
Father's
Face
in
a
Picture
,
we
shall
surely
keep
it
as
a
sacred
Relique
.
Will
not
this
move
us
?
Yet
our
own
Likeness
may
.
Can
we
love
our selves
,
and
not
love
our
own
Picture
,
that
is
so
very
like
us
?
Or
not
love
one
,
that
is
Flesh
of
our
Flesh
,
and
Bone
of
our
Bone
?
So
every
Man
is
to
another
.
Or
lastly
;
Have
we
any
Love
to
our
Saviour
?
and
shall
not
we
love
his
Disciple
?
Do
we
value
our
Religion
,
and
have
no
more
regard
to
the
Professors
of
it
?
Did
Christ
die
for
him
,
that
he
might
live
for
ever
?
and
will
not
you
suffer
him
to
live
here
?
Briefly
;
there
is
often
a
great
deal
of
Good
in
him
that
is
our
Enemy
;
and
we
must
love
that
,
and
him
,
for
the
sake
of
that
Good
.
We
do
not
well
to
cast
away
the
Corn
with
the
Chaff
;
nor
the
Garment
,
because
of
one
Spot
;
nor
disfigure
the
Face
,
because
of
a
Mole
;
nor
pull
out
the
other
Eye
,
because
one
is
lost
already
.
And
yet
thus
we
do
here
,
when
we
hate
the
Man
,
tho
he
be
otherwise
very
good
,
because
he
is
our
Enemy
.
But
,
3.
If
there
be
very
little
that
can
be
called
good
in
him
;
if
he
be
an
Infidel
,
and
foolish
,
and
evil
;
if
he
not
only
be
no
Christian
,
but
hath
also
put
off
Humanity
;
if
worse
than
a
Beast
,
if
almost
as
bad
as
we
imagine
the
Devil
is
:
then
the
greater
is
his
Misery
;
and
since
he
is
capable
of
Recovery
,
the
more
compassionable
is
his
Case
.
The
Man
is
miserable
,
and
therefore
to
be
pitied
:
It
is
unnatural
Cruelty
,
it
is
monstrous
Inhumanity
,
to
hate
,
to
prosecute
one
in
Misery
.
And
this
is
the
State
of
that
Man
whom
I
have
here
described
;
nay
,
it
is
in
part
true
of
every
one
that
is
my
Enemy
:
For
every
Man
is
so
far
from
Happiness
,
as
he
is
from
Love
,
and
Hatred
is
distant
enough
from
that
.
Besides
;
He
who
continues
in
Spite
and
Malice
against
me
,
is
an
Enemy
to
God
;
and
he
that
is
so
,
is
in
the
unhappiest
Condition
imaginable
:
Why
should
we
add
to
his
Misery
,
which
is
already
so
great
?
Thirdly
;
Consider
your selves
,
they
are
your
Enemies
.
1.
It
is
no
way
proper
for
your selves
to
sentence
and
punish
in
the
case
,
because
you
are
so
apt
to
mistake
every
where
,
and
especially
to
be
partial
in
your
own
cause
.
We
are
neither
wise
nor
just
enough
to
be
Judges
in
such
a
matter
.
We
may
be
so
far
deceived
,
as
to
think
them
our
Enemies
who
are
not
;
and
we
oftner
mistake
thus
than
we
think
we
do
:
In
this
case
to
hate
,
is
very
evil
in
the
opinion
of
all
.
It
is
supposed
in
the
Text
,
that
Men
are
our
Enemies
,
yet
we
must
love
them
:
If
they
be
not
so
,
we
are
worse
than
Heathens
;
and
if
they
be
,
yet
,
The
Cause
being
our
own
,
we
cannot
be
thought
competent
Judges
for
our selves
,
against
another
Man
.
We
are
so
apt
to
over-value
every
petty
Interest
of
our
own
,
as
to
think
that
all
other
Mens
Concerns
,
how
great
and
valuable
soever
,
must
give
place
to
ours
.
We
generally
only
consider
our
own
Affairs
,
and
are
wholly
regardless
of
other
Mens
.
This
is
one
Reason
why
all
Controversies
betwixt
Man
and
Man
,
are
referr'd
in
all
Countries
to
a
third
Person
,
who
is
more
indifferent
and
impartial
,
and
so
will
probably
be
more
wise
and
just
than
a
Party
would
be
.
Here
also
it
cannot
be
proper
for
you
,
because
it
belongs
to
God
himself
.
Vengeance
is
mine
,
and
I
will
repay
it
,
saith
the
Lord
,
He
only
can
understand
the
Crime
,
so
as
to
proportion
a
Punishment
to
it
.
Considering
how
apt
we
are
to
be
over-passionate
in
our
own
Concerns
,
and
to
be
too
much
exasperated
,
where
we
are
opposed
in
any
little
trifling
Interest
,
we
should
rather
refer
our selves
to
one
that
is
perfectly
wise
and
just
,
than
pass
Sentence
our selves
against
a
Man
,
as
we
do
if
we
hate
him
.
It
becomes
the
Modesty
of
one
that
knows
himself
apt
to
mistake
,
to
refer
himself
to
the
Judgment
of
another
;
and
if
we
will
be
decided
by
him
who
is
most
fit
to
determine
,
that
is
,
by
God
himself
,
then
the
Controversy
is
ended
,
and
we
must
not
hate
,
but
love
our
Enemies
.
2.
He
is
our
Enemy
,
but
a
Friend
perhaps
to
many
others
as
good
and
better
than
we
:
and
cannot
we
be
satisfied
with
,
and
love
that
which
is
prejudicial
to
our
particular
Interest
,
if
others
receive
Advantage
by
it
?
If
the
Rain
that
overflows
me
,
make
my
Neighbour's
Field
fruitful
,
I
must
not
dislike
it
:
And
if
the
Sun
warms
thousands
by
the
Heat
,
which
scorches
me
;
or
the
Season
by
which
I
suffer
,
favour
many
others
;
I
am
not
to
be
displeased
.
And
if
he
that
is
mine
Enemy
,
and
opposes
my
Interest
,
be
a
Friend
to
many
,
I
will
love
him
,
in
as
much
as
I
am
taught
to
regard
other
Mens
Interests
,
and
not
only
to
mind
mine
own
Things
.
He
that
only
considers
himself
,
and
his
own
particular
Advantage
is
his
Center
,
may
hate
every
thing
that
opposes
him
in
it
;
but
he
that
takes
other
Mens
Concernments
into
his
thoughts
,
and
desires
their
Welfare
as
his
own
,
as
everyone
doth
,
that
is
true
either
to
Christianity
or
Nature
,
will
not
be
so
much
disaffected
to
that
which
is
against
himself
,
if
it
be
for
others
;
but
will
love
that
which
doth
them
good
,
tho
it
prejudice
himself
.
3dly
;
Your
Enemies
;
Who
have
therefore
known
what
it
is
to
have
Enemies
,
and
have
felt
the
evil
Effects
of
Hatred
and
Uncharitableness
:
It
is
reasonable
to
expect
that
such
should
not
do
that
,
which
they
know
to
be
so
great
an
Evil.
If
it
be
no
Evil
to
have
Enemies
,
why
do
you
complain
?
And
if
it
be
,
why
will
you
do
thus
?
You
see
the
Evil
of
it
in
others
,
why
not
in
your selves
?
Will
you
condemn
that
in
them
,
which
you
allow
and
practise
?
Both
Religion
and
Nature
teach
us
to
be
affected
towards
other
Men
,
as
we
are
to
our selves
;
to
love
our
Neighbours
as
our selves
;
and
to
do
to
them
,
as
we
would
have
them
do
to
us
.
The
Providence
of
God
has
given
us
such
Natures
,
and
put
us
in
such
Circumstances
in
the
World
,
that
we
have
the
greatest
Engagements
laid
upon
us
to
mutual
Kindness
and
Good-will
.
He
had
made
us
all
of
one
Stock
;
we
are
also
like
one
another
;
we
stand
in
need
of
each
others
Help
and
Service
:
We
make
voluntary
Agreements
,
and
enter
into
Covenants
and
Contracts
,
by
the
Institution
of
God
,
as
well
as
by
the
Constitutions
and
Appointments
of
Men
,
to
love
and
serve
one
another
.
Love
is
the
Heart
of
Civil
Society
.
And
besides
all
this
Provision
,
which
Divine
Wisdom
has
made
for
our
Exercise
of
Love
;
he
has
by
the
Gospel
taught
it
us
,
and
obliged
us
to
it
in
a
most
extraordinary
manner
:
For
,
Love
your
Enemies
;
that
is
,
4thly
;
Yours
,
who
were
loved
when
you
were
Enemies
,
and
had
been
miserable
if
you
had
not
.
Rom.
5.
10.
When
we
were
yet
Enemies
,
we
were
reconciled
to
God
by
the
Death
of
his
Son
.
Here
are
three
Particulars
very
considerable
:
-
(
1.
)
What
kind
of
Enemies
we
were
.
-
(
2.
)
Who
it
was
to
whom
we
were
Enemies
,
and
who
loved
us
.
-
(
3.
)
With
what
kind
of
Love
.
(
1.
)
We
were
the
most
causeless
and
unreasonable
,
the
most
disingenuous
and
unworthy
,
the
most
weak
and
inconsiderable
Enemies
that
could
be
.
What
Reason
,
or
shadow
of
Reason
will
any
Man
bring
for
his
Hatred
against
God
?
Why
should
Man
be
angry
with
God
?
Or
why
should
he
hate
him
,
who
is
altogether
Good
,
and
can
do
no
Evil
?
What
could
make
him
at
odds
with
his
Maker
?
or
engage
him
in
a
quarrel
with
his
Preserver
?
This
is
wholly
unaccountable
.
How
base
and
ungrateful
is
Man
,
to
oppose
the
Interest
of
God
,
who
has
done
him
so
much
Good
?
Doth
he
thus
requite
his
Love
,
his
great
Kindness
?
Lastly
;
How
little
can
he
do
against
God
?
He
is
not
,
nor
cannot
be
hurt
by
Mens
Ingratitude
and
Rebellion
:
No
;
what
we
intended
against
Heaven
,
falls
upon
our
own
Heads
.
Such
a
kind
of
Enemies
we
were
;
and
yet
,
(
2.
)
Our
God
and
Saviour
loved
us
.
God
who
is
infinitely
wise
,
who
depended
not
on
us
,
who
is
our
Example
and
Patern
,
and
to
be
like
him
is
our
greatest
Perfection
.
And
lest
any
should
say
,
Because
he
depended
not
on
us
,
and
was
so
much
above
us
,
therefore
he
loved
us
:
God
in
our
Nature
,
the
Man
Jesus
Christ
,
loved
us
;
he
who
was
like
as
we
are
in
all
things
,
except
Sin
.
He
that
was
so
injured
as
never
Man
was
,
who
received
the
greatest
Indignities
and
Contun●elies
,
and
tasted
the
bitterest
Fruits
of
Malice
;
yet
he
loved
,
and
prayed
for
,
and
did
good
to
his
worst
and
cruellest
Enemies
.
(
3.
)
God
and
Christ
loved
their
Enemies
with
the
greatest
and
reallest
Love
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
&c.
And
our
Saviour
,
laid
down
his
Life
;
and
,
greater
Love
than
this
hath
none
.
Now
then
we
,
who
have
seen
such
Examples
of
Love
,
as
are
those
of
the
ever-blessed
God
and
our
Saviour
,
and
who
have
received
so
much
of
Good
by
this
Love
to
us
,
when
we
were
Enemies
;
how
can
we
not
love
our
Enemies
,
who
are
in
no
degree
so
unreasonable
,
or
disingenuous
,
or
inconsiderable
as
we
were
to
God
?
5thly
;
Tours
,
who
are
Christians
,
and
therefore
cannot
be
hurt
by
any
Man
,
so
as
to
be
made
miserable
.
All
that
any
Man
can
do
against
a
Disciple
of
Christ
,
is
but
little
,
so
little
,
that
it
is
not
worth
his
earnest
Contention
.
Our
Saviour
bids
us
not
fear
them
that
can
kill
the
Body
,
and
after
that
have
no
more
that
they
can
do
.
And
our
Imagination
representing
Evils
much
greater
than
we
find
them
,
if
there
be
no
reason
to
fear
our
Enemies
,
there
can
be
none
to
hate
them
.
There
is
nothing
more
conducing
,
nor
indeed
essential
to
our
Happiness
,
than
Love
.
And
therefore
the
Religion
of
Christ
,
which
manifestly
designs
our
greatest
Happiness
,
has
by
all
means
secured
the
Practice
of
Love
;
it
has
removed
all
Obstacles
out
of
the
way
,
and
enlarged
its
Bounds
;
discovering
new
Objects
,
that
were
not
before
thought
of
;
extending
it
to
Just
and
Unjust
,
Strangers
and
Acquaintance
,
Friends
and
Enemies
.
6thly
;
This
is
the
wisest
Method
we
can
take
to
be
freed
from
the
Evil
we
complain
of
.
We
shall
hereby
most
probably
,
-
1.
Put
an
end
to
this
Evil.
-
2.
Prevent
new
ones
to
our selves
and
others
.
And
if
this
be
true
,
then
there
can
be
no
Plea
for
Hatred
.
This
is
the
meaning
of
Hatred
,
to
deliver
our selves
from
some
Evil
,
to
destroy
that
.
Now
let
us
compare
and
see
,
whether
Love
be
not
a
better
and
wiser
Method
to
this
,
than
Hatred
.
1.
It
is
more
innocent
,
doth
less
harm
to
the
Party
himself
or
others
,
and
destroys
less
Good
.
2.
It
doth
more
ordinarily
prevail
upon
Men
to
lay
aside
all
malicious
thoughts
.
And
there
are
many
Causes
in
Nature
,
which
make
it
necessary
so
to
do
:
(
1.
)
We
are
naturally
prone
to
imitate
;
and
here
is
a
contrary
Example
set
before
us
,
a
Patern
of
Love
.
(
2.
)
There
is
no
Reason
for
any
to
hate
one
that
loves
him
,
because
we
only
hate
that
which
is
evil
to
us
;
but
if
any
Person
love
us
,
we
cannot
think
he
doth
us
evil
,
for
he
designs
and
will
do
us
good
:
So
that
he
who
hates
such
an
one
,
hates
his
own
Good
.
(
3.
)
Ingenuity
.
3.
Returning
Love
for
Hatred
quencheth
the
Violence
of
it
.
The
common
opinion
is
,
let
the
Sun
shine
upon
the
Kitchin-Fire
,
it
will
put
it
out
.
Love
takes
away
the
Fuel
from
those
consuming
Fires
:
it
destroys
both
the
Parents
and
the
Nurse
of
Enmity
,
which
are
Hatred
and
Evil
:
These
propagate
and
preserve
,
but
Love
and
Goodness
destroy
and
extirpate
it
.
Overcome
Evil
with
Good
,
saith
the
Apostle
:
that
indeed
is
the
likeliest
way
to
overcome
it
.
Love
by
yielding
overcome
that
,
which
by
resistance
increases
its
strength
;
as
Wooll-packs
damp
the
force
of
that
Cannon-Bullet
,
which
will
make
Breaches
upon
a
Stone-Wall
.
Farther
,
let
us
consider
,
1.
Either
we
deserved
to
be
opposed
in
this
Interest
,
or
we
did
not
:
If
we
did
,
why
do
we
complain
?
If
not
,
our
Reward
will
be
greater
.
Let
us
patiently
bear
Persecution
,
and
the
Revilings
of
Men
:
and
great
will
be
our
Recompence
that
God
will
give
us
.
2.
Our
Enemy
either
doth
well
or
ill
in
being
so
:
if
well
,
love
;
if
ill
,
pity
him
.
His
Sin
is
worse
to
him
,
than
our
Suffering
can
be
to
us
.
If
he
do
ill
,
do
not
follow
his
Example
;
if
well
,
do
not
hate
him
.
3.
This
Practice
will
bring
Religion
into
Repute
,
we
shall
adorn
our
Profission
,
and
shew
that
Christianity
can
do
something
singular
,
somewhat
above
other
Religions
;
that
they
who
have
the
Light
of
the
Gospel
,
exceed
Heathens
and
Infidels
in
their
Lives
.
4.
It
is
necessary
to
Salvation
.
Our
Sins
will
not
be
pardoned
to
us
,
unless
we
pardon
others
.
If
ye
forgive
not
Men
their
Trespasses
,
neither
will
your
Heavenly
Father
forgive
yours
.
Whatsoever
ye
would
that
others
should
do
to
you
,
the
same
do
ye
to
them
.
5.
We
condemn
our selves
if
we
do
not
.
Our
Prayers
and
our
Lives
clash
:
We
daily
pray
for
Forgiveness
from
God
,
as
we
forgive
others
;
and
yet
we
do
it
not
.
6.
This
is
a
firm
Foundation
of
Peace
.
If
this
Principle
obtained
,
there
would
be
no
Quarrels
;
for
these
cannot
arise
,
except
both
Parties
be
agreed
to
be
Enemies
.
If
all
these
Arguments
be
well
considered
,
it
will
appear
how
little
reason
the
Enemies
of
our
Religion
have
to
take
any
Advantage
from
this
,
as
they
account
,
unnatural
Precept
of
our
Saviour
,
to
disparage
his
whole
Gospel
.
I
hope
my
Discourse
has
shewn
both
how
reasonable
and
how
natural
it
is
;
and
that
it
has
taken
away
all
the
Pretences
,
which
weak
and
inconsiderate
,
or
ill-natured
Men
have
for
their
neglect
of
it
.
So
that
I
have
prevented
my self
of
what
I
propounded
to
do
next
,
viz.
III.
To
shew
the
Falseness
of
those
Objections
which
are
offered
against
it
.
The
most
considerable
,
I
think
,
are
these
:
Object
.
1.
It
is
unnatural
to
love
one
that
does
and
intends
us
Mischief
.
Object
.
2.
It
is
necessary
to
hate
for
our
own
Defence
and
Preservation
.
Object
.
3.
Example
doth
encline
us
to
it
.
Object
.
4.
If
we
hate
our
Enemies
,
they
will
expect
and
be
afraid
of
this
,
and
so
will
be
deterred
from
being
our
Enemies
.
In
Answer
to
the
First
Objection
;
1.
I
have
shewn
in
my
Explication
,
that
we
are
not
required
to
love
any
thing
that
is
in
it self
evil
.
2.
I
have
in
my
following
Discourse
shown
,
that
this
Evil
may
be
a
Cause
of
much
Good
unto
us
here
,
but
especially
hereafter
:
Or
if
of
no
Good
to
us
,
yet
there
is
so
much
Good
to
others
,
as
may
make
our
Love
prevail
above
Hatred
.
For
the
2d
Objection
,
I
have
made
out
,
that
Hatred
is
not
the
likeliest
:
Method
to
be
rid
of
this
Evil
,
or
to
prevent
it
for
the
future
.
For
the
3d
Objection
;
I
have
shew'd
that
we
must
not
follow
Example
to
do
Evil.
It
may
become
Apes
and
Children
to
be
wholly
determined
by
Example
,
and
to
imitate
every
thing
they
see
;
but
it
is
very
unworthy
of
them
who
have
the
use
of
their
Reason
.
As
for
the
fourth
Objection
,
I
answer
;
1.
This
is
no
Method
to
remove
or
lessen
,
but
to
continue
and
encrease
their
Hatred
.
It
is
commonly
said
,
Men
hate
what
they
fear
.
These
two
differ
very
little
:
We
hate
all
Evil
,
and
fear
that
which
is
absent
;
but
Love
,
on
the
other
hand
,
removes
this
Evil
from
the
Mind
;
and
therefore
,
2.
Tends
to
reform
and
mend
the
Offender
himself
:
It
is
a
means
to
free
him
from
his
Malice
,
which
is
not
extinguished
,
but
rather
inflamed
by
that
which
increaseth
his
Fear
:
For
,
notwithstanding
that
his
Intention
and
Mind
is
as
evil
as
before
,
Fear
not
at
all
abating
his
desire
of
doing
harm
,
but
only
cutting
short
his
Opportunity
.
And
therefore
,
3.
It
will
(
if
it
increase
his
Hatred
,
and
lessen
his
Opportunity
)
make
him
watch
every
little
occasion
of
doing
the
Mischief
he
designs
.
And
it
is
hard
for
us
to
keep
such
a
constant
and
strict
Watch
,
as
to
give
no
Advantage
to
one
who
seeks
it
.
If
all
these
Reasons
which
I
have
proposed
,
prevail
not
with
us
to
put
in
practice
this
Precept
of
Loving
our
Enemies
;
yet
let
the
Authority
of
our
Lord
and
Saviour
persuade
us
.
I
say
unto
you
:
I
who
practised
thus
my self
;
I
,
whose
you
are
,
who
have
Right
to
you
and
all
Men
;
I
,
who
know
what
is
good
for
you
,
better
than
you
do
your selves
;
I
say
unto
you
,
Love
your
Enemies
.
All
the
Inference
I
shall
make
is
,
That
then
we
must
love
those
who
are
not
our
Enemies
,
and
still
much
more
our
Friends
,
and
those
that
love
us
.
If
we
must
love
those
that
intend
and
practise
Evil
against
us
,
much
more
those
that
desire
and
do
us
Good
.
If
he
that
loves
not
his
Enemy
,
be
short
of
a
Christian
;
he
who
loves
not
his
Friend
,
is
worse
than
an
Infidel
:
and
if
he
be
so
,
then
the
Name
of
Christ
,
will
not
save
him
.
He
that
is
a
Pagan
,
tho
he
seem
a
Christian
,
shall
fall
under
the
Condemnation
of
Unbelievers
.
I
conclude
all
,
with
reminding
you
of
my
Intention
in
this
Discourse
,
which
was
to
serve
the
Designs
of
Love
,
by
removing
one
of
the
greatest
Obstacles
of
it
out
of
the
way
.
Let
us
all
therefore
be
persuaded
to
love
universally
;
to
be
pleased
with
Good
where-ever
we
see
it
,
even
in
our
Enemies
;
to
procure
it
where-ever
it
is
wanting
,
and
there
is
any
capacity
of
it
.
Let
us
be
so
wise
,
as
to
serve
our selves
and
Religion
of
all
the
Conditions
of
Life
which
we
are
in
,
by
making
them
serviceable
to
Love
and
Good-will
,
which
assuredly
is
the
best
Life
we
can
live
;
that
which
will
make
us
most
acceptable
to
God
,
most
easy
and
delightful
to
our selves
,
and
most
useful
and
pleasant
to
others
;
it
is
the
best
that
Earth
or
Heaven
is
capable
of
.
God
of
his
infinite
Mercy
grant
unto
us
the
true
Spirit
of
Christ
,
that
Spirit
whose
Fruits
are
Love
,
and
Joy
,
and
Peace
,
Meekness
,
Long-suffering
,
Gentleness
,
Patience
Goodness
,
Faith
,
and
Temperance
;
that
no
Law
may
be
against
us
;
that
we
may
begin
to
live
that
Life
here
,
which
we
hope
to
live
hereafter
,
and
which
glorified
Saints
and
Angels
now
live
in
the
highest
Heavens
,
you
,
the
Life
which
God
himself
lives
,
who
is
Love
it self
,
to
whom
he
Honour
,
and
Glory
,
and
Praise
.
for
ever
and
ever
.
Amen
.
OF
Calling
no
Man
MASTER
.
MATTH.
23.
8
,
9
,
10.
But
be
not
ye
called
Rabbi
;
for
one
is
your
Master
,
even
Christ
,
and
all
ye
are
Brethren
.
And
call
no
Man
your
Father
upon
Earth
;
for
one
is
your
Father
which
is
in
Heaven
:
Neither
be
ye
called
Masters
;
for
one
is
your
Master
,
even
Christ
.
IT
appears
from
his
Discourse
in
this
Chapter
,
that
our
Blessed
Saviour
had
conceived
a
great
and
just
Indignation
against
the
Scribes
and
Pharisees
.
It
was
surely
a
great
Anger
,
that
moyed
the
meekest
Man
upon
Earth
so
freely
and
sharply
to
rebuke
them
.
The
Lamb
of
God
here
became
a
Lion
:
and
he
who
was
ordinarily
a
Man
of
Consolations
,
is
now
turned
into
a
Son
of
Thunder
,
denouncing
Woes
against
them
;
which
we
cannot
construe
as
the
Issue
of
a
hot
and
hasty
Temper
;
for
our
Saviour's
whole
Carriage
,
both
to
his
own
Disciples
(
who
were
such
as
would
have
sufficiently
exercised
a
great
Patience
)
as
well
as
to
his
deadly
Enemies
,
argues
his
admirable
Mildness
;
and
that
he
it
was
in
whom
that
Prophecy
was
fulfilled
,
that
he
should
not
cry
,
nor
lift
up
,
nor
cause
his
Voice
to
be
heard
in
the
Streets
.
A
bruised
Reed
he
should
not
break
,
&c.
We
may
therefore
conclude
that
there
must
be
some
just
,
and
reasonable
,
and
great
Cause
of
this
great
Indignation
:
and
this
we
find
was
an
Accumulation
of
great
Wickedness
in
these
Men
,
which
received
Aggravations
,
1.
From
their
Pretences
to
greater
Sanctity
than
others
.
2.
From
their
having
greater
Opportunities
of
being
better
than
others
.
3.
Because
they
being
many
of
them
in
in
publick
place
,
their
Practice
must
have
a
bad
Influence
on
their
Followers
.
For
they
who
pretend
Holiness
,
and
are
wicked
;
they
who
are
wicked
,
tho
they
have
great
helps
to
be
good
;
and
by
being
wicked
cause
others
to
be
so
too
,
their
Sin
is
exceeding
sinful
.
The
Particulars
for
which
our
Saviour
taxes
them
,
were
principally
these
.
1.
Their
great
Pride
.
They
loved
the
uppermost
Rooms
at
Feasts
,
and
the
chief
Seats
in
the
Synagogues
,
and
Greetings
in
the
Markets
,
and
to
be
called
of
Men
,
Rabbi
,
Rabbi
,
&c.
And
under
that
Title
affected
a
greater
Authority
,
then
is
competible
to
Men.
2.
Their
wretched
Covetousness
,
which
shewed
it self
in
the
Instances
of
devouring
Widows
Houses
,
of
esteeming
the
Gifts
and
the
Gold
above
the
Altar
and
the
Temple
.
3.
Their
abominable
Hypocrisy
,
which
appeared
in
their
teaching
others
to
do
what
themselves
would
not
do
;
in
serving
a
carnal
Interest
by
a
Religious
Carriage
,
making
long
Prayers
in
pretence
,
and
wearing
broader
Phylacteries
,
that
so
under
these
Vizards
they
might
pass
more
unsuspected
,
and
have
a
better
Opportunity
to
seize
on
their
prey
.
This
further
appeared
in
their
partial
Obedience
,
chusing
to
obey
those
Commands
that
were
least
considerable
,
but
yet
make
the
greatest
appearance
of
an
extraordinary
Holiness
,
whilst
they
omitted
the
weightier
and
more
necessary
,
but
which
have
less
of
Pomp
and
Ostentation
.
They
were
much
in
external
Washings
and
Purifications
,
neglecting
to
wash
their
Hearts
from
Wickedness
:
They
〈◊〉
Mint
,
and
Anise
,
and
Cummin
,
in
which
they
would
seem
to
supererrogate
,
their
Goodness
transcending
the
too
narrow
Bounds
of
the
Law
,
whilst
they
omitted
Faith
and
Judgment
and
Meroy
.
They
would
build
the
Sepulchres
of
the
Prophets
whom
their
Fathers
had
slain
,
whilst
themselves
persecuted
,
and
at
last
murdered
the
greatest
Prophet
that
ever
the
World
had
.
Who
could
have
believed
,
that
they
who
pretended
to
such
as
honourable
Esteem
of
the
Dead
,
should
have
so
little
Affection
for
the
Living
?
The
fairest
account
of
this
Carriage
is
this
;
Nos
mericles
ca
qua
per
didimus
bona
magni
facimus
,
qua
habimus
nihili
:
But
perhaps
the
truest
is
,
mortui
non
●●rdent
.
The
Prophets
that
were
dead
could
not
be
Witnesses
of
their
Wickedness
,
nor
rebuke
them
otherwise
than
by
their
Writings
,
which
themselves
having
both
the
keeping
and
the
interpreting
of
,
would
be
sure
to
make
them
speak
nothing
to
their
Disparagement
.
But
tho
they
could
either
conceal
,
or
put
a
false
gloss
on
the
Writings
of
dead
Men
;
yet
they
could
not
either
silence
our
Saviour
,
or
by
any
Arts
of
interpreting
elude
the
sense
of
his
Words
:
No
,
he
would
speak
and
tell
them
their
Faults
truly
and
plainly
.
These
and
such
like
were
those
great
Crimes
in
these
Enemies
of
our
Religion
,
which
our
Blessed
Saviour
so
severely
taxed
,
and
threatned
.
Whereupon
it
might
have
been
supposed
that
his
Disciples
had
been
out
of
danger
of
these
Evils
,
that
they
would
not
have
come
near
the
place
where
their
Pilot
had
set
a
Sea-mark
.
But
,
(
not
to
go
further
back
)
whose
takes
a
view
of
the
Christian
Church
(
at
least
a
great
part
of
it
in
these
Western
Parts
)
as
Erasmus
hath
represented
it
,
he
'll
say
,
that
Pharisaism
then
lived
,
and
r●●gned
as
much
as
ever
.
Our
Saviour
had
not
,
it
〈◊〉
by
all
those
terrible
Denunciations
afrighted
this
unchristian
Temper
out
of
the
World
;
but
it
appeared
rather
to
have
gotten
ground
,
and
to
have
prevailed
against
the
true
Christian
Spirit
.
Now
,
as
Erasmus
complains
,
the
Disciples
of
Christ
are
more
truly
Pharisees
,
than
the
Pharisees
themselves
,
and
Christians
are
become
more
ceremonious
than
Jews
.
How
every
where
doth
so
far
this
in
the
Romish
Church
,
even
in
those
that
should
have
been
Examples
of
good
Works
?
And
what
Reformation
hath
since
been
made
,
let
every
Man
judg
,
who
doth
not
only
judg
of
Things
by
Names
,
and
of
Men
by
Professions
.
There
hath
indeed
been
a
very
great
and
good
Change
made
,
for
which
thousands
of
Souls
must
bless
God
:
but
that
much
of
this
Leaven
of
the
Pharisees
still
remains
,
is
too
notorious
;
that
this
Proteus
,
who
can
change
himself
into
any
Shape
or
Colour
,
who
is
of
all
Sects
and
Professions
,
who
can
be
Pagan
,
or
Jew
,
or
Mahometan
,
or
Christian
,
Papist
or
Protestant
,
a
Member
of
the
Church
of
Rome
or
Geneva
,
Scotland
or
England
,
a
Teacher
or
a
Learner
:
That
he
is
under
these
several
Forms
;
that
this
Pharisee
is
to
be
found
in
the
Christian
Church
as
well
as
the
Jewish
Synagogues
,
that
he
is
both
of
〈◊〉
and
Bellarmine's
Persuasion
,
a
Follower
of
Calvin
and
of
Arminius
.
In
brief
,
I
know
no
Way
,
no
Sect
,
but
this
Serpent
insinuates
it self
amongst
them
.
That
I
be
not
mistaken
,
I
understand
by
all
this
,
what
our
Saviour
plainly
taxes
,
viz.
a
Spirit
of
Pride
that
affects
,
and
arrogates
undeserved
Titles
,
and
a
Power
which
no
Man
can
reasonably
challenge
;
of
Covetousness
,
or
an
Humour
of
monopolizing
all
the
World
;
a
neglect
of
the
greatest
Commands
,
with
endeavours
to
make
amends
by
a
Zeal
in
the
lesser
matters
.
An
exact
Observance
of
Externals
,
with
a
Supine
Omission
of
the
Intrinsicks
and
Essentials
of
Religion
;
such
are
Truth
,
and
Justice
,
Love
to
God
and
Men.
This
is
what
I
understand
by
a
Pharisee
.
Whilst
I
am
on
this
Argument
I
must
insert
this
necessary
Caution
,
that
all
I
aim
at
,
is
to
tax
the
Vices
of
some
Men
in
our
Church
,
not
to
disparage
all
.
Let
none
therefore
take
occasion
from
what
I
say
,
to
wrest
my
Words
,
and
think
me
an
Enemy
to
the
Church
,
who
if
I
had
been
so
,
I
should
then
have
been
silent
,
or
flatter'd
and
said
,
all
is
well
.
Let
none
be
so
unreasonably
suspicious
of
my
honest
Intentions
,
as
to
think
me
to
be
undermining
,
whilst
I
am
really
using
the
best
Method
I
know
to
build
and
settle
.
That
I
take
to
be
a
free
and
plain
censuring
,
a
publick
Notice-taking
of
those
Sins
that
are
done
openly
in
the
Face
of
the
Sun
:
such
we
are
guilty
of
,
and
these
are
the
Disturbers
of
our
Peace
,
these
shake
our
Foundations
:
These
are
they
that
cause
Earthquakes
,
and
raise
those
Tempests
that
threaten
our
Subversion
.
Whilst
we
pretend
to
instruct
others
who
are
grosly
ignorant
our selves
,
to
exhort
them
to
a
diligent
Observance
of
those
Commands
which
we
neglect
,
and
so
pull
down
what
we
would
seem
to
build
:
Whilst
we
are
frequently
guilty
of
profane
Swearing
,
Intemperance
,
and
other
Immoralities
,
we
open
other
Mens
Mouths
,
but
stop
our
own
:
for
we
cannot
condemn
that
in
them
,
which
we
allow
in
our selves
;
nor
can
they
approve
that
in
us
,
which
we
have
taught
to
condemn
in
them
.
Whilst
we
live
in
the
neglect
of
God
,
are
really
without
any
Sense
of
,
or
Love
to
him
in
our
Minds
,
have
not
Faith
and
Hope
in
him
:
Whilst
we
are
void
of
true
Love
to
Men
,
are
so
far
from
Charity
,
from
Bounty
and
Kindness
,
that
we
are
not
Just
:
Whilst
we
omit
Judgment
,
Mercy
and
Faith
,
tho
we
be
very
punctual
in
all
lesser
Observances
,
both
of
God's
and
the
Churches
Commands
;
we
are
no
better
than
they
who
tithed
Mint
,
and
Anise
,
and
Cummin
,
and
made
long
Prayers
.
And
if
we
be
such
,
our
Saviour
threatens
us
,
and
Men
not
only
threaten
us
,
but
our
way
too
;
by
such
Practices
a
good
way
is
evil
spoken
of
.
Assuredly
those
are
the
things
that
have
given
Men
that
Advantage
against
us
,
which
else
they
could
never
have
had
;
for
,
Who
shall
harm
us
if
we
do
well
?
No
certainly
,
if
we
lived
in
the
Love
of
God
and
of
all
Men
,
in
Humility
and
meekness
,
in
Temperance
,
in
Justice
,
and
Truth
,
in
Mercy
and
Goodness
,
tho
our
Church-Constitutions
were
worse
than
(
in
the
Sense
of
those
that
think
them
bad
)
they
are
,
yet
they
would
be
accounted
very
tolerable
.
And
whilst
Men
see
them
so
well
agreeing
,
so
very
consistent
with
a
good
Life
,
surely
they
would
not
so
easily
separate
from
us
.
But
when
it
is
too
too
evident
that
Men
do
not
grow
better
but
worse
,
notwithstanding
their
Communion
with
us
;
others
will
be
afraid
of
entring
into
that
Communion
.
Pagans
would
be
prone
to
think
,
that
the
Cup
of
the
Lord
is
indeed
a
Cup
of
Devils
;
the
Circean
Cup
,
which
turns
Men
into
Swine
.
And
such
as
find
fault
with
the
Constitutions
of
our
Church
,
will
the
same
way
conclude
,
that
it
is
our
Cross
,
or
Surplice
,
or
Kneeling
,
or
Forms
of
Prayer
,
that
makes
us
so
bad
.
Which
Opinion
cannot
be
confuted
by
any
Argument
so
well
,
as
by
a
good
Life
,
this
will
do
it
effectually
:
When
Men
shall
gather
these
good
Fruits
in
abundance
,
they
will
think
the
Root
and
Tree
good
that
bears
them
;
when
they
see
us
that
profess
our selves
Sons
of
the
Church
of
England
,
Vertuous
and
truely
Christian
,
they
will
think
the
better
of
our
Mother
for
our
sakes
.
We
all
know
it
was
(
principally
)
Sincere
Piety
,
and
an
excellent
Vertue
,
which
shone
forth
in
the
Lives
of
its
first
Professors
,
that
so
much
commanded
Christianity
,
and
made
it
so
successful
in
the
World
:
and
it
must
be
the
same
good
Life
,
that
must
gain
Proselites
to
our
Church
.
If
we
,
the
Members
of
it
,
live
badly
,
if
Men
shall
be
made
worse
by
their
Society
with
us
,
they
will
not
fear
,
but
desire
Excommunication
;
they
will
join
themselves
to
Rome
or
Gen●v●
,
and
if
they
find
no
better
Christians
there
neither
,
will
betake
themselves
to
a
Wilderness
,
where
amongst
all
the
Beasts
of
the
Forest
,
they
will
fear
none
so
much
,
for
they
find
none
so
bad
,
as
this
Wolf
in
a
Lambs
Skin
.
To
conclude
this
Digression
(
which
nothing
but
Love
and
Faithfulness
have
put
the
upon
)
;
as
we
desire
our
Religion
should
thrive
,
the
Name
of
our
Saviour
be
glorious
,
Peace
continue
,
our
own
Church
be
unshaken
from
its
Foundations
;
as
we
would
be
in
Favour
with
God
and
Men
,
let
us
lay
aside
Pride
,
Covetousness
,
Hypocrisy
:
Let
us
do
the
greater
matters
,
and
not
leave
the
〈◊〉
undone
?
Then
will
Gainsayers
be
convinced
that
our
Ceremonies
are
innocent
,
when
our selves
are
so
.
Vertue
and
Vice
will
make
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
others
,
good
or
bad
.
To
the
pure
and
good
,
all
things
of
this
trature
are
so
too
;
but
to
the
ungodly
and
wicked
;
as
their
Mind
and
Consciencer
,
so
all
things
else
are
difiled
:
What
ever
he
meddles
with
,
he
pollutes
.
It
is
Vertue
that
puts
an
Esteem
upon
Men
,
it
makes
their
Countenances
lovely
,
their
Words
to
be
remembred
;
it
casts
a
Perfume
on
all
that
Men
do
or
say
,
gives
every
Word
and
Action
a
rich
Scent
:
This
will
make
our
so
much
〈◊〉
Habits
and
Gestures
,
that
they
shall
not
be
contemned
and
derided
,
but
reverenced
and
honoured
.
This
is
the
best
way
,
the
only
Method
I
know
to
beget
in
Men
a
good
Esteem
of
our selves
,
and
of
our
Way
.
Whosoever
neglects
this
,
whilst
he
pretends
to
be
a
Friend
to
the
Church
,
he
is
,
an
Enemy
to
Christ
.
And
how
many
such
there
are
,
who
falsly
arrogate
to
themselves
that
honourable
Name
,
of
Sons
of
the
Church
of
England
,
but
are
indeed
Sons
of
Belial
,
who
think
to
have
their
Vices
as
well
as
themselves
adopted
;
who
look
upon
Conformity
to
the
Commands
of
the
Church
,
as
making
amends
for
their
Disobedience
to
Christ's
;
who
put
on
our
form
as
a
Cloke
of
Maliciousness
.
Alas
!
How
many
such
base
Sons
as
these
is
our
Mother
discredited
with
?
On
this
account
is
She
suspected
by
many
not
to
be
the
Spouse
of
Christ
.
They
consider
not
,
that
She
indeed
owns
none
for
her
Children
,
whom
she
cannot
in
Charity
think
to
be
the
Children
of
God
;
nor
any
to
be
Members
of
her
,
who
are
not
of
Christ
.
If
any
,
for
whom
neither
God
,
nor
the
Church
intends
the
Blessing
,
shall
get
the
Genuine
Childrens
Garments
,
and
lie
,
feigning
themselves
to
be
her
Off-spring
,
when
they
are
not
,
and
so
get
a
share
in
the
Inheritance
by
abusing
her
Charity
;
Shall
she
therefore
be
blamed
?
Why
alas
!
like
good
old
Isaac
,
she
is
impos'd
upon
;
her
own
great
Sincerity
makes
her
think
her
Children
have
no
more
Guilt
than
her self
,
and
her
mighty
Charity
covers
their
Sins
from
her
.
Thus
it
may
be
for
a
time
,
but
I
hope
ere
long
the
Fathers
in
our
Church
will
find
out
those
amongst
us
,
who
walk
so
as
that
they
are
Enemies
,
&c.
And
when
they
have
found
them
,
will
use
that
Severity
which
is
meet
for
so
gross
Misdemeanours
;
as
some
of
them
have
already
in
their
Visitations
declared
they
will
.
And
may
they
prosper
,
who
after
the
Example
of
our
Blessed
Saviour
,
whip
out
of
the
Temple
all
those
Money-Changers
,
those
Religious
Merchants
,
whose
Devotion
is
a
Trade
,
their
Church
a
Market-Place
;
those
who
buy
and
sell
,
who
have
turned
the
House
of
Prayer
into
a
Den
of
Thieves
,
have
made
the
Habitation
of
Holiness
a
place
of
Uncleanness
.
May
they
succeed
in
their
opposition
to
all
Vice
,
and
prevail
against
it
;
and
may
they
serve
in
the
Advancement
of
the
Kingdom
,
and
Name
of
our
Blessed
Lord
and
Saviour
.
I
have
now
done
with
this
Digression
,
for
which
I
have
only
this
to
plead
,
that
it
came
from
a
great
Affection
to
,
and
a
sincere
Aim
at
our
Churches
Good
.
To
return
then
to
Words
of
the
Text
,
which
intimate
to
us
one
fundamental
Error
of
the
Pharisees
,
on
which
much
of
their
false
Opinions
,
as
well
as
bad
Practice
was
built
:
It
was
this
,
They
ascribed
to
Men
more
than
their
due
,
and
to
God
Iess
;
they
took
too
much
from
him
,
and
gave
too
much
to
them
;
made
God
no
God
,
by
making
Men
Gods
:
this
I
think
to
be
implied
in
the
Text.
From
hence
it
was
,
that
they
were
so
strict
and
zealous
in
observing
the
Traditions
of
Men
,
whilst
they
were
careless
of
the
Commands
of
God
.
They
had
expresly
owned
their
Rabbies
as
Fathers
and
Masters
,
without
any
respect
to
a
Superiour
,
and
therefore
concluded
themselves
under
necessary
Obedience
to
their
Commands
,
and
a
Faith
in
their
Opinions
.
They
had
not
so
explicitly
resigned
up
their
Understanding
and
Will
to
God
,
whence
he
was
not
believed
,
or
obeyed
as
they
were
;
and
therefore
they
were
zealous
to
tithe
Mint
,
Anise
,
and
Cummin
;
but
very
indifferent
to
keep
Faith
,
and
Judgment
,
and
Mercy
.
They
had
resolved
their
Faith
into
a
very
fallible
Authority
,
and
their
Obedience
to
the
Determinations
of
a
Will
subject
to
Misguidance
,
which
for
any
Man
to
do
universally
,
cannot
be
without
manifest
Danger
.
For
in
this
case
the
Blind
lead
the
Blind
,
and
such
our
Saviour
tells
us
the
Pharisees
were
.
That
this
was
their
Miscarriage
,
appears
from
our
Saviour's
Exhortation
to
his
Disciples
,
which
plainly
implies
an
Opposition
to
the
Practice
of
the
Pharisees
.
He
will
not
have
his
Disciples
,
as
the
Pharisees
,
to
arrogate
to
themselves
,
or
attribute
to
others
,
that
which
is
God's
peculiar
,
or
is
proper
to
himself
,
whom
God
has
anointed
,
viz.
To
be
Absolute
over
Mens
Faith
or
Manners
.
He
requires
they
should
not
challenge
to
themselves
such
a
Soveraignty
as
admits
of
no
Controul
;
such
an
Authority
,
from
whence
no
Appeal
may
be
made
,
or
which
must
not
be
contradicted
.
They
must
not
take
to
themselves
,
nor
give
to
others
,
such
a
Power
whereby
they
or
others
shall
be
confined
to
the
Opinions
,
no
▪
〈◊〉
universally
held
to
th●
Words
of
any
Man
.
Our
Saviour
will
not
have
his
Followers
to
affect
those
Titles
which
denote
a
Superiori●●
that
cannot
belong
to
them
,
who
are
equal
,
who
are
Brethren
,
and
have
all
one
common
Father
;
who
are
Fellow-Servants
,
and
have
one
Lord
and
Master
.
He
doth
not
allow
that
any
one
person
,
or
〈◊〉
〈◊〉
of
Men
should
take
the
Chair
,
and
dictate
;
and
all
the
rest
to
be
co●●luded
and
d●termined
absolutely
,
necessarily
,
by
what
they
〈◊〉
▪
That
this
is
the
meaning
of
these
Words
●ppears
thus
:
Here
our
Heavenly
Father
,
and
our
Blessed
Saviour
are
ow●ed
as
above
all
other
▪
as
●upream
▪
and
therefore
the
Name
of
F●ther
and
Lord
,
are
most
truly
and
properly
given
to
them
▪
There
must
be
some
reason
why
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
to
be
called
Father
,
and
Christ
,
Mast●r
:
and
I
know
none
other
account
▪
can
be
given
of
this
Superiority
and
●●●heminence
above
others
▪
but
〈◊〉
that
God
is
Absolute
,
Supream
Lord
and
Law-giver
:
Therefore
what
he
saith
must
stand
▪
if
an
Article
of
Faith
,
our
Assent
is
concluded
,
if
God
propose
it
;
and
if
a
Precept
of
his
,
Obedience
must
be
given
▪
But
this
is
the
Prerogative
of
Heaven
,
no
mere
Man
can
challenge
it
Thus
having
declared
what
I
take
to
be
the
true
Sense
of
the
Words
,
it
will
be
needless
for
me
to
add
any
more
,
to
shew
their
Mistake
,
who
think
from
this
place
,
that
the
use
of
these
Words
,
Master
,
Father
,
&c.
is
forbidden
.
No
surely
,
our
Saviour
did
not
condemn
the
Words
,
but
as
they
carried
a
bad
Signification
,
and
did
humour
Mens
Pride
.
He
was
displeas'd
that
the
Pharisees
would
,
under
these
Titles
,
arrogate
a
Power
that
did
not
belong
to
them
;
and
that
they
could
be
so
hugely
pleased
with
a
Lie
of
their
own
making
;
that
they
could
be
delighted
with
the
empty
Titles
of
Master
and
Doctor
,
which
themselves
had
assumed
.
And
it
is
a
sufficient
Argument
,
that
he
did
not
forbid
the
use
of
these
Titles
,
because
himself
allowed
and
used
that
of
Father
and
Mother
.
And
his
Apostle
St.
Paul
called
himself
a
Father
and
a
Teacher
of
the
Gentiles
;
which
we
must
think
he
would
not
have
done
,
if
he
had
understood
our
Saviour
to
have
absolutely
forbid
it
;
and
surely
he
would
have
understood
it
,
if
it
had
been
so
.
Having
said
what
I
think
necessary
for
the
Explication
of
these
Words
,
I
proceed
in
the
next
place
to
lay
down
those
Propositions
which
may
be
deduced
from
,
and
also
those
that
are
more
expresly
contained
in
the
Words
.
I.
Christians
have
a
Master
and
a
Father
.
In
the
largest
Notion
wherein
these
Words
are
sometimes
taken
,
it
is
true
of
all
Men
in
the
World
:
for
every
Man
living
is
dependent
and
subject
,
they
may
all
make
that
Confession
:
It
is
he
that
has
made
us
,
and
not
we
our selves
;
we
are
his
People
,
and
the
Sheep
of
his
Pasture
.
It
is
true
also
in
that
more
restrained
Sense
,
wherein
these
Titles
signify
instructing
and
teaching
(
and
thus
I
understand
them
here
)
for
all
Men
will
acknowledg
some
Superiour
,
who
teaches
them
,
and
from
whom
they
can
make
no
Appeal
.
That
this
is
very
natural
to
the
Mind
of
every
Man
thus
to
think
,
will
appear
,
if
we
consider
how
generally
the
most
part
acquiesce
in
the
Testimonies
of
Men
:
and
it
is
almost
necessary
that
both
they
and
others
should
do
so
,
if
we
consider
the
way
we
are
all
educated
;
for
we
take
all
our
Words
upon
trust
from
others
,
and
we
derive
our
Actions
too
from
an
Imitation
of
what
we
see
them
do
.
And
whilst
we
do
thus
,
we
acknowledg
Superiours
.
And
for
them
that
are
more
wise
,
that
perceive
themselves
to
stand
upon
pretty
equal
Ground
with
other
Men
,
yet
they
find
they
are
liable
to
be
deceived
,
and
therefore
they
make
their
last
Appeal
to
the
Veracity
and
Goodness
of
God
.
This
made
the
Principle
,
from
which
they
infer
the
Truth
and
Certainty
of
all
the
Knowledg
they
have
.
There
is
no
Man
who
considers
himself
,
and
his
ways
of
working
,
but
will
acknowledg
he
is
beholden
to
some
other
than
himself
for
his
Understanding
:
but
whether
he
will
own
it
or
no
,
there
is
a
Light
that
enlightens
every
Man
that
;
comes
into
〈◊〉
World
,
from
whence
the
Candle
of
the
Lord
,
the
Spirit
of
a
Man
derives
its
Light
.
Every
Man
is
conscious
that
himself
was
not
the
sole
cause
of
his
first
Thoughts
:
●●deed
he
knows
not
how
he
came
by
them
;
but
this
he
probably
thinks
there
is
some
very
wise
knowing
Mind
that
teaches
his
Ignorance
by
divers
natural
Impressions
o●
him
,
as
well
as
by
some
more
secret
Inspirations
.
Whosoever
will
confess
himself
wholly
beholden
to
another
for
his
Soul
,
for
his
Faculty
,
and
in
particular
for
the
Exercise
of
this
Faculty
,
he
plainly
confesses
a
SSuperriour
,
one
above
him
,
and
an
Instructor
also
.
And
if
he
further
shall
acquiesce
i●
the
Judgment
,
which
this
Mind
thus
directed
shall
make
,
as
certain
;
he
saith
in
effect
,
that
this
Guide
is
infallible
,
and
no
Appeal
to
be
made
from
him
;
which
is
the
true
Notion
of
the
Word
Father
,
&c.
in
this
place
.
Now
every
Man
doth
thus
:
upon
several
Motions
he
hath
divers
Thoughts
suggested
to
him
,
which
without
demur
,
without
all
hesitancy
he
entertains
and
proceeds
to
observe
;
he
doubts
not
of
the
Testimony
which
his
Senses
bring
in
,
and
proceeds
forthwith
to
pass
Judgment
.
All
which
supposes
him
to
make
no
Appeal
from
that
Ca●se
that
hath
led
him
into
th●se
Thoughts
,
he
acquiosces
there
.
But
for
Christians
,
their
very
Name
implies
them
▪
to
have
a
Master
,
one
whom
they
believe
and
follow
.
A
Christian
is
a
Believer
,
and
so
every
Scholar
ought
to
be
,
and
they
profess
themselves
to
be
the
Scholars
of
Christ
.
If
this
be
true
of
all
Christians
,
that
they
have
a
Master
,
a
Father
,
then
none
of
them
are
to
assume
this
Honour
to
themselves
.
They
must
carry
themselves
as
Fellow-Scholars
,
as
Brethren
;
that
is
,
they
must
not
propose
their
own
Doctrines
,
(
such
as
are
properly
their
own
)
which
they
have
not
received
from
their
Master
,
to
be
assented
to
as
infallible
:
Indeed
they
must
not
propose
them
at
all
,
so
as
to
determine
others
;
for
in
so
doing
they
desert
their
Stations
,
forget
they
are
but
Scholars
.
If
they
will
propound
to
others
that
which
shall
determine
them
,
it
must
be
their
Master's
,
not
their
own
;
for
otherwise
they
will
not
be
so
much
Praecones
&
Nuncii
,
as
Inventores
&
Autores
Dogmatum
.
They
that
demand
Mens
Assent
to
their
Opinions
,
and
Obedience
to
their
Commands
,
which
are
theirs
,
and
not
their
Master's
,
do
by
this
make
themselves
Masters
.
All
they
then
fall
under
Censure
,
who
are
Creed-Coiners
,
or
Law-makers
in
Christianity
;
who
frame
Creeds
,
and
make
Laws
of
their
own
,
such
as
they
had
not
from
the
Father
of
the
Christian
Church
.
II.
Christians
have
but
one
Master
,
but
one
Father
.
Indeed
if
we
suppose
the
Institution
rational
,
there
can
be
no
more
than
one
,
because
there
can
be
but
One
Infallible
,
and
we
cannot
imagine
that
the
Christians
would
set
up
any
other
,
by
whom
they
would
be
universally
and
absolutely
determined
.
Tho
there
be
many
Names
that
have
proposed
the
Christian
Doctrine
to
us
,
and
from
whom
we
cannot
appeal
;
yet
all
their
Authority
is
derived
from
One
,
and
it
is
by
his
Commission
that
they
have
done
it
.
They
are
his
Heralds
,
and
he
hath
authorized
them
.
They
propose
his
Doctrine
,
and
not
their
own
;
his
Articles
and
Canons
:
That
they
are
so
,
we
are
assured
,
because
he
bears
them
witness
by
Signs
and
Wonders
,
and
many
mighty
Works
.
And
that
they
are
his
,
is
further
evident
from
this
,
that
they
are
very
agreeing
with
,
and
in
pursuit
of
the
Revelation
which
is
undoubtedly
his
.
If
thus
,
whence
are
those
diversities
of
Names
amongst
us
?
I
am
of
Paul
,
I
of
Apollo
,
a
third
of
Cephas
:
One
is
a
Poniifician
,
another
a
Lutheran
,
a
third
a
Calvinist
,
a
fourth
an
Arminian
:
Are
any
of
these
our
Fathers
?
If
they
be
not
,
why
are
we
called
by
their
Names
?
Why
should
any
of
these
dividing
Names
be
heard
amongst
us
?
Are
not
we
all
the
Children
of
one
Father
,
the
Disciples
of
one
Master
,
the
Servants
of
one
Lord
?
Are
we
not
Brethren
?
why
should
we
then
fall
out
?
Are
we
not
Fellow-Scholars
of
one
and
the
same
Master
?
Yes
,
it
will
be
said
,
we
are
so
indeed
,
but
we
may
differ
about
our
Master's
Sence
.
Plato
and
Aristotle
were
both
Socrates's
Scholars
,
but
yet
agreed
not
.
We
all
own
the
same
Master
,
but
yet
cannot
agree
in
his
Mind
,
in
many
both
Articles
of
Faith
,
and
Rules
of
Life
.
This
is
granted
,
and
yet
the
Expedient
whereby
Unity
may
be
preserved
in
the
Church
is
not
hard
,
if
we
come
with
peaceable
Minds
,
if
we
indeed
desire
it
.
Therefore
in
this
case
,
if
we
can
but
suppose
our selves
fallible
in
interpreting
,
and
grant
our
Brethren
a
liberty
of
judging
;
if
we
can
think
the
Words
capable
of
the
Sence
they
give
,
or
can
but
believe
that
they
think
them
so
,
tho
we
do
not
;
if
the
Sence
they
put
upon
them
be
not
in
it self
opposite
to
,
and
inconsistent
with
the
Foundations
of
Faith
,
a
good
Life
,
the
great
Design
of
our
Master
,
and
only
necessary
to
Salvation
.
Or
tho
their
Construction
be
in
its
tendency
destructive
of
a
good
Life
,
yet
if
it
be
not
so
in
them
;
if
notwithstanding
this
difference
in
(
perhaps
)
some
obscure
and
great
Mystery
,
they
agree
with
us
in
all
that
is
plain
,
and
their
Practice
is
suitable
to
the
Rules
of
our
Master
;
in
this
case
I
see
no
reason
to
disown
them
,
as
no
Christians
;
and
whilst
we
own
them
as
Christians
,
we
must
love
them
as
Brethren
.
Perhaps
their
Understanding
is
short
of
mine
,
(
but
perhaps
also
mine
may
be
short
of
theirs
)
shall
I
not
therefore
bear
with
them
?
Yes
,
as
long
as
they
hold
the
Foundation
,
tho
they
build
on
it
Wood
,
Hay
,
Stubble
,
&c.
they
must
not
be
rejected
;
for
they
shall
be
saved
,
tho
it
be
as
by
Fire
.
The
great
Apostle's
Resolution
in
the
like
case
should
be
ours
:
If
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
this
unto
you
.
Here
it
may
be
objected
;
Object
.
Doth
not
this
abridg
them
of
their
liberty
of
thinking
,
and
consequently
hinder
that
Improvement
which
might
be
in
a
free
Enquiry
after
Truth
,
which
the
Mind
would
make
,
that
is
not
determined
by
the
Dictates
of
others
?
To
this
I
answer
;
1.
That
they
do
thus
give
up
themselves
absolutely
to
the
determination
of
one
,
is
agreeable
to
the
best
Reason
.
If
there
be
One
who
is
infallible
,
who
neither
can
be
deceived
,
nor
deceive
;
it
is
most
highly
rational
to
resign
up
our selves
,
to
believe
and
obey
him
.
No
Man
can
assent
on
better
Evidence
,
or
act
on
better
Reason
,
than
the
determination
of
such
an
One
,
and
such
an
One
as
he
is
,
into
whose
Authority
Christians
have
resolved
their
Faith
and
Obedience
.
2.
This
no
way
prejudices
,
but
rather
advantages
the
true
Use
of
our
Reason
;
for
it
determines
us
to
examine
all
Revelations
that
pretend
an
infallible
Authority
,
whether
they
do
not
contradict
those
Principles
which
we
know
are
infallible
.
This
Course
we
are
put
upon
,
that
we
may
secure
our selves
from
Cheats
;
for
if
that
which
is
proposed
,
contradict
the
Principles
commonly
received
,
and
which
all
Men
take
as
true
,
we
have
reason
to
suspect
it
,
and
must
think
,
that
out
Master
who
taught
us
these
,
if
he
be
wise
and
good
,
did
not
teach
us
this
.
But
then
(
because
Principles
commonly
received
may
be
doubted
by
some
,
and
some
granted
by
all
perhaps
may
be
false
)
if
any
Doctrine
be
proposed
to
be
believed
,
which
is
impossible
to
be
believed
,
that
cannot
come
from
him
who
is
Wise
and
Good
.
Now
I
account
it
impossible
for
a
Man
to
assent
to
contradictory
Propositions
,
whether
the
Contradiction
be
express
or
implicit
;
for
it
is
all
one
to
say
,
A
Man
is
reasonable
,
and
not
reasonable
,
and
,
A
Man
is
a
Stone
.
They
therefore
that
would
bring
in
Contradictions
into
our
Religion
,
and
assert
that
there
are
Doctrines
in
it
,
which
are
not
only
above
our
Comprehension
,
but
are
plainly
repugnane
to
the
true
Principles
of
Reason
,
as
well
as
to
themselves
,
they
are
a
great
Offence
to
Christianity
,
and
lay
a
sure
Foundation
of
Mens
rejecting
it
;
for
they
put
them
upon
doing
what
they
cannot
do
:
I
say
,
what
they
cannot
,
not
only
because
of
the
Corruption
and
Weakness
,
but
because
of
the
Nature
of
our
Faculties
.
In
this
case
a
Man
must
either
forsake
his
Religion
,
or
his
Reason
:
And
I
know
not
to
what
purpose
any
should
keep
his
Religion
,
if
he
forsake
his
Reason
;
nor
indeed
do
I
see
how
he
can
do
it
,
if
his
Religion
be
reasonable
;
and
his
Reason
will
signify
little
,
if
Contradictions
may
be
true
.
By
all
this
I
blame
their
Practice
,
who
affix
a
Sence
to
the
Scriptures
,
and
to
those
Confessions
of
Faith
,
which
the
Church
agrees
should
be
publickly
used
,
that
is
contradictious
;
and
then
to
make
the
best
of
their
Miscarriage
,
and
keep
their
own
Error
in
credit
,
will
tell
us
we
must
believe
Contradictions
;
when
they
may
as
well
bid
the
Sun
give
forth
darkness
,
or
the
Fire
to
wet
,
and
the
Water
to
burn
.
For
all
this
they
pretend
an
Authority
into
which
we
are
to
resolve
our
Faith
,
not
considering
that
they
deny
the
Authority
which
they
pretend
:
for
can
it
be
consistent
with
the
Wisdom
and
Goodness
of
a
Superior
,
to
oblige
his
Subjects
to
Impossibles
,
to
require
them
to
do
what
is
repugnant
and
destructive
to
their
Natures
?
Whosoever
therefore
have
,
under
the
Pretext
of
such
an
uncontroulable
Authority
,
ventured
so
far
in
the
Explication
of
the
Mysteries
of
our
Religion
,
that
they
have
used
such
Words
as
in
their
most
proper
and
usual
Sense
,
imply
manifest
Contradictions
,
they
have
been
no
Friends
to
the
Christian
Faith
.
And
whatsoever
they
say
,
the
Christians
Father
will
not
dertermine
his
Sons
to
believe
Contradictions
.
But
I
conclude
this
second
Proposition
with
this
practical
Inference
.
If
Christians
have
but
one
Master
,
one
Father
,
then
they
must
own
his
Authority
;
that
is
,
believe
his
Revelations
,
obey
his
Commands
without
any
doubt
or
dispute
:
for
his
Authority
is
undeniable
,
his
Will
uncontroulable
,
no
Appeal
to
be
made
from
his
Determination
.
Therefore
assent
without
debate
,
obey
without
demur
.
If
we
have
a
Father
,
give
him
his
Honour
;
and
a
Master
,
let
him
have
his
Fea●
.
III.
There
is
no
Man
upon
Earth
that
is
the
Christian's
Father
or
Master
None
by
whose
Sense
he
is
to
be
absolutely
,
necessarily
determined
.
He
needs
not
to
resolve
his
Obedience
into
any
Mans
or
Mens
Authority
.
Our
Religion
is
so
very
excellent
and
wise
,
that
it
could
not
be
of
humane
Original
.
Surely
this
Tree
of
Life
never
grew
first
in
an
Earthly
Paradise
,
but
was
transplanted
from
some
more
excellent
Soil
,
and
set
in
this
red
Earth
.
Besides
;
if
we
consider
the
Design
of
it
,
it
is
to
prepare
Men
for
the
Heavenly
Life
,
which
it
doth
,
by
begetting
in
them
such
Perswasions
and
Affections
,
and
teaching
them
to
act
here
,
just
as
they
do
there
.
Therefore
our
Creed
and
Law
must
probably
be
a
brief
Transcript
of
some
of
theirs
;
and
none
can
tell
what
theirs
is
,
but
he
that
made
it
,
God
.
Religion
,
like
Water
,
will
not
rise
higher
than
the
Spring
;
if
it
derives
its
Origine
from
this
Earth
only
,
it
will
not
rise
and
raise
us
up
with
it
to
Heaven
.
But
if
this
be
true
,
that
we
have
no
Father
on
Earth
,
how
is
it
that
:
we
hear
so
much
of
an
Infallible
Judg
:
either
an
old
Man
sitting
in
a
Chair
at
Rome
:
Or
else
a
Synod
of
Doctors
,
for
the
most
part
packed
together
by
a
Faction
,
and
designed
to
drive
on
some
Secular
Interest
?
For
,
such
have
been
many
Councils
,
tho
not
all
.
But
what
mean
those
Pretenders
that
they
thus
take
upon
them
?
Will
they
decide
all
our
Controversies
end
our
Debates
?
An
excellent
Attempt
!
But
will
they
do
it
indeed
?
Yes
,
effectually
;
and
if
any
doubt
of
their
Decrees
,
they
shall
be
quickly
convinced
by
a
light
burning
Fire
.
They
'l
take
care
to
keep
those
that
are
under
them
iniIgnorance
,
they
shall
not
have
Knowledg
enough
to
question
their
Determinations
;
Or
,
if
any
little
Light
do
break
through
all
the
Curtains
they
have
drawn
,
then
they
afright
them
with
Anathema's
;
and
if
these
will
not
do
neither
,
they
shall
to
the
Stake
.
How
grievously
the
Christian
World
hath
been
abused
by
these
Practices
,
is
too
notorious
;
whilst
,
these
false
Fathers
do
not
at
all
serve
the
Designs
of
Truth
and
Piety
,
but
merely
of
their
own
Ambition
and
Covetousness
.
Notwithstanding
what
I
have
said
of
those
Conventions
that
are
politickly
and
unwarrantably
peck'd
together
by
a
Party
,
for
the
holding
up
of
a
Faction
,
and
serving
a
carnal
Interest
;
I
would
not
be
understood
to
detract
in
the
least
from
a
duly
congregated
Synod
of
wise
and
learned
Men
their
just
Authority
:
which
yet
I
must
think
doth
not
amount
to
that
of
a
Father
or
Rabbi
,
as
here
explained
.
They
are
not
absolute
,
cannot
determine
universally
.
But
have
they
no
Power
in
determining
?
What
is
it
?
Tho
this
be
an
Argument
fitter
for
a
larger
Discourse
;
yet
to
prevent
Mistakes
and
Abuse
of
what
I
have
said
,
I
shall
here
speak
somewhat
of
my
Mind
,
in
two
or
three
Particulars
.
1.
They
who
cannot
be
supposed
to
have
any
better
Reason
than
the
Authority
of
a
Synod
,
should
be
determined
by
them
in
matters
both
of
Faith
and
Practice
.
That
this
may
be
the
case
of
the
Vulgar
,
I
doubt
not
.
Many
are
in
the
state
of
Children
,
who
at
first
must
take
all
on
trust
,
and
it
is
best
for
them
in
that
State
so
to
do
,
tho
afterwards
they
may
see
how
they
have
been
imposed
upon
,
and
lay
aside
those
infant-Prejudices
:
the
common
People
first
believe
and
obey
,
because
a
Company
of
wise
and
learned
Men
tell
them
,
that
what
is
proposed
is
true
and
good
;
but
afterwards
these
Mens
Reason
may
be
more
improved
,
they
may
have
better
Arguments
to
believe
,
and
higher
Motives
to
obey
,
than
their
Word
;
and
may
say
as
the
Samaritans
,
we
now
believe
,
not
because
of
your
Words
,
but
because
we
our selves
see
.
The
ground
of
this
first
Position
is
,
that
Men
are
to
be
determined
to
assent
or
act
by
the
best
Arguments
they
can
have
.
Now
I
suppose
very
many
in
so
low
a
Condition
,
that
this
is
the
best
they
can
meet
with
,
viz.
the
Authority
of
a
Synod
;
nay
,
many
times
the
Determination
of
a
single
Man
.
This
is
indeed
a
pitious
Case
,
when
in
all
matters
of
Good
and
Evil
,
true
and
false
,
a
Man
must
relie
on
anothers
Testimony
:
and
yet
it
had
not
been
so
sad
,
if
Men
that
had
Learning
and
Knowledg
enough
,
had
had
more
of
Honesty
;
but
they
have
been
so
unfaithful
to
their
Trusts
,
that
they
have
very
much
impair'd
their
Credit
with
the
World
.
I
understand
the
Popish
Councils
especially
.
2.
More
improved
Men
,
where
the
matter
is
disputable
,
and
somewhat
equal
,
and
unconcluding
Arguments
on
both
sides
appear
,
if
a
Synod
interpose
their
Authority
,
I
think
,
should
be
determin'd
by
that
;
yet
not
so
far
as
to
exclude
all
after-Thoughts
,
they
must
leave
room
for
them
.
For
if
their
Reasons
against
the
Synod's
Determinations
should
prove
concluding
,
and
afterwards
appear
evidently
so
,
they
need
not
continue
under
that
former
Determination
.
In
this
case
a
Man
must
compare
his
own
best
Arguments
with
that
of
the
Testimony
of
those
Men
;
that
is
,
he
must
consider
as
well
as
he
can
,
not
only
whether
they
be
wiser
than
himself
,
(
which
will
be
granted
)
but
also
whether
they
be
honest
.
3.
That
I
may
shew
whither
their
Authotity
cannot
reach
,
I
lay
down
this
Position
:
That
where
the
Synod
shall
determine
that
to
be
believed
,
which
is
,
and
appears
repugnant
to
it self
,
to
granted
Principles
of
Reason
,
or
plain
Scriptures
;
or
where
they
shall
enjoyn
that
to
be
done
,
which
is
,
and
appears
intrinsecally
and
eternally
evil
;
or
,
which
I
can
certainly
conclude
,
is
in
those
Circumstances
evil
,
they
are
not
to
be
believed
or
obeyed
.
Of
this
nature
I
understand
Transubstantiation
,
and
worshipping
Images
,
&c.
What
the
Sense
of
our
Church
is
in
this
matter
,
appears
by
the
6th
,
20th
,
21st
Articles
.
The
Scripture
containeth
all
things
necessary
to
Salvation
;
so
that
whatsoever
is
not
read
therein
,
nor
may
be
proved
thereby
,
is
not
to
be
required
of
any
Man
that
it
should
be
believed
as
an
Article
of
Faith
,
or
be
thought
requisite
or
necessary
to
Salvation
.
And
in
the
20th
:
It
is
not
lawful
for
the
Church
to
ordain
any
thing
contrary
to
God's
Word
written
;
neither
may
it
so
expound
one
place
of
Scripture
,
that
it
be
repugnant
to
another
.
Wherefore
the
Church
,
tho
it
be
a
Witness
and
Keeper
of
Holy
Writ
,
yet
as
it
ought
not
to
decree
any
thing
against
the
same
,
so
besides
the
same
ought
it
not
to
enforce
any
thing
to
be
believed
for
necessity
of
Salvation
.
And
for
Councils
:
In
the
21st
after
it
is
declared
,
that
they
have
erred
,
and
may
err
,
it
is
concluded
:
Wherefore
things
ordained
by
them
as
necessary
to
Salvation
,
have
neither
Strength
nor
Authority
;
unless
it
may
be
declared
that
they
be
taken
out
of
Scripture
.
Whence
is
there
such
an
Inequality
,
that
any
should
undertake
thus
the
Guidance
of
others
?
Were
they
born
with
more
Wisdom
than
their
Brethren
?
Or
have
they
had
so
much
better
Opportunities
to
get
it
?
Or
,
hath
God
extraordinarily
conveyed
it
to
them
?
And
doth
he
give
them
Commission
?
Let
them
produce
it
:
God's
Commission
is
a
Power
to
work
Miracles
,
which
if
I
see
exerted
in
Attestation
of
a
Doctrine
agreeable
to
Principles
of
Reason
and
Scripture
,
then
I
will
believe
such
a
Man
to
be
God's
Instrument
;
I
will
yield
up
my self
to
be
determined
by
him
in
all
Particulars
,
where
I
do
not
see
a
Contradiction
to
Reason
and
Scripture
.
4
:
God
is
the
Christians
only
Father
,
Jesus
Christ
their
only
Master
.
Grosius
tells
us
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
greater
Title
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
therefore
our
Saviour
takes
the
lesser
to
himself
,
and
gives
the
greater
to
God
.
This
may
poss
,
if
we
only
look
at
the
Man
Christ
Jesus
;
but
under
another
Consideration
,
we
know
all
Men
are
to
honour
the
S●●
▪
as
they
honour
the
Father
.
It
was
the
great
Promise
and
Prophecy
concerning
the
Times
of
the
Messiah
,
that
they
should
be
all
taught
of
God
.
Well
may
the
Christians
resign
themselves
to
the
Determinations
of
such
an
Authority
:
they
may
be
secure
in
the
Guidance
of
an
infinite
unerring
Understanding
;
are
in
no
danger
of
straying
where
they
have
such
a
Conduct
.
They
may
also
sit
down
quietly
and
rest
under
the
Shadow
of
Divine
Goodness
,
nor
fear
that
the
Master
should
himself
be
mistaken
,
for
his
Understanding
is
infinite
;
nor
yet
deceive
them
,
because
his
Love
is
〈◊〉
less
.
If
any
shall
ask
,
Where
we
are
to
expect
those
Decreta
Factis
,
those
Articles
of
Faith
,
and
Rules
of
Life
,
which
he
hath
given
us
?
I
answer
,
1.
In
the
plain
Principles
of
Reasan
,
and
the
necessary
Conclusions
that
flow
from
them
:
Such
there
are
,
from
whence
no
Appeal
can
be
made
,
of
whose
Truth
we
cannot
doubt
.
Notwithstanding
all
that
the
Sceptick
can
say
,
we
need
not
be
deceived
in
very
many
Cases
,
and
in
some
we
cannot
.
2.
The
Revelations
made
by
Men
,
with
whom
God
was
in
an
extraordinary
manner
:
Such
were
Moses
and
the
Prophets
,
and
the
Apostles
of
our
Lord
,
but
especially
the
Blessed
Jesus
himself
,
with
whom
God
was
present
in
a
far
more
extraordinary
manner
,
and
so
as
he
was
with
none
other
,
for
he
was
〈◊〉
with
him
.
God
in
him
assumed
our
Nature
into
Union
with
himself
.
God
was
manifest
in
the
Flesh
.
When
I
say
,
God
was
with
them
,
I
mean
that
an
extraordinary
Spirit
of
Wisdom
and
Holiness
rested
upon
them
,
accompanied
with
a
Power
of
working
Miracles
.
Besides
;
they
were
extraordinarily
inspired
with
a
Doctrine
,
which
they
then
delivered
,
and
is
now
recorded
in
Scripture
:
Many
of
which
were
indeed
immediately
directed
to
others
,
and
therefore
concern
us
no
further
,
than
a
Parity
of
Reason
makes
them
:
that
part
of
those
Writings
which
most
belong
to
us
,
is
the
Sayings
of
our
Lord
,
and
all
the
rest
so
far
as
is
consistent
with
and
agreeable
to
them
.
The
Inference
that
follows
from
this
,
is
,
That
we
would
behave
our selves
toward
our
Master
as
it
becomes
us
;
that
is
,
receive
his
Instructions
,
follow
his
Directions
,
be
wholly
resigned
up
to
him
,
acquiesce
in
his
Determinations
,
believe
what
he
reports
without
dispute
,
obey
what
he
commands
without
demur
:
Give
full
assent
to
the
Principles
of
natural
Reason
,
give
a
ready
Obedience
to
the
Natural
Law
.
These
were
the
first
Creeds
and
Commands
that
ever
were
given
.
This
was
the
Faith
once
delivered
to
the
Saints
,
when
there
was
yet
no
written
Word
;
and
these
Laws
were
engraven
in
the
Heart
,
before
the
two
Tables
of
Stone
were
hewen
.
Since
God
hath
set
out
a
large
and
fair
Edition
of
these
Articles
and
Canons
in
the
Scripture
;
which
are
an
Exposition
of
what
was
before
imprinted
in
Man's
Nature
.
The
first
Edition
was
in
danger
to
be
lost
,
and
therefore
our
good
Master
made
Provision
for
us
in
this
second
.
This
is
then
our
Duty
to
refer
all
to
those
Teachings
of
God
,
whose
Inspiration
gives
Vnderstanding
;
whose
Word
makes
wise
the
Simple
.
If
any
therefore
speak
,
let
him
speak
as
the
Oracles
of
God
;
and
let
us
,
as
the
noble
Bereans
,
judg
by
the
Scriptures
whether
the
things
they
say
be
so
or
not
.
To
the
Law
and
to
the
Testimony
(
where
we
doubt
)
:
for
,
if
they
speak
not
according
to
this
,
it
is
because
they
have
no
Morning
in
them
.
Before
I
conclude
this
Particular
,
I
cannot
but
take
notice
of
the
excellent
Condition
of
Christians
.
See
our
Liberty
,
our
Nobleness
;
both
these
appear
in
that
we
are
not
determin'd
by
any
thing
,
but
what
appears
to
be
of
God
:
He
is
our
only
absolute
Soveraign
.
If
any
on
Earth
challenge
a
Power
over
us
,
it
is
only
under
God
;
and
we
are
subject
to
them
in
and
for
him
,
and
because
by
being
so
,
we
obey
him
:
And
there
is
no
Man
living
,
whom
we
are
bound
to
believe
on
his
own
Authorityl
he
must
produce
his
Reason
,
or
cite
his
Text
:
Or
,
if
he
propose
some
new
Doctrine
,
it
must
be
consistent
with
these
,
and
he
must
work
his
Miracle
.
If
,
any
Man
therefore
demand
my
Assent
to
his
Doctrine
,
I
may
and
must
ask
for
his
Authority
:
and
if
he
have
no
more
than
his
ipse
dixit
,
I
must
tell
him
,
he
is
not
my
Master
,
nor
any
Man
on
Earth
,
but
One
,
even
Christ
.
Let
us
then
scorn
to
live
in
Slavery
to
any
Mans
Opinions
;
but
stand
fast
in
the
Liberty
wherewith
Christ
hath
made
us
free
.
If
we
fail
to
do
this
,
we
are
wanting
to
our selves
,
and
our
Master
too
,
we
〈◊〉
our
Liberty
,
we
are
in
manifest
danger
of
erring
,
we
give
from
him
the
Honour
that
is
due
to
him
;
he
will
be
jealous
of
this
piece
as
well
as
any
other
.
Indeed
it
is
as
great
as
any
;
it
is
the
Honour
of
his
Wisdom
and
Goodness
.
Whosoever
fully
acquiesces
in
any
Man's
Authority
,
and
upon
his
single
Testimony
superpercedes
further
reasoning
,
he
ascribes
to
him
infallibility
,
and
makes
him
a
God
.
And
then
how
exceedingly
doth
Christianity
ennoble
us
?
by
which
we
are
taught
to
consider
God
in
all
we
do
,
and
own
no
Authority
but
his
.
Lastly
;
We
must
infer
,
from
this
Precept
of
our
Lord
,
that
we
should
not
undury
assume
or
attribute
Pi●●es
of
Honour
to
our selves
or
others
.
That
is
,
-
1.
We
should
not
over-earnestly
desire
those
that
are
deserved
and
due
.
Nor
,
-
2.
Much
less
affect
such
as
are
false
,
and
above
our
Merit
.
To
do
thus
,
proceeds
from
an
Ambition
,
that
ill
becomes
the
Disciples
of
him
that
was
so
exceeding
lowly
:
who
tho
he
was
Lord
of
all
,
yet
came
here
into
the
World
,
not
to
be
ministred
unto
,
but
to
minister
.
If
we
much
affect
these
Titles
,
tho
deserv'd
,
it
is
from
a
weak
Understanding
:
But
if
we
seek
an
Honour
above
our
desert
(
to
omit
other
Considerations
)
we
shall
lose
that
which
we
have
:
whilst
we
catch
at
these
Shadows
we
shall
lose
what
we
are
possess'd
of
.
Never
was
Alexander
more
below
a
Man
,
than
when
he
affected
to
be
a
God
.
A
Sword
and
Spear
did
get
him
more
Renown
than
the
Thunderbolts
with
which
he
was
pictured
.
This
was
our
first
Parents
Sin
,
to
desire
to
be
as
God
;
let
it
not
be
ours
.
No
,
let
us
not
rob
God
,
but
give
him
that
which
is
his
,
and
to
Man
what
belongs
to
him
.
OF
Inordinate
Desire
,
OR
COVETING
.
ROM.
13.
9.
Thou
shalt
not
covet
.
HE
who
knows
not
,
or
is
unconcern'd
in
the
Unquietness
,
Disorder
,
Injustice
,
Violence
,
Fraud
,
that
is
amongst
Men
,
hath
either
banish'd
himself
from
their
Sociciety
,
or
Pity
from
his
own
Breast
.
He
that
doth
not
see
or
hear
those
Tumults
,
and
Confusions
,
and
Complaints
,
with
which
the
whole
Earth
is
fill'd
,
either
is
not
yet
born
,
or
is
gone
into
the
Land
of
Darkness
,
and
dwells
in
the
Regions
of
Silence
amongst
the
Dead
.
And
whoever
is
not
hereby
moved
to
pity
,
he
either
never
had
,
or
has
lost
the
Nature
of
a
Man
.
I
can
snspect
no
Man
of
so
much
Cruelty
,
as
not
to
have
his
Heart
relenting
with
Compassion
:
There
is
none
sure
so
far
removed
from
these
common
Calamities
,
as
not
to
bear
a
part
of
them
himself
;
or
if
he
be
exempt
,
yet
hath
not
put
off
Humanity
so
much
,
as
not
to
sympathize
with
others
.
Ay
,
but
that
's
fruitless
Pity
,
which
affords
no
help
.
The
Tears
which
flow
from
a
Compassion
that
brings
no
relief
with
it
,
are
as
the
Showers
which
the
Heavens
pour
upon
the
Lylia●
Sands
,
that
,
notwithstanding
them
,
continue
still
bar●en
.
What
shall
be
done
to
remove
these
Evils
?
Let
us
enquire
into
the
Cause
of
,
and
the
Means
to
remove
them
.
Indeed
the
Case
is
such
as
may
make
us
question
whether
there
be
any
Remedy
.
This
Chronical
Disease
hath
continued
now
some
thousands
of
Years
,
and
no
Cure
hath
been
found
:
No
;
the
great
Physician
,
the
Healer
of
all
our
Diste●●ers
,
●●e
Blessed
Jesus
himself
,
hath
not
ef●●cted
●●is
Cure
:
For
,
I
need
not
tell
you
that
▪
●he
Christian
World
hath
been
,
and
is
more
fill'd
with
Deceit
and
Force
,
Rapine
and
Tumult
,
Contention
and
Quarrel
,
than
either
the
Jewish
,
Mahunietan
,
or
Pagan
.
Nor
yet
doth
this
redound
to
the
disparagement
of
our
great
Deliverec
,
because
his
Prescriptions
are
excellent
,
and
his
Medicines
sovereign
and
approved
;
but
it
shews
either
the
Unskilfulness
or
Unfaithfulness
of
those
that
are
employed
by
him
,
or
the
Ignorance
and
Perverseness
of
the
Patients
.
He
hath
discovered
the
Causes
of
our
Distemper
,
and
hath
told
us
therefore
what
's
to
be
done
for
prevention
or
recovery
.
The
Holy
Scripture
in
many
places
,
and
in
these
few
Words
of
the
Text
,
hath
directed
us
,
to
the
Root
of
all
the
Evils
that
are
amongst
us
,
our
own
Inordinate
Affections
,
and
hath
●ounsell'd
us
to
pluck
it
up
,
and
we
shall
assuredly
eat
no
more
of
those
bitter
Fruits
,
that
Gall
and
Wormwood
which
grow
on
it
.
That
immoderate
Desires
and
lawless
Appetites
are
the
Spring
of
all
Injustice
and
Disorder
that
is
amongst
us
,
is
notorious
.
These
are
the
Fountains
which
flow
forth
in
the
more
violent
Torrents
and
rapid
Streams
of
Force
,
or
in
the
crooked
and
more
winding
Meanders
of
Craft
▪
which
all
concur
to
make
an
overflowing
Deluge
,
that
threatens
to
drown
the
World
.
Whether
we
look
back
to
the
Times
that
are
past
,
or
take
a
view
of
the
Age
in
which
we
live
;
whether
we
consider
our
own
Country
,
or
the
Lands
that
are
more
remote
;
we
shall
in
all
different
Times
and
Places
find
the
same
Cause
of
all
the
Evils
and
Injuries
that
are
amongst
Men.
Our
over-●ager
Desire
is
the
common
and
too
fruitful
Parent
of
all
those
Mischiefs
;
●his
is
the
Womb
that
bears
,
and
these
the
Breast●
that
give
them
suck
.
Des●●e
is
,
and
ever
was
the
great
Incendiary
of
the
World
,
which
kindles
and
foments
those
unquenchable
Flames
,
that
waste
and
make
desolate
all
Places
.
Desire
is
the
Devil
that
sows
Discord
amongst
Brethren
,
that
goes
about
like
a
roaring
Lion
,
seeking
whom
he
may
devour
.
This
was
the
Serpent
that
tempted
Man
to
Discontent
in
Paradise
;
this
made
him
soar
too
high
,
and
make
too
bold
and
near
Approaches
to
the
Throne
of
Majesty
,
until
his
Wings
melted
,
and
he
was
plung'd
and
perished
in
the
great
Waters
.
It
was
Desire
that
engaged
the
Giants
of
the
old
World
in
their
War
;
which
was
the
Builder
of
a
Babel
that
threatned
Heaven
.
And
if
Desire
can
so
far
prevail
with
Man
,
as
to
make
him
wage
War
against
.
God
,
it
will
unquestionably
make
him
quarrel
with
those
to
whom
he
is
less
obliged
,
whom
he
can
have
more
hopes
to
overcome
,
those
of
his
own
kind
.
It
's
but
reasonable
now
to
expect
that
Princes
should
oppress
,
and
People
rebell
;
that
Governors
should
become
Tyrants
,
and
Subjects
refractory
;
that
Jezebel
should
murder
poor
Naboth
for
his
Vineyard
,
and
Jehu
seventy
Princes
for
a
Throne
;
that
Masters
should
be
rigorous
in
exacting
what
they
ought
not
,
and
Servants
perverse
in
not
obeying
where
they
ought
;
that
Parents
should
be
cruel
to
their
Children
,
and
they
again
unnatural
to
their
Parents
.
If
Desire
could
break
those
Bonds
,
and
cast
away
those
Cords
with
which
God
hath
tied
us
,
it
will
not
be
held
by
Man's
.
If
God
himself
hath
not
set
Bounds
to
this
raging
Sea
,
how
shall
Man
?
If
these
Waters
of
Strife
scale
Heaven
in
black
and
dark
Clouds
,
they
will
fall
down
upon
the
Earth
in
Rains
and
Tempests
;
and
so
they
have
,
and
have
covered
it
with
a
Flood
more
destructive
than
Noah's
:
For
that
drowned
the
World
but
once
,
this
alway
:
In
the
time
of
that
the
Righteous
were
saved
from
perishing
by
an
Ark
;
but
now
the
Ark
the
Church
leaks
,
and
lets
in
these
Waters
of
Contention
so
fast
,
that
the
pure
and
harmless
Doves
are
even
forc'd
out
of
it
,
to
seek
a
dry
and
resting-Place
.
In
that
Ark
Men
and
Beasts
could
live
in
quietness
;
in
this
,
Men
are
less
sociable
,
more
savage
than
Brutes
.
And
whence
are
all
these
Quarrels
?
Surely
they
have
the
same
rise
that
all
others
have
;
and
that
,
St.
James
tells
us
,
is
,
our
Lasts
that
war
in
our
Members
.
They
whose
Lips
should
preserve
Knowledg
,
who
should
speak
as
the
Oracles
of
God
,
they
make
Merchandize
of
his
Word
,
and
regard
not
so
much
the
Truth
,
as
the
Gainfulness
of
their
Doctrine
;
nor
how
much
the
Souls
of
their
People
,
but
how
much
their
own
Estates
are
better'd
.
Assuredly
from
hence
it
is
,
that
they
who
minister
in
Holy
Things
,
and
serve
at
the
Alt
●●
,
are
not
content
to
live
of
the
Altar
;
that
the
Mitre
affects
to
outshine
the
Crown
;
that
Priests
covet
the
Power
and
Wealth
of
Princes
,
and
a
Superiority
over
them
;
that
the
Church
seeks
to
outvie
the
Splendor
of
the
Court.
This
is
it
that
broaches
the
Doctrine
of
Indulgences
for
Sins
to
come
,
of
Masses
for
the
Dead
,
and
the
like
:
which
whosoever
considers
in
their
tendencies
,
I
doubt
not
but
they
'll
be
satisfied
it
's
the
Interest
of
Money
,
not
of
Goodness
,
that
is
carried
on
by
the
Asserters
of
those
Opinions
;
that
they
serve
Mammon
,
and
their
Religion
is
Covetousness
.
This
Inordinacy
of
Desire
turns
Apostles
into
Judas's
,
Pastors
into
Robbers
,
the
House
of
Prayer
into
a
Den
of
Thieves
;
and
it
doth
as
easily
transform
the
Flocks
of
Sheep
into
Herds
of
Wolves
:
For
,
notwithstanding
the
Sheep's
Coat
and
Shape
,
if
there
be
a
ravening
Appetite
,
an
unsatisfied
Desire
,
't
is
a
Wolf
,
tho
it
seem
a
Sheep
,
a
Wolf
in
Sheeps
cloathing
.
Nor
can
it
be
expected
it
should
be
otherwise
;
but
if
the
Sea
hath
overflown
its
high
Banks
,
the
lower
Marshes
must
needs
be
drowned
;
and
if
the
Physician
be
seized
with
this
Disease
,
the
unskilful
Patient
must
be
so
much
more
.
If
the
Spiritual
Men
,
whose
Converse
is
in
Heaven
,
yet
be
so
much
within
the
Influences
of
this
Earth
;
the
Laity
,
they
whose
Employment
is
in
it
,
must
be
more
under
the
power
of
them
.
If
the
Light
of
the
Heavenly
Bodies
be
obscured
by
terrestrial
Vapors
;
then
the
Candle
which
is
in
the
Earth
,
must
be
put
out
by
its
Damps
.
And
if
the
Disciples
of
Jesus
be
under
the
Power
of
Desire
,
it
's
not
to
be
imagin'd
,
that
Moses's
Scholars
,
or
the
Followers
of
Mahomes
,
or
the
Worshippers
of
many
Gods
,
should
be
free
from
its
Dominion
.
We
'll
therefore
take
it
for
granted
,
that
if
Christendom
be
not
exempt
from
this
Tyranny
of
Desire
,
the
rest
of
the
World
is
not
:
If
the
Gospel
hath
not
rectified
Mens
Affections
,
neither
the
Pentateuch
,
nor
the
Alcoran
,
nor
the
Traditions
of
the
Gentiles
,
have
or
can
do
it
.
Thus
we
see
,
that
Desire
hath
an
Empire
further
extended
than
ever
they
had
,
who
would
be
call'd
Lords
of
the
World
.
We
'll
next
consider
how
this
Catholick
King
,
this
universal
Bishop
,
this
proud
Sultan
,
this
great
Cham
manages
his
Affairs
.
And
we
may
observe
that
this
Vsurper
,
who
hath
dethroned
Reason
,
the
lawful
Sovereign
of
the
World
,
and
hath
assumed
his
Scepter
,
does
use
the
same
evil
Arts
which
all
others
do
.
Where
he
hopes
to
gain
the
Affections
of
his
Subjects
,
he
practises
Flattery
,
gratifies
them
tho
to
then
Ruine
;
and
pleases
,
tho
in
that
he
undoes
them
.
Where
they
will
not
love
,
they
shall
fear
;
and
if
he
cannot
court
them
by
Flatteries
,
he
will
rule
them
as
a
Tyrant
;
and
in
both
ways
his
Government
is
arbitrary
and
irregular
.
Either
Laws
are
never
made
,
or
never
kept
in
his
Dominions
.
That
which
is
commanded
is
for
the
most
part
evil
,
or
impossible
,
no
Reason
to
be
given
of
it
besides
Will
.
And
tho
it
were
not
,
yet
sooner
might
the
free
Air
be
hedged
in
,
or
the
Winds
chained
up
,
than
the
Subjects
of
this
Prince
,
who
are
Sons
of
Appetite
,
be
restrained
.
Nor
can
they
be
turned
from
their
Purpose
,
unless
by
a
Passion
accompanied
with
more
Power
than
they
have
.
As
the
Stream
of
a
great
River
cannot
be
turned
from
its
Course
,
except
it
be
met
by
the
fiercer
Tide
.
The
calm
and
quiet
Decisions
of
Controversies
,
that
used
to
be
in
Courts
of
Judicature
,
where
Reason
ruled
,
are
either
wholly
laid
aside
,
or
strangely
degenerate
;
and
so
either
to
bad
purpose
,
or
to
none
at
all
.
Here
the
Clients
do
not
consider
Justice
,
but
Interest
;
neither
do
they
regard
Right
or
Title
,
if
they
can
make
the
least
Pretence
,
and
therefore
will
desire
in
their
Advocates
not
Law
,
but
Oratory
and
Sophistry
.
They
will
also
suborn
Witnesses
that
shall
swear
for
Hire
,
not
for
Truth
,
and
will
corrupt
their
Judges
to
pervert
the
Sense
of
the
Law
;
and
under
colour
of
Justice
,
to
be
unjust
.
In
these
Courts
the
richest
Client
hath
most
Right
,
and
the
best
Purse
carries
the
Cause
.
Or
,
if
this
will
not
do
,
they
try
another
.
If
they
either
want
Craft
or
Money
,
they
will
fly
to
Power
;
if
they
cannot
out-wit
their
Neighbours
,
they
will
try
to
out-master
them
;
if
the
Court
and
the
Law
will
not
give
it
for
them
,
they
'll
see
what
the
Camp
and
Army
will
.
And
now
the
Armour
is
put
on
,
the
Sword
girded
on
the
Thigh
,
and
the
Trumpet
sounds
to
Battel
,
the
Guns
begin
to
thunder
and
lighten
,
thousands
are
murdered
,
Cities
burnt
,
whole
Countries
laid
waste
.
Or
,
if
this
fail
too
,
and
be
found
insufficient
to
execute
the
Commands
of
inordinate
Desire
,
the
Souldier
then
will
turn
a
Religionist
;
and
he
that
wore
a
Vizard
of
Justice
,
will
put
on
a
Form
of
Godliness
,
will
persuade
People
to
gaze
into
Heaven
,
whilst
he
picks
their
Pockets
;
and
will
tell
them
,
they
cannot
make
sure
of
an
Inheritance
there
,
unless
they
part
with
their
Possessions
here
;
falsifying
the
Gospel
now
,
as
he
did
the
Law
before
;
and
wresting
our
Saviour's
plain
Words
to
the
enriching
himself
,
and
impoverishing
his
Brother
.
Thus
I
have
given
a
brief
Representation
of
the
State
where
Desire
rules
,
by
which
Fiction
we
may
a
little
guess
at
the
Truth
of
Things
,
and
how
they
are
,
and
have
been
,
and
are
likely
to
be
in
the
World
,
because
of
Covetousness
.
Assuredly
this
was
it
that
made
the
Grecian
and
Romans
in
former
days
,
and
the
Turks
in
these
later
,
to
make
so
great
a
part
of
Mankind
their
Tributaries
.
This
hath
made
Men
seek
after
new
Worlds
,
as
if
the
old
were
too
little
to
bound
their
Desires
.
This
took
away
the
Land
,
and
Liberties
,
and
Lives
too
of
many
thousand
Americans
.
This
made
the
Goths
and
Vandals
invade
Italy
;
the
Moors
,
Spain
;
and
the
Danes
and
Saxons
(
to
mention
no
other
)
England
.
But
need
we
go
to
Histories
and
past
Times
,
for
proof
of
the
evil
Effects
of
Desire
?
No
surely
;
our
own
Observation
,
and
the
Days
we
live
in
,
will
give
us
too
many
.
Nor
will
I
rake
into
the
Ashes
,
where
lie
hid
the
Sparks
of
Contention
that
kindled
our
late
Wars
;
no
,
let
them
lie
buried
in
eternal
Oblivion
.
Nor
do
I
care
to
uncover
the
Graves
of
the
Dead
;
let
their
Dust
rest
in
Peace
for
me
.
Nor
will
I
discourse
of
the
Actions
of
our
Governors
,
where
we
are
for
the
most
part
unable
to
understand
,
and
therefore
incompetent
to
judg
whether
they
proceed
from
Desire
or
Understanding
;
for
so
I
should
speak
rashly
,
and
perhaps
falsely
too
,
of
my
Rulers
.
Let
us
therefore
consider
the
Mischief
Desire
doth
amongst
our selves
,
and
so
we
shall
,
keep
within
the
compass
of
our
Knowledg
.
What
Havock
doth
it
make
,
whilst
the
poor
envy
their
rich
Neighbours
,
and
they
again
grind
the
Faces
of
the
Poor
?
Whilst
they
that
have
much
,
grasp
at
all
,
and
would
leave
their
Brethren
Possessors
of
nothing
;
and
in
this
Sence
seem
to
construe
our
Saviour's
Words
,
To
him
that
hath
,
shall
be
given
;
and
from
him
that
hath
〈◊〉
,
that
hath
little
,
that
makes
no
Increase
,
shall
be
taken
what
he
hath
.
But
I
need
not
insist
on
the
Oppression
,
Force
,
Extortion
,
Over-reaching
,
that
is
amongst
us
,
which
is
the
Issue
of
unlawful
Desire
.
They
whose
Employment
lies
in
Courts
of
Judicature
,
have
,
I
fear
,
too
great
evidence
of
this
,
and
discern
that
it
〈◊〉
rather
Cunning
than
Ignorance
,
and
a
Desire
of
doing
,
not
a
fear
of
suffering
In●●ry
,
that
brings
so
many
Causes
before
them
.
All
they
,
whose
Work
is
to
end
Debates
,
〈…〉
Peace
,
(
and
that
's
the
Work
of
Lawyers
,
and
Ministers
,
and
every
good
an
)
all
these
can
sufficiently
witness
,
what
a
Breaker
of
the
Peace
:
and
an
Enemy
to
all
Soceity
and
Order
,
Desire
is
.
And
if
this
Evidence
which
hath
been
brought
in
,
be
full
,
what
remains
but
that
〈◊〉
grand
and
Malefacton
,
this
Cheat
,
this
Robber
this
Murderer
,
this
Traytor
,
should
receive
his
Sentence
;
or
rather
that
Senentence
which
hath
been
given
against
him
long
since
by
the
Judg
of
all
the
World
,
should
now
be
executed
?
For
,
he
hath
bid
us
〈…〉
or
kill
our
earthly
Affections
;
and
in
the
Words
of
my
Text
,
hath
commanded
us
not
to
desire
,
hath
made
it
every
ones
Duty
;
he
speaks
indeed
to
one
,
but
intends
all
;
and
therefore
speaks
to
one
,
that
all
may
the
more
regard
him
:
As
if
be
had
said
,
Thou
,
whoever
thou
art
,
〈◊〉
ownest
God
for
thy
Sovereign
,
and
his
Law
for
the
measure
of
thy
Duty
;
this
is
thy
Charge
,
not
to
desire
,
or
cover
,
as
we
●ender
i●
.
Object
.
That
,
may
some
think
,
is
a
hard
saying
;
Doth
God
oblige
us
to
impossibilities
?
Or
,
how
can
he
require
this
of
us
,
who
made
it
natural
to
us
to
desire
?
Is
he
fallen
out
with
himself
,
or
displeased
with
the
works
of
his
own
Hands
?
Doth
he
first
give
us
a
faculty
,
and
then
forbid
us
to
use
it
?
Or
,
is
Christianity
a
piece
of
Stoicism
?
Doth
our
Religion
teach
us
to
maim
our
Natures
?
to
cease
to
be
Men
?
Doth
it
instruct
us
unto
Apathy
?
Is
this
the
perfection
it
points
and
leads
to
.
Answer
.
Far
be
it
from
us
to
suffer
such
a
blemish
as
this
to
lie
on
our
Profession
;
let
none
have
such
an
unworthy
thought
of
our
Religion
,
as
if
it
should
be
at
variance
with
Nature
,
as
if
the
Disciple
of
Jesus
could
not
be
a
Son
of
Man
:
For
surely
,
never
any
Religion
in
the
World
did
so
be-friend
,
nor
was
so
perfective
of
Humane
Nature
as
ours
.
And
't
is
only
a
mistake
of
the
true
meaning
of
these
Words
,
that
can
make
any
to
think
otherwise
.
For
they
do
not
(
as
they
seem
)
forbid
all
Desire
,
but
only
that
which
is
Evil
and
Vnreasonable
,
of
that
which
we
either
have
not
,
or
cannot
have
a
Right
to
.
This
appears
,
because
the
word
in
the
Original
is
mediae
significationis
in
all
Writings
;
and
may
indifferently
signifie
good
or
ill
,
and
in
Scripture
seems
generally
to
be
taken
in
the
worser
part
:
and
so
our
Interpreters
usually
render
it
by
Concupisence
or
Coveting
,
which
words
we
now
generally
understand
in
an
ill
sence
.
Besides
;
these
words
refer
to
the
tenth
Command
of
the
Decalogue
(
and
that
speaks
of
other
Mens
Goods
)
they
are
an
Abridgment
of
it
;
and
yet
,
because
the
object
of
the
Desire
is
not
expressed
,
may
give
us
the
liberty
of
a
larger
Discourse
,
than
if
we
only
confined
our selves
to
speak
of
desiring
what
is
another
Man's
.
And
I
shall
accordingly
,
I.
Discourse
briefly
and
in
general
,
what
may
,
and
what
may
not
be
desired
,
what
Desires
are
approved
or
forbidden
.
And
then
more
particularly
,
II.
How
far
the
desires
of
another
Man's
Goods
are
prohibited
.
And
here
it
will
be
requisite
to
discourse
what
that
is
which
gives
Propriety
,
and
makes
any
thing
to
be
a
Man's
Peculiar
.
III.
I
shall
offer
some
Considerations
,
which
both
by
perswading
and
directing
,
may
assist
us
in
the
restraining
all
unreasonable
and
unjust
Desires
.
1.
Concerning
Desires
in
general
:
I
will
not
go
about
to
prove
,
but
will
suppose
that
all
are
not
evil
,
but
that
some
are
lawful
,
nay
and
good
too
;
that
some
may
and
should
be
,
are
not
only
matters
of
our
Liberty
,
but
Duty
.
This
is
Evident
to
him
that
considers
that
they
are
natural
to
us
,
and
therefore
necessary
;
that
Humane
nature
cannot
in
this
Estate
be
without
them
.
Also
that
many
of
our
Duties
towards
God
,
our selves
,
and
the
Publick
,
cannot
be
performed
without
Desire
;
such
are
Prayer
,
and
Hope
,
and
Submission
to
the
Divine
Will
,
and
exercising
our selves
in
seeking
after
such
a
condition
,
as
may
be
best
both
for
us
and
others
.
These
and
the
like
Considerations
may
serve
to
convince
those
,
that
question
whether
they
may
have
any
desires
at
all
.
This
then
supposed
,
we
will
now
consider
of
what
sort
they
are
,
which
may
and
must
be
had
.
1.
Therefore
all
Men
may
,
and
ought
to
desire
what
is
and
appears
to
be
good
for
them
,
and
they
have
not
.
But
yet
here
are
three
Cautions
to
be
attended
to
,
which
indeed
are
all
implied
in
this
Rule
,
but
deserve
to
be
more
expresly
taken
notice
of
.
1st
.
That
the
Good
we
desire
be
possible
.
2dly
.
That
that
which
is
good
for
our selves
,
be
also
good
,
at
least
no
detriment
,
to
the
Publick
.
And
3dly
.
That
it
be
not
prejudicial
(
however
not
near
so
much
as
the
want
of
it
would
be
to
us
and
the
publick
)
to
any
other
Man
.
Our
Desires
should
not
be
extended
beyond
what
is
good
to
us
,
nor
can
they
beyond
that
which
seems
so
:
If
that
seem
good
which
is
not
,
the
fault
is
in
our
Understanding
,
not
in
our
Affection
;
our
Guide
hath
made
us
to
wander
.
Again
;
if
there
be
good
which
yet
appears
?
not
,
here
also
we
are
to
blame
our
Understanding
now
for
not
informing
us
at
all
,
as
before
for
misinforming
.
Our
Spy
before
gave
us
Intelligence
that
our
Friends
were
coming
,
and
they
proved
Enemies
;
and
now
that
our
friends
are
indeed
near
,
we
have
no
notice
.
All
this
while
I
suppose
,
that
the
thing
we
desire
we
want
,
and
we
want
only
that
which
we
can
use
:
So
that
,
if
we
either
have
it
,
or
do
not
want
it
,
neither
should
we
desire
it
.
Such
Desires
are
superfluous
and
vain
,
and
engage
us
in
a
needless
labour
.
And
the
cause
of
all
this
is
our
Ignorance
of
what
we
have
or
want
.
This
Rule
,
as
I
said
,
doth
imply
,
1.
That
the
thing
we
want
and
seek
,
is
Possible
:
for
that
cannot
be
good
for
us
,
that
cannot
be
;
nor
can
we
stand
in
need
of
impossibilities
;
nor
can
we
desire
what
appears
to
be
such
.
But
this
is
not
all
what
I
understand
by
this
word
Possible
,
viz.
all
that
is
not
a
contradiction
absolutely
;
but
that
which
is
not
repugnant
on
supposition
of
such
and
such
an
order
of
things
.
And
thus
we
generally
observe
,
God
himself
doth
not
do
all
,
that
absolutely
implies
no
contradiction
to
be
done
;
but
he
doth
all
that
is
consistent
with
such
Beings
and
Natures
,
such
a
Constitution
as
he
hath
ordained
,
which
was
the
best
that
could
be
.
And
this
well
considered
,
would
be
sufficient
to
free
us
from
either
suspicions
of
inflexible
Fate
,
or
from
unworthy
and
hard
thoughts
of
God
:
we
should
not
tax
him
for
want
of
Goodness
,
because
he
doth
not
all
that
's
absolutely
possible
,
since
he
doth
all
that
in
such
a
constitution
(
which
is
the
best
that
can
be
thought
on
)
can
be
done
.
But
to
return
to
my
Argument
.
If
the
great
God
(
to
whom
nothing
is
hard
,
yet
)
do
not
will
to
effect
all
that
,
which
implies
no
contradiction
to
be
done
;
much
less
should
Man
let
his
Desires
run
parallel
with
Possibility
:
nor
can
it
be
congruous
for
him
,
whose
Power
is
limited
,
to
have
an
unlimited
Will
,
a
Will
that
's
only
bounded
by
contradictions
,
an
affection
commensurate
to
the
greatest
Power
.
This
surely
was
the
Stoicks-sense
,
when
they
would
not
have
us
to
extend
our
desires
beyond
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
things
in
our
Power
.
And
if
they
intend
this
,
that
where
we
can
do
nothing
by
it
in
order
to
the
obtaining
the
thing
we
wish
,
there
we
should
cease
to
desire
;
I
am
of
the
same
mind
.
But
if
they
intend
,
that
we
should
be
unconcerned
in
all
that
is
not
wholly
and
solely
in
our
Power
,
I
think
they
leave
us
little
or
nothing
to
be
employed
in
:
for
,
our
very
Acts
,
which
we
are
said
to
be
Lords
of
,
seem
most
,
if
not
all
,
partly
to
depend
on
other
causes
besides
our selves
.
There
is
thus
much
of
Truth
in
their
Precept
,
that
we
should
have
the
greatest
affection
to
those
matters
,
where
,
if
we
engage
our
own
Power
,
we
may
reasonably
expect
the
Concurrence
of
all
other
Causes
,
that
are
necessary
to
effect
it
.
And
it
will
be
our
Wisdom
,
if
we
would
avoid
the
Torment
of
Disappointment
,
only
to
desire
that
,
which
in
such
an
order
of
Causes
,
not
only
can
,
but
probably
will
be
produced
;
and
on
whose
production
that
Desire
may
have
some
Influence
.
This
is
the
first
Caution
,
that
the
thing
we
desire
be
Possible
.
The
2d
,
is
That
it
be
for
Common-Good
,
at
least
not
to
the
prejudice
of
the
Publick
.
And
this
is
also
sufficiently
intimated
in
the
Rule
it self
:
For
,
if
any
thing
be
really
advantageous
to
a
Man's
Private
Interest
,
it
must
be
also
to
the
Publick
;
and
if
it
be
not
this
,
it
cannot
be
the
other
.
He
that
sinks
the
Ship
,
endangers
his
own
Life
;
nor
shall
any
one
Member
of
the
Body
better
its
condition
,
by
drawing
to
it self
the
Nourishment
which
should
be
dispens'd
to
all
.
No
,
if
all
the
other
Members
suffer
,
that
one
must
suffer
too
.
Man
is
a
Member
of
the
Body
Politick
,
a
part
of
Society
;
and
if
it
do
not
go
well
with
the
Polity
in
general
,
it
must
go
ill
with
him
in
particular
.
As
therefore
we
should
not
,
for
the
safety
of
one
Member
,
destroy
the
Body
;
so
it
would
be
equally
unreasonable
for
a
Private
Interest
to
undo
the
Publick
.
And
besides
this
consideration
of
every
private
persons
reference
to
the
Community
,
as
he
is
a
part
of
it
,
if
we
further
look
on
him
as
a
Lover
of
Good
,
and
can
but
suppose
him
to
prefer
the
greater
before
the
less
,
and
to
think
that
that
which
is
beneficial
to
many
,
is
better
than
that
which
is
so
to
one
,
or
to
a
few
;
he
cannot
(
if
these
be
his
Thoughts
)
desire
his
own
particular
Interest
may
be
promoted
with
Disadvantage
to
the
Publick
.
That
's
the
second
.
3.
As
our
Desires
must
be
harmless
,
as
to
the
Publick
,
so
likewise
to
every
other
Man
.
For
there
can
be
no
Reason
why
I
should
pull
down
his
House
,
that
I
may
build
one
for
my self
upon
its
Ruins
;
why
I
should
endanger
his
Life
to
save
my
own
:
for
he
is
naturally
of
equal
value
with
my self
;
and
if
he
be
not
so
well
improved
as
I
,
perhaps
neither
may
he
deserve
much
Blame
,
nor
I
Praise
for
this
,
but
it
may
be
the
Circumstances
into
which
we
fell
,
were
the
chief
cause
of
this
Difference
:
Perhaps
if
he
had
been
in
mine
,
he
might
have
been
better
than
I
;
and
if
I
had
been
in
his
,
I
might
have
been
worse
than
he
.
But
be
it
otherwise
,
our
present
Inequality
doth
not
argue
however
,
that
he
hath
forfeited
the
Right
he
had
;
or
if
he
hath
,
yet
not
to
me
.
This
then
must
be
remembred
,
that
my
Desires
be
innocent
.
I
may
be
as
wise
as
a
Serpent
for
my self
;
but
then
I
must
be
as
innocent
as
the
Dove
to
others
.
Nor
yet
do
I
deny
,
but
my
Desires
may
extend
to
those
things
which
may
a
little
inconvenience
my
Neighbour
,
provided
that
Inconvenience
bear
no
Proportion
to
the
Loss
I
should
sustain
by
the
want
of
what
I
desire
.
It
seems
not
unreasonable
that
he
should
be
debarr'd
of
the
Pleasure
of
his
Prospect
,
rather
than
I
want
a
House
to
dwell
in
.
Thus
all
the
Members
of
the
Body
will
suffer
a
little
,
rather
than
one
should
perish
;
and
many
will
rather
put
their
Shoulders
to
the
Burden
,
than
one
should
be
oppressed
with
it
.
This
is
the
third
and
last
Particular
to
be
considered
for
the
regulating
our
Desires
,
which
I
shall
further
discourse
of
in
the
second
part
of
the
proposed
Method
.
II.
How
far
the
Desires
of
what
belongs
to
another
are
forbidden
.
Where
I
shall
consider
,
-
First
;
What
is
that
which
gives
Titl●
,
and
makes
any
Possession
proper
to
a
Man
.
And
,
-
Secondly
;
In
what
case
such
Properties
may
,
or
may
not
be
desired
by
Another
.
First
;
That
Men
have
Properties
,
that
some
have
Right
where
others
have
none
,
we
suppose
,
and
the
Scripture
allows
it
in
the
10th
Commandment
,
and
in
other
places
,
where
buying
and
selling
is
spoken
of
;
or
indeed
where
Charity
,
and
lending
to
him
that
would
borrow
,
or
giving
Alms
is
commanded
:
For
no
Man
can
lend
or
give
what
's
not
his
own
;
if
there
were
no
Property
,
any
Man
might
take
without
anothers
leave
.
This
then
supposed
,
we
'll
consider
the
Foundation
of
this
,
and
that
we
may
in
generel
conclude
is
the
Law
;
by
this
understanding
both
the
Law
of
Nature
,
and
of
Nations
,
and
the
Municipal
.
The
Municipal
Laws
are
very
various
,
according
as
the
Condition
and
Temper
of
the
People
,
and
Custom
of
the
Place
,
and
such
other
Circumstances
inclined
the
Wisdom
of
the
Governours
to
make
them
.
And
that
they
have
very
variously
determined
of
Proprieties
,
and
the
ways
of
acquiring
just
Title
,
is
known
to
them
,
who
have
but
looked
into
the
Laws
of
several
People
,
as
of
the
Jews
,
Athenidns
,
Spartans
,
Romans
,
&c.
Those
ways
which
obtain
amongst
us
,
and
have
been
generally
received
(
if
we
abstract
from
the
Particular
Modes
and
Determinations
of
them
)
are
these
;
Inheritance
,
Gift
,
Contract
,
and
Cession
:
The
rest
are
sufficiently
known
.
I
forbear
to
speak
any
thing
of
the
Particularities
which
are
observed
amongst
us
in
giving
or
buying
,
or
the
rest
,
because
it
would
be
needless
to
do
it
at
this
time
.
Only
this
I
add
,
That
there
being
several
wise
uninterested
Men
made
Judges
in
these
Cases
when
they
come
in
debate
,
and
they
have
the
Law
reported
to
them
on
both
sides
by
the
Advocates
;
and
in
case
of
Defect
in
the
Law
,
or
Failure
in
Judgment
,
there
are
Courts
of
Equity
for
the
supply
of
such
Shortness
,
or
Redress
of
such
Wrongs
:
Things
being
thus
,
nothing
can
be
imagined
better
,
nor
a
more
commodious
Settlement
invented
.
This
I
have
said
,
that
we
may
acquiesce
in
our
own
excellent
Constitutions
;
and
be
satisfied
that
he
to
whom
our
Law
gives
Right
,
hath
a
good
and
undoubted
Title
;
especially
since
our
Law
is
so
agreeable
to
,
and
founded
on
both
the
Law
of
Nations
and
Nature
.
Thus
much
concerning
the
Municipal
Laws
.
As
for
the
Jus
Gentium
,
Civilians
tell
us
,
that
ex
hoc
Jure
distincta
sunt
Dominia
,
Commercia
,
&
Obligationes
institutae
.
From
hence
it
is
that
Pacts
are
observed
,
which
it's
generally
supposed
were
made
at
the
first
Division
,
and
that
amongst
others
,
is
thought
to
have
been
universally
consented
to
,
that
the
first
Possessor
should
be
accounted
the
rightful
Owner
.
Censeri
debet
inter
omnes
convenisse
,
ut
quod
quisque
occupasset
,
id
proprium
haberet
.
That
Right
which
is
obtained
by
Victory
,
supposes
a
just
War
;
and
that
the
Party
who
had
the
Title
,
has
forfeited
it
;
and
that
he
,
who
contends
with
him
,
has
Right
to
take
that
Forfeiture
.
Thus
far
Writers
ordinarily
go
in
their
Account
of
this
matter
;
and
here
for
the
most
part
they
stay
.
And
it
is
sufficient
to
put
a
stop
to
the
Enquiries
of
the
greatest
part
,
that
the
Covenants
and
Consent
of
the
Ancient
,
of
their
fore-Fathers
,
as
also
the
Laws
and
Customs
of
the
Places
where
they
live
,
have
determin'd
,
that
there
shall
be
Property
,
and
what
shall
be
so
accounted
.
Few
Men
are
capable
of
higher
Reasons
than
Law
and
long
Custom
,
but
some
are
,
and
some
that
are
not
,
yet
think
they
are
;
and
both
these
will
be
enquiring
into
the
rise
of
such
Customs
,
the
Reasons
of
such
Laws
,
the
Cause
of
so
universal
a
Consent
.
And
this
may
also
make
it
necessary
for
us
to
search
into
the
very
first
Foundations
of
these
Municipal
Laws
,
and
those
Jura
Gentium
,
which
both
have
given
Man
a
Right
to
Propriety
;
because
there
is
a
Generation
of
Levellers
,
who
pretend
that
all
this
is
without
Reason
,
and
that
they
have
the
Law
of
Nature
on
their
side
for
a
Community
.
This
we
shall
briefly
consider
:
But
as
for
that
which
they
alledg
from
Scripture
,
I
do
not
think
it
worth
mentioning
,
it
is
so
palpable
a
mistake
to
think
,
that
one
particular
Example
of
the
Primitive
Christians
can
be
obligatory
to
all
Persons
,
in
all
Places
and
Times
whatsoever
.
And
the
Arguments
from
the
great
Love
that
Christians
owe
to
each
other
,
are
of
no
force
,
unless
they
first
prove
it
best
,
that
there
should
be
no
Propriety
.
And
as
the
Law
of
Christ
doth
not
favour
that
Opinion
,
so
nor
the
Law
of
Nature
;
which
will
appear
,
if
we
can
discover
that
the
first
Foundations
of
these
Laws
,
Customs
,
and
Pacts
,
that
settle
Properties
,
are
laid
in
Man's
Nature
,
and
in
the
Nature
of
the
things
which
he
uses
and
converses
with
.
And
this
will
be
very
evident
to
him
who
considers
,
that
all
Men
have
use
and
read
of
several
things
in
Life
;
that
they
are
of
different
Tempers
,
and
some
more
inclined
to
make
use
of
one
sort
of
things
,
others
of
another
:
that
one
Man
cannot
be
in
all
places
,
nor
all
Men
in
one
;
that
all
places
will
not
bring
forth
all
things
;
that
several
things
which
are
useful
to
Man
,
may
receive
Increase
,
and
consequently
Man's
Condition
be
better'd
by
his
Diligence
and
good
Husbandry
;
and
again
,
through
his
Unskilfulness
,
and
Neglect
,
and
ill
Management
,
their
number
may
be
lessened
.
Thus
the
wise
Governour
of
the
World
hath
ordered
it
for
the
Punishment
of
Man's
Sloth
,
and
the
Reward
of
his
Industry
.
Add
to
this
,
That
Men
are
not
of
very
unequal
Powers
,
but
ordinarily
one
useth
himself
,
and
manageth
his
Affairs
as
well
as
another
;
and
that
it
's
very
needful
that
all
things
should
be
put
to
their
best
use
;
and
that
Peace
and
Quiet
should
be
preserved
in
humane
Society
.
We
have
enumerated
sufficient
Causes
of
Division
and
Propriety
,
so
that
we
need
not
either
tax
God
,
as
if
he
had
too
much
stinted
Man
,
and
not
made
a
plentiful
Provision
for
him
,
and
so
necessitated
Men
to
scramble
and
to
catch
that
catch
can
.
Nor
yet
should
we
have
recourse
to
Mens
Vice
and
Fault
in
this
case
,
nor
attribute
the
Original
of
Property
to
their
covetous
or
ambitious
Desires
,
which
might
proceed
from
Reason
and
just
Appetites
.
Let
none
blame
that
which
was
reasonable
,
nor
ascribe
that
to
a
vain
cause
which
was
necessary
.
If
Men
were
from
their
differing
Tempers
variously
inclined
,
they
will
hereby
be
ingaged
in
differing
Employments
,
and
various
Pleasures
.
And
if
every
place
will
not
afford
them
all
sorts
of
Materials
for
their
Exercise
,
or
Objects
for
their
Delight
,
if
no
one
place
will
contain
them
all
,
then
they
must
part
.
If
they
do
so
,
every
one
will
be
best
acquainted
with
the
things
he
most
converses
with
;
he
that
knows
them
best
,
will
use
them
best
,
and
on
that
score
hath
most
right
to
them
,
because
it
's
fit
that
all
things
should
be
put
to
the
best
use
that
they
are
capable
of
.
And
hence
is
it
that
Possession
gives
so
good
a
Title
;
as
also
because
it
's
presumed
that
Men
will
seize
on
that
only
,
which
by
their
natural
Constitutions
they
are
more
disposed
to
use
or
enjoy
.
And
besides
this
,
it
's
supposed
that
they
are
for
the
most
part
not
very
unequal
;
or
if
they
be
,
yet
that
is
not
so
easily
known
:
and
then
all
this
considered
,
no
Pretence
can
be
made
,
why
one
should
be
thrust
out
of
his
Possession
to
make
way
for
another
;
since
it
cannot
be
known
,
that
this
latter
will
make
better
(
but
probably
worse
)
use
of
what
he
shall
have
,
than
the
former
had
done
.
And
if
this
were
not
admitted
,
that
in
Vacuities
,
first
Possession
gives
Right
,
the
World
must
be
perpetually
filled
with
Disorder
,
and
Tumult
,
and
Injustice
;
and
he
that
hath
thrust
another
out
of
his
Possession
,
shall
be
dealt
so
with
himself
by
others
.
And
in
after-Ages
,
when
their
Title
shall
be
examined
,
where
will
the
Records
be
found
by
which
it
shall
be
cleared
?
Or
,
what
other
evidence
can
be
hoped
for
,
but
a
long
Possession
?
No
People
on
the
Earth
can
at
this
day
make
a
better
Claim
than
this
.
And
if
we
suppose
Men
idle
and
inordinate
in
their
Desires
,
there
is
a
further
necessity
of
Property
and
Division
:
for
else
some
would
live
on
other
Mens
Labours
,
would
do
nothing
,
yet
enjoy
as
much
as
any
;
and
this
would
tend
to
impoverish
the
World
,
since
Increase
depends
on
Mens
Labours
.
And
indeed
this
is
one
of
the
excellent
Fruits
of
Propriety
,
that
it
is
an
Engagement
to
Industry
,
and
a
Spur
to
the
Lazy
;
for
that
is
the
regular
and
innocent
way
for
Men
to
acquire
Right
,
and
to
become
Owners
.
It
's
true
,
it
cannot
be
avoided
but
there
will
be
some
ill
Consequents
of
Propriety
:
For
Owners
knowing
that
the
things
they
possess
are
part
of
their
Power
;
and
it
being
natural
to
Man
to
have
an
Affection
for
that
which
he
usually
converses
with
,
and
so
loth
to
part
with
it
;
hence
they
will
not
many
times
,
neither
by
way
of
Gift
,
nor
upon
reasonable
Terms
,
and
where
they
may
have
a
valuable
Exchange
,
for
go
their
Title
.
And
hence
it
will
come
to
pass
,
that
some
will
have
all
,
and
others
nothing
;
that
they
whose
lot
it
is
to
be
born
of
rich
Parents
,
or
who
have
more
immoderate
Desires
,
and
are
more
endlesly
busy
,
they
shall
abound
with
Wealth
,
whilst
they
that
are
not
so
fortunate
or
foolish
,
shall
be
in
want
.
But
notwithstanding
these
,
and
other
like
Inconveniences
,
we
cannot
be
made
to
disallow
of
Proprieties
,
till
we
find
that
Community
hath
none
,
or
fewer
,
which
,
things
standing
as
they
do
,
cannot
be
proved
.
And
then
there
is
as
good
Provision
as
can
be
made
,
in
the
two
Cases
supposed
,
that
Fools
may
have
abundance
,
and
Wise
and
Good
Men
be
in
extreme
want
:
For
,
our
Law
gives
the
Estates
of
those
that
are
judged
Fools
,
to
the
King
.
And
in
the
other
Case
of
extreme
Necessity
,
and
where
the
Owner
will
not
recede
from
his
Right
(
according
as
some
in
the
Civil
Law
determine
)
the
Necessitous
may
take
what
will
be
sufficient
for
him
in
that
Exigence
.
But
then
,
as
Grotius
well
considers
,
there
must
be
these
three
Restrictions
:
1.
That
the
Necessitous
cannot
by
any
pains
,
or
other
way
extricate
himself
;
for
if
he
can
,
he
must
.
Solon
hath
well
determined
in
one
Case
,
that
a
Man
must
dig
forty
Cubits
in
his
own
Ground
,
before
he
take
Water
out
of
his
Neighbour's
Well
;
as
Plutarch
observes
in
his
Life
,
and
giv●●
this
Reason
,
because
Necessity
,
not
Sloth
,
must
be
relieved
.
2.
The
second
Limitation
of
this
Rule
is
,
That
the
Owner
himself
must
not
be
in
the
same
case
,
when
his
Po●session
shall
be
seized
;
for
in
this
Case
,
Melior
est
ca●●●
possidentis
,
&
non
tradentis
Jus
suum
,
qu●●
poscentis
aliem●m
:
The
Right
of
the
Possessor
is
always
prefer
able
to
that
of
a
Stran●er
.
3.
The
third
is
,
That
the
Person
who
is
now
indigent
,
when
he
shall
be
able
,
make
Restitution
.
The
same
Author
goes
further
,
and
determines
,
That
where
one
may
be
profited
,
and
another
not
inconvenienced
,
there
●oth
a
Right
ac●rue
to
another
Man's
Pos●●ssion
.
It
's
very
reasonable
indeed
,
that
the
former
Possessor
should
quit
his
Title
to
that
,
which
will
be
of
no
use
to
him
,
and
of
great
use
to
another
:
And
this
is
all
that
can
be
〈◊〉
from
that
Passage
in
Tully
;
Quidn●
〈◊〉
,
qu●ndo
sine
detrimento
suo
po●est
,
alter●
〈…〉
in
iis
quae
sunt
accipi●nti
utilia
,
〈◊〉
non
molest●
.
But
if
the
Possessor
should
be
froward
,
and
refuse
to
communicate
,
in
this
case
it
seems
not
reasonable
,
that
the
other
(
unless
he
be
warranted
by
Publick
Authority
)
should
ravish
his
Possession
from
him
;
for
this
might
open
too
wide
a
Door
for
Disorders
.
This
is
the
short
Account
of
Propr●eties
,
and
the
ways
of
acquiring
just
Titles
.
I
proceed
,
Secondly
;
To
consider
whether
,
and
〈◊〉
far
I
may
desire
any
thing
that
another
〈◊〉
is
rightfully
possess'd
of
.
That
such
Desires
are
lawful
,
seems
evi●ent
,
because
they
are
the
Foundation
of
all
that
Commerce
,
which
is
amongst
Men
in
their
Bargains
of
buying
and
selling
.
If
there
were
no
such
Desires
,
there
could
be
no
such
Contracts
and
Exchanges
as
there
are
;
if
we
might
not
desire
that
which
is
anothers
,
then
we
should
not
ask
him
to
Iend
or
give
us
any
thing
:
for
this
also
,
as
well
as
that
of
bargaining
▪
signifies
and
supposes
one
Man
to
desire
to
have
what
another
hath
.
And
if
we
can
think
God
hath
forbidden
all
such
Desires
,
we
must
also
think
he
hath
prohibited
all
buying
and
selling
,
all
begging
and
borrowing
,
which
none
can
be
so
vain
as
to
imagine
.
If
it
be
lawful
for
me
to
do
that
,
whereby
what
another
hath
may
be
made
mine
▪
then
't
is
lawful
for
me
to
desire
it
.
Indeed
it
's
impossible
for
me
not
to
desire
,
so
long
as
it
appears
good
to
me
,
and
possible
to
be
had
,
if
I
suppose
Right
may
be
transferr'd
.
As
soon
may
the
Light
not
shine
,
or
the
Fire
not
burn
,
as
the
Representation
of
a
Good
that
I
have
not
,
and
may
have
,
not
excite
Desire
.
These
two
always
run
parallel
,
are
Twins
,
and
Twins
that
grow
together
,
or
rather
the
very
same
.
Such
an
Apprehension
is
Desire
in
its
Infancy
,
Desire
beginning
;
and
Desire
is
that
Apprehension
in
its
Manhood
,
its
Continuance
.
Thus
far
then
Desire
is
not
only
lawful
,
but
necessary
.
And
for
a
further
and
full
Answer
to
this
Question
,
we
may
,
I
think
,
safely
assert
,
That
we
may
desire
all
that
we
want
,
and
another
hath
,
to
which
we
can
acquire
a
title
according
to
Law
and
Equity
.
And
by
this
we
are
prohibited
to
desire
in
these
three
cases
.
1.
Where
the
Right
cannot
▪
and
we
know
it
cannot
,
according
to
Law
or
Equity
,
be
aliena●ed
;
that
's
the
Case
of
a
Man's
Wife
,
or
a
Woman's
Husband
Nor
,
2.
Is
it
lawful
to
desire
to
have
that
,
whose
Right
may
be
transfe●●'d
〈◊〉
we
have
,
or
can
●resume
on
the
Con●●nt
:
of
the
Owner
;
no
Title
can
be
pass'd
away
without
this
.
Here
we
except
the
case
of
extream
Necessity
before
mention'd
▪
3.
Nor
yet
th●
we
suppose
both
thes●
▪
is
it
lawful
to
desire
another
Man's
Possession
,
where
it
will
be
manifestly
prejudicial
to
him
to
part
with
it
.
I
know
〈◊〉
said
,
Vol●●●i
non
fit
Injur●●
,
and
that
a
Man
shall
satisfy
the
Law
of
the
Land
,
if
he
observe
the
two
former
;
but
he
'll
violate
the
Law
of
his
Mind
,
which
comma●ds
Innocence
,
and
doing
to
others
,
as
himself
would
be
done
to
;
and
forbids
him
therefore
to
take
advantage
of
another
Man's
Weakness
,
or
Over-sight
,
or
the
like
.
This
is
the
second
.
III.
That
which
I
have
to
add
both
by
way
of
Direction
and
Argument
,
shall
be
in
these
four
Considerations
.
Two
of
which
may
pass
for
Rules
,
and
may
give
Advice
to
them
that
are
willing
to
have
their
evil
Desires
restrained
,
but
know
not
how
:
and
the
other
two
may
tend
to
pe●swade
those
that
are
regardless
in
this
matter
,
to
think
it
their
Concernment
.
1.
Let
every
one
that
would
prevent
or
subdue
all
Desires
that
are
not
wise
,
just
,
and
innocent
,
inform
himself
truly
of
all
his
real
Wan●●
.
This
may
at
first
proposal
seem
rather
a
Method
to
inflame
,
than
cool
Desire
:
and
it
may
be
thought
better
Advice
to
him
to
be
ignorant
of
,
than
to
be
acquainted
with
his
Wants
:
For
,
so
long
as
a
Man
thinks
himself
rich
,
tho
he
be
poor
,
he
will
not
ask
a
Supply
.
But
who
knows
how
long
this
Ignorance
may
continue
?
that
would
be
to
make
it
,
impossible
for
Man
ever
to
be
happy
:
for
Sense
of
his
present
Misery
,
and
Distance
from
that
good
State
,
is
the
first
step
to
his
seeking
it
,
and
that
's
indispensably
necessary
to
his
obtaining
it
.
For
a
Man
to
affect
Ignorance
for
the
Mortification
of
his
Affections
,
is
all
one
,
as
to
put
out
his
Eyes
,
that
he
may
rectify
the
Feature
or
Motions
of
his
Body
.
And
he
that
would
lay
aside
his
Knowledg
to
regulate
his
Passion
,
murders
himself
to
remove
a
Disease
.
Besides
,
no
Man
can
be
perfectly
ignorant
of
his
Wants
;
and
where
we
cannot
be
wholly
ignorant
,
't
is
best
to
be
throughly
informed
;
till
we
be
,
we
are
in
the
Dark
or
Twilight
,
which
are
Seasons
of
Mistake
and
Passion
.
In
the
Night
we
may
as
well
,
and
do
as
usually
imagine
our
Friend
to
be
our
Enemy
,
than
otherwise
;
or
if
we
do
take
out
Enemy
for
a
Friend
,
this
Mistake
hath
indeed
less
of
Fear
,
but
more
of
Danger
with
it
.
He
that
's
benighted
,
follows
an
Ignis
〈◊〉
as
a
trusty
Guide
,
and
loses
his
own
faithful
Companion
that
was
with
him
.
Thus
Ignorance
increases
our
Wants
,
and
Want
is
the
Mother
of
Desire
.
It
cannot
therefore
upon
any
account
be
adviseable
to
keep
our selves
from
evil
Desires
,
by
not
understanding
our
Necessities
.
This
might
be
a
way
to
take
away
Desire
it self
,
and
not
only
the
Evil
of
it
:
for
,
to
cure
the
Wound
,
it
cuts
off
the
affected
part
.
That
's
not
it
we
are
endeavouring
,
to
kill
Desire
,
but
only
to
bind
it
to
its
Good-Behaviour
.
And
the
way
to
regulate
it
,
is
this
which
I
have
proposed
.
For
surely
all
the
Irregularities
of
our
Desires
proceed
from
our
failure
in
this
Particular
.
Our
Imagination
hath
made
our
Wants
more
and
greater
,
or
less
than
indeed
they
are
;
hath
made
them
be
when
there
were
none
,
hath
made
them
seem
contrary
to
what
they
are
;
and
hereupon
we
desire
where
there
is
no
cause
:
Our
Desires
are
over-vigorous
,
or
too
faint
;
are
directly
opposite
to
what
they
should
be
.
He
that
imagines
he
wants
what
he
hath
,
his
Desire
will
be
vain
;
and
he
that
apprehends
himself
to
want
all
he
hath
not
,
he
will
desire
infinitely
,
and
Impossibilities
shall
not
scape
him
.
But
he
that
thinks
he
hath
no
need
of
that
,
of
which
he
hath
no
use
,
and
knows
all
that
's
useful
to
him
,
and
keeps
his
Desire
within
these
Bounds
,
will
not
transgress
.
He
that
can
come
to
an
end
of
his
Wants
,
that
can
determine
rightly
what
's
enough
,
his
Desires
will
not
be
endless
.
Thus
far
Men
do
generally
agree
,
that
that
's
only
to
be
desired
which
is
useful
.
But
that
's
Wisdom
to
be
truly
informed
what
that
is
.
He
that
knows
this
,
and
all
that
's
useful
to
him
,
hath
resolved
what
's
sufficient
,
what
's
enough
for
him
,
and
he
that
's
determin'd
in
this
case
,
cannot
be
infinite
in
his
Desires
.
This
is
the
Sum.
Let
not
our
Desires
exceed
our
Wants
,
nor
let
us
imagine
we
want
that
which
will
not
be
useful
,
nor
greatly
want
that
which
is
not
necessary
to
us
.
And
very
few
are
the
things
that
are
of
necessary
use
in
order
to
our
Happiness
.
He
that
lives
within
Natures
Bounds
,
is
satisfied
with
a
little
;
having
Food
and
Raiment
,
can
be
content
.
If
his
House
will
defend
him
against
the
Injuries
of
the
open
Air
,
tho
it
be
not
built
after
the
newest
Fashion
,
nor
of
the
finest
Materials
,
he
is
pleased
;
and
is
not
grieved
tho
it
have
no
Marble
Pillars
,
or
Flowers
,
curious
Chimney-pieces
,
or
Wainscot
of
the
finest
Grain
,
on
which
the
Italian
Artist
hath
shewn
his
Skill
in
Colours
and
Shadow
.
This
Man
can
make
a
hearty
Dinner
,
tho
his
his
Meat
be
not
served
in
Plate
,
tho
he
do
not
drink
in
Gold
,
nor
have
his
Cup-board
of
Plate
and
Glasses
before
him
,
nor
his
Table
spread
with
Pheasant
or
Partridg
,
or
Quail
.
He
is
not
much
aggrieved
that
he
doth
not
rusle
in
Silks
,
nor
that
his
Suit
is
not
made
after
the
latest
Mode
at
Court
,
his
Frieze
Coat
pleases
him
as
well
:
Nor
doth
he
find
himself
more
healthful
,
or
quiet
,
or
merry
,
or
wise
,
or
vertuous
,
by
having
large
Fields
,
full
Barns
,
much
Cattel
,
and
his
Bags
full
of
Silver
and
Gold
.
He
observes
,
that
they
that
have
all
these
,
yet
live
without
them
;
they
have
no
more
than
the
sight
of
them
:
and
he
will
set
the
same
Bounds
to
his
Desires
,
that
Nature
and
Use
hath
set
;
and
there
is
no
difference
then
betwixt
him
that
hath
more
,
or
him
that
hath
less
.
To
conclude
this
Direction
;
When
I
advise
to
know
your
Wants
,
I
would
have
you
in
order
to
this
understand
what
's
Good
and
Evil
,
the
want
of
which
is
the
great
reason
of
our
want
of
Contentation
.
2.
Be
diligent
to
seek
a
supply
of
your
real
Wants
in
all
lawful
,
likely
,
harmless
Ways
:
Then
do
not
increase
them
by
Prodigalities
and
Excess
,
by
vain
and
unreasonable
Expences
.
Men
that
are
profuse
in
their
Expences
,
must
have
proportionable
Incomes
;
and
where
they
are
unaccountable
in
those
,
they
must
either
be
unjust
in
these
,
or
they
'll
quickly
be
Beggars
or
Thieves
;
for
ordinarily
Men
cannot
,
in
honest
and
innocent
ways
,
make
provision
for
profuse
layings
out
.
(
1.
)
Be
not
idle
;
for
Idleness
is
the
High-way
to
Want
,
and
that
to
Desire
,
and
such
Desire
as
shall
be
only
an
Instrument
of
Torment
,
not
in
order
to
obtain
.
The
Sluggard
,
whom
Solomon
represents
in
his
sleepy
:
Posture
,
hath
received
this
Doom
,
he
shall
have
Poverty
coming
on
him
as
sure
as
the
Traveller
,
and
Wans
as
irresistibly
as
an
armed
Man
.
And
in
another
place
he
tells
us
,
The
Soul
of
a
Sluggard
desires
,
and
hath
nothing
:
And
he
that
hath
nothing
,
must
desire
to
have
;
and
if
he
will
not
seek
it
by
Labour
,
he
will
by
some
unlawful
ways
.
The
idle
Man
will
desire
;
and
if
he
desire
any
thing
,
't
is
that
which
he
hath
no
Right
to
;
for
I
look
on
that
Rule
of
the
Apostle's
as
an
eternal
Truth
,
He
that
will
not
work
,
let
him
not
eat
.
And
it
almost
universally
obtains
,
as
if
it
were
of
natural
impression
;
for
when
we
see
a
Man
poor
through
his
Laziness
,
we
deny
him
our
Al●●
,
and
send
him
to
his
Work
:
This
seems
to
proceed
from
the
Sense
we
have
,
that
Idleness
hath
such
a
tendency
to
Injustice
.
On
this
account
those
People
deserve
Praise
,
who
made
such
early
Provision
against
unjust
Practices
and
Desires
,
when
they
would
not
give
their
very
little
Children
Meat
,
till
they
had
performed
some
bodily
Exercise
.
And
I
look
upon
them
to
have
out-done
us
in
Politicks
,
who
will
have
all
their
Inhabitants
to
be
of
some
Trade
:
They
have
crush'd
the
Viper
in
the
Egg
,
and
have
prevented
all
unjust
Actions
by
preventing
the
unjust
Desires
.
We
may
wrest
the
Poet's
Words
to
this
Sence
:
〈◊〉
si
tollas
,
periere
Cupidinis
Arcus
,
Contemptaeque
jacent
,
&
sine
luce
faces
.
(
2.
)
That
which
is
added
in
the
Rule
is
,
That
our
Diligence
must
be
employed
in
the
〈◊〉
of
Means
,
First
;
That
are
likely
,
else
it
will
be
foolish
.
And
,
Secondly
;
Lawful
,
else
we
shall
be
unjust
.
And
,
Thirdly
;
They
must
be
harmless
,
else
we
cannot
be
innocent
;
and
no
Action
can
be
good
,
where
Innocence
is
not
.
All
this
supposes
,
(
which
is
most
true
)
,
that
Things
are
so
ordered
in
the
World
,
that
Industry
,
which
is
wise
,
and
just
,
and
innocent
,
cannot
be
destitute
of
that
which
is
of
necessary
use
.
And
that
we
need
not
at
any
time
have
recourse
to
unlikely
and
unlawful
Ways
for
a
Supply
of
that
which
we
really
need
:
Nor
are
Humane
Affairs
so
ill
managed
by
the
Wise
Governour
of
the
World
,
as
that
one
must
be
robbed
,
to
enrich
another
;
that
I
cannot
be
made
happy
,
unless
my
Brother
be
made
miserable
.
I
conclude
this
Direction
with
the
Reason
of
it
,
which
is
this
,
That
the
more
wisely
and
harmlessly
industrious
any
Man
is
in
seeking
after
supply
of
his
Wants
,
the
less
he
will
want
;
and
the
less
he
wants
,
the
less
he
must
▪
desire
,
if
he
act
by
Reason
.
And
so
long
as
Want
continues
,
Desire
must
;
and
if
it
be
earnest
,
it
may
probably
hinder
us
in
the
good
use
of
our
Reason
,
and
so
engage
us
in
that
which
is
dishonest
,
making
us
transgress
those
Bounds
and
Land-Marks
which
Propriety
hath
set
.
On
the
other
hand
;
It
would
be
strange
,
if
the
happy
Man
should
be
envious
or
ravening
:
When
the
Sun
shines
upon
his
Tabernacle
,
who
can
desire
his
Neighbour's
Candle
?
That
which
may
confirm
all
this
,
is
,
That
in
all
the
Descriptions
we
have
of
the
Golden
Age
,
which
is
supposed
to
have
been
in
the
World
,
we
have
no
mention
made
of
Mens
Inordinate
Desires
:
which
shews
,
that
when
they
are
in
good
condition
,
these
have
no
place
;
or
if
they
have
,
they
spoil
it
.
And
this
leads
me
to
the
Arguments
against
all
unreasonable
and
unjust
Desires
.
First
;
They
are
both
noxious
and
vain
:
They
do
others
hurt
,
and
our selves
no
good
.
How
much
Harm
they
do
in
the
World
,
I
have
sufficiently
declared
,
when
I
have
said
,
that
all
the
Disorders
,
and
Injustice
,
and
all
the
Evil
that
one
Man
doth
another
,
grow
from
this
Root
.
Whatever
Mischief
of
this
sort
you
complain
of
,
know
that
unreasonable
Desire
is
accessory
to
them
.
All
Murders
,
and
Robberies
,
and
Wars
,
and
Over-reaching
in
Bargains
,
owe
their
Original
to
this
.
This
turns
Men
into
Brutes
,
and
makes
Societies
of
Reasonable
Creatures
,
become
Dens
of
Lions
,
or
Kennels
of
Foxes
.
Nay
,
this
hath
made
a
City
less
eligible
than
a
Wilderness
;
and
't
is
more
safe
to
be
in
a
Herd
of
Brutes
,
than
in
a
Society
of
Men
;
so
much
more
insatiable
are
our
Desires
than
theirs
:
And
there
is
therefore
less
Danger
in
converse
with
unreasonable
Nature
,
than
with
immoderate
Desires
.
And
as
unreasonable
Desires
do
harm
to
others
,
so
they
are
no
way
advantagious
to
our selves
:
for
,
whilst
we
desire
unjustly
,
we
lay
a
Foundation
for
Disquiet
to
the
Publick
Peace
,
and
also
of
Ruine
to
our
own
particular
Interest
.
For
,
our
Example
hath
an
Influence
on
others
,
to
make
them
do
as
we
do
;
and
that
will
bring
in
all
Confusion
amongst
us
.
Besides
this
,
whilst
any
one
impropriates
too
much
,
the
less
remains
for
others
Uses
.
And
this
brings
near
extreme
Necessity
;
and
when
that
is
their
Case
,
they
have
Right
to
other
Mens
Properties
;
and
when
they
are
near
it
,
they
may
easily
mistake
it
for
their
own
Case
;
and
if
they
do
but
think
it
is
their
Case
,
they
'll
act
as
if
it
was
,
and
seize
upon
that
which
they
have
not
,
but
imagine
they
have
Right
to
.
Secondly
;
Remember
our
Profession
.
We
call
our selves
the
Disciples
of
him
,
who
had
not
where
to
lay
his
Head
;
who
tho
he
was
Lord
of
all
,
yet
Possessor
of
almost
nothing
:
And
shall
the
Disciple
be
above
his
Master
?
Had
our
Lord
so
very
little
,
and
shall
we
grasp
at
all
?
Why
have
we
need
of
more
than
he
had
?
If
we
have
,
shew
it
;
if
not
,
why
do
we
desire
it
?
How
is
it
that
we
cannot
be
content
with
Food
and
Raiment
,
(
when
by
a
harmless
diligence
we
can
obtain
no
more
)
when
our
Saviour
was
?
For
,
if
we
be
indeed
his
Disciples
,
that
is
,
if
we
live
well
,
and
follow
his
Example
,
we
have
also
the
Promises
of
this
Life
,
and
of
that
which
is
to
come
.
We
have
all
Assurance
given
us
,
that
the
great
Disposer
of
all
Things
interests
himself
in
our
Affairs
,
and
will
manage
all
for
the
good
of
them
that
live
well
.
We
know
that
the
worst
that
can
befall
us
is
Death
;
and
that
is
the
End
of
all
our
Miseries
,
and
is
our
Passage
to
a
blessed
and
endless
Life
.
We
know
also
,
that
the
Unrighteous
shall
not
be
Partakers
of
this
Happiness
;
that
the
Violent
,
the
Oppressor
,
the
Deceiver
,
shall
be
excluded
:
Nay
,
that
they
who
have
not
subdued
and
overcome
the
evil
Desires
of
doing
such
Things
,
are
not
owned
by
Christ
to
be
his
Followers
,
and
then
they
cannot
be
saved
.
And
if
we
cannot
be
Christians
,
if
we
cannot
be
happy
whilst
they
prevail
in
us
,
why
do
we
suffer
them
?
Besides
;
The
Gospel
which
we
own
,
nay
,
and
our
own
Reason
,
hath
represented
all
the
Things
of
this
World
as
very
undesirable
.
We
cannot
but
see
how
little
Tendency
they
all
have
to
make
us
happy
.
Do
we
not
ordinarily
find
the
Poor
as
good
as
the
Rich
,
and
the
Servant
as
wise
as
his
Master
?
And
we
know
,
that
all
these
Things
are
to
us
as
We
are
:
To
the
Good
,
all
are
Good
.
Res
perinde
sunt
,
ut
illiu
animus
qui
●a
possidet
:
Qui
uti
scit
,
ei
bon●
;
illi
,
qui
non
utitur
rectà
,
mala
.
And
if
the
Things
themselves
be
not
valuable
,
their
Number
doth
not
add
to
their
Esteem
.
And
our
Saviour
hath
expresly
told
us
,
that
our
Life
consists
not
in
the
Abundance
of
Things
we
possess
:
Nay
,
and
that
Riches
make
it
hard
for
us
to
enter
into
the
Kingdom
of
Heaven
.
This
they
do
by
exciting
unreasonable
Desires
.
He
that
believes
all
this
,
it
ill
becomes
him
to
be
a
passionate
Lover
of
the
Things
of
this
World
.
The
Gentiles
,
who
are
un●●q●●inted
with
our
Religion
,
who
have
as
〈◊〉
suppose
,
almost
lost
their
Reason
,
for
them
to
seek
after
these
things
,
is
tolerable
;
but
for
Christians
,
there
is
no
Excuse
.
Besides
all
these
Engagements
which
our
Christian
Profession
lays
on
us
,
to
subdue
our
Desires
,
there
's
this
one
other
,
which
I
will
only
mention
,
and
that
is
,
that
Vniversal
Love
,
that
Love
to
all
the
World
,
which
Christianity
doth
so
much
oblige
us
to
.
We
are
commanded
,
we
are
exhorted
to
this
,
the
highest
Examples
lead
us
to
it
;
our
God
and
Saviour
go
before
us
in
the
plainest
ways
of
Love
and
Kindness
.
It
is
a
great
part
of
our
Religion
,
and
indispensable
to
Happiness
:
Yea
the
very
Badg
and
Character
of
Christians
;
so
that
we
are
not
to
be
call'd
by
that
Name
,
if
we
do
not
live
a
Life
of
Love
;
and
if
we
do
,
we
shall
not
covet
what
's
another's
.
For
Love
,
as
the
Apostle
saith
,
fulfils
the
Law
:
it
will
not
only
preserve
us
from
doing
,
but
also
from
desiring
any
other
Man's
Injury
.
If
then
we
would
do
well
to
the
Publick
by
preserving
Peace
and
Order
:
if
we
have
any
regard
to
other
Men
that
are
like
to
,
and
generally
equal
with
,
or
better
than
our selves
:
If
we
would
not
fall
of
Happiness
;
if
we
would
not
act
in
Contradiction
to
Religion
and
Reason
;
if
we
would
approve
our selves
to
be
Men
or
Christians
:
let
all
our
Desires
be
wise
,
and
just
,
and
innocent
:
Let
it
be
all
our
Endeavours
;
and
God
of
his
infinite
Mercy
afford
us
the
necessary
Aids
of
his
Grace
,
which
we
beg
for
the
sake
of
his
Son
,
to
whom
,
&c.
OF
Doing
our
own
BUSINESS
.
1
THESS.
4.
11.
That
ye
study
to
be
quiet
,
and
to
do
your
own
Business
.
THE
Apostle
in
these
Words
exhorts
Christians
,
that
they
would
study
,
or
strive
earnestly
,
as
Men
do
who
are
in
pursuit
after
Honour
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
they
would
lay
out
themselves
,
and
do
their
best
,
1.
To
be
quiet
.
To
give
no
occasion
of
Disturbance
to
others
,
to
be
no
way
accessory
to
the
Disquiet
of
their
Neighbours
;
to
prevent
(
as
much
as
in
them
lies
)
all
Molestations
,
that
might
arise
in
the
Society
whereof
they
are
Members
;
neither
to
say
,
nor
do
,
nor
leave
unsaid
or
undone
any
thing
from
whence
Commotions
and
Quarrels
,
Anger
,
Enmity
,
or
any
foolish
and
hurtful
Unquietness
might
ensue
:
But
on
the
contrary
,
to
preserve
Peace
,
and
Love
,
and
Friendship
,
and
Kindness
amongst
Men.
And
as
one
of
the
Means
that
lead
and
contribute
to
this
Quiet
,
2.
To
do
their
own
Business
,
their
proper
particular
Work
:
On
which
,
how
much
the
Quiet
and
State
of
Men
depends
,
may
appear
in
the
Sequel
of
this
Discourse
.
And
I
hope
to
make
it
evident
,
that
this
is
a
thing
more
considerable
,
and
of
far
greater
moment
than
at
first
it
may
seem
,
and
that
it
deservedly
challenges
our
utmost
Care
and
Diligence
.
And
this
latter
Duty
being
in
order
,
and
a
help
to
our
Discharge
of
the
former
,
I
shall
begin
with
it
:
And
shall
enquire
,
I.
Into
the
Occasion
of
this
Precept
,
when
it
was
given
by
St.
Paul
.
II.
Into
the
true
Meaning
and
Impose
of
the
Words
here
used
.
When
I
have
done
this
,
I
shall
offer
some
Considerations
,
which
will
make
it
appear
to
be
good
and
fit
,
and
profitable
and
necessary
for
us
to
do
as
we
are
here
directed
.
I.
As
to
the
Occasion
of
this
Precept
:
It
was
probably
the
same
with
that
in
2
Thess.
3.
12.
We
command
and
exhort
,
that
with
Quietness
they
work
and
eat
their
own
Bread
.
Such
he
means
,
as
he
described
Vers.
11.
Who
walk
disorderly
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
their
Rank
)
working
not
at
all
,
but
Busy●●die●
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
very
busy
,
yet
did
nothing
,
nothing
they
should
do
,
nothing
to
the
purpose
;
that
which
they
did
,
or
seem'd
to
do
▪
was
next
to
,
nay
,
worse
than
nothing
.
They
neglected
their
own
Business
,
but
would
be
thrusting
themselves
into
other
〈◊〉
.
By
this
neglect
of
their
own
Affairs
,
they
were
reduced
to
such
Straits
;
that
they
could
not
live
of
themselves
;
and
by
their
over●●●o●ousness
they
so
insinuated
into
others
,
that
they
lived
upon
them
.
Which
dependent
parasitical
Life
being
so
unbecoming
and
base
,
and
casting
so
much
Ignominy
upon
the
Religion
they
profess'd
:
Nay
,
it
being
so
unjust
,
that
they
who
did
nothing
,
and
therefore
deserved
nothing
,
should
have
anything
;
the
Apostle
enjoyns
them
as
he
had
before
,
that
they
who
would
not
work
,
should
not
eat
:
And
that
they
should
work
〈◊〉
Quietness
,
and
eat
their
own
Bread
.
This
was
the
occasion
of
that
Exhortation
in
the
second
Epistle
;
and
't
is
most
likely●
,
that
on
the
same
occasion
,
he
had
before
given
them
the
same
Precept
in
the
Text
,
To
do
their
own
Business
:
In
which
we
may
be
further
confirm'd
by
what
follows
in
the
end
of
the
11th
and
12th
Verses
,
Working
with
your
own
Hands
;
that
ye
may
walk
honestly
towards
the
Gentiles
,
and
that
ye
may
have
need
of
nothing
.
By
which
,
as
he
plainly
intimates
,
that
the
very
Heathens
did
not
approve
of
Idleness
and
Beggary
,
but
thought
it
unseemly
for
Men
to
live
the
Lives
of
Drones
and
Parasites
;
so
likewise
that
he
should
prevent
such
foul
Miscarriages
,
with
the
ill
Consequents
of
them
,
if
he
could
engage
them
to
mind
and
do
their
own
Business
.
This
would
raise
them
from
the
Bed
of
Sloth
,
this
would
keep
them
from
being
Eves-droppers
,
and
Interlopers
in
other
Mens
matters
,
and
thereby
cut
off
many
Occasions
of
great
Troubles
both
to
themselves
and
their
Neighbours
.
This
would
probably
secure
them
from
necessitous
Dependances
,
and
their
Religion
from
Contempt
.
Thus
we
see
the
Occasion
of
this
Precept
,
partly
from
the
History
set
down
in
the
second
Epistle
,
where
it
is
repeated
,
partly
from
the
Reasons
annexed
to
it
in
this
.
From
which
we
may
conclude
(
in
order
to
our
next
Enquiry
)
that
this
doing
their
own
Business
was
something
,
that
was
good
and
honest
in
the
account
of
the
Heathens
,
and
that
by
natural
Light
might
be
discover'd
to
be
so
:
Something
also
that
would
be
a
means
to
secure
them
from
a
Dependance
on
other
Men
for
Necessaries
,
which
is
one
of
the
worst
States
of
Humane
Life
.
Erasmus
thinks
the
Apostle
had
in
his
Eye
both
the
Idle
,
and
the
Busy-bodies
.
Deterret
,
says
he
,
ab
otio
,
&
ab
alienis
Appetendis
.
Grotius
is
of
the
same
Mind
,
and
tells
us
that
they
who
offend
against
this
Rule
,
are
by
St.
Peter
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
St.
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
Greeks
commonly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Of
which
number
he
reckons
parasitical
Smell-feasts
,
drolling
Buffoons
,
and
such
like
Flies
,
with
which
Greece
then
swarm'd
.
II.
Having
seen
the
Occasion
,
let
us
now
proceed
to
the
Sense
and
Import
of
the
Words
.
And
here
the
main
Enquiry
is
,
What
is
meant
by
(
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
your
own
private
matters
,
those
which
are
peculiarly
and
properly
yours
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seems
here
to
be
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
be
distinguished
from
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
own
,
in
opposition
to
other
Mens
,
and
in
distinction
from
what
is
common
both
to
us
and
them
.
Do
your
own
,
not
others
Mens
Business
.
Do
not
only
what
belongs
to
all
Men
,
but
that
also
which
particularly
appertains
to
you
.
For
our
better
understanding
this
,
we
may
consider
Man
under
a
fourfold
respect
.
1.
Of
his
Nature
as
he
differs
from
Beasts
,
and
as
he
differs
from
other
Men
,
i.
e.
we
may
look
on
him
as
endowed
with
Understanding
and
Liberty
in
general
,
which
is
common
to
all
Men
;
or
,
as
with
greater
Understanding
,
with
all
those
Inclinations
and
Aversations
(
which
may
be
supposed
to
be
born
with
Men
)
that
are
peculiar
to
this
or
that
Man
.
2.
We
may
consider
a
Man
under
the
various
Changes
that
are
made
in
his
Nature
,
the
several
Accessions
to
his
natural
Faculties
,
with
all
that
Knowledg
with
which
Study
and
Experience
has
enriched
him
;
with
all
those
Arts
and
Habits
,
which
by
Time
and
Exercise
he
has
acquired
;
or
else
with
all
inculpable
Impairments
,
and
Lessenings
of
the
Faculties
,
either
of
his
Body
,
or
of
his
Soul
.
3.
We
may
consider
him
in
that
Condition
,
in
which
he
is
in
respect
of
outward
things
,
such
as
Poverty
of
Riches
,
Liberty
or
Confinement
,
Honour
or
Disgrace
,
&c.
4.
Consider
him
in
those
Relations
in
which
he
is
to
other
Men
;
whether
he
came
into
them
by
Necessity
,
arising
either
from
Nature
or
Laws
,
or
voluntarily
and
out
of
Choice
:
As
Husband
or
Wife
,
Parent
or
Child
,
Master
or
Servant
,
Magistrate
or
one
of
the
People
,
Teacher
or
Learner
,
of
the
Clergy
or
the
Laity
,
&c.
This
,
with
some
Addition
,
is
Tully's
Quadruplex
Persona
,
which
every
Man
bears
.
Now
as
to
the
Business
before
us
:
Whatever
Work
is
sutable
and
proper
to
Man
under
any
of
these
Considerations
,
that
may
be
said
to
be
his
Work
;
he
was
,
as
it
were
;
made
and
fitted
for
it
,
it
is
proper
to
him
,
he
is
obliged
by
the
Divine
Law
to
do
it
.
And
because
Man
cannot
be
supposed
to
have
been
designed
for
such
a
Work
as
is
unsuitable
to
his
Nature
;
as
false
Reasoning
,
not
following
his
Understanding
,
not
loving
that
which
is
good
,
&c.
and
because
all
Wickedness
and
Vice
is
thus
unnatural
;
therefore
nothing
can
be
proper
for
a
Man
that
is
unreasonable
or
vicious
;
every
Work
of
his
must
be
rational
and
vertuous
,
Truth
and
Goodness
must
be
inseparable
Attendants
,
the
necessary
Ingredients
of
every
Business
,
which
Man
can
call
his
own
.
Briefly
then
,
that
in
general
is
called
any
Man's
Work
,
which
is
both
good
in
it self
,
and
fit
for
him
,
that
for
which
he
was
,
as
it
were
made
and
framed
;
that
,
of
which
by
his
Nature
and
Temper
,
by
his
Abilities
and
Inclinations
,
and
Opportunities
,
his
Relation
to
others
,
and
his
Conditions
in
respect
of
external
Goods
and
Evils
he
is
capable
,
and
for
which
he
is
fitted
.
Thus
we
call
the
making
,
the
Preservation
and
Government
of
this
World
,
the
Redemption
of
it
by
Christ
,
the
recompencing
Men
according
to
their
Ways
,
the
hearing
the
Prayers
,
and
granting
the
Desires
of
the
Poor
,
Destitute
,
&c.
The
Works
of
God
,
as
being
proper
to
the
most
glorious
Perfections
of
the
Divine
Nature
.
Indeed
there
is
nothing
else
to
be
considered
besides
the
most
absolutely
perfect
Nature
of
God
,
in
respect
of
which
any
Work
may
be
called
his
;
that
being
the
sole
Cause
of
them
all
.
But
't
is
otherwise
with
Man
,
who
both
in
his
being
and
working
,
so
depends
on
God
,
and
on
other
things
,
that
he
can
neither
be
nor
act
without
them
.
Hence
it
is
,
that
many
Works
belong
to
Man
,
and
are
properly
his
,
not
only
in
respect
of
his
Nature
generally
considered
,
as
uncloath'd
of
all
Circumstances
,
but
also
of
his
Dependancy
and
Subjection
:
In
which
respect
,
that
may
be
said
to
be
a
Man's
Work
,
which
he
is
appointed
to
do
by
one
who
has
Right
to
dispose
of
him
,
i.
e
God
,
and
by
those
who
have
Authority
over
him
:
That
is
said
to
be
a
Servants
Work
,
which
his
Master
sets
him
to
do
.
That
also
which
a
Man
undertakes
to
do
,
he
being
at
his
own
dispose
,
may
be
called
his
Work
:
As
also
that
which
is
mostly
and
immediately
conversant
about
himself
,
or
about
that
,
in
which
he
is
most
nearly
concern'd
,
as
his
Family
,
&c.
which
will
be
his
in
the
Issue
and
Effect
,
as
well
as
it
was
in
the
Beginning
and
Production
;
that
which
will
redound
to
his
proper
Advantage
and
Benefit
,
as
well
as
it
did
proceed
from
his
Power
,
which
will
be
for
him
,
as
it
was
from
him
;
't
is
his
own
,
i.
e.
for
his
Interest
.
On
these
accounts
any
Work
or
Business
may
be
called
a
Man's
own
.
And
if
they
be
considered
in
general
,
as
they
are
common
to
,
and
the
same
in
all
Men
;
they
are
the
Foundation
of
that
,
which
is
all
Mens
Work
or
Business
:
but
if
they
be
considered
particularly
with
the
Differences
,
with
which
they
are
found
in
several
Men
,
so
they
constitute
every
Mans
particular
Business
.
To
make
this
plain
by
Instances
.
The
common
Work
or
Business
of
all
Men
,
is
to
worship
God
,
and
to
serve
him
in
promoting
the
Perfection
and
Happiness
of
themselves
and
all
Men
;
and
as
much
as
in
them
lies
in
co-operating
towards
,
and
setting
forward
the
good
State
of
the
whole
World
.
To
this
every
Man
is
bound
in
proportion
to
his
Ability
,
and
as
he
has
Opportunity
.
The
Business
of
this
or
that
Man
in
particular
is
to
do
such
part
of
this
,
and
in
such
manner
and
way
,
as
by
the
inculpable
peculiarities
,
which
are
found
in
his
Abilities
and
Inclinations
,
his
acquisitions
and
the
accessions
he
has
made
to
his
natural
Power
,
his
different
conditions
in
respect
of
things
without
him
;
the
particular
appointments
of
his
Soveraign
Lord
,
and
of
those
that
have
Authority
from
him
;
or
by
his
own
undertaking
(
where
he
is
at
liberty
)
he
is
especially
determin'd
,
qualified
,
and
obliged
to
do
.
Every
man
in
the
World
is
in
some
particular
relation
to
God
and
Men
,
and
in
a
condition
which
Challenges
some
special
Service
from
him
;
so
that
he
is
obliged
to
do
something
for
his
part
(
by
the
natural
and
perhaps
the
written
Laws
of
God
,
or
also
by
the
good
Laws
and
Customs
of
Men
)
to
serve
the
whole
Society
,
of
which
he
is
a
Member
,
and
God
the
supream
Head
and
Governour
.
Every
Man
is
a
Governour
or
a
Subject
;
some
are
set
apart
to
attend
the
publick
Worship
of
God
,
and
the
Instruction
of
Men
in
the
Divine
Laws
;
others
have
undertaken
to
study
the
Municipal
Laws
,
and
by
their
Skill
in
these
to
secure
Mens
Rights
and
Properties
;
others
take
upon
them
(
and
are
authorised
to
do
so
)
the
Care
of
Mens
Health
;
some
are
Husbands
,
Wives
,
Parents
,
Children
,
Servants
,
Merchants
,
Mechanicks
,
&c.
Whatever
Particular
Employment
(
wherein
a
Man
can
in
some
peculiar
way
set
forth
the
Glory
of
God
,
and
contribute
towards
any
part
of
the
good
State
of
his
Creatures
,
particularly
of
himself
and
his
Family
)
is
by
one
,
who
has
Right
to
dispose
of
him
,
laid
on
any
Man
,
or
according
to
(
at
least
with
the
allowance
of
)
the
Laws
of
God
,
and
good
Constitutions
of
Men
,
is
undertaken
by
himself
;
That
is
his
Work
,
his
own
proper
Business
.
This
is
his
Place
,
his
Station
,
his
Part
,
his
Province
,
his
Office
,
his
Trust
,
his
Trade
,
his
particular
Calling
,
his
Profession
from
whence
he
is
denominated
.
And
to
fullfil
this
his
Place
,
to
keep
his
Station
,
to
act
his
Part
,
to
govern
his
Province
,
to
execute
his
Office
,
to
discharge
his
Trust
,
to
follow
his
Trade
,
to
do
that
which
he
professes
to
do
,
and
which
he
bears
the
World
in
hand
he
does
:
This
the
Apostle
seems
to
mean
by
our
own
Business
.
He
illustrates
this
,
Rom.
12.
4.
by
comparing
Christians
to
the
Members
of
a
natural
Body
.
As
we
having
many
Members
in
one
Body
,
and
all
have
not
the
same
Office
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
Employment
)
&c.
And
so
descends
to
particulars
.
Which
way
then
soever
we
serve
the
great
Lord
of
All
,
in
prosecuting
the
ends
of
his
Goodness
,
which
is
the
welfare
of
his
whole
Family
;
whether
by
ministring
to
your
necessities
or
conveniencies
of
his
Creatures
,
by
serving
the
greater
Bodies
,
or
less
Societies
,
or
Single
Persons
in
reference
either
to
this
or
a
future
Life
:
Whatever
our
Employment
be
,
if
innocent
and
useful
,
if
Lawful
and
Honest
,
whether
in
publick
Office
,
or
a
more
private
Capacity
,
in
what
place
soever
we
are
,
let
us
whilst
we
are
in
it
,
do
the
work
of
it
.
Spartam
,
quam
nactus
〈◊〉
,
Orna
,
as
they
use
to
say
,
and
hoc
age
.
Look
that
things
be
well
done
,
and
that
your
matters
he
managed
to
the
best
advantage
.
Vnderstand
and
mind
,
and
do
this
which
is
your
proper
Business
.
This
I
hope
is
sufficient
to
make
the
meanest
Capacities
understand
what
the
Apostle
does
require
of
them
;
and
to
prevent
those
Mistakes
which
might
arise
in
weak
minds
about
this
matter
;
and
to
shew
that
there
is
no
interfering
betwixt
this
and
other
Duties
,
which
I
have
an
especial
regard
to
,
lest
whilst
I
am
exhorting
to
the
obedience
of
one
Command
,
I
should
occasion
the
neglect
of
another
,
and
perhaps
a
greater
.
I
shall
only
mention
the
Mistakes
which
some
may
have
,
of
which
they
may
rid
themselves
by
what
has
been
said
.
1.
One
Mistake
is
,
that
they
should
so
do
their
own
Business
,
as
to
allow
none
else
to
do
any
thing
for
them
,
to
use
the
Service
of
none
,
to
endeavour
to
have
need
of
no
Man
,
to
live
without
the
help
of
any
.
But
this
cannot
be
the
Apostles
meaning
:
because
the
Scriptures
in
many
places
,
and
the
Apostle
in
divers
of
his
Epistles
supposes
,
and
allows
,
and
gives
Directions
both
to
Masters
and
Servants
.
It
was
a
piece
of
Cynical
Morosness
in
Diegenes
,
not
to
have
a
Servant
;
and
no
way
agreeable
with
the
State
in
which
we
are
,
nor
with
those
Customs
of
the
World
,
which
Experience
has
confirmed
to
be
good
,
and
all
Laws
have
approved
.
I
know
there
is
a
great
vanity
in
many
,
who
devolve
all
their
weighty
Business
,
wherein
their
own
Care
is
most
necessary
,
upon
their
Servants
,
but
I
meddle
not
with
that
now
.
2.
Another
Mistake
may
be
,
That
we
be
so
intent
on
our
own
Matters
,
as
not
to
regard
other
Men's
.
This
was
St.
Paul's
Complaint
,
that
All
minded
their
own
things
.
Phil.
2.
21.
And
it
is
the
Law
of
Christ
that
we
bear
one
anothers
Burdens
.
Gal.
6.
2.
The
Apostle's
Intent
was
to
take
Men
off
from
vain
Curiosity
about
,
from
unnecessary
medling
in
other
Men's
matters
:
But
when
Humanity
and
Kindness
,
Compassion
and
Civility
,
when
Justice
it self
calls
us
out
of
our
Houses
,
and
takes
us
from
our
Employments
to
help
our
Brethren
in
managing
their
Affairs
;
we
are
not
in
this
case
to
excuse
our selves
under
pretence
that
we
are
doing
our
own
Business
.
If
there
be
danger
of
a
Vacuum
in
the
natural
World
,
the
next
Bodies
will
(
as
some
Philosophers
speak
)
against
their
Natures
,
remove
out
of
their
Places
to
prevent
it
:
the
same
must
be
done
by
us
in
the
Moral
World
.
But
indeed
,
it
is
not
against
Nature
that
we
should
do
thus
:
For
,
by
Nature
we
are
made
to
promote
the
Common
Good
,
not
our
own
only
but
other
Men's
,
and
in
the
Explication
I
have
shewn
,
that
that
is
every
Man
's
own
Business
,
which
belongs
to
that
Place
or
Station
,
in
which
he
is
in
relation
to
other
Men.
His
proper
Business
has
,
in
the
very
Notion
of
it
,
a
reference
to
others
.
3.
After
what
has
been
said
,
none
sure
will
think
themselves
excused
from
the
Common
Works
of
all
Men
,
because
they
must
do
their
own
proper
Business
;
that
because
I
am
to
do
that
which
is
my
particular
Work
,
I
may
therefore
neglect
that
which
is
every
ones
,
but
mine
no
less
then
theirs
.
The
works
of
our
general
and
particular
Calling
(
as
Divines
express
it
)
consist
and
agree
and
are
subordinate
to
each
other
.
Every
Man's
business
is
to
help
forward
the
good
of
the
World
,
but
that
which
is
mine
and
yours
in
particular
,
is
to
do
it
in
this
or
that
was
as
our
Place
and
Office
requires
.
Do
your
particular
Business
,
but
do
not
think
you
may
leave
your
Common
undone
.
On
the
other
hand
,
4.
None
must
think
they
have
done
what
is
here
enjoyned
,
because
they
have
done
the
Common
Work
of
all
Men.
This
Mistake
began
in
the
Primitive
Times
,
and
continues
till
ours
:
There
were
some
then
,
who
thought
themselves
exempted
from
Earthly
Masters
,
by
their
being
Servants
of
Christ
:
And
how
many
are
there
now
,
who
imagine
that
if
they
fast
and
pray
,
and
read
the
Bible
,
and
do
those
things
which
every
Man
in
the
World
ought
to
do
,
they
have
then
done
all
;
but
they
have
something
more
to
do
still
in
their
Families
or
Shops
,
or
Fields
,
in
the
Towns
,
and
Kingdoms
,
and
Churches
,
of
which
they
are
Members
.
5.
Nor
let
any
so
mistake
the
Apostle
,
as
if
he
forbad
them
at
any
time
to
rest
from
their
Labour
,
or
that
all
manner
of
Diversion
or
Curiosity
must
now
become
unlawful
.
No
such
matter
,
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
C●ssation
from
Work
,
which
is
not
only
lawful
,
but
necessary
.
Curiosities
and
Diversions
are
natural
,
and
may
be
not
only
innocent
but
useful
,
and
so
far
from
hindring
us
in
our
Business
,
that
they
may
help
us
in
it
.
6.
Nor
will
any
,
I
suppose
Infer
,
that
every
Man
is
bound
to
be
a
M●chanich
,
because
St.
Paul
adds
,
working
with
your
own
hand●
,
&c.
For
first
,
If
he
had
respect
to
manual
Labour
primarily
and
immediately
,
when
he
required
them
to
do
their
own
Business
,
yet
not
only
.
2dly
,
If
he
had
respected
that
only
▪
yet
it
cannot
be
proved
,
that
he
intended
hereby
to
oblige
all
,
but
only
those
indigent
Persons
to
whom
he
had
a
more
particular
reference
,
and
whose
Employment
was
of
that
Nature
.
3dly
.
If
he
had
a
reference
to
all
,
yet
he
never
intended
to
oblige
then
farther
,
than
would
be
seemly
among
the
Heathens
;
and
that
they
might
not
be
so
poor
and
unjust
as
to
eat
other
Mens
Bread
▪
when
they
did
nothing
towards
a
Compensation
,
nothing
that
would
turn
to
account
answerable
to
the
Meat
they
eat
.
Indeed
he
obliged
them
and
us
all
,
if
our
condition
were
such
as
that
we
stood
in
need
of
any
thing
for
the
support
and
Comfort
of
our
Lives
,
rather
to
work
with
our
Hands
,
stoop
to
the
lowest
and
most
laborious
Drudgeries
(
supposing
us
able
to
undergo
them
)
than
continue
indigent
,
or
in
any
un●●coming
ways
to
li●e
on
others
.
This
Ob●i●ation
,
on
supposition
that
our
Condition
requires
it
,
I
do
acknowledge
is
Universal
,
and
reaches
us
all
.
But
that
absolutely
and
without
any
respect
to
this
,
all
Men
are
obliged
to
be
Mechanicks
,
I
cannot
see
;
or
that
the
Apostle
intended
only
working
with
〈◊〉
own
Hands
.
However
,
Certainly
the
Wisdom
of
those
People
,
who
have
so
great
a
pai●
of
the
World
in
Subjection
,
may
deserve
our
consideration
,
and
particularly
this
Practice
of
theirs
:
For
even
their
Soveraign
.
Princes
are
brought
up
to
some
Mechanick
Works
(
and
probably
our
Lord
Jesus
himself
was
in
his
younger
years
excercised
in
the
Trade
of
his
supposed
Father
)
They
look
not
on
this
as
inconsistent
with
their
Grandeur
,
nor
does
any
decline
it
because
●e
is
a
Student●
;
they
know
it
conducts
very
much
to
their
Health
,
and
is
no
way
●●becoming
those
that
have
strong
Bodies
:
It
may
also
be
a
Refuge
against
a
Storm
;
the
over-r●ling●
Providence
may
deprive
Men
of
what
they
have
,
and
then
it
would
●e
much
better
to
Work
then
to
Beg.
But
it
is
enough
to
have
mentioned
these
Mistakes
;
I
must
not
descend
to
explain
what
every
Man
's
particular
Office
requires
of
him
,
nor
shall
I
need
,
for
every
one
is
the
most
likely
to
know
,
what
he
ought
to
do
in
his
Place
.
I
shall
therefore
content
my self
with
what
I
have
said
in
the
general
Explication
.
Having
then
resolved
that
,
whatever
good
Work
it
is
,
of
which
a
Man
is
naturally
capable
,
and
the
Divine
Providence
has
given
him
opportunity
of
doing
,
and
has
peculiarly
fitted
him
for
,
and
(
where
that
is
needful
)
has
otherwise
authorised
him
to
the
doing
it
,
much
more
which
God
has
commanded
him
to
do
,
or
Men
(
who
have
Right
so
to
do
)
have
imposed
it
on
him
,
or
himself
has
Voluntarily
undertaken
,
that
is
his
proper
Work
,
his
own
Business
:
I
now
proceed
to
those
Arguments
which
perswade
us
to
mind
,
to
do
,
to
be
diligent
in
this
.
III.
The
considerations
which
may
perswade
us
that
this
is
very
good
and
necessary
,
and
according
to
the
Will
of
God
,
are
such
as
these
.
1.
The
Account
it
was
in
with
the
wisest
of
the
Heathens
.
2.
The
Testimony
which
the
Holy
Scriptures
give
to
it
.
3.
The
suitableness
of
it
to
the
Nature
of
Man
,
and
to
his
State
and
Condition
.
4.
The
numberless
Benefits
which
flow
from
it
,
both
upon
our selves
and
others
,
upon
single
Persons
and
upon
Societies
.
And
also
the
horrible
Mischiefs
which
arise
from
the
neglect
of
it
.
1.
St.
Paul
gives
this
as
one
reason
,
why
they
should
do
their
own
Business
,
that
they
might
walk
honestly
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
seemly
,
towards
them
that
are
without
:
which
plainly
implies
that
when
Men
minded
their
own
Business
,
they
did
that
which
was
seemly
and
fit
in
the
account
of
the
Heathens
.
It
is
plain
what
the
great
Athenian
Law-givers
thought
of
it
by
these
two
or
three
Laws
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Any
one
that
would
,
might
indite
an
idle
Person
;
he
was
,
it
seems
,
outlaw'd
;
and
the
Punishment
in
Draco's
Laws
was
no
less
than
Death
.
So
it
was
also
amongst
the
Egyptians
,
as
Heredotus
and
Di●dorus
Siculus
inform
us
,
from
whom
probably
this
Law
was
brought
into
Greece
.
The
other
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
no
Man
should
be
of
two
Professions
,
or
exercise
two
Trades
.
We
may
suppose
one
Reason
of
this
to
be
,
lest
being
divided
betwixt
both
,
they
should
be
good
at
neither
:
And
another
Reason
,
because
as
they
would
not
allow
Men
to
be
idle
,
so
neither
to
be
over-busy
;
they
would
have
them
moderately
employ'd
.
And
in
pursuance
of
the
Design
of
this
Law
,
which
was
to
keep
Men
at
work
,
they
required
them
every
Year
to
appear
before
that
great
Court
of
the
Areopagites
,
to
give
an
Account
how
they
maintained
themselves
.
It
is
a
known
Story
of
Menedemus
and
Asclepiades
,
who
had
no
visible
Estate
,
and
yet
look'd
well
,
and
liv'd
handsomly
,
tho
they
followed
the
Study
of
Philosophy
all
day
,
(
which
it
seems
was
not
the
way
to
get●
Livelihood
then
neither
)
which
made
them
to
be
suspected
;
and
when
they
were
cited
into
the
Court
,
they
call'd
for
the
Millers
,
who
testified
that
they
wrought
with
them
in
the
Nights
,
and
so
earn'd
their
Living
:
Which
procured
them
,
not
only
an
honourable
Dismission
,
but
also
a
great
Reward
from
their
Judges
.
Besides
,
They
have
another
Law
,
whereby
they
excuse
a
Son
from
maintaining
his
old
and
indigent
Father
,
if
he
had
never
put
him
to
a
Trade
.
Nay
,
amongst
them
none
might
be
allowed
to
keep
a
Servant
in
his
House
,
who
had
not
been
brought
up
in
some
Employment
.
To
this
let
me
add
;
That
I
have
not
yet
observed
any
flourishing
Commonwealth
or
Kingdom
,
where
their
Law-makers
and
Magistrates
have
not
taken
care
,
that
all
Men
should
be
employ'd
in
some
honest
useful
Calling
,
and
be
industrious
in
it
.
When
Rome
it self
was
degenerate
,
yet
one
of
the
Emperors
,
when
he
saw
an
officious
Courtier
sprinkling
Water
before
him
,
to
lay
the
Dust
as
he
walked
;
and
seeing
he
expected
Thanks
for
it
,
told
him
,
That
he
was
so
far
from
rewarding
,
that
he
used
to
punish
Works
that
deserved
much
better
than
his
.
But
I
pass
on
to
some
more
cogent
Arguments
.
2.
See
what
the
Scripture
saith
in
this
matter
,
and
it
is
full
and
plain
.
Besides
this
,
and
the
parallel
Place
in
2.
Thess.
we
have
St.
Paul
exhorting
the
Romans
,
chap.
12.
11.
that
in
Business
they
should
not
be
slothful
;
which
(
by
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
signifies
they
should
be
sedulous
and
diligent
,
active
and
industrious
.
To
be
earnest
and
active
in
Business
,
he
thought
very
consistent
with
Fervency
of
Spirit
,
and
to
be
a
part
of
the
Service
we
do
to
God
.
And
as
he
exhorted
the
Thessalonians
to
Industry
in
their
Callings
,
that
they
might
want
nothing
themselves
;
so
he
charges
the
Ephesians
,
that
they
should
work
with
their
own
hands
,
that
they
might
be
able
to
supply
the
Wants
of
others
.
Let
us
hear
St.
Peter
,
in
1
Pet.
5.
15.
Let
〈◊〉
of
you
suffer
as
a
Murderer
,
or
Thief
,
or
as
Evil-doer
;
that
is
,
a
Transgressor
by
Per●ury
,
&c.
of
the
Laws
;
or
as
a
Busy-body
in
other
Mens
Matters
.
Did
Busy-bodies
suffer
in
those
days
?
Were
they
punished
as
Malefactors
?
Was
this
counted
a
Crime
?
If
it
were
punish'd
in
ours
,
we
must
enlarge
and
multiply
our
Bridewels
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kind
of
Pope
,
that
will
not
contain
himself
within
his
own
〈◊〉
,
his
proper
Diocess
,
but
will
be
an
Oecumenical
Pastor
.
One
that
takes
upon
him
the
inspection
into
other
Mens
Business
,
see
at
what
Company
the
Apostle
puts
him
;
and
in
the
next
Verse
plainly
opposes
to
these
,
Suffering
as
a
Christian
;
he
look'd
on
these
as
no
Christians
.
Let
the
pretended
Successor
of
St.
Peter
well
consider
,
how
far
he
is
guilty
of
what
St.
Peter
here
condemns
.
I
conclude
with
St.
Jude
,
who
gives
us
an
account
of
the
Sin
of
the
Angels
,
which
as
far
as
I
can
understand
by
the
Expressions
,
was
a
Violation
of
this
Precept
I
am
now
discoursing
of
,
v.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
render
the
first
Words
,
kept
not
their
first
State
;
but
they
may
as
well
be
read
,
they
kept
not
their
Principality
,
their
high
Place
of
Regiment
and
Power
,
in
which
the
Sovereign
Lord
had
set
them
:
They
did
not
discharge
the
Office
they
bore
in
that
Celestial
Hierarchy
.
But
some
of
them
,
it
is
likely
,
affecting
an
universal
Monarchy
in
Heaven
,
and
others
out
of
Idleness
,
left
their
own
Habitation
,
deserted
their
Station
,
forsook
the
Province
allotted
to
them
;
that
is
,
neglected
their
own
proper
Work
and
Business
:
For
,
this
is
spoken
as
their
Sin
,
and
not
their
Punishment
;
they
forsook
(
not
,
were
cast
out
of
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
proper
Place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
also
signify
the
Place
of
their
Administration
,
their
Province
:
I
know
not
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
not
so
to
be
understood
,
when
it
is
said
,
that
Moses
was
faithful
in
all
his
House
.
If
this
were
the
Sin
of
the
Angels
,
as
it
seems
not
improbable
;
it
should
be
a
Warning
to
us
how
we
desert
our
Station
,
and
neglect
our
own
Business
,
and
so
either
become
idle
and
useless
,
or
troublesom
to
others
,
and
perhaps
rebellious
against
our
Governours
,
as
they
may
be
thought
to
has
been
:
For
,
if
we
commit
the
Sin
,
we
must
expect
to
fall
into
the
Condemnation
of
the
Devil
.
So
much
for
Scripture
.
3.
To
do
a
Man
's
own
Business
,
is
very
suitable
to
Humane
Nature
,
and
the
Condition
in
which
it
is
here
.
In
the
Nature
and
State
of
Man
here
,
these
Things
are
observable
:
1.
He
is
endowed
with
many
active
Powers
,
which
were
never
intended
by
the
wise
Contriver
to
lie
idle
,
and
do
nothing
.
What
means
this
Shop
of
Tools
which
we
have
in
our
Body
,
if
they
must
never
be
used
?
Man's
Body
is
the
House
where
his
Soul
must
dwell
:
It
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whilst
in
this
State
,
the
Soul
must
act
with
and
by
the
Body
.
2.
That
he
is
limited
in
his
Presence
,
and
Power
,
and
Knowledg
.
He
cannot
be
in
many
Places
at
once
,
nor
endure
to
be
in
perpetual
motion
;
nor
can
he
so
well
understand
and
act
,
but
very
little
at
a
distance
.
Now
by
all
these
things
he
seems
to
be
directed
and
determined
by
his
Nature
and
State
,
to
some
Business
that
is
near
him
;
for
,
he
can
best
understand
and
act
where
he
is
present
.
I
said
,
Man
and
many
Faculties
,
but
they
are
not
sufficient
for
every
Work
,
for
they
may
as
well
be
over
as
under-wrought
.
3.
He
does
that
most
willingly
,
which
he
has
been
accustomed
to
do
,
and
which
he
can
do
with
most
ease
,
and
most
perfectly
.
And
this
we
may
suppose
of
his
own
Business
:
For
probably
a
Man
falls
upon
that
Profession
,
to
which
he
has
either
been
trained
up
by
his
Parents
,
or
to
which
his
own
Inclination
hath
led
him
.
Now
that
in
which
he
hath
been
instructed
and
exercised
,
or
to
which
he
has
been
inclin'd
,
will
be
most
easy
to
him
:
for
he
understand
it
best
,
and
has
greatest
Skill
in
it
,
and
has
likewise
the
greatest
and
most
frequent
Opportunities
of
doing
it
.
He
that
leaves
his
own
Work
,
which
he
is
fittest
for
,
and
meddles
with
the
Affairs
of
others
,
by
this
means
neglects
what
he
can
best
do
,
and
faulters
in
the
doing
that
for
which
he
is
not
qualified
.
4.
He
must
be
most
concerned
to
do
it
,
and
best
affected
to
it
:
For
,
he
has
a
great
Love
to
,
and
Care
of
himself
,
and
a
natural
Affection
to
his
Kindred
,
and
those
who
are
near
him
;
he
is
more
sensibly
moved
by
them
than
others
,
and
by
them
when
they
are
near
him
,
than
when
at
a
distance
?
Now
this
is
a
considerable
part
of
a
Man's
Business
,
to
provide
for
himself
and
Family
;
to
order
matters
so
,
that
it
may
be
well
with
his
Wife
,
Children
,
and
Relations
.
If
he
has
so
little
Love
for
himself
,
as
not
to
do
his
own
Work
,
who
does
he
think
will
do
it
?
5.
There
is
such
a
fitness
in
it
,
that
it
would
be
a
great
Injustice
for
any
Man
:
not
to
do
his
own
Work
.
God
has
committed
to
his
Care
a
proper
Depositum
,
a
particular
Trust
is
laid
on
him
by
the
great
Governor
of
the
World
,
which
is
,
That
he
do
that
Good
which
the
Place
in
which
he
stands
,
and
the
Relation
he
bears
to
others
,
calls
for
.
If
he
be
a
Parent
,
he
is
to
see
to
the
Education
of
his
Children
;
if
a
Magistrate
,
to
the
keeping
of
the
Laws
of
the
Society
;
if
a
Minister
,
to
instruct
his
People
in
their
Duty
.
And
whosoever
doth
not
the
Duties
of
these
and
such
Places
,
they
are
unjust
.
Or
in
whatsoever
Employment
any
one
is
,
if
he
does
not
what
he
pretends
to
,
if
he
takes
upon
himself
a
Profession
,
but
neglects
to
do
the
Work
of
i●
▪
he
is
a
Liar
,
a
Hypocrite
,
makes
a
shew
of
what
he
does
not
do
;
promises
,
but
performs
not
;
bears
Men
in
hand
,
makes
them
rely
on
him
,
but
deceives
and
disappoints
them
.
He
that
does
not
suum
opus
facere
,
cannot
suum
cuique
tribue●e
;
for
the
Necessities
of
others
,
his
Family
,
his
Country
,
challenge
this
from
him
.
6.
It
is
fit
for
every
Man
to
be
doing
his
own
Business
,
because
if
he
do
not
this
,
he
will
be
doing
something
else
for
which
he
is
not
so
fit
.
If
he
does
not
his
own
,
he
will
be
a-doing
other
Mens
,
and
so
will
be
guilty
of
two
great
Faults
,
neglecting
what
he
is
fit
to
do
,
and
offering
to
do
what
he
is
unfit
for
,
as
I
have
already
suggested
.
And
to
this
I
might
add
,
that
every
Man
is
accountable
for
his
own
Work
,
and
not
for
other
Mens
.
On
all
these
Accounts
Man
is
fittest
for
his
own
Work
.
And
if
Order
be
observ'd
,
every
thing
will
be
put
to
that
use
for
which
it
is
fittest
,
because
probably
every
thing
will
then
attain
its
End
.
But
how
unbecoming
and
ugly
,
how
vain
and
ineffectual
is
it
,
to
use
Things
to
other
purposes
than
those
they
are
fitted
for
?
If
the
Ox
and
Horse
should
change
Conditions
,
as
the
Poet
expresses
it
,
Optat
Ephippia
bos
piger
,
optat
arare
caballus
;
The
Saddle
would
not
sit
well
upon
the
Ox
,
nor
the
Yoke
upon
the
Horse
:
Just
so
unseemly
,
so
to
no
purpose
will
it
be
,
for
one
Man
to
undertake
another's
Business
.
The
last
Argument
by
which
I
would
engage
all
Men
to
a
diligent
Attendance
on
their
own
proper
Business
,
is
,
from
the
numberless
Benefits
which
will
flow
in
upon
us
and
others
,
if
we
do
thus
.
Let
Reason
be
heard
,
let
your
own
Experience
and
Observation
be
consulted
,
let
the
Records
of
Ancient
Times
be
look'd
into
,
and
these
will
all
bear
witness
to
this
Truth
.
They
will
assure
us
,
that
Industry
is
the
best
Preserver
and
Restorer
of
Health
;
that
the
Bed
of
Idleness
becomes
very
often
a
sick
Bed
;
that
a
needless
Medler
in
other
Mens
Matters
,
very
frequently
loses
his
Life
for
a
punishment
of
his
vain
Curiosity
.
And
is
not
this
the
plain
and
sure
Way
to
Riches
?
Have
you
observed
many
of
those
that
mind
their
Business
,
fall
into
Want
?
I
deny
not
but
Accidents
may
befall
them
,
by
the
over-ruling
Providence
.
The
Battel
is
not
alway
to
the
Strong
,
nor
the
Race
to
the
Swift
;
but
ordinarily
it
is
.
And
the
best
way
for
a
Man
to
secure
his
Estate
from
such
Accidents
,
is
to
be
at
his
Business
.
Time
and
Chance
happens
to
all
Things
;
but
commonly
Solomon's
Observation
holds
,
The
diligent
Hand
makes
rich
.
I
appeal
again
to
your
Experience
,
whether
those
that
break
amongst
us
,
be
the
Industrious
,
the
Sedulous
,
the
Shop-keepers
,
the
Men
that
mind
their
own
Affairs
;
or
rather
the
Idle
,
the
Men
who
are
in
all
places
,
and
thrusting
themselves
into
every
Man's
Company
and
Business
.
Our
neighbouring
Commonwealth
puts
it
out
of
doubt
,
that
Industry
is
the
High-way
to
Wealth
.
They
have
no
Mines
,
but
this
hath
brought
home
the
Indies
,
and
hath
made
a
Place
that
is
barren
of
all
things
,
to
be
the
Storehouse
of
these
Western
Parts
of
the
World
.
Nor
is
this
the
way
to
Riches
only
,
but
also
to
Honour
.
Seest
thou
,
saith
Solomon
,
a
Man
diligent
in
his
Business
?
He
shall
stand
before
Kings
,
he
shall
not
stand
before
mean
Men
;
he
shall
be
exalted
.
There
are
few
Men
who
are
so
unfit
for
,
or
so
averse
from
the
Business
of
their
Calling
,
but
by
diligence
they
may
attain
to
a
Mastery
,
to
have
a
perfection
in
it
;
and
if
they
do
,
let
it
be
what
it
will
,
they
will
be
praised
whilst
they
live
,
and
when
they
die
,
be
remembred
with
esteem
.
But
is
it
thus
with
the
idle
Man
?
No
;
as
he
is
dead
whilst
he
lives
,
and
as
his
Soul
,
so
his
Name
is
perished
before
his
Body
.
No
Man
was
ever
esteem'd
for
sleeping
,
nor
is
a
Bed
,
but
a
Field
,
the
Place
of
Honour
.
Have
the
trifling
busy
Medlers
ever
been
known
to
gain
a
Reputation
?
No
;
they
have
constantly
been
the
Subject
of
Reproaches
and
Scorn
.
How
are
they
exposed
by
the
Descriptions
that
are
given
of
them
?
Saith
one
,
Est
Ardelionum
Romae
quad●●
natio
,
trepidè
concursans
,
occupata
in
o●●o
,
gratis
anhelans
,
mult●
agendo
nihil
agens
,
sibi
m●lesta
,
&
aliis
odiosissima
.
But
I
stay
too
long
on
these
lesser
Advantages
.
Let
us
go
on
to
consider
what
benefit
accrues
to
the
Soul
by
Mens
diligence
in
their
Callings
,
and
minding
their
own
proper
Business
.
This
ministers
both
to
our
Vertue
,
and
to
our
Quiet
.
First
;
To
our
Vertue
.
1.
I
need
not
say
what
an
Hedg
this
is
to
Vertue
;
from
how
many
Temptations
Business
secures
us
,
to
which
we
are
exposed
by
Idleness
and
Medling
.
2.
By
this
our
Understandings
are
preserved
.
The
idle
Man
loses
his
for
want
of
Exercise
;
he
has
only
some
fluttering
Conceits
,
and
they
are
for
the
most
part
superficial
,
but
he
can
have
no
orderly
Series
of
Thoughts
.
And
the
busy
Intruder
into
other
Mens
Business
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Thoughts
are
so
distracted
,
that
he
loses
his
Soul
in
a
Crowd
,
in
too
much
Business
,
as
the
other
did
in
too
little
:
He
has
no
vacancy
,
no
leisure
for
Reflection
,
but
is
alway
going
out
of
himself
.
3.
This
is
an
Occasion
for
the
Exercise
of
many
Vertues
.
Every
Man
's
particular
●●siness
is
the
Stage
,
the
Theatre
in
which
〈◊〉
Vertue
is
acted
and
seen
,
the
Sphere
in
which
he
moves
and
shines
.
He
has
here
an
Opportunity
to
exercise
his
Prudence
and
his
Justice
,
his
Temperance
and
his
Patience
.
And
it
is
a
kind
of
Nursery
,
from
whence
they
may
be
transplanted
into
a
more
publick
Employment
.
In
the
best
times
of
the
Christian
Church
,
they
that
were
admitted
into
the
Priesthood
,
were
such
as
had
first
ruled
their
own
Houses
well
;
and
after
they
had
discharged
the
Office
of
a
Deacon
,
so
as
to
be
approved
,
were
then
made
Presbyters
.
And
never
did
the
Roman
Government
prosper
more
,
than
when
they
fetch'd
their
Dictator
from
the
Plow
.
4.
This
will
help
to
perfect
Vertue
:
For
,
this
brings
it
into
Act
,
and
it
is
never
perfect
till
then
.
Whilst
it
stays
in
Thoughts
and
Desires
,
in
Designs
and
Resolutions
,
it
i●
an
Embryo
;
it
is
not
compleat
till
it
come
forth
in
action
.
5.
This
will
help
to
preserve
a
Man
from
entertaining
wild
and
unpracticable
Conceits
in
Religion
,
from
running
out
into
airy
and
useless
Speculations
,
to
fond
Conceits
,
and
groundless
Imaginations
,
which
are
usually
the
Products
of
idle
Contemplatists
,
and
are
never
confuted
till
they
be
brought
to
Practice
,
which
is
a
Touchstone
to
try
them
.
For
,
whatever
Mens
Thoughts
are
in
their
Retirement
,
if
they
be
not
practical
,
or
do
not
assist
us
in
our
Practices
,
they
are
not
true
,
nor
good
.
Secondly
;
As
doing
our
own
Business
ministers
to
our
Vertue
,
so
likewise
to
our
Quiet
.
I
appeal
to
Experience
,
if
it
be
not
,
and
to
Reason
,
if
it
must
not
be
so
,
that
he
who
faithfully
dischargeth
the
Duties
of
his
Employment
,
will
be
at
peace
within
himself
;
when
the
idle
Person
is
tormented
with
the
Conscience
of
his
Neglect
,
and
the
Over-busy
is
distracted
with
the
Multiplicity
of
his
Business
,
and
the
Medler
is
disquieted
with
the
needless
Hazards
he
runs
,
and
with
the
sense
of
vain
and
hopeless
Attempts
.
It
is
with
many
of
these
that
are
so
busy
abroad
,
as
it
is
with
some
Travellers
,
who
when
they
are
in
other
Countries
,
are
unquiet
because
they
are
not
in
their
own
;
and
when
they
are
there
,
they
are
uneasy
,
because
they
are
not
in
Travel
:
So
these
Men
are
restless
because
they
do
not
their
own
Business
;
and
when
they
are
about
that
,
they
are
so
used
to
variety
and
rambling
,
that
they
have
no
quiet
.
There
are
three
things
which
greatly
disquiet
Men
:
-
1.
When
they
have
no
one
setled
,
fixed
End
,
which
they
prosecute
.
-
2.
When
they
propound
to
themselves
an
End
which
they
cannot
attain
.
-
3.
When
they
are
in
so
close
a
pursuit
of
their
Design
,
that
they
have
no
Rest
,
or
Time
to
consider
what
they
are
doing
,
or
whereabout
they
are
.
Nor
is
this
well-guided
Industry
beneficial
to
a
Man's
self
alone
,
but
to
others
also
;
his
Family
,
his
Neighbourhood
are
the
better
for
it
:
If
he
be
in
publick
place
,
the
Church
,
the
Kingdom
in
which
he
is
,
are
served
by
his
well-regulated
Diligence
.
On
the
contrary
,
how
many
,
how
fatal
are
those
Mischiefs
,
which
he
who
neglects
his
own
,
and
thrusts
himself
into
other
Mens
Businesses
,
brings
upon
Families
,
upon
Towns
,
Churches
,
nay
,
and
whole
Kingdoms
?
when
the
Tradesmen
will
not
stay
in
their
Shops
,
but
must
leap
into
the
Pulpit
,
&c.
I
need
not
be
particular
,
but
I
will
represent
this
by
such
Similitudes
as
these
:
Whilst
the
River
keeps
its
Course
in
the
Channel
,
it
is
pleasant
,
it
doth
no
harm
,
the
Stream
will
carry
Vessels
from
one
place
to
another
,
and
the
Water
is
preserved
;
but
if
it
leap
over
the
Banks
,
spread
it self
all
over
Fields
of
Corn
,
it
does
great
Mischief
,
and
is
lost
in
the
Ground
.
If
the
Fire
keep
in
the
Chimney
,
its
proper
place
,
it
is
pleasant
and
useful
;
but
if
it
move
into
every
part
of
the
Room
,
and
every
Place
of
the
House
,
it
then
proves
mischievous
.
The
Poets
have
represented
the
Folly
and
Mischief
of
busying
one's
self
in
other
Mens
Affairs
,
in
Phaeton
,
who
would
needs
mount
his
Father's
Chariot
,
undertake
a
thing
in
which
he
had
no
Skill
;
but
what
came
of
it
?
Himself
was
thrown
out
of
Heaven
,
and
the
World
had
almost
been
set
on
fire
.
To
come
nearer
:
In
a
Ship
,
how
necessary
is
it
for
every
Man
to
mind
his
Business
?
how
dangerous
,
if
he
neglect
?
How
careful
is
every
Man
to
do
his
own
?
If
any
one
fail
,
it
may
cost
his
own
Life
,
and
all
theirs
that
are
with
him
.
Of
so
great
efficacy
is
this
,
that
they
are
preserved
by
it
,
in
the
midst
of
Waves
,
and
Winds
,
and
Rocks
.
In
an
Army
every
Souldier
must
observe
his
Orders
,
must
keep
his
Rank
:
if
he
do
not
,
if
he
will
not
obey
,
but
give
Command
,
by
this
he
hazards
his
own
Life
,
and
endangers
the
Loss
of
the
whole
Army
.
I
add
but
one
more
:
How
much
the
Community
depends
on
every
Man's
doing
his
Office
;
his
own
proper
Work
appears
by
the
natural
Body
,
in
which
if
any
one
part
fail
in
its
Function
,
the
Whole
suffers
;
and
if
the
Body
be
kept
in
a
good
state
of
Health
,
every
Member
in
it
must
do
that
for
which
by
Nature
it
was
fitted
.
I
need
make
no
Application
,
nor
add
any
more
on
this
Particular
;
for
there
is
no
Man
of
any
Observation
,
but
sees
how
much
the
Quiet
of
Families
,
of
Neighbours
,
nay
,
and
of
Kingdoms
,
depends
on
this
regular
,
orderly
Industry
:
For
,
who
are
the
Tale-bearers
,
the
Persons
that
cause
Anger
in
Families
,
that
do
the
Devil's
Work
in
sowing
Discord
amongst
Friends
and
Brethren
?
Who
are
the
Picklocks
of
,
and
Pryers
into
other
Mens
Secrets
,
the
Observers
of
others
,
the
Story-tellers
,
the
Makebates
?
Are
they
not
the
Idle
?
Who
are
they
that
sit
in
Judgment
on
every
Man
?
Who
call
their
Governours
to
account
?
Who
gravely
blame
their
Councils
,
and
censure
them
for
impolitick
or
unjust
Administration
?
Are
they
not
Men
that
neglect
their
own
Business
?
If
others
were
as
vain
as
they
,
and
would
be
as
inquisitive
into
their
Affairs
,
as
they
are
into
othe●
Mens
;
might
they
not
discover
as
many
Miscarriages
in
them
,
as
they
do
in
others
?
Why
,
Thou
Hypocrite
,
first
〈◊〉
the
Beam
out
of
thine
own
Eye
:
Thou
that
judgest
another
,
judg
thy self
.
First
do
thine
own
Business
,
and
then
I
dare
say
,
thou
wilt
not
be
so
much
at
leisure
,
or
have
no
great
list
to
meddle
with
other
Men.
Thus
I
have
represented
some
of
the
Advantages
that
arise
from
Mens
doing
their
own
Work
,
and
the
Mischiefs
which
follow
on
the
neglect
of
it
.
They
are
either
idle
,
and
do
nothing
;
or
needlesly
,
and
foolishly
,
and
mischievously
busy
,
and
so
do
worse
than
nothing
.
And
both
ways
bring
innumerable
Mischiefs
on
themselves
,
and
are
the
Authors
of
the
greatest
Disturbances
and
Calamities
in
Human
Society
.
In
short
then
,
that
I
may
conclude
this
Discourse
.
Such
who
spend
their
Time
in
doing
nothing
,
let
me
ask
them
,
Why
will
they
stand
all
the
day
idle
?
I
am
sure
they
cannot
answer
me
,
as
they
in
the
Parable
,
No
one
has
set
us
to
work
:
For
,
the
great
Lord
and
Master
of
us
all
,
has
sent
us
into
this
his
Vineyard
,
that
we
should
labour
in
it
;
he
has
given
us
a
Charge
to
promote
the
Perfection
and
Happiness
of
our selves
,
and
of
our
Brethren
;
and
has
directed
us
to
the
particular
ways
in
which
we
are
to
do
it
,
by
the
natural
and
acquired
Abilities
he
has
given
us
,
and
by
our
outward
Condition
,
and
the
Relations
we
are
in
to
others
,
and
the
Opportunities
we
have
;
hath
shewn
us
particularly
what
is
that
Good
which
he
would
have
us
do
.
God
and
our
own
Nature
,
the
Necessities
of
our
private
Relations
,
and
perhaps
also
the
Service
of
the
Publick
,
call
aloud
to
us
,
that
we
would
up
and
be
doing
;
that
we
would
pull
our
hands
out
of
our
Bosom
,
and
be
at
work
.
Consider
also
,
when
the
Time
shall
come
when
we
must
receive
according
to
our
Works
,
how
we
shall
be
abash'd
and
confounded
,
if
we
have
spent
our
Life
in
Sloth
and
Idleness
,
if
we
have
,
like
that
idle
Servant
,
laid
up
our
Talent
in
a
Napkin
.
I
would
hope
that
this
Discourse
is
less
needful
in
this
Renowned
City
,
where
you
have
learn'd
by
long
experience
,
that
whatever
some
mistaken
Gentlemen
may
think
or
say
to
the
contrary
,
your
Business
is
not
only
your
Profit
,
but
your
Honour
.
I
will
therefore
say
something
to
the
other
sort
,
at
whom
the
Apostle
aim'd
in
this
Exhortation
,
those
that
are
idly
and
very
evilly
busy
,
that
spend
much
of
their
Time
in
observing
other
Men
,
are
very
inquisitive
what
others
do
,
but
observe
not
themselves
.
They
,
like
those
Women
in
1
Tim.
5.
13.
are
first
idle
,
and
then
asking
concerning
others
,
(
as
Gr●●ius
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
Pratlers
,
and
then
speaking
things
they
ought
not
;
for
in
many
Words
must
be
Vanity
.
They
speak
against
their
Neighbours
,
against
their
Governours
;
nay
,
and
perhaps
stay
not
there
,
but
go
on
,
and
open
their
Mouths
against
Heaven
;
they
blaspheme
God
,
and
speak
evil
of
his
Administration
of
Things
.
Let
me
a
little
plead
with
you
.
And
first
I
will
ask
you
,
Have
you
so
much
leisure
over
from
your
own
Business
,
as
to
take
upon
you
the
Care
of
others
Concerns
,
and
such
as
do
not
in
the
least
appertain
to
you
?
1.
Have
you
done
your
own
Business
?
or
have
you
done
it
so
well
?
Have
you
so
discharged
your
Office
,
your
Trust
?
if
you
have
not
,
mind
what
belongs
to
you
.
Be
not
dressing
other
Mens
Vineyards
,
whilst
you
neglect
your
own
;
nor
be
so
your
Brother's
Keeeper
,
as
not
to
be
Keeper
of
your self
.
2.
Again
,
Let
me
ask
you
,
Who
made
you
a
Judg
?
Has
God
made
you
a
Censor
of
the
Manners
and
Ways
of
your
Brethren
?
Where
is
your
Commission
?
And
●hy
will
you
meddle
with
that
which
concerns
you
not
?
Why
will
you
run
whither
neither
Charity
nor
Wisdom
sends
you
?
Why
will
you
do
so
foolish
,
so
vain
,
so
hazardous
a
thing
as
this
?
Why
will
you
cease
to
live
the
innocent
and
useful
Lives
of
Men
,
and
live
the
Life
of
Flies
;
wondrous
busy
,
posting
from
one
place
to
another
,
making
a
great
Buz
,
spoiling
many
things
,
mending
nothing
,
causing
a
disturbance
,
blowing
upon
every
thing
,
but
doing
nothing
to
any
good
purpose
?
If
any
think
themselves
too
much
confined
,
and
that
a
larger
Sphere
would
better
become
their
great
Minds
;
I
desire
them
to
consider
the
Apologue
:
If
the
Candle
should
think
it self
confined
in
the
Lanthorn
,
and
therefore
take
it self
out
,
and
set
it self
upon
a
great
Hill
,
it
would
neither
be
so
secure
it self
,
nor
so
useful
to
others
;
it
would
be
in
danger
to
be
blown
out
;
and
whilst
it
burn'd
,
it
would
not
serve
the
Necessities
of
Men
so
well
as
it
did
in
the
Lanthorn
.
To
conclude
;
Remember
,
I
beseech
you
,
the
Time
is
coming
,
when
it
will
be
required
of
every
one
of
us
,
what
we
have
done
with
the
Talent
,
those
Parts
,
and
those
Opportunities
which
were
committed
to
us
;
and
how
we
have
behaved
our selves
in
that
Station
and
Place
in
which
we
are
set
;
and
how
every
one
of
us
,
Magistrates
,
Ministers
,
Masters
,
Servants
,
Merchants
,
Mechanicks
,
discharged
our
several
Work
we
undertook
.
Let
us
all
therefore
be
persuaded
,
first
,
to
shew
Piety
at
home
,
to
rule
well
our
own
House
,
our
own
Province
;
to
be
true
to
our
Trusts
,
and
faithful
in
the
discharge
of
every
Office
in
which
we
are
;
to
do
carefully
our
own
Work
,
whatever
it
be
;
that
so
when
the
great
Lord
shall
come
,
he
may
find
us
All
to
have
been
faithful
and
good
Stewards
:
And
we
may
then
hear
him
saying
,
Well-done
,
good
and
faithful
Servant
,
thou
hast
been
faithful
in
a
few
things
;
thou
shalt
receive
more
.
Amen
.
Amen
.
OF
STUDYING
TO
BE
QUIET
.
1
THESS.
4.
11.
And
that
ye
study
to
be
Quiet
.
THE
Apostle
is
here
after
his
manner
,
crowding
together
and
heaping
his
Exhortations
on
one
another
:
This
he
usually
does
without
any
respect
to
their
Connexion
with
,
and
Dependance
on
each
other
:
He
knew
the
Cognation
of
all
Vertues
to
be
such
,
that
any
one
disposes
to
any
,
to
every
one
.
Yet
in
this
place
there
is
a
more
than
ordinary
Coherence
betwixt
the
Exhortations
:
For
,
Brotherly
Love
certainly
will
make
Men
live
quietly
:
He
that
loves
another
heartily
cannot
lightly
disturb
him
〈◊〉
and
he
〈…〉
quiet
and
peaceable
,
will
do
his
own
Business
▪
and
not
busily
meddle
with
other
Mens
.
That
this
Exhortation
of
the
Apostle
deserves
our
great
regard
,
will
,
I
hope
,
appear
upon
consideration
,
however
some
may
slight
it
,
either
because
it
is
plain
and
easie
,
Or
,
because
it
seems
no
part
of
Religion
.
Such
may
consider
that
the
most
●se●●●
and
necessary
Truths
are
alway
most
plain
and
certain
;
and
that
they
who
despise
what
is
clear
and
evident
,
and
value
what
is
more
mystical
and
obscure
should
by
the
same
Reason
prefer
the
Twilight
or
Nigh●
before
the
Day
.
Nor
is
this
Mistake
absurd
only
,
but
dangerous
:
For
,
from
hence
it
is
that
Men
take
off
their
Minds
from
the
most
necessary
and
fundamental
Articles
of
Faith
(
which
are
always
most
plain
and
evident
)
and
earnestly
contend
for
doubtful
Opinions
,
and
questionable
Doctrines
.
To
this
also
it
is
to
be
imputed
,
that
too
many
from
a
Principle
of
Religion
,
practise
Folly
and
●●dness
:
For
,
when
they
once
despise
those
low
and
plain
Methods
;
wherein
God
●●●ws
Man
what
is
good
;
when
they
will
not
observe
their
own
Natures
,
nor
value
those
Precepts
of
Scripture
,
which
are
within
the
reach
of
every
Capacity
;
They
fall
into
abundance
of
useless
Observances
,
and
too
often
into
most
destructive
Practices
.
When
they
will
not
keep
that
●ath
,
which
God
by
Nature
and
Scripture
has
made
plain
,
they
wander
into
impassible
and
dangerous
ways
.
As
for
those
who
will
not
allow
this
Text
to
belong
to
Religion
:
They
look
upon
it
as
Advice
given
them
,
how
to
manage
their
secular
and
domestick
Affairs
,
and
that
it
has
no
relation
to
their
Spiritual
State
;
Or
at
best
,
that
it
is
only
a
piece
of
Morality
,
which
they
allow
to
come
no
farther
than
the
Court
of
the
Gentiles
;
that
it
might
be
a
proper
Argument
for
the
Discourse
of
a
Heathen
,
but
not
of
a
Minister
of
Christ
.
To
these
I
say
,
that
this
is
indeed
excellent
Counsel
,
and
very
advantagious
to
Mens
secular
Interests
;
but
it
is
also
of
great
moment
to
our
Spiritual
State
,
the
Welfare
of
our
Souls
.
We
must
not
oppose
Soul
and
Body
,
the
present
and
the
future
Life
.
Godliness
,
or
the
Christian
Religion
,
has
Precepts
as
well
as
Promises
,
whereby
it
is
profitable
to
the
Life
that
now
is
,
as
well
as
to
that
which
is
to
come
.
But
I
beseech
you
take
care
how
you
separate
Morality
from
Religion
,
this
will
prove
the
most
〈◊〉
Division
,
the
most
dangerous
Schism
that
ever
was
,
it
will
be
as
the
Separation
of
Soul
and
Body
,
it
will
be
the
Dissolution
,
the
Death
of
Religion
.
There
is
no
such
Gulf
betwixt
these
two
,
as
they
imagine
,
who
confine
Religion
to
those
Actions
which
immediately
respect
God
;
no
,
it
extends
it self
to
the
whole
course
of
our
Lives
:
Nay
,
let
us
not
undervalue
Morality
,
as
if
it
did
not
(
if
rightly
understood
)
make
the
far
greatest
part
of
our
Religion
;
or
as
if
it
were
not
necessary
to
make
us
good
and
happy
;
for
nothing
can
be
more
necessary
than
that
is
,
nothing
can
be
so
necessary
as
that
.
This
I
premise
,
that
no
Prejudice
whatsoever
may
make
the
Apostle's
Exhortation
less
effectual
:
The
particular
occasion
of
which
seems
to
have
been
this
:
There
were
those
among
the
Thessalonians
,
who
were
thrusting
themselves
into
other
Mens
Business
and
Concerns
,
but
neglected
their
own
,
by
which
they
occasion'd
Trouble
to
themselves
,
and
Disturbance
to
their
Neighbours
.
The
Apostle
therefore
,
willing
to
reform
this
great
Abuse
and
Disorder
,
and
to
remove
and
prevent
all
that
Disquiet
and
Disturbance
which
rose
from
it
:
He
requires
them
in
general
,
To
study
to
be
quiet
,
i.
e.
to
keep
themselves
and
others
out
of
Trouble
,
to
do
nothing
that
may
cause
,
or
,
but
occasion
disquiets
,
to
omit
nothing
that
may
keep
them
off
.
And
in
particular
,
he
advises
them
to
do
their
own
Business
,
which
implies
that
they
should
not
meddle
with
other
Men's
;
this
having
been
the
Inlet
to
,
and
Cause
of
those
Disturbances
which
had
been
amongst
them
.
This
appears
to
have
been
the
occasion
of
these
Words
.
In
discoursing
of
which
,
I
shall
,
I.
Explain
and
declare
what
is
the
Duty
here
enjoyned
.
II.
Shall
offer
some
Reasons
of
it
.
III.
Shall
lay
down
Directions
,
and
give
some
Advices
,
whereby
we
may
be
assisted
in
doing
it
.
And
having
shewn
what
it
is
we
are
to
do
,
and
why
,
and
how
it
is
to
be
done
,
I
shall
conclude
with
a
short
Reflexion
upon
the
whole
.
I.
For
Explication
of
the
Words
.
That
which
we
here
render
,
to
study
,
signifies
such
an
earnest
Contention
,
as
Men
use
when
they
are
in
pursuit
of
Honour
:
therefore
it
denotes
the
shewing
our
greatest
Care
,
and
exerting
our
utmost
Endeavours
.
That
about
which
we
are
required
to
be
so
earnest
,
is
to
be
quiet
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
Word
when
it
is
applied
to
natural
Agents
,
signifies
Rest
,
the
Absence
of
,
and
the
Opposite
to
Motion
:
When
it
is
transferred
to
moral
,
we
understand
by
it
a
Privation
or
Cessation
from
some
voluntary
Action
or
Passion
,
which
may
be
either
good
or
bad
,
but
is
for
the
most
part
bad
,
either
physically
or
morally
,
or
both
.
So
this
Word
is
rendred
,
to
keep
silence
,
in
the
Acts
;
and
in
St.
Luke
,
to
rest
from
Work
;
in
other
Authors
it
is
commonly
put
for
Truce
and
Peace
,
and
is
opposed
to
War
;
and
likewise
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
being
unduly
and
over-busy
;
and
indeed
to
all
Trouble
whatsoever
,
a
quiet
and
a
troubled
Mind
are
Expressions
of
two
very
contrary
States
,
as
all
understand
them
.
I
suppose
the
Apostle
might
use
the
Word
in
this
large
Sense
,
and
so
give
a
general
Precept
on
a
particular
occasion
of
the
Troubles
that
arose
from
some
Mens
Negligence
in
their
own
Affairs
,
and
Pragmatlcalness
in
other
Mens
,
to
which
he
chiefly
referr'd
:
And
I
shall
have
regard
to
this
also
in
my
Discourse
,
tho
I
shall
not
confine
my self
to
it
,
but
shall
consider
Quiet
more
largely
,
as
it
denotes
freedom
from
other
Troubles
,
besides
those
that
have
their
Rise
from
the
meddling
with
matters
that
belong
not
to
us
.
Some
perhaps
may
here
enquire
,
whether
this
Precept
be
universal
,
and
how
far
it
obliges
,
whether
in
all
Cases
,
or
in
some
only
?
I
answer
;
1.
This
reaches
Christians
of
all
Times
and
Places
,
as
well
as
those
that
lived
in
Thessalonica
1600
Years
ago
.
For
,
it
was
not
founded
on
any
particular
,
but
on
general
and
eternal
Reasons
,
and
is
a
Law
to
us
all
.
2.
I
cannot
say
it
obliges
us
either
to
be
our selves
,
or
to
keep
others
always
quiet
,
(
for
in
many
Cases
;
this
is
neither
possible
,
nor
fit
,
nor
beneficial
)
yet
it
does
lay
this
Obligation
on
us
,
alway
to
intend
and
aim
at
,
to
pursue
and
endeavour
after
it
,
even
in
those
very
Instances
where
it
would
be
evil
and
mischievous
to
us
,
if
we
were
not
under
some
present
Disquiet
,
we
are
in
and
by
those
particular
Troubles
to
seek
after
Quiet
.
And
when
we
are
,
and
it
is
good
we
should
be
under
some
Discomposure
,
yet
ought
we
to
take
care
,
that
we
be
not
prodigal
of
this
Treasure
,
and
that
we
forego
no
more
than
Necessity
extorts
;
i.
e.
we
ought
not
,
where
we
can
help
it
,
to
suffer
our selves
to
be
more
or
longer
under
Trouble
,
than
will
serve
for
the
attaining
some
greater
good
,
some
greater
and
more
lalbing
Tranquillity
.
As
much
as
is
possible
,
we
should
take
care
never
to
suffer
our selves
to
be
disturbed
,
unless
it
be
in
order
to
something
that
is
better
,
and
will
be
attended
with
a
greater
Quiet
than
that
was
,
of
which
by
this
Trouble
we
were
dispossessed
.
If
we
do
otherwise
,
we
make
a
very
foolish
Bargain
:
for
,
we
shall
part
with
a
present
and
certain
Good
(
as
Quiet
is
)
for
something
that
is
worse
,
or
that
we
are
not
sure
of
obtaining
.
We
must
do
in
this
case
,
as
Merchants
do
,
when
they
are
in
danger
of
Shipwrac●
▪
then
,
and
not
till
they
be
out
of
hopes
to
save
themselves
any
other
way
,
will
they
throw
their
Goods
over-board
.
We
must
never
part
with
our
Quiet
,
but
to
gain
something
better
by
it
:
part
with
it
as
the
Husbandman
does
with
his
Seed
,
which
he
throws
into
the
Gro●nd
;
forego
some
present
Quiet
,
that
it
may
be
re●●ored
unto
us
with
great
Encrease
.
Thus
then
we
are
obliged
to
be
quiet
in
all
cases
,
where
it
is
good
so
to
be
;
and
it
is
good
(
as
all
things
else
are
)
as
far
as
it
hath
a
Tendency
to
the
Perfection
,
and
best
State
of
our selves
and
others
:
and
where-ever
it
will
contribute
more
to
this
,
than
the
contrary
Trouble
,
there
it
is
not
only
positively
,
but
comparatively
good
,
and
〈◊〉
to
be
preferr'd
.
This
,
I
think
,
is
as
much
as
is
necessary
〈◊〉
be
said
for
the
Satisfaction
of
this
Enquity
,
how
far
we
are
obliged
to
be
Quiet
,
viz.
〈◊〉
all
Instances
,
where
we
do
not
know
that
〈◊〉
is
better
to
be
disquieted
;
that
is
,
why
that
is
absolutely
necessary
to
procure
so●●
greater
Good
,
and
so
to
make
way
for
greater
and
more
durable
Quiet
.
This
may
suffice
to
shew
how
far
we
〈◊〉
obliged
to
keep
our selves
quiet
,
〈◊〉
something
more
should
be
added
concerning
the
Obligation
that
lies
on
us
as
to
others
.
Two
things
I
shall
advertise
.
1.
That
we
cannot
judg
so
well
for
that
as
we
may
for
our selves
,
when
it
will
be
best
for
them
to
be
disturbed
;
and
consequently
it
will
be
seldomer
that
we
must
deprive
them
of
their
Quiet
,
than
we
may
forgo
our
own
For
,
we
must
never
do
this
,
but
when
we
know
it
is
best
,
and
that
we
can
very
hardly
know
of
other
Men.
But
this
is
not
〈◊〉
neither
.
For
,
2.
We
must
also
know
,
that
we
are
fitted
with
Skill
and
Power
,
and
qualified
with
Authority
to
give
them
this
Disquiet
.
For
how
profitable
soever
it
might
be
to
them
yet
if
we
be
not
thus
instructed
and
authorized
for
the
doing
it
,
we
must
not
do
it
E.
g.
I
a
private
Man
,
must
not
take
upon
me
to
punish
another
Man's
Child
or
Servant
,
tho
his
Father
,
or
Master
,
or
the
Magistrate
may
.
By
what
hath
been
said
,
may
appear
,
how
far
this
Precept
of
Studying
to
be
Quiet
is
obligatory
;
and
it
does
appear
to
be
of
a
large
extent
.
For
there
are
few
Instances
,
wherein
we
can
say
concerning
our selves
,
that
it
is
better
and
more
conducing
to
our
happiness
,
that
we
be
in
Trouble
than
in
Quiet
.
And
there
are
fewer
,
in
which
we
can
pronounce
thus
concerning
other
Men
,
who
are
less
known
to
us
than
our selves
.
And
where
we
can
come
to
any
certainty
concerning
them
,
yet
for
the
most
part
we
want
Wisdom
to
manage
their
Disturbance
to
such
an
advantage
,
or
Warrant
from
the
Laws
to
undertake
it
.
Our
Saviour
would
not
give
Sentence
betwixt
two
Brothers
,
when
one
of
them
de●●ed
it
;
and
it
was
on
this
account
,
because
he
was
not
authorized
,
Luke
12.
14.
Man
,
●●●th
he
,
who
has
made
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
who
has
constituted
me
a
Judge
or
Arbitrator
amongst
you
?
II.
I
proceed
now
to
give
Reasons
why
we
must
use
our
utmost
endeavour
to
be
quiet
our selves
,
and
do
nothing
to
trouble
and
disturb
other
Men
,
but
all
we
can
to
make
and
keep
them
quiet
too
.
They
are
all
contain'd
in
this
one
,
viz.
Quiet
is
so
excellently
and
so
un●●●erably
Good
,
and
Trouble
has
always
so
much
Evil
in
it
,
and
is
almost
always
so
●●rtful
,
or
at
least
unprofitable
,
that
if
we
be
duly
affected
to
things
,
we
must
strive
to
be
Quiet
with
all
our
Might
.
We
shall
be
convinc'd
of
this
,
if
we
consider
the
following
Particulars
.
1st
.
That
to
be
Quiet
is
the
Desire
of
all
Men
that
have
ever
been
.
The
very
Soldier
himself
,
who
of
all
Men
seems
Ieash
to
regard
it
,
yet
makes
this
his
Motto
,
Pax
B●ll●●●●renda
:
By
all
the
Noise
and
Shouting
,
the
clattering
of
Armour
,
and
roaring
of
Cannons
,
he
hopes
to
attain
a
firmer
Peace
at
the
last
.
And
how
sweet
,
how
welcome
is
it
to
him
when
it
comes
?
The
Common
People
,
as
many
of
them
as
have
the
Wisdom
to
understand
the
goodness
of
their
Condition
,
how
far
are
they
from
envying
the
High
and
the
Great
▪
How
do
they
applaud
their
own
State
?
And
it
is
meerly
from
this
consideration
,
that
they
can
be
Quiet
,
when
the
other
live
in
Noise
and
Hurly-burly
▪
and
their
Souls
are
in
a
Hurry
▪
and
Tumult
.
On
the
contrary
▪
those
great
and
rich
Men
envy
the
others
Quiet
.
All
their
Wealth
and
Honour
doth
not
satisfie
them
without
this
;
and
this
,
with
a
very
little
Portion
of
those
▪
other
things
,
makes
the
mean
Man
contented
.
Thus
both
of
them
confirm
Solomon's
Observation
,
Prov.
17.
1.
Better
is
a
dry
Mors●l
with
Quietness
,
than
a
House
full
of
Sacrifice●
with
●●rife
.
Now
if
that
be
good
which
all
d●sir●
▪
then
we
must
conclude
it
very
good
to
be
Quiet
;
because
if
any
thing
be
,
this
is
the
Universal
Desire
of
all
Sorts
and
Conditions
▪
of
all
Ages
and
Sexes
.
In
whatsoever
the
Old
and
the
Young
,
the
Learned
and
the
Ignorant
Man
differ
,
yet
they
agree
in
this
,
they
all
intend
as
much
Quiet
to
themselves
as
they
can
have
,
and
to
avoid
trouble
.
2.
This
is
one
great
end
of
the
two
great
Ordinances
of
Heaven
,
the
Magistracy
and
the
Ministry
,
to
keep
Peace
amongst
Men
;
for
this
cause
especially
Laws
are
made
,
and
for
this
cause
they
are
executed
.
That
which
is
principally
design'd
by
all
wise
Governours
,
is
,
as
is
commonly
exprest
,
the
peace
and
Prosperity
of
their
Subjects
.
And
if
we
of
the
Ministry
understand
our
own
Function
,
and
prosecute
the
true
end
of
it
,
I
am
sure
we
shall
be
the
Peace-makers
of
the
World
.
For
there
is
nothing
more
evident
,
than
that
this
is
a
great
part
of
the
design
of
that
Gospel
which
we
preach
;
and
any
Man
may
discern
this
to
be
the
necessary
result
of
the
Christian
Institution
,
to
make
Men
Peac●able
.
So
that
if
we
preach
the
Doctrine
of
Jesus
Christ
,
and
pursue
the
true
ends
of
our
Office
,
we
shall
promote
〈◊〉
on
Earth
,
and
Good-will
amongst
Men.
And
if
any
of
us
be
found
Dividers
and
Troublers
,
Breakers
of
the
Peace
,
Sowers
of
Discord
,
Contentious
,
and
not
Healers
of
Breaches
,
Enders
of
strife
,
and
Peace-makers
,
we
may
call
our selves
Ministers
of
Christ
,
but
he
will
not
own
us
as
such
at
that
great
Day
.
3.
I
conclude
the
great
goodness
of
Qui●●
,
and
the
evil
of
Trouble
,
when
I
observe
that
it
has
been
the
Way
of
God
with
Man
,
in
almost
all
his
Dispensations
toward
him
,
to
keep
us
from
great
Disquiets
.
When
he
first
manifested
himself
to
Adam
after
his
disobedience
,
how
sedately
does
he
reason
it
with
him
and
Eve
?
and
it
was
in
the
cool
of
the
Day
;
the
time
fittest
for
Quiet
Meditation
.
Afterward
,
when
he
was
pleased
to
visit
Noah
,
and
to
make
a
Covenant
with
Abr●ham
,
and
renewed
it
with
Isaac
and
Jacob
,
how
did
he
lay
aside
Majesty
,
and
appear
to
them
in
such
a
manner
,
that
they
seem
not
at
all
to
have
been
terrified
?
as
their
familiar
Conference
makes
very
plain
.
In
the
giving
of
the
Law
on
Sinai
,
tho'
the
Divine
▪
Wisdom
thought
it
necessary
to
make
some
Impressions
on
the
fears
of
a
People
,
that
were
sunk
below
more
ingenuous
Principles
,
yet
that
terrible
Sight
was
at
a
distance
from
them
,
and
they
received
the
Law
from
Moses
,
a
Man
like
themselves
.
And
in
all
the
old
Dispensation
,
when
God
manifested
himself
and
his
Will
to
the
Prophets
,
and
by
them
to
the
rest
of
Mankind
,
how
well
did
all
his
Administrations
comport
,
with
the
calm
and
composed
Frame
of
Man's
Mind
?
That
which
was
once
said
,
might
be
said
almost
generally
of
all
the
Divine
Appearances
to
Man
;
that
God
was
not
in
the
Wind
,
nor
in
the
Earthquake
,
nor
in
the
Fire
,
Kings
19.
11.
(
all
terrible
things
)
but
in
the
still
Voice
.
But
that
which
makes
this
undeniable
▪
is
the
last
and
great
Administration
of
Humane
Affairs
,
by
God's
only
begotten
Son
,
and
by
his
Holy
Spirit
.
The
Son
of
God
became
Man
,
and
took
upon
him
the
form
of
a
Servant
,
that
we
might
think
of
,
and
address
to
him
without
any
Discomposure
.
And
how
quietly
did
he
behave
himself
?
He
indeed
fulfilled
the
Prophecy
which
said
,
that
he
should
not
cry
,
nor
lift
up
,
nor
cause
his
Voice
to
be
heard
in
the
Street
.
As
he
was
meek
and
lowly
all
his
Life
,
so
at
his
Death
,
like
a
Sheep
before
his
Shearers
is
●●mb
,
so
he
opened
not
his
mouth
.
If
at
any
time
he
clad
himself
in
Zeal
,
and
appeared
in
Anger
,
yet
this
troublesom
Passion
was
in
him
so
moderate
and
calm
,
and
under
the
Government
of
Wisdom
and
Charity
,
that
it
neither
discomposed
him
,
nor
those
with
whom
he
conversed
.
The
holy
Spirit
of
God
in
his
most
plentiful
effusions
,
had
not
this
effect
to
make
Men
raving
and
frantick
,
but
calm
and
composed
.
All
his
Influences
fall
on
our
Souls
gently
and
easily
:
he
does
not
use
Violence
and
Force
,
but
moves
us
naturally
.
He
does
not
afright
and
amaze
,
but
insinuate
;
nor
suddenly
excite
vehement
Passions
,
but
instruct
and
teach
;
and
in
this
natural
way
raises
those
Affections
that
are
consequent
on
,
and
do
comport
with
the
use
of
our
Minds
.
If
we
take
a
view
of
all
the
Methods
which
the
Wisdom
of
God
has
used
with
us
,
we
shall
observe
that
his
Doctrine
has
●i●●illed
on
us
as
the
Dew
,
and
his
Speech
has
dr●pp'd
as
the
Rain
,
as
the
small
Rain
on
the
tender
Grass
:
as
Moses
said
of
his
,
that
is
,
gently
and
gradually
,
and
in
no
such
way
as
might
astonish
and
dismay
us
.
As
there
was
no
noise
of
Axes
and
Hammers
in
building
the
Temple
at
Jerusalem
,
so
neither
has
any
noise
been
in
building
the
Temple
,
of
which
that
was
a
Type
,
the
Christian
Church
.
Since
then
God
hath
been
pleased
to
administer
humane
affairs
in
so
quiet
and
still
a
way
,
as
not
to
put
us
into
the
least
Discomposure
,
we
cannot
but
conclude
,
that
a
quiet
even
frame
of
Spirit
,
is
with
God
a
thing
of
great
Price
,
and
therefore
most
excellently
Good
.
4.
If
any
desire
yet
further
assurance
in
this
matter
,
let
him
consider
the
Nature
of
Man
.
Let
him
consider
it
both
Singly
and
in
Society
,
and
see
if
Quietness
be
not
exceedingly
well
suited
to
it
,
and
if
the
contrary
be
not
very
incongruous
.
Let
any
one
that
sees
a
Man
in
Fury
and
Rage
,
or
under
any
disturbance
,
say
if
he
be
himself
,
if
this
become
him
.
On
the
contrary
,
if
he
see
him
quiet
and
composed
,
and
reason
calmly
and
cooly
,
this
is
a
pleasing
Sight
;
now
he
acts
as
he
thinks
a
Man
should
.
It
is
for
Lions
and
Tigers
,
for
Bears
and
Wolves
to
roar
and
howl
and
rage
;
but
this
is
not
fit
for
Men
;
it
belongs
to
them
to
reason
,
and
to
be
wise
,
and
judge
truly
of
things
;
but
Wisdom
and
Vnquietness
are
seldom
consistent
together
.
And
for
Society
,
tho'
it
is
a
most
lovely
thing
when
the
Members
of
it
are
all
united
in
a
firm
Peace
;
yet
when
they
are
Quarrel
some
and
Contentious
,
when
they
are
cashing
with
each
others
Interests
,
there
is
not
a
more
horrid
Monster
to
be
found
than
this
;
It
appears
ugly
and
deformed
to
all
Men.
From
whence
it
appears
,
that
Quietness
is
most
agreeable
to
Humane
Nature
,
whether
alone
or
incorporated
in
Society
;
and
consequently
highly
good
and
commendable
.
I
need
not
add
to
this
,
how
well
it
becomes
us
,
as
Christians
,
to
be
quiet
.
I
will
only
say
this
,
he
that
hath
the
Faith
of
Christ
,
what
should
dismay
or
disquiet
him
?
He
may
triumph
over
all
the
troublers
of
other
Mens
Peace
,
and
say
that
none
of
them
all
shall
discompose
him
.
5.
To
this
we
may
add
the
numberless
Advantages
,
which
arise
from
being
quiet
,
both
to
Single
Persons
and
to
Bodies
of
Men.
He
that
keeps
himself
undisturb'd
,
hath
a
clear
understanding
,
a
perfect
freedom
,
and
is
hereby
enabled
to
the
best
Discharge
of
all
the
Functions
of
his
Mind
.
He
enjoys
a
great
and
constant
satisfaction
:
this
being
the
State
of
(
and
according
to
Epicurus
)
the
highest
Pleasure
.
In
short
,
this
Man
hath
attain'd
to
a
great
degree
of
happiness
already
,
and
is
in
the
ready
way
to
the
most
consummate
Perfection
and
Bliss
of
which
he
is
capable
.
6.
This
is
intrinsecal
to
,
and
an
essential
part
of
Happiness
,
insomuch
that
it
cannot
be
without
it
.
No
Man
that
is
in
trouble
is
happy
,
and
no
Man
that
is
quiet
can
be
thought
miserable
.
After
all
this
,
which
is
but
a
short
summary
of
what
might
be
said
to
shew
the
goodness
,
the
profitableness
,
the
absolute
necessity
of
Quiet
,
sure
every
one
will
set
an
high
value
on
this
most
inestimable
Jewel
,
and
will
by
no
means
prodigally
throw
away
his
own
,
nor
uncharitably
hinder
other
Men's
Quiet
.
Nay
,
I
hope
every
one
will
by
the
excellent
Goodness
of
this
be
perswaded
to
be
so
wise
as
to
provide
for
,
and
secure
Quiet
to
himself
:
and
that
he
will
also
,
in
all
prudent
and
fit
ways
bestir
himself
,
that
all
others
may
live
quiet
and
peaceable
Lives
as
well
as
himself
.
Since
therefore
Quiet
is
so
necessary
to
so
great
a
part
of
humane
Happiness
,
out
of
the
desire
we
have
that
both
we
and
others
should
be
happy
,
let
us
endeavour
to
keep
them
and
our selves
quiet
:
and
as
we
would
not
be
accessary
to
our
own
,
or
their
misery
,
let
us
not
trouble
our selves
or
them
.
III.
I
proceed
now
to
the
Directions
and
Advices
,
whereby
we
may
be
assisted
in
the
Performance
of
this
great
and
good
Duty
.
I
begin
with
those
,
that
respect
every
Man
's
own
Quiet
.
Indeed
this
is
in
the
first
place
to
be
looked
to
;
because
it
will
have
a
mighty
Influence
on
the
Quiet
of
others
.
There
is
nothing
more
truly
observ'd
than
this
,
that
if
a
Man
be
at
Peace
within
himself
,
he
will
behave
himself
peaceably
to
others
.
And
accordingly
we
may
see
,
that
all
they
who
are
the
Disturbers
of
the
Peace
of
Societies
,
are
unquiet
in
their
own
Minds
.
They
have
unsatisfied
Desires
,
ungovern'd
Appetites
,
tumultuous
Passions
,
a
War
within
their
own
Breasts
;
Understanding
and
Will
,
Reason
and
Passions
are
at
variance
:
How
can
it
be
then
,
but
that
as
they
are
in
themselves
,
they
should
be
to
others
?
He
that
does
not
keep
Peace
within
himself
,
how
is
it
to
be
expected
he
should
keep
it
in
his
Family
,
or
Neighbourhood
;
in
the
Church
or
State
wherein
he
lives
?
The
first
Springs
of
all
the
Disorders
,
Commotions
,
Tumults
,
Wars
in
the
World
,
are
the
Disorders
and
Commotions
that
are
in
the
Minds
of
private
Men.
My
general
Counsel
to
particular
Persons
is
,
That
they
would
strive
after
Perfection
,
or
all
Good
in
themselves
and
others
,
by
a
diligent
,
constant
,
orderly
Exercise
of
all
their
Faculties
,
and
pursuit
of
all
their
Inclinations
.
The
reason
of
this
Advice
is
,
That
we
naturally
and
necessarily
desire
the
Perfection
of
our selves
or
others
,
and
we
cannot
be
quiet
but
in
the
Accomplishment
of
that
great
Desire
,
which
our
great
Creator
hath
implanted
in
our
Natures
,
and
hath
rooted
so
deep
,
that
it
can
never
be
separated
from
them
.
More
particularly
;
Let
us
above
all
keeping
,
keep
a
good
Conscience
,
a
Conscience
void
of
Offence
toward
God
and
Men.
Let
us
undertake
every
thing
with
the
Counsel
of
our
own
Mind
,
and
do
every
thing
so
as
to
have
our
own
Approbation
,
and
to
have
reason
to
believe
that
we
are
approved
by
God
,
and
by
all
wise
and
good
Men.
If
we
do
thus
,
we
do
well
,
and
that
is
the
only
firm
Foundation
of
inward
Peace
.
On
the
other
hand
,
There
is
no
Peace
to
the
Wicked
,
but
he
is
like
the
troubled
Sea
,
whose
Waters
cast
up
M●●e
and
Dirt.
He
is
troublesome
to
himself
,
and
he
that
is
so
,
will
be
troublesom
to
others
.
This
is
the
Sum
of
the
Advice
I
would
give
,
in
order
to
our
being
quiet
in
our selves
,
Live
well
,
do
good
,
be
holy
and
vertuous
.
And
if
we
would
endeavour
that
others
may
be
quiet
,
as
we
our selves
are
,
let
us
endeavour
to
promote
their
Holiness
,
and
Vertue
,
and
Perfection
,
as
we
do
our
own
:
For
assuredly
,
an
unmoveable
Quiet
,
and
a
sure
and
lasting
Peace
,
can
be
set
on
no
other
Foundation
,
but
Holiness
and
Vertue
.
So
much
are
they
mistaken
,
who
think
to
make
Men
quiet
,
by
making
them
vicious
,
and
wicked
,
or
by
lessening
their
Understanding
.
They
that
govern
the
World
,
and
design
the
Peace
of
it
,
would
do
well
to
observe
,
if
this
course
they
take
,
be
the
way
to
make
any
Man
quiet
in
himself
;
if
Ignorance
and
Wickedness
will
make
him
peaceable
within
,
then
they
may
expect
the
same
success
from
them
in
Societies
and
States
:
but
if
most
of
our
inward
Trouble
rise
from
these
Springs
:
Why
should
it
not
be
thought
that
they
will
have
the
same
Effects
in
others
,
which
they
have
in
us
,
in
Communities
as
in
private
Persons
;
and
that
they
will
as
much
disturb
the
World
,
as
they
do
the
Mind
where
they
are
?
No
,
if
Politicians
would
observe
,
they
might
take
notice
,
that
as
Satisfaction
of
Appetites
,
and
pursuit
of
the
Inclinations
,
which
are
natural
,
and
the
neglect
of
those
that
are
not
;
the
constant
and
orderly
exercise
of
all
our
natural
Faculties
in
a
tendency
to
the
perfection
of
the
whole
,
is
the
only
way
to
procure
an
universal
and
lasting
Quiet
in
a
Man
's
own
Mind
;
so
neither
is
there
any
other
way
to
procure
the
Peace
of
all
Men.
Yet
more
particularly
;
the
Sum
of
what
I
should
advise
for
the
removing
and
obviating
Trouble
,
and
the
procuring
and
preserving
Quiet
in
our selves
and
among
Men
,
is
;
1.
That
we
should
oppose
no
Man's
true
Interest
,
where
that
does
not
oppose
the
publick
and
greater
Good
.
2.
That
we
should
reconcile
it
with
,
nay
,
as
much
as
is
possible
,
make
it
our
own
,
as
indeed
it
is
,
since
no
Man
can
be
happy
if
another
be
miserable
.
No
Man
can
be
quiet
in
himself
,
while
another
that
is
by
him
is
in
trouble
.
3.
Be
willing
to
remit
of
,
and
recede
from
your
own
strict
Right
,
if
that
will
contribute
to
Peace
.
So
Abraham
did
with
Lot
,
tho
being
the
elder
,
and
his
Uncle
,
he
might
,
if
he
would
,
have
insisted
on
it
,
have
had
the
choice
,
yet
he
leaves
it
to
Lot
:
See
,
the
Land
is
before
thee
,
said
he
,
&c.
4.
Keep
your selves
innocent
,
hurt
no
Man
by
Word
or
Deed
;
let
no
Man
be
the
worse
for
you
:
Do
ill
to
none
,
speak
ill
of
none
.
Do
not
take
upon
you
to
be
an
Historian
,
an
Intelligencer
of
Mens
Faults
,
nor
ever
uncover
the
Shame
and
Nakedness
of
your
Brother
,
but
when
Necessity
compels
,
and
Charity
incites
you
.
5.
Be
just
:
Allow
every
Man
that
which
the
Laws
of
Nature
and
Society
have
given
him
.
Intrench
the
Rights
,
invade
the
Properties
of
no
Man
:
do
not
abridg
him
of
that
which
God
and
Nature
,
or
Men
have
conferr'd
on
him
;
or
,
which
by
his
own
Vertue
,
his
Prudence
,
Care
and
Industry
he
has
acquired
.
6.
Be
universally
charitable
;
that
is
,
be
willing
to
contribute
what
in
you
lies
,
to
every
Mans
Happiness
.
Maintain
a
constant
Disposition
to
Goodness
and
Benignity
.
Hate
none
,
envy
none
:
Love
not
only
your self
,
or
a
few
,
but
all
.
7.
Be
diligent
in
your
own
Business
:
for
by
this
means
,
you
,
(
1.
)
Will
have
more
Liberty
,
and
be
better
able
to
assist
others
.
Work
,
saith
the
Apostle
,
that
ye
may
have
to
give
to
him
that
needs
.
The
diligent
Man
doth
not
only
get
that
which
is
sufficient
for
his
own
Necessity
,
but
an
Overplus
for
other
Men
:
whereas
the
idle
Man
,
his
own
Mouth
(
as
Solomon
saith
)
his
own
Wants
take
up
not
only
all
that
he
gets
,
but
still
calls
for
more
.
And
yet
,
(
2.
)
The
diligent
Man
,
tho
he
has
some
time
to
spare
from
his
own
Work
,
he
hath
not
so
much
as
to
throw
away
in
a
needless
busying
himself
in
other
Mens
matters
:
he
is
so
much
at
liberty
from
the
Service
of
himself
,
by
his
having
been
diligent
,
as
that
he
hath
leisure
to
help
his
Brother
;
to
do
whatever
Justice
and
Charity
under
the
Conduct
of
Prudence
shall
direct
him
:
but
his
Diligence
will
not
suffer
him
to
be
vainly
and
merely
out
of
Curiosity
prying
into
,
and
busied
about
other
Mens
matters
.
Tantumnè
ab
re
tua
tibi
suppetit
otii
aliena
ut
cures
,
eaque
quae
nihil
ad
te
attinent
?
What
,
saith
he
to
himself
,
when
he
finds
he
is
hastily
ingaging
himself
in
such
foreign
Affairs
,
Can
I
find
nothing
to
do
of
my
own
,
that
I
must
thus
go
a
forraging
for
Work
?
Is
not
mine
own
Vineyard
neglected
,
whilst
I
dress
other
Mens
?
Is
there
not
something
to
be
done
,
which
is
more
my
proper
Business
than
this
I
am
about
?
This
is
that
which
follows
in
the
Verse
,
to
do
our
own
Business
;
which
one
Counsel
,
if
it
were
well
minded
,
would
prevent
the
most
and
greatest
Troubles
that
we
have
from
one
another
.
If
we
would
keep
within
our
own
Compass
,
move
in
our
own
Spheres
;
reach
not
at
things
too
high
for
us
,
engage
not
to
do
what
we
cannot
do
;
not
judg
,
where
we
do
not
understand
;
observe
our
Order
,
and
keep
our
Rank
;
it
would
contribute
very
much
both
to
the
quiet
of
our
own
Minds
,
and
to
the
Peace
of
the
World
.
The
neglect
of
this
one
thing
,
seems
to
have
been
the
great
cause
of
all
the
Sin
and
Misery
,
and
consequently
the
Trouble
that
is
in
the
World
.
The
proud
Angels
left
their
own
Habitation
,
their
Province
,
and
this
was
their
Fall
.
To
be
short
:
Carry
about
no
idle
Tales
:
Do
not
make
,
nor
widen
Differences
:
Allow
not
thy self
in
any
Angry
Contention
:
indeed
never
contend
with
others
,
but
who
shall
do
most
Good
.
And
now
in
a
word
,
to
reflect
upon
what
has
been
discoursed
:
If
Quiet
be
so
good
and
desirable
,
if
we
have
so
much
reason
to
seek
it
,
let
us
take
Shame
to
our selves
,
that
we
have
so
much
neglected
,
that
we
have
so
much
opposed
so
great
a
Good
,
that
we
have
been
Enemies
to
our
own
and
other
Mens
Peace
.
I
doubt
we
have
all
too
much
reason
to
tax
our selves
of
being
notoriously
faulty
in
this
Particular
.
How
little
have
we
studied
our
own
Quiet
?
how
have
we
disturbed
other
Mens
?
And
what
a
cause
of
Lamentation
is
it
,
when
we
see
Mankind
such
Troublers
every
Man
of
himself
,
and
every
Man
of
his
Brother
;
that
whereas
we
should
be
taking
all
good
ways
to
please
and
quiet
our selves
and
others
,
we
are
running
fast
in
the
ways
that
lead
to
Sorrow
,
but
the
way
of
Peace
we
will
not
know
!
Let
us
no
longer
be
so
foolishly
,
so
unnaturally
wicked
,
as
to
be
Troublers
of
our selves
and
others
;
but
in
all
wise
and
good
ways
possible
,
let
us
do
our
utmost
,
that
both
we
and
all
other
Men
may
be
as
quiet
here
on
Earth
,
as
is
compatible
to
this
State
;
that
this
may
be
to
us
the
first-Fruits
of
that
Eternal
Sabbatism
,
that
perpetual
Rest
,
which
remains
for
the
Peaceable
,
the
Children
and
People
of
God
.
OF
EDUCATION
.
PROV.
22.
6.
Train
up
a
Child
in
the
way
he
should
go
.
THere
is
a
general
,
and
I
doubt
a
very
just
Complaint
of
a
most
gross
,
and
almost
universal
Neglect
in
the
Education
of
Children
.
And
indeed
I
fear
,
if
a
Visitation
were
made
of
every
Family
and
School
in
the
Land
,
few
in
comparison
would
be
found
,
who
take
care
of
,
or
have
Skill
in
this
great
Business
.
Those
who
seem
not
to
be
negligent
,
I
would
ask
them
,
What
Time
they
bestow
,
what
Thoughts
they
lay
out
on
their
Children
?
I
would
enquire
after
the
Designs
and
Methods
they
have
,
all
the
Contrivances
and
ways
they
use
with
them
.
And
I
am
afraid
those
that
are
thought
by
others
,
and
think
themselves
most
careful
,
would
not
be
able
upon
such
an
Enquiry
to
clear
themselves
of
great
Negligence
;
they
would
appear
both
very
unskilful
,
and
very
careless
.
And
yet
this
thing
which
is
so
little
regarded
,
and
less
understood
,
is
of
as
great
Moment
and
Consequence
as
any
one
thing
;
and
that
both
on
a
publick
and
private
account
.
And
among
the
other
,
perhaps
there
is
not
a
greater
and
more
general
Cause
of
all
Wickedness
,
and
of
the
Mischiefs
consequent
upon
it
,
than
the
no
,
or
ill
Education
of
Children
.
We
do
,
and
we
have
too
much
cause
to
complain
of
In●●delity
and
Atheism
,
of
the
Profaneness
and
Debauchery
,
of
the
Unsetledness
,
the
Superstition
and
Fanaticism
,
the
perverse
Schismaticalness
,
the
dull
Formality
,
and
great
Corruption
of
the
Age
in
which
we
live
.
One
main
cause
of
which
,
if
we
look
back
,
we
shall
find
to
have
been
the
want
of
Care
and
Skill
in
the
educating
of
Children
.
I
shall
consider
,
I.
The
Action
that
is
here
required
,
Train
.
II.
The
Object
,
a
Child
.
III.
The
Specification
,
in
his
Way
.
And
then
I
shall
propound
some
Reasons
and
Arguments
to
perswade
us
to
this
Duty
.
I.
As
to
the
Action
,
Train
:
This
Word
does
fully
express
the
Original
,
which
also
is
translated
Catechise
:
And
it
signifies
two
Things
:
1.
Instructing
or
teaching
,
which
is
done
by
Precepts
,
and
by
Examples
.
2.
Initiating
,
inuring
,
exercising
.
Thus
Souldiers
are
train'd
when
they
are
exercised
in
handling
of
their
Arms
,
in
their
keeping
Rank
and
File
,
and
in
the
doing
of
those
things
which
they
must
do
when
they
come
to
encounter
an
Enemy
.
This
is
that
which
the
wise
Man
advises
to
be
done
by
the
Child
;
let
him
be
trained
.
And
't
is
excellent
Counsel
,
much
better
than
if
he
had
said
only
,
instruct
or
teach
.
For
,
as
the
disciplin'd
and
exercis'd
Souldier
is
much
more
dextrous
at
the
Management
of
his
Arms
,
than
he
only
,
who
has
been
told
what
he
must
do
,
but
has
never
us'd
to
do
it
;
so
undoubtedly
,
he
who
has
been
initiated
in
his
Work
,
will
be
far
more
ready
at
it
,
and
more
disposed
to
it
,
than
he
who
has
only
been
directed
what
,
and
perswaded
why
he
should
do
it
,
but
has
never
begun
to
do
it
.
We
observe
a
very
great
distance
betwixt
our
knowing
what
and
why
we
should
act
,
and
our
acting
.
How
frequent
is
it
for
Men
very
well
to
understand
what
is
to
be
done
,
and
yet
not
to
do
it
?
In
many
Cases
also
,
Actions
are
never
understood
but
by
acting
:
The
doing
of
many
Works
informs
and
incites
,
and
enables
us
more
than
any
other
way
:
Nay
,
the
very
Attempt
and
Essay
at
that
which
we
cannot
yet
do
,
we
all
know
carries
so
much
Power
along
with
it
,
that
we
are
in
〈◊〉
and
by
frequent
Trials
,
enabled
to
do
that
well
,
which
we
could
not
do
at
all
when
we
first
attempted
it
.
I
have
the
rather
taken
notice
of
the
force
that
is
in
the
word
train
,
because
,
as
I
have
said
,
we
may
in
some
Cases
understand
,
and
not
act
:
and
in
some
,
acting
is
the
best
way
to
understand
;
I
am
sure
it
is
always
the
best
Method
to
secure
and
keep
that
Knowledg
,
and
those
Inclinations
which
we
have
to
such
Actions
.
In
Practicals
,
the
best
Knowledg
and
the
strongest
Inclinations
are
got
by
Practice
:
Use
inclines
Men
to
repeat
the
same
Actions
:
And
Custom
has
always
been
esteemed
a
second
Nature
.
II.
I
proceed
to
consider
the
Object
,
who
it
is
that
is
to
be
thus
trained
:
It
is
a
Child
,
i.
e.
Man
whilst
he
is
young
▪
and
when
he
is
first
capable
of
this
Instruction
and
Exercise
.
Man
is
ever
to
be
learning
.
Cato
thought
himself
never
too
old
to
learn
:
And
every
other
Man
should
think
the
same
,
but
there
is
very
great
Advantage
of
this
being
begun
betimes
.
They
that
make
no
entrance
on
a
thing
in
their
first
Years
,
seldom
are
brought
to
it
afterwards
;
or
if
they
be
,
't
is
always
with
great
Difficulty
;
and
it
must
be
with
Damage
;
for
they
are
hindred
from
making
progress
in
some
other
matters
more
considerable
,
whilst
they
are
exercising
●●●●selves
in
those
which
they
ought
to
〈◊〉
learn'd
whilst
they
were
young
.
Be●●des
,
Men
seldom
bring
those
Works
to
●●●fection
,
which
they
begin
whilst
they
〈◊〉
old
;
for
most
of
them
are
such
as
re●●●re
a
considerable
time
for
the
doing
them
.
I
am
sure
that
is
such
which
we
have
here
mentioned
.
III.
That
in
which
the
Child
must
be
train'd
,
is
his
Way
;
so
't
is
in
the
Hebrew
,
which
we
render
,
the
Way
he
should
go
,
that
is
in
the
course
and
kind
of
his
Life
and
Practice
,
in
what
he
should
do
all
the
days
of
his
Life
;
let
him
begin
to
walk
in
that
way
,
let
him
be
initiated
in
the
Work
and
Business
of
his
Life
;
let
him
begin
be●●mes
what
he
should
always
be
doing
.
His
Way
,
i.
e.
in
that
Practice
and
Life
for
which
he
was
made
;
in
the
doing
those
Works
,
for
which
his
Nature
was
design'd
by
his
great
and
wise
Creator
,
and
for
which
he
is
,
by
peculiar
Endowments
and
Abilities
,
Temper
and
Disposition
,
as
well
as
by
his
Condition
and
Circumstances
,
fitted
and
capacitated
.
This
I
take
to
be
the
true
meaning
of
that
Phrase
,
His
Way
,
which
implies
two
things
:
1.
The
Way
that
's
common
to
all
Men
,
the
Way
of
Man
,
of
every
Man
,
every
one
endow'd
with
humane
Nature
and
Facul●ie●
▪
2.
That
Way
,
which
is
peculiar
to
this
,
or
that
,
or
the
other
Man
;
that
for
which
,
by
his
Genius
,
(
as
we
say
)
by
his
Temper
and
Inclination
,
or
by
his
external
Condition
he
is
most
adapted
,
and
fit
,
and
as
it
were
,
set
apart
:
That
is
by
Divines
commonly
called
,
our
general
Calling
,
this
our
particular
.
That
Way
which
is
common
to
all
,
and
is
the
Way
of
every
Man
,
is
the
doing
those
Works
,
which
every
one
that
has
the
Nature
of
a
Man
,
is
made
and
furnished
to
do
.
I
need
not
mention
those
of
the
Body
,
which
are
common
to
us
with
Beasts
.
But
the
other
,
which
are
more
peculiar
to
Man
,
and
belong
as
it
were
to
him
,
are
Knowledg
,
and
Choice
,
and
keeping
good
Order
among
all
our
Faculties
,
pursuing
the
Inclinations
we
have
to
our
own
Perfection
and
Happiness
;
and
to
help
others
to
be
in
as
good
a
condition
as
our selves
are
,
or
would
be
:
To
be
devout
towards
God
:
To
be
just
and
honest
,
true
,
and
faithful
,
and
charitable
to
Men
:
To
do
that
universally
,
which
we
think
to
be
fit
and
right
,
which
,
upon
the
largest
knowledg
we
can
get
,
we
judg
to
be
good
:
To
do
no
Evil
,
and
to
do
all
the
Good
we
can
possibly
:
This
is
the
Way
of
every
Man
.
That
which
is
this
,
or
that
Man's
Way
besides
,
is
to
be
employed
in
this
or
that
Trade
,
according
as
he
is
fitted
;
the
Husbandry
,
Merchandise
,
Mechanick
or
Liberal
Arts
;
the
Study
of
Physick
,
Law
,
Divinity
,
as
his
own
Inclination
and
Capacity
,
and
the
Opportunity
he
has
to
attain
to
any
of
these
,
shall
direct
.
Tho
we
cannot
read
it
in
the
Faces
of
Children
,
yet
in
their
Humour
and
Carriage
we
may
conjecture
what
they
will
be
fit
for
.
Now
whosoever
takes
a
survey
of
the
Nature
of
Man
,
as
he
will
discover
it
was
the
Contrivance
and
Work
of
great
Wisdom
and
Goodness
;
so
from
an
Observation
of
the
several
Faculties
and
Capacities
,
Inclinations
and
Appetites
,
Instinct
and
Sa●●city
of
Mankind
,
he
will
conclude
which
is
the
Way
in
which
he
should
go
,
which
is
the
Way
of
Man
,
the
Life
that
is
suitable
to
such
a
Nature
as
ours
is
:
For
,
he
will
be
fully
resolved
in
this
,
that
it
must
be
the
natural
Exercise
and
Perfection
of
those
Powers
,
the
filling
those
Capacities
,
in
the
Pursuit
of
those
Inclinations
,
the
Regulation
and
Satisfaction
of
those
Appetites
,
the
Observance
of
those
Instincts
,
and
giving
heed
to
such
Presages
and
Conjectures
as
the
Mind
by
its
Nimbleness
and
Sagacity
makes
.
If
these
be
considered
,
1.
Severally
and
a
part
;
2.
Jointly
,
as
they
are
all
united
and
consisting
together
,
they
make
up
the
whole
human
Nature
.
As
they
consist
with
,
and
are
in
subordination
to
each
other
,
they
will
give
us
a
clear
view
of
the
whole
Way
or
Life
of
Man
,
all
that
he
was
made
for
by
his
great
Creator
.
That
which
will
help
us
to
a
more
distinct
knowledg
of
this
,
will
be
to
compare
our
Nature
with
the
Brutish
,
which
is
below
us
,
and
the
Angelic
,
which
is
above
us
.
We
partake
of
both
Natures
,
we
have
the
Faculties
and
Appetites
both
of
Angels
and
of
Brutes
.
From
hence
I
infer
,
That
if
we
live
wholly
as
either
meer
Animals
,
or
as
pure
Spirits
,
we
live
not
agreeably
to
our
Nature
and
State
.
We
must
,
on
the
one
hand
,
raise
up
our selves
above
the
low
Life
of
Sensitives
;
and
yet
we
must
not
foar
so
high
as
the
Life
of
Spirits
devested
of
Flesh
and
Blood
.
That
Way
is
too
low
,
and
this
too
high
;
the
Way
of
Man
lies
in
the
middle
betwixt
these
two
.
We
must
not
sink
down
into
,
and
yet
we
must
comply
with
our
earthly
,
fleshly
,
animal
State
.
And
indeed
here
is
the
great
Difficulty
,
to
see
that
these
two
Lifes
do
not
clash
and
interfere
,
but
conspire
with
,
and
be
serviceable
and
friendly
to
each
other
,
to
bring
down
Heaven
to
Earth
,
and
to
advance
Earth
to
Heaven
,
as
much
as
is
possible
.
This
is
the
Skill
,
this
is
Wisdom
indeed
,
that
the
Soul
condescend
to
the
Condition
and
Services
of
this
lower
Life
of
Flesh
and
Sense
,
and
yet
not
lose
,
not
forgo
its
own
spiritual
Life
.
To
come
down
from
,
and
yet
still
to
be
in
Heaven
,
whilst
we
are
on
Earth
:
To
behave
our selves
like
Men
in
the
Flesh
,
and
yet
at
the
same
time
to
act
as
becomes
those
who
are
endow'd
with
spiritual
divine
Souls
;
this
is
the
way
of
Man
,
in
contradistinction
to
the
way
or
life
of
brute
Animals
.
Quest.
But
how
is
this
Life
to
be
attained
?
What
must
we
do
,
that
we
may
neither
sink
below
our selves
,
and
become
Brutes
,
nor
yet
stretch
our selves
beyond
our
Line
,
and
live
like
the
Spirits
,
which
are
not
in
conjunction
with
earthly
Bodies
?
Answ.
Let
us
be
in
a
sincere
and
constant
pursuit
of
that
which
is
,
and
,
when
we
are
fittest
to
judg
,
we
think
to
be
best
.
This
will
be
as
the
Polar
Star
to
direct
our
Course
.
If
we
mind
this
,
we
shall
steer
safely
betwixt
the
two
Rocks
;
we
shall
neither
depress
the
Soul
,
nor
neglect
the
Body
:
we
shall
advance
Understanding
and
Liberty
,
and
all
the
rational
and
higher
Faculties
.
And
this
will
be
done
without
prejudice
to
Sense
,
and
the
Animal
Life
and
Powers
.
If
we
constantly
aim
at
doing
that
which
is
best
,
which
is
that
to
which
by
our
very
Natures
we
are
framed
,
we
shall
then
make
more
account
of
our
Soul
than
of
our
Body
,
more
account
of
Understanding
,
and
Liberty
,
and
Conscience
,
than
of
Sense
and
Animality
;
we
shall
bring
the
Body
into
subjection
,
and
keep
the
Animal
serviceable
to
the
Mind
.
And
when
they
are
once
come
to
this
,
(
which
is
the
true
natural
State
,
and
tends
to
the
preservation
and
perfection
of
them
both
,
as
well
as
conduces
to
that
of
the
World
without
)
then
the
Interests
are
reconciled
,
they
are
all
one
,
they
combine
and
conspire
together
;
the
Soul
makes
much
of
its
good
Servant
the
Body
,
and
the
Servant
is
well-pleased
with
the
Employment
it
is
put
to
by
such
a
Master
:
Neither
of
them
hinder
other's
attainment
to
its
just
perfection
:
but
on
the
contrary
,
the
Soul
is
helped
and
furthered
by
its
Conjunction
with
the
Body
;
and
no
Faculty
of
that
,
but
shall
one
way
or
other
become
an
Occasion
,
and
the
Matter
or
Instrument
of
the
Soul's
Use
,
and
thereby
of
the
Enlargement
of
its
Understanding
,
or
Liberty
,
or
Goodness
.
Thus
the
Animal
Life
is
not
only
consistent
with
,
but
serviceable
to
the
Life
of
Knowledg
and
Liberty
,
of
Wisdom
and
Vertue
:
And
on
the
other
hand
,
the
Spiritual
Life
heightens
and
invigorates
the
sensible
and
animal
:
It
becomes
Health
to
the
Navel
,
&c.
From
all
that
I
have
hitherto
said
,
I
may
conclude
,
That
Man's
Way
in
general
,
or
the
Way
in
which
all
and
every
Man
should
go
,
is
such
an
Exercise
of
his
natural
Powers
,
as
either
is
their
Perfection
,
or
has
a
direct
tendency
to
it
,
and
is
also
in
order
to
the
perfection
of
all
others
,
and
will
bring
Honour
to
the
great
Author
of
them
.
This
in
general
.
I
shall
now
descend
to
a
somewhat
more
particular
Account
of
this
Way
;
and
shall
mention
,
First
,
The
Way
of
Vnderstanding
;
when
a
Man's
Reason
presides
and
governs
,
and
all
the
other
Faculties
and
Appetites
are
subject
and
obedient
to
it
.
This
is
the
truly
natural
Way
;
for
the
Understanding
was
made
to
be
chief
,
and
all
else
in
Man
to
be
Inferior
and
subordinate
.
Consequently
to
this
,
and
which
is
implied
in
it
,
is
,
The
Way
of
Knowledg
and
Truth
.
These
are
the
Perfections
of
the
Understanding
,
and
without
which
it
is
no
more
fit
to
conduct
and
guide
our
Appetites
,
than
an
unlighted
Candle
is
to
give
us
light
;
or
a
Guide
that
is
ignorant
in
the
Way
,
is
fit
to
direct
us
to
our
Journey
's
End
.
More
particularly
;
The
Way
of
Wisdom
,
which
is
,
our
propounding
to
our selves
good
,
and
great
,
and
attainable
Ends
,
and
pursuing
them
in
the
use
of
proper
,
and
fit
,
and
likely
Means
.
This
implies
not
only
Knowledg
,
but
Choice
,
and
therefore
contains
in
it
the
Will
,
as
well
as
the
Understanding
;
but
yet
all
this
is
very
reducible
to
that
which
I
call
the
Way
of
Vnderstanding
.
I
insist
the
rather
on
this
,
because
Vnderstanding
is
the
greatest
,
highest
,
and
most
proper
and
peculiar
Principle
that
is
in
Humane
Nature
,
that
which
so
remarkably
distinguishes
betwixt
Man
and
Beast
,
and
betwixt
one
Man
and
another
:
And
because
our
Works
are
of
no
account
,
if
they
do
not
proceed
from
this
;
if
they
be
done
without
it
,
they
are
not
(
as
the
Moralists
call
them
)
humane
,
not
Works
of
Men.
And
the
greater
Perfection
of
the
Understanding
they
arise
from
,
the
greater
and
better
they
are
.
This
then
is
the
first
particular
Way
,
the
Way
of
Vnderstanding
;
when
our
Will
and
all
our
Inclinations
and
Appetites
,
our
inferior
Powers
,
are
under
the
Conduct
and
Government
of
true
Knowledg
,
the
true
Knowledg
of
Good
and
Evil
,
which
is
the
Principle
of
Wisdom
,
which
is
chiefly
seen
in
preferring
the
better
Good
before
the
less
,
and
in
discerning
the
reference
which
one
has
to
the
other
.
This
Way
of
Understanding
is
that
which
the
Sacred
Scripture
doth
so
often
call
on
us
to
walk
in
,
and
bids
us
not
be
as
the
Horse
,
and
as
the
Mule
,
which
have
no
Vnderstanding
,
whose
Mouth
must
be
held
with
Bit
and
Bridle
.
That
which
a
Bridle
is
,
to
restrain
and
turn
them
hither
and
thither
,
that
should
our
Understanding
be
to
us
.
And
how
often
is
the
good
Way
called
the
Way
of
Understanding
?
And
they
that
walk
not
in
this
Way
,
are
said
to
be
ignorant
,
and
such
as
err
in
their
Hearts
,
and
to
be
foolish
.
2dly
;
I
may
here
also
mention
the
Way
of
Voluntary
Action
,
the
Way
of
Self-determination
and
free
Choice
.
This
is
also
natural
to
Man
,
not
to
be
thrust
and
push'd
on
from
Causes
without
;
but
Things
must
first
approve
themselves
to
his
Understanding
,
that
they
are
good
;
and
when
they
appear
so
to
him
,
whether
he
can
refuse
them
or
not
,
I
list
not
here
to
dispute
.
All
agree
,
that
a
Man
can
will
nothing
but
under
the
appearance
of
Good
.
And
this
is
certain
,
that
the
Perfection
of
the
Will
is
,
when
it
's
under
the
guidance
and
superintendance
of
the
Understanding
,
when
it
can
do
nothing
against
the
Truth
,
but
with
it
,
and
for
it
,
(
if
I
may
borrow
that
Phrase
.
)
And
this
is
a
great
Perfection
of
our
Natures
indeed
,
when
our
Appetites
and
Inclinations
are
so
wholly
swayed
and
determined
by
Reason
and
true
Knowledg
,
that
they
are
never
carried
to
any
things
which
that
does
not
approve
;
there
's
a
perfect
Agreement
,
no
Clashings
,
no
Oppositions
.
To
walk
in
this
Way
,
is
to
shew
our selves
Men.
But
I
proceed
to
more
Particulars
of
these
Ways
,
both
of
Nature
in
general
,
and
of
Understanding
and
Will
in
particular
;
and
I
will
name
only
three
.
1.
The
Way
of
Religion
and
Piety
towards
our
God
,
and
our
Saviour
,
which
in
short
is
,
to
believe
,
and
love
,
and
fear
,
and
trust
,
and
obey
God
above
all
.
And
particularly
,
to
believe
,
and
love
,
&c.
the
only
begotten
Son
of
God
,
according
to
the
Revelation
made
of
him
in
the
Gospel
.
2.
The
Way
of
Righteousness
and
Goodness
to
our
Brethren
,
to
all
Men
:
To
be
honest
and
just
to
every
one
,
in
giving
him
that
which
is
his
own
,
that
is
,
that
which
he
has
a
Right
unto
,
either
by
the
Law
of
Nature
and
Reason
,
or
by
the
Laws
of
the
Country
,
and
Customs
of
the
Place
where
we
live
:
To
do
good
to
those
that
have
done
good
to
us
:
To
obey
our
Governors
:
To
honour
,
i.
e.
to
observe
,
and
if
they
need
it
,
to
maintain
our
Patents
:
To
provide
for
our
Children
,
that
they
may
live
,
and
live
well
,
and
be
happy
:
To
deal
fairly
with
Equals
,
and
to
be
courteous
to
Inferiors
:
To
keep
Promise
with
them
to
whom
we
have
made
it
:
And
to
be
good
,
to
be
benevolent
and
beneficial
to
all
,
especially
to
the
best
,
if
they
be
indigent
:
To
desire
and
endeavour
the
Perfection
and
Happiness
of
every
one
in
the
World
;
to
do
good
to
all
Men.
3.
The
Way
of
Sobriety
,
by
which
I
understand
such
a
Regulation
and
Government
of
our selves
,
in
all
we
do
and
suffer
,
as
is
consistent
with
the
preservation
,
and
makes
for
the
perfection
of
all
our
Faculties
;
or
,
if
not
of
all
,
yet
of
the
supreme
and
principal
,
and
of
the
rest
,
so
far
as
consists
with
the
perfection
of
the
higher
.
We
commonly
call
that
Sobriety
,
which
is
the
good
Government
of
our selves
,
in
Eating
and
Drinking
,
and
some
other
bodily
Pleasures
and
Passions
:
And
in
sum
,
when
that
about
which
we
are
conversant
,
is
less
considerable
than
our selves
:
which
perhaps
may
imply
thus
much
,
that
when
we
are
conversant
about
that
which
is
more
considerable
and
valuable
than
we
are
,
then
we
ought
not
to
have
such
regard
to
our
own
Preservation
and
Perfection
;
but
if
we
could
produce
any
Effect
which
would
be
of
greater
worth
than
our selves
,
we
should
do
it
,
tho
it
were
with
the
lessening
,
nay
,
and
loss
of
others
.
But
when
I
say
thus
,
I
understand
that
of
our selves
,
which
can
be
hurt
,
and
lost
in
the
doing
of
the
greatest
good
:
which
can
never
be
imagined
of
the
supream
Faculties
,
for
that
's
their
Perfection
.
The
Perfection
of
the
Soul
is
to
know
,
and
where
it
knows
fully
and
adequately
,
it
knows
the
Perfection
of
a
thing
,
and
what
's
in
order
to
that
,
and
then
it
wills
and
is
affected
,
it
is
pleased
with
that
,
and
desires
and
endeavours
it
where
it
is
not
;
the
larger
and
greater
the
Soul
is
,
the
more
it
knows
,
and
the
more
it
wills
and
is
pleased
with
the
Perfection
of
more
things
.
And
if
this
,
if
Truth
and
Goodness
,
or
Knowledge
,
and
Pleasure
in
the
good
State
of
things
,
of
all
things
,
be
the
Health
,
the
Strength
,
the
perfection
of
the
Soul
;
there
is
no
fear
that
it
can
be
hurt
by
these
.
It
cannot
be
lessened
or
impaired
,
much
less
lost
and
destroyed
by
Truth
and
Goodness
;
But
on
the
contrary
,
it
is
raised
and
perfected
,
is
secured
and
advanced
by
them
.
Our
other
ministring
and
inferiour
Powers
may
be
lost
and
destroyed
by
this
,
but
not
our
Governing
and
Supream
,
i.
e.
the
Understanding
and
Will.
Truth
and
Goodness
are
the
very
Life
of
the
Soul
,
and
as
soon
may
Bodily
Life
kill
the
Body
,
as
those
shall
hurt
the
Soul
.
Object
.
But
may
not
this
Candle
of
the
Lord
waste
it self
?
The
hotter
and
brighter
the
Fire
burns
,
is
it
not
the
sooner
out
?
And
may
not
the
Soul
neglect
,
and
so
damage
,
and
at
last
destroy
it self
,
whilst
it
is
so
much
taken
up
with
other
Objects
?
and
particularly
finding
something
greater
and
better
than
it self
,
it
may
be
so
very
much
employed
about
that
other
thing
,
as
wholly
to
disregard
it self
?
Again
;
Seeing
is
the
Perfection
of
the
Eye
,
but
yet
by
looking
on
the
Sun
the
Eye
is
blinded
.
And
who
knows
but
there
may
be
Objects
so
transcendently
glorious
as
to
dazle
and
put
out
the
Eye
of
our
Mind
:
there
may
be
so
vast
a
disproportion
betwixt
some
Objects
and
these
Faculties
,
that
they
may
stretch
them
beyond
their
natural
Tone
,
and
so
crack
and
break
them
.
Scrutator
Majestatis
opprimetur
à
Gloriae
.
Besides
;
Experience
tells
us
,
that
if
the
Soul
does
not
reflect
and
know
it self
,
and
observe
its
actions
,
it
is
Imperfect
,
and
in
the
way
to
Ruin
.
Answ.
1.
All
these
Instances
are
of
Bodies
.
Or
2.
of
the
Soul
as
it
depends
on
the
Body
.
Or
3.
if
they
be
of
the
Soul
considered
in
it self
:
yet
they
will
signify
no
more
than
this
,
that
the
Soul
may
be
hurt
and
damaged
by
the
knowledge
of
some
Truths
,
or
Delight
in
some
Goods
,
but
it
will
have
a
present
sence
of
it
;
as
the
Eye
is
dazled
in
looking
on
the
Sun
,
and
so
will
turn
away
it self
from
that
Object
.
If
my
Observation
be
true
,
hitherto
I
never
found
my
Faculties
impaired
by
more
clear
and
perfect
knowledge
of
any
thing
,
nor
by
delight
in
that
,
which
I
had
a
true
knowledg
of
.
But
I
have
found
my self
worse
for
imperfect
and
obscure
Knowledg
,
and
for
such
delight
,
as
was
founded
in
a
Lie
,
or
a
Mistake
.
Indeed
sometimes
the
Pursuit
of
clear
Knowledge
,
when
it
was
not
at
all
,
or
difficultly
attainable
,
or
when
it
was
not
of
great
use
;
and
sometimes
the
clear
Knowledg
I
〈◊〉
of
a
thing
has
been
the
occasion
of
detaining
me
from
such
an
Employment
of
my
Understanding
,
or
other
Faculties
,
as
was
more
necessary
.
So
also
Delight
in
,
or
Endeavour
after
this
or
that
particular
Good
,
may
have
hindred
me
from
doing
more
or
greater
Good
.
But
from
all
this
I
observe
,
that
all
the
prejudice
that
is
done
me
comes
to
this
,
that
I
am
hindred
from
more
Knowledg
,
or
from
delight
in
,
and
doing
more
Good
.
Now
I
shall
escape
this
danger
,
if
I
aim
at
all
the
Knowledg
I
am
capable
of
,
and
take
delight
in
the
Good
of
all
.
And
if
it
so
happen
,
that
by
this
I
sacrifice
my self
to
the
Common
Good
,
I
do
but
follow
my
natural
Inclination
;
and
it
is
much
better
to
perish
in
obeying
,
than
to
continue
in
opposing
my
Nature
.
Tully
,
somewhere
says
,
Life
is
not
so
dear
,
as
that
Affection
of
doing
Good
.
I
add
,
that
this
is
our
very
Life
;
and
being
so
,
I
do
not
see
how
we
can
lose
or
hurt
our selves
in
complying
with
this
Inclination
.
But
I
must
not
now
pursue
this
matter
any
further
.
To
return
to
my
main
Argument
.
From
all
that
I
have
said
,
in
Explication
of
what
is
the
Way
or
Life
of
Man
,
it
may
appear
,
that
that
is
called
his
way
,
which
leads
to
that
for
which
he
was
designed
,
viz.
the
Perfection
,
or
good
State
of
himself
and
others
,
and
the
Honour
of
God
,
which
results
from
this
:
And
consequently
,
that
Sobriety
,
Righteousness
,
and
Godliness
are
the
Life
of
Man
.
These
are
the
things
for
which
Man
was
made
,
for
these
he
has
Faculties
which
fit
,
and
Appetites
which
do
incline
him
to
them
.
All
I
add
farther
to
this
is
,
That
as
we
have
distinguished
the
way
of
Man
from
that
of
Brutes
,
so
we
must
put
a
considerable
Difference
betwixt
the
Way
of
a
Child
and
that
of
a
grown
Man
,
and
take
due
Care
not
to
make
the
Child
a
Man
too
soon
.
This
may
serve
for
Explication
.
I
proceed
now
to
some
Considerations
by
way
of
Argument
.
And
,
1.
Let
us
consider
the
absolute
necessity
that
every
Man
should
understand
his
way
of
Life
,
and
be
exercised
in
it
.
This
is
necessary
to
his
living
well
,
to
his
present
and
to
his
future
Happiness
:
Nor
to
his
own
only
,
but
to
other
Mens
also
;
as
many
as
have
relation
to
him
,
as
are
near
him
,
are
the
better
or
worse
for
his
being
good
or
bad
.
It
's
absolutely
necessary
,
that
every
Man
should
know
and
do
all
that
,
which
his
great
Creator
design'd
and
made
him
for
;
else
he
is
in
vain
,
he
will
never
attain
his
End
.
But
that
's
not
all
,
he
will
be
miserable
,
he
will
not
only
fall
short
of
God's
End
,
but
oppose
it
.
He
will
be
so
far
from
being
perfect
and
happy
in
himself
,
and
from
contributing
to
the
Perfection
and
good
State
of
others
,
that
he
will
be
in
a
most
forlorn
Condition
himself
,
and
will
help
to
undo
his
Fellow
Creatures
.
2.
In
an
ordinary
way
,
no
Man
comes
to
the
Knowledg
and
Practice
of
what
he
should
do
,
unless
he
be
first
instructed
and
exercised
in
it
.
I
confess
,
God
has
given
to
Man
such
a
Mind
,
that
it
can
teach
it self
in
some
Cases
;
but
yet
it
is
so
made
,
that
it
must
be
excited
,
and
some
way
assisted
by
either
the
Inspiration
that
gives
Wisdom
,
or
ly
the
Communication
of
Knowledg
from
wise
Men
,
or
by
both
;
which
is
indeed
the
usual
way
the
Divine
Providence
takes
with
us
;
he
instructs
us
by
one
another
.
St.
Paul
was
sent
to
Ananias
,
&c.
Where
ever
was
the
Man
,
that
without
exercising
himself
to
Godliness
,
started
up
excellently
good
all
on
the
sudden
?
Goodness
is
no
Mushroom
that
grows
up
in
a
Night
.
It
is
not
so
natural
,
that
it
will
come
upon
us
,
as
our
bodily
Strength
and
Stature
do
,
while
we
sleep
;
but
it
's
the
Effect
of
Pains
and
Industry
,
of
Care
and
Exercise
.
By
doing
,
Men
come
to
better
Understanding
of
what
they
ought
to
do
,
and
also
acquire
a
greater
Ability
and
Readiness
to
do
it
.
3.
There
's
no
better
,
no
fitter
time
for
Instruction
and
Exercise
,
than
when
we
are
young
:
then
we
are
pliant
and
tender
,
as
soft
Wax
,
which
will
easily
receive
an
Impression
.
Then
we
are
not
prepossess'd
with
Errors
and
inveterate
Prejudices
,
we
have
no
ill
Customs
to
lay
aside
.
Besides
;
there
can
be
no
such
fit
time
of
learning
how
to
live
,
as
at
the
beginning
of
Life
.
It
's
a
foolish
and
vain
thing
to
put
this
off
to
the
last
,
as
many
do
,
who
,
when
they
are
near
an
end
of
their
Life
,
then
are
enquiring
how
they
should
live
.
And
why
will
Men
defer
this
till
many
Years
of
Life
be
spent
?
Why
should
they
be
learning
how
to
live
,
then
when
they
should
be
living
?
No
,
it
behoves
us
to
be
instructed
how
to
live
,
and
to
exercise
our selves
as
we
are
taught
,
as
soon
as
is
possible
:
for
otherwise
our
Life
will
pass
away
unprofitably
,
at
best
it
will
be
to
no
purpose
,
if
it
be
not
to
ill
purpose
and
mischievous
.
These
things
considered
,
that
it
's
indispensably
necessary
for
every
one
to
understand
his
way
,
and
to
walk
in
it
;
and
that
no
Man
ordinarily
comes
to
understand
what
he
ought
to
do
,
and
to
do
it
without
Instruction
and
Exercise
,
and
that
the
first
Time
,
the
young
Age
is
best
for
these
Purposes
.
I
now
proceed
to
plead
with
Parents
,
and
all
that
are
appointed
,
and
have
taken
on
them
the
Instruction
of
Children
,
that
they
would
not
neglect
this
great
Trust
.
Nay
,
let
me
perswade
every
one
of
you
,
who
are
come
to
understand
this
good
way
your selves
,
and
to
walk
in
it
,
that
you
would
be
assistant
to
Children
.
Instil
good
Principles
into
their
tender
Minds
,
set
good
Examples
before
them
.
1.
You
that
are
Parents
,
consider
this
is
expresly
commanded
in
Scripture
.
Under
the
Mosaick
Dispensation
,
Deut.
6.
6
,
7.
These
Words
which
I
command
thee
shall
be
in
thy
Heart
,
and
thou
shalt
teach
them
diligently
to
(
shalt
whet
them
upon
)
thy
Children
,
and
shalt
talk
of
them
when
thou
sittest
in
thy
House
,
and
when
thau
walkest
by
the
way
,
when
thou
liest
down
,
and
when
thou
risest
up
.
This
was
commanded
the
Jews
by
Moses
,
and
less
is
not
required
of
us
by
Christ
:
Ephes.
&
.
4.
Ye
Fathers
provoke
not
your
Children
to
Wrath
,
(
do
not
use
the
Power
you
have
over
them
tyrannically
,
be
not
cruel
,
be
not
over
severe
)
but
bring
them
up
in
the
Nature
and
Admonition
of
the
Lord
;
In
the
Instruction
and
Discipline
of
Christian
Religion
.
Besides
;
the
Wisdom
of
God
in
Solomon
has
from
the
Observation
he
has
made
,
commended
this
Instruction
and
Discipline
of
Children
to
their
Parents
in
many
places
;
Prov.
29.
17.
Correct
thy
Son
,
and
he
will
give
thee
Res
.
Chap.
23.
13.
Withhold
not
Correction
from
the
Child
;
for
if
thou
heatest
him
with
the
Rod
he
shall
not
die
.
Chap.
19.
18.
Chasten
thy
Son
while
there
is
hope
.
Correction
and
Chastening
is
one
way
of
Instruction
;
and
that
which
to
a
tender
Parent
is
most
difficult
,
and
that
is
therefore
so
often
mention'd
,
because
they
would
be
most
prone
to
neglect
it
.
Thus
we
find
it
s
commanded
in
the
Scriptures
,
but
that
's
not
all
.
For
,
2.
In
the
same
Holy
Writings
we
find
Obedience
to
it
highly
commended
,
and
signalized
as
an
Instance
of
great
Goodness
and
true
Religion
:
And
it
's
represented
as
the
way
wherein
a
very
great
Blessing
was
conveyed
:
Gen.
18.
17
,
18
,
19.
God
said
,
Shall
I
hide
from
Abraham
the
thing
which
I
will
do
,
seeing
that
Abraham
shall
become
a
great
and
mighty
Nation
,
and
all
the
Nations
of
the
Earth
shall
blessed
in
him
?
for
,
I
know
him
,
that
he
will
command
his
Children
,
and
his
Houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
Justice
and
Judgment
;
that
the
Lord
may
bring
upon
Abraham
that
which
he
has
spoken
of
him
.
I
beseech
you
observe
how
great
a
Commendation
God
himself
has
given
here
of
this
,
that
Abraham
would
command
his
Children
and
Houshold
after
him
to
keep
the
way
of
the
Lord
.
How
well
,
how
kindly
does
God
take
this
,
that
he
was
not
only
good
and
righteous
himself
,
but
would
take
care
that
his
Servants
,
that
his
Children
,
and
those
that
were
to
live
after
him
should
be
so
too
?
And
how
is
the
Righteous
God
pleased
to
reward
this
Practice
?
He
would
here
upon
discover
to
Abraham
,
the
great
thing
he
was
about
to
do
.
Nay
,
farther
;
It
seems
to
be
brought
in
here
as
a
Reason
,
why
all
the
World
should
be
blessed
in
Abraham
.
And
indeed
it
was
the
means
whereby
that
Blessing
was
conveyed
to
the
World
,
Abraham's
instructing
his
Children
after
him
,
tho
at
so
great
a
distance
from
our
Saviour
,
yet
had
an
Influence
on
his
coming
among
us
.
For
so
,
after
that
God
had
said
,
he
would
command
〈◊〉
Children
,
&c.
it
is
added
,
that
the
Lord
〈◊〉
bring
upon
Abraham
that
which
he
has
sp●ken
of
him
.
Let
this
Consideration
prevail
upon
us
,
〈◊〉
we
see
God
took
such
notice
of
Abraham
and
so
blessed
him
for
it
.
Let
us
not
be
content
to
be
good
alone
,
but
endeavour
that
our
Children
may
be
so
too
.
3.
Let
us
consider
other
Examples
,
whom
we
cannot
but
think
our selves
bound
to
follow
.
Joshua
24.
15.
Chuse
ye
whom
ye
will
serve
,
〈◊〉
as
for
me
and
my
House
we
will
serve
the
Lord
.
This
good
Man
will
use
the
Authority
which
he
had
as
the
Master
of
his
Family
,
to
engage
those
under
him
to
walk
in
God's
ways
:
The
Master
must
according
to
this
Example
require
his
Servants
,
and
the
Father
his
Children
,
to
serve
the
Lord
.
And
it
's
a
remarkable
Passage
that
we
●●●d
of
,
Job
1.
5.
When
the
days
of
his
Sons
●●●●●ing
were
gone
about
,
't
is
said
,
that
Job
s●●●
and
sanctified
them
:
i
e.
required
them
to
fit
themselves
to
joyn
in
offering
up
Sacrifice
the
next
day
:
which
Sanctification
might
be
by
Prayer
and
Fasting
,
and
by
abtaining
from
other
Enjoyments
and
Works
which
might
un●it
them
for
that
Duty
,
and
r●se
up
early
in
the
Morning
,
(
he
was
earnest●●
set
upon
it
)
and
offer'd
Burnt-Offerings
according
to
the
number
of
them
all
.
And
why
was
all
this
Care
taken
?
Why
?
To
●p●ate
the
Sins
which
he
thought
they
might
have
committed
.
For
Job
said
,
I●
may
be
they
have
sinned
,
and
c●●sed
God
in
their
Hearts
.
Not
sure
,
but
conjectured
they
might
have
sinned
,
It
may
be
,
&c.
He
feared
that
they
had
cursed
God
in
their
Hearts
,
Not
blasphemed
him
with
their
Mouths
,
he
did
not
distrust
that
,
if
he
had
,
he
would
have
took
Cognizance
of
it
probably
;
for
,
that
was
a
Sin
to
be
punished
by
the
Judg
,
as
he
speaks
of
another
Sin
:
But
lest
they
might
have
some
inward
,
unseen
,
irreverend
Thoughts
of
God
,
he
does
all
this
:
And
thus
,
says
the
Text
,
Job
did
continually
.
This
then
was
one
part
of
of
Job's
Righteousness
which
God
took
so
much
notice
of
,
and
for
which
he
had
that
Testimony
from
the
Judg
,
that
there
was
nona
in
all
the
Earth
like
to
him
,
perfect
and
upright
.
We
see
how
this
good
Man
look'd
on
himself
as
concern'd
and
interested
in
his
Children
;
and
how
he
prays
and
sacrifices
,
that
their
secret
Sins
may
be
done
away
,
and
calls
upon
them
to
joyn
with
him
:
He
sanctified
them
.
Let
us
look
on
our selves
as
concern'd
in
the
Sins
of
our
Families
:
We
that
are
Governours
of
them
,
let
it
be
our
Care
not
only
to
keep
our selves
,
but
our
Servants
and
Children
from
Sin
:
Let
us
not
only
repent
of
our
own
,
but
of
their
Transgressions
,
to
which
perhaps
by
our
Neglects
we
have
been
accessory
.
Let
us
not
stay
till
Sins
break
forth
in
outward
Act
,
but
watch
the
very
first
possible
rise
of
them
,
and
take
them
at
the
beginning
,
and
pr●●●●●
their
ever
being
brought
forth
;
so
shall
we
in
this
resemble
holy
Job
.
St.
Paul
tells
us
,
2
Tim.
3.
15.
that
from
〈◊〉
Child
he
had
known
the
Scriptures
;
his
Grandmother
Lois
,
and
Mother
Eunice
,
(
of
whom
he
speaks
,
2
Tim.
1.
5.
that
Faith
〈◊〉
in
:
them
)
had
,
it
seems
,
instructed
〈◊〉
very
early
in
the
Sacred
Oracles
.
These
things
were
writ
for
our
Example
.
Let
us
also
instruct
our
Children
in
the
Doctrine
of
Salvation
,
that
Way
of
Life
which
is
declared
to
us
in
the
Gospel
.
You
〈◊〉
this
was
one
of
the
Means
that
condu
red
to
the
making
of
Timothy
a
very
good
Man
,
and
one
whom
God
thought
fit
to
use
in
the
Government
of
his
Church
.
This
leads
to
another
Argument
,
which
is
:
4.
The
vast
Benefits
which
probably
will
〈◊〉
by
the
Practice
.
It
is
a
great
Advantage
to
the
Child
it self
;
it
will
be
in
all
likehood
very
advantagious
to
many
others
,
his
or
her
Family
,
the
Neighbourhood
in
which
they
live
,
the
Society
,
the
Church
or
Kingdom
,
of
which
they
are
Members
or
Subjects
:
Much
Good
also
may
thereby
redound
to
the
Parent
or
Instructor
,
who
took
the
eare
of
educating
the
Child
.
The
Child
it self
,
by
the
Blessing
of
God
upon
this
Method
,
and
his
Grace
accompanying
it
,
is
made
a
good
and
vertuons
Man
or
Woman
;
and
by
being
thus
early
Instructed
and
exercised
in
his
Duty
,
con●●nues
in
the
practice
of
it
all
the
days
of
his
Life
,
and
after
Death
,
enters
into
the
Happiness
and
Joy
of
all
good
Men.
Thus
the
first
Instructions
are
the
Seeds
of
Holiness
and
immortal
Bliss
;
they
are
the
first
Beginnings
of
everlasting
Happiness
;
and
of
which
when
they
come
to
be
possess'd
,
they
will
look
back
on
all
the
Series
of
Causes
that
brought
them
thither
,
and
will
discover
,
that
the
Care
of
their
Parents
and
Instructors
to
teach
them
the
good
Way
,
and
to
engage
them
to
walk
in
it
,
was
one
of
the
first
and
chief
.
Every
one
that
will
consider
,
may
understand
now
,
how
much
he
owes
of
all
the
Happiness
he
has
and
hopes
for
,
to
the
early
Instructions
he
had
from
his
Parents
:
But
then
we
shall
see
more
clearly
how
all
contributed
to
our
Happiness
;
we
shall
then
evidently
discover
,
that
our
Education
had
a
mighty
Influence
on
it
.
What-ever
Benefits
Wife
or
Husband
,
Children
or
Servants
,
Neighbours
or
Strangers
,
Relations
or
Friends
receive
from
any
one's
being
good
and
vertuous
,
wise
and
holy
,
they
are
beholden
for
it
in
a
great
measure
to
the
Care
of
Parents
and
Instructers
,
who
saw
to
their
first
Education
;
for
in
their
first
Years
was
laid
the
Foundation
of
all
that
Vertue
and
Goodness
,
which
is
afterwards
built
upon
it
Then
were
sown
the
Seeds
,
which
in
after-Years
grow
up
to
Maturity
,
and
bring
forth
those
excellent
Fruits
.
The
Honesty
,
the
Truth
,
the
Justice
,
the
Charity
,
the
Humility
and
Meekness
,
the
Sobriety
and
Temperance
,
the
Zeal
,
the
Courage
,
the
Fidelity
,
the
Religion
,
and
whatever
't
is
that
makes
Men
good
and
useful
,
received
,
if
not
its
very
first
Beginning
,
(
for
that
I
suppose
to
be
in
the
very
Nature
of
Man
,
which
he
had
from
God
)
yet
very
necessary
Supplies
for
its
Increase
;
this
Education
was
,
if
not
the
Womb
that
bare
,
yet
the
Breasts
that
gave
it
suck
.
And
are
not
the
Clemency
,
the
wise
and
good
Government
of
Princes
,
and
the
Loyalty
and
Peaceableness
of
Subjects
,
much
owing
to
the
Care
that
was
taken
of
them
in
their
first
Time
?
Thou
that
hast
the
Education
of
a
young
Prince
,
one
who
shall
rule
over
many
,
committed
to
thy
Charge
,
be
faithful
to
thy
Trust
:
for
show
knowest
thou
,
but
thou
mayest
do
that
now
in
the
discharge
of
thy
Office
,
for
which
Thousands
will
rejoice
?
Nay
,
let
me
say
,
thou
knowest
not
,
how
poor
and
low
soever
now
he
is
whom
thou
instructest
,
how
great
a
Man
he
may
be
;
and
if
thou
doest
thy
Duty
wisely
and
diligently
,
thou
puttest
him
in
a
fair
way
to
gently
,
so
.
And
if
this
by
the
Divine
Providence
come
to
pass
,
what
a
Joy
will
this
be
to
thee
,
to
reap
such
an
unexpected
Fruit
of
thy
Care
!
That
the
little
Seed
which
thou
sowedst
,
is
grown
up
to
be
a
great
Tree
,
and
then
thy self
mayest
rest
thy self
under
the
shadow
of
it
;
for
so
many
times
it
has
been
.
Thou
who
rejoicest
to
see
thy
Corn
,
thy
Plants
grow
,
and
come
to
perfection
,
and
reapest
the
Fruits
of
them
with
gladness
;
how
great
must
that
Joy
be
,
which
thou
wilt
have
in
seeing
the
Child
grow
up
to
Wisdom
and
Vertue
,
to
be
a
good
and
a
great
Man
.
And
for
this
I
desire
you
to
consider
,
1.
How
many
,
who
have
been
thus
carefully
and
wisely
educated
,
have
come
to
a
most
excellent
State
;
and
how
naturally
this
early
Instruction
and
Exercise
tends
to
bring
them
to
it
;
what
a
powerful
Efficacy
it
has
on
them
to
make
them
good
?
2.
How
few
that
have
wanted
it
,
have
ever
come
to
any
thing
?
or
at
least
,
how
short
have
they
fallen
of
what
others
have
been
,
and
themselves
might
have
been
?
Let
History
,
and
our
own
Observation
,
assure
us
of
the
Truth
of
these
two
Particulars
,
and
our
Understandings
will
easily
discover
the
Reason
why
it
must
be
so
.
1.
Consult
your
own
Observation
,
and
let
your
Experience
shew
you
the
Truth
of
this
.
Have
you
not
known
in
your
Time
many
who
have
been
carefully
educated
,
who
have
risen
from
a
mean
low
Condition
to
a
most
excellent
Estate
?
They
have
come
from
poor
and
ignoble
Parents
,
but
they
have
brought
both
Riches
and
Honour
into
their
Families
;
they
have
been
ad●anced
into
very
high
Places
in
the
State
,
or
have
been
entrusted
with
the
most
sacred
Offices
in
the
Church
:
And
if
you
enquire
into
their
first
Years
,
you
'll
discern
for
the
most
part
,
if
not
always
,
that
Care
was
taken
in
their
Education
,
and
something
was
then
instilled
into
them
by
Counsel
or
Example
:
some
little
Grain
of
Mustard-Seed
was
then
sown
,
which
has
grown
up
to
be
a
Tree
,
and
which
not
only
themselves
and
Family
,
but
the
whole
Church
or
Kingdom
sit
under
its
shadow
with
great
delight
,
and
reap
the
Fruit
of
it
.
View
all
the
Steps
by
which
these
Persons
are
mounted
to
such
an
height
above
others
,
and
you
will
find
some
of
the
lowermost
were
the
Instructions
of
their
tender
Years
.
If
you
will
diligently
trace
them
back
to
their
first
setting
out
,
you
will
observe
that
their
Feet
,
when
they
were
very
little
,
went
to
the
House
of
Instruction
.
And
on
the
other
hand
have
you
observed
those
who
have
not
been
instructed
and
discipim'd
in
their
first
Age
,
to
have
become
faisiously
good
Men
?
Perhaps
it
will
be
here
said
,
That
there
are
Instances
of
those
that
were
well
educated
,
who
proved
very
bad
;
and
of
those
of
whom
no
care
was
taken
to
instruct
them
,
who
came
to
be
excellent
Persons
.
To
this
I
reply
,
1.
That
I
never
said
,
that
Education
of
Children
is
all
that
is
required
to
make
them
good
Men.
We
must
be
careful
of
the
Youth
,
as
well
as
of
the
Child
.
And
all
that
Care
that
Parents
can
possibly
take
,
will
not
be
sufficient
,
no
,
nor
the
Grace
of
God
besides
,
without
his
own
concurrence
.
If
therefore
when
he
comes
to
be
under
his
own
Conduct
,
and
of
his
own
Will
to
dispose
of
himself
,
and
do
what
he
pleases
;
if
he
reject
the
Connsel
which
has
been
given
,
and
will
venture
himself
on
his
own
Inexperience
,
he
can't
escape
falling
into
foolish
and
evil
Practices
.
2.
I
hope
the
Instances
are
not
very
many
,
in
proportion
to
those
who
receive
Benefit
by
their
early
Instructions
,
nor
especially
to
them
who
for
want
of
it
become
bad
.
3.
We
ought
to
consider
,
whether
they
were
trained
up
in
that
Way
they
should
go
.
This
is
a
very
material
Consideration
,
because
I
doubt
there
is
a
great
and
general
Defect
in
our
educating
of
Youth
,
in
that
their
Morals
are
very
little
looked
to
in
some
famous
Schools
,
insomuch
that
they
have
been
too
●●ten
Nurseries
of
Debauchery
,
instead
of
answering
the
great
Ends
for
which
they
were
appointed
.
And
as
to
those
who
have
wanted
Education
,
and
yet
become
famous
in
their
Generation
:
1.
I
do
not
say
,
that
this
Training
is
absolutely
and
universally
necessary
to
Goodness
;
but
yet
it
is
the
ordinary
Means
,
and
generally
necessary
to
this
End
.
God
is
pleased
sometimes
to
go
out
of
these
ordinary
ways
;
but
we
must
not
therefore
depart
from
them
.
2.
I
dare
say
,
the
Instances
are
very
rare
.
3.
We
cannot
be
sure
but
some
good
Principles
were
cast
into
the
Mind
whilst
it
was
tender
,
and
it
receiv'd
impression
from
them
.
And
I
believe
,
if
such
Men
that
come
to
Greatness
,
will
recount
by
what
means
they
came
to
it
,
they
will
rehearse
to
you
the
Saying
of
a
Father
,
or
Grandfather
,
or
Master
,
the
Example
of
some
whom
they
took
notice
of
,
and
that
a
generous
Emulation
was
stirred
up
in
them
.
And
,
4.
Themselves
will
own
,
that
however
well
they
do
now
,
they
might
have
done
better
,
and
been
greater
Men
,
if
they
had
been
fully
and
skilfully
instructed
in
their
first
Years
;
and
they
would
have
attained
to
more
Perfection
of
Goodness
,
they
would
have
done
well
more
easily
,
at
least
▪
they
would
have
been
longer
good
,
and
done
less
Evil
than
they
have
.
Thus
much
〈◊〉
own
Observation
and
Experience
may
have
taught
us
.
But
for
further
Confirmation
in
this
Matter
,
2.
Let
us
now
consider
the
Times
before
we
lived
,
and
see
whether
History
will
not
give
Testimony
to
what
I
say
,
and
furnish
us
with
abundance
of
Examples
of
such
as
being
well
educated
,
have
attained
to
a
most
excellent
Condition
,
but
is
in
a
manner
destitue
of
Instances
of
the
other
sort
,
or
if
there
be
one
or
two
,
they
are
recorded
as
singular
Rarities
,
and
are
look'd
on
as
Prodigies
.
The
holy
Story
will
plentifully
supply
us
with
Examples
of
the
Greatness
to
which
they
have
come
,
who
have
been
carefully
educated
,
and
for
which
the
Divine
Providence
seems
to
have
prepared
them
by
such
an
Education
.
I
take
notice
,
in
the
first
place
,
of
the
Sons
of
that
excellent
Man
,
Abraham
.
Besides
,
(
what
we
can
not
but
suppose
)
that
the
rest
of
his
Sons
were
in
good
condition
,
Ishmael
was
the
Father
of
twelve
Princes
;
And
we
know
how
great
a
Man
Isaac
was
,
and
he
,
undoubtedly
,
walking
in
the
Steps
of
his
Father
▪
Abraham
,
and
taking
the
same
care
which
he
had
done
,
in
instructing
,
&c.
〈◊〉
two
Sons
,
who
were
the
Fathers
of
two
great
People
,
the
Edomites
,
and
the
Israelites
.
Moses
,
whom
God
raised
up
to
be
a
Deliverer
of
his
People
from
their
hard
Bondage
,
and
made
him
a
Prince
over
them
,
was
through
the
wise
and
wonderful
Providence
prepared
and
fitted
for
this
high
Employment
,
by
the
Education
which
Pharash's
Daughter
gave
him
.
And
this
Education
was
not
to
Sensuality
or
War
,
as
might
be
imagined
,
if
we
should
make
a
Conjecture
from
corrupt
Times
and
vi●ious
Courts
;
but
such
as
might
be
expected
in
a
Court
where
wise
Men
bore
sway
,
and
where
Men
were
promoted
according
as
they
excell'd
in
Wisdom
,
as
appears
by
Joseph
;
and
accordingly
it
's
said
,
Acts
〈◊〉
.
2
,
2.
And
Moses
was
●●stracte●
in
all
the
Wisdom
of
the
Egyptians
,
and
was
mighty
in
Words
and
in
Deeds
.
Such
an
Education
of
a
young
Prince
▪
is
like
the
d●w●ing
of
a
bright
Day
;
it
's
a
hopeful
Beginning
,
and
promises
well
.
Not
but
that
sometimes
it
proves
otherwise
,
as
it
was
in
Nero
,
who
tho
he
was
excellently
instructed
by
his
Master
S●nt●●
,
yet
he
became
a
most
in
humane
Tyrant
,
but
it
was
after
he
had
reigned
five
Years
incomparably
well
,
and
he
is
represented
by
Historians
as
a
Monster
.
I
say
therefore
,
tho
it
come
to
pass
,
that
one
who
had
been
well
instituted
in
his
Youth
,
may
degenerate
in
his
after-Time
;
yet
we
observe
,
that
when
God
would
raise
up
a
mighty
Prince
for
the
deliverance
of
his
People
,
his
Providence
makes
way
for
this
by
his
good
Education
:
He
was
instructed
,
&c.
I
need
not
mention
Samuel
,
who
was
brought
up
at
the
Feet
of
Eli
,
to
be
a
Priest
〈◊〉
Prophet
of
the
Lord
,
and
a
Judg
among
the
〈◊〉
.
Nor
of
David
,
who
very
early
understood
not
only
the
Martial
Arts
,
but
had
attained
great
Skill
in
Musick
and
Poesy
:
And
if
he
was
instructed
in
those
Curiosities
and
Ornaments
,
we
can't
think
him
deficient
in
the
more
substantial
and
necessary
;
I
am
sure
he
approved
himself
to
understand
his
Religion
to
God
,
and
his
Duty
to
his
Prince
.
I
must
not
so
much
as
mention
the
〈◊〉
of
the
Prophets
,
wherein
young
youths
were
trained
up
in
such
ingenious
Ways
,
as
fitted
them
for
the
reception
of
Divine
Revelations
;
And
out
of
these
Schools
,
for
the
most
part
,
the
Prophets
are
supposed
to
have
been
taken
.
Let
me
give
one
or
two
Instances
out
of
the
New
Testament
,
and
the
rather
because
't
is
said
,
that
they
shall
be
all
taught
of
God
;
which
Expression
is
so
mistaken
by
some
,
as
that
they
make
it
an
Excuse
for
their
own
Neglect
.
The
great
Apostle
of
us
Gentiles
was
brought
up
at
the
feet
of
Gamaliel
,
a
learned
Rabbi
;
and
the
Divine
Providence
,
which
had
so
furnish'd
him
with
Learning
,
after
made
excellent
use
of
him
in
the
propagation
of
Christ's
Gospel
.
Thus
Timothy
after
him
was
promoted
to
an
high
Office
in
the
Church
:
and
he
had
been
nourish'd
up
in
the
Words
of
Faith
and
good
Doctrine
,
and
from
a
Child
had
known
the
Scriptures
.
The
other
Apostles
of
our
Lord
,
however
defective
their
first
Educationn
might
have
been
,
yet
they
had
this
Want
supplied
by
three
Years
Conversation
with
our
Lord
;
and
after
he
left
them
,
they
were
miraculously
inspired
with
the
Spirit
of
Wisdom
.
And
lastly
,
which
is
very
considerable
,
the
blessed
Jesus
himself
was
subject
to
his
Parents
,
and
went
with
them
to
Jerusalem
at
twelve
Years
old
,
where
he
was
amongst
the
Doctors
,
and
asked
them
Questions
:
He
's
said
to
grow
in
Wisdom
,
&c.
and
he
grew
by
those
ways
of
Instruction
,
which
were
ordinary
:
His
Parents
directed
,
the
Doctors
informed
him
,
by
which
he
has
honoured
,
and
as
it
were
consecrated
this
Way
,
and
has
greatly
commended
it
to
us
all
.
When
the
Son
of
God
himself
was
train'd
up
in
this
way
,
whilst
he
was
young
,
we
should
all
look
on
this
Way
,
as
the
best
Method
we
can
take
with
our
Children
And
,
After
this
Example
,
I
shall
not
need
to
mention
any
more
〈◊〉
this
is
sufficient
to
convince
us
of
the
Goodness
of
this
Way
,
and
that
't
is
ordinarily
necessary
to
fit
Men
for
any
high
Place
.
But
if
we
aim
at
no
more
for
our
Children
,
than
so
much
Wisdom
and
Goodness
,
as
will
qualify
them
to
discharge
themselves
faithfully
and
honestly
in
any
ordinary
way
of
Life
;
yet
neither
is
this
to
be
expected
ordinarily
,
unless
they
be
instructed
,
and
principled
,
and
exercised
to
it
in
their
first
Age.
Of
this
we
may
be
further
sati●fied
,
if
we
take
notice
how
it
is
with
us
all
in
other
Matters
.
Does
any
one
come
to
great
Skill
in
his
Profession
and
Trade
,
to
which
he
has
not
been
bound
Apprentice
in
his
younger
Years
?
Or
,
if
some
few
do
,
yet
nevertheless
the
other
is
the
common
way
of
Men.
And
we
look
on
the
tender
Age
,
as
the
proper
Time
of
beginning
to
learn
any
thing
;
and
that
if
we
do
not
inu●e
our
Children
betimes
,
they
will
be
in
great
danger
of
miscarrying
.
And
if
it
be
so
in
all
things
else
,
why
should
it
not
hold
in
the
matter
before
us
?
is
it
because
Vertue
is
not
difficult
?
or
that
Institution
and
Exercise
,
the
common
way
of
attaining
to
other
things
,
are
not
the
means
of
acquiring
this
?
Or
,
is
it
because
we
think
Children
uncapable
of
such
Principles
?
But
none
of
these
are
true
;
and
therefore
,
if
we
do
wisely
in
binding
those
that
are
young
to
Trades
,
putting
them
betimes
into
this
or
that
Employment
,
which
we
would
have
them
follow
,
and
come
to
the
Master
〈…〉
,
we
shall
also
do
no
less
wisely
,
to
bind
them
out
betimes
Apprentices
to
Vertue
and
Goodness
,
which
is
the
Way
of
them
,
and
of
all
Men.
And
if
we
do
not
this
,
we
do
not
act
uniformly
,
we
contradict
our selves
,
and
do
not
that
in
one
Case
,
which
we
approve
in
all
other
,
tho
there
be
no
difference
.
I
now
speak
of
Education
in
general
,
and
that
which
I
say
is
,
Let
your
Children
be
taught
something
or
other
,
that
they
may
be
fitting
themselves
against
they
be
Men
,
to
be
employed
in
some
way
that
will
be
beneficial
to
themselves
,
and
the
Publick
.
That
I
might
the
more
effectually
persuade
you
to
this
,
I
have
appealed
to
your
own
Observation
,
and
to
ancient
History
,
whether
this
be
not
the
only
likely
way
to
make
good
and
useful
Men
;
I
will
now
offer
you
Reason
why
it
must
be
so
.
Young
tender
Minds
are
more
apt
to
receive
Impression
,
and
to
retain
those
that
are
made
them
afterward
;
the
Reason
of
which
I
take
to
be
this
,
that
they
are
more
vacant
to
attend
,
they
are
not
prepossefs'd
with
,
nor
so
fixedly
busy
about
,
nor
intent
on
other
things
;
those
Impressions
that
get
first
possession
,
keep
it
,
the
Experience
of
Mankind
does
attest
this
.
Quo
semel
est
imbuta
recens
servabit
odorem
Testa
diu
.
And
it
is
semblably
in
other
sorts
of
Creatures
,
both
Animals
and
Plants
,
they
are
all
,
we
know
,
more
teachable
and
more
pliant
at
first
than
afterwards
.
This
may
convince
us
of
the
Necessity
of
teaching
them
betimes
that
which
we
would
have
them
understand
perfectly
.
Let
me
add
this
,
That
our
Minds
come
to
Knowledg
gradually
;
that
there
is
no
one
way
of
Life
,
but
there
are
many
things
to
be
known
before
we
comprehend
it
fully
;
that
this
requires
Time
and
Trial
,
that
therefore
we
should
begin
early
.
But
besides
Knowledg
,
Practice
is
required
;
and
to
be
doing
,
is
the
way
to
do
well
.
Now
to
begin
betimes
to
do
what
we
would
do
perfectly
,
is
very
necessary
,
because
we
shall
be
sooner
accustomed
to
it
,
and
be
kept
from
accustoming
our selves
to
other
things
:
For
,
't
is
observable
,
that
sewer
Actions
shall
habituate
a
Child
to
any
Practice
,
than
a
grown
Man
.
It
sooner
and
easier
becomes
a
Custom
,
if
it
be
begun
in
tender
Years
,
than
at
full
Growth
;
as
you
can
easily
with
a
hand
bend
a
Plant
,
when
a
Tree
will
not
yield
to
all
your
Might
.
But
this
is
sufficient
to
give
you
a
view
of
the
Reason
why
it
is
so
,
which
your
own
Thoughts
may
easily
trace
further
.
I
will
now
dismiss
this
Argument
,
by
which
I
hope
,
as
many
as
will
attend
to
what
either
themselves
observe
,
or
is
observed
in
History
,
will
be
persuaded
to
look
well
to
the
Education
of
their
Children
;
because
according
to
all
Observation
,
(
and
that
not
without
good
reason
to
second
it
)
this
is
the
only
ordinary
way
to
make
them
good
and
useful
.
Would
you
have
your
Children
come
to
good
?
would
you
have
them
useful
in
their
place
in
some
way
or
other
?
This
is
the
only
Method
in
which
you
can
probably
expect
it
;
take
care
of
them
in
their
first
Time
;
see
to
their
Instruction
and
their
Practice
in
their
tender
Years
.
If
we
had
no
such
Assurance
of
the
Likelihood
of
this
our
timely
Care
,
to
produce
such
great
Effects
;
yet
the
very
Apprehension
,
that
it
is
meerly
possible
for
so
much
Good
to
come
of
it
,
should
methinks
engage
us
to
make
the
Experiment
;
and
we
can't
doubt
the
Possibility
,
when
we
have
Examples
before
our
Eyes
what
has
been
done
.
And
if
this
be
so
,
what
manner
of
Parents
,
what
kind
of
Men
are
those
▪
that
are
not
moved
with
so
fair
a
prospect
of
so
much
Good
,
of
so
many
and
great
Benefits
,
as
may
come
to
their
Child
or
Scholar
▪
to
themselves
,
to
their
whole
Family
,
the
Town
and
Country
where
he
was
born
,
the
Church
and
State
of
which
he
is
a
Member
?
Would
ye
not
have
your
Children
to
be
good
and
useful
,
to
enjoy
Wealth
and
Honour
amongst
Men
on
Earth
,
and
to
find
Mercy
with
God
at
the
great
Day
,
and
to
be
happy
for
ever
?
Surely
there
's
none
so
role
of
naturel
Affection
,
as
not
to
desire
this
?
But
why
then
do
you
not
endeavour
that
it
may
be
thus
with
them
?
Why
do
you
not
,
as
much
as
in
you
lies
,
form
them
〈◊〉
all
that
Wisdom
and
Vertue
whilst
they
are
tender
,
which
is
so
absolutely
necessary
to
f●●th
a
Life
and
State
?
Do
you
not
desire
that
they
should
be
a
Shelter
and
Stay
for
your
old
Age
,
and
that
you
may
at
your
〈…〉
receive
Comfort
and
Joy
from
〈◊〉
?
If
you
do
not
,
you
do
not
make
that
provision
for
your
own
Content
,
which
i●
Wise
Forecast
would
put
you
upon
,
you
〈◊〉
wanting
to
your selves
:
And
if
you
〈◊〉
and
hope
to
receive
Benefit
from
〈◊〉
when
they
are
Men
,
you
should
take
〈◊〉
care
to
instruct
them
in
,
and
inure
〈…〉
their
Duty
while
they
are
Children
.
Would
you
see
them
rich
and
great
,
and
〈◊〉
it
said
of
them
,
that
they
were
great
〈…〉
to
the
Town
and
Country
〈…〉
they
lived
?
Would
you
see
some
of
〈…〉
Pos●●rity
in
Est●●rn
for
giving
wise
〈…〉
to
the
King
,
or
for
being
advanced
〈…〉
best
and
most
sacred
Offices
,
and
〈◊〉
changing
them
prudently
and
faithfully
?
〈…〉
this
is
desirable
to
every
Man
,
and
if
〈◊〉
●●desire
it
,
why
do
ye
not
do
what
you
〈◊〉
for
attaining
it
?
Why
do
ye
not
sow
〈…〉
of
Wisdom
and
Goodness
in
this
〈…〉
when
it
is
first
broke
?
You
know
〈◊〉
about
it
may
make
such
an
increase
as
〈…〉
and
bring
forth
a
Thousand
fold
.
To
conclude
this
;
We
that
are
Parents
and
Instructors
,
have
such
a
fair
prospect
of
so
much
Good
that
may
accrue
to
our
Children
,
to
our selves
,
to
the
Society
of
which
they
are
Members
,
by
their
being
wise
and
good
,
that
if
we
be
not
by
this
moved
to
do
all
we
can
to
make
them
such
,
we
are
neither
so
good
to
them
,
nor
wise
for
our selves
,
nor
do
we
study
and
seek
the
Publick
Benefit
as
we
ought
.
If
this
Argument
will
not
prevail
,
let
me
offer
another
.
5.
The
very
great
Danger
your
Children
are
in
,
of
being
foolish
and
vicious
,
mischievous
,
or
useless
in
this
Life
,
and
unhappy
in
the
future
.
As
I
argued
before
,
That
all
Men
that
are
born
into
this
World
are
in
capacity
of
doing
great
Good
,
and
of
being
useful
and
excellent
Persons
;
of
glorifying
God
,
by
attaining
to
that
Perfection
which
he
designed
them
,
and
by
contributing
towards
the
Welfare
of
their
Fellow-Creatures
;
and
of
enjoying
that
ineffable
and
unconceivable
Bliss
,
which
remains
for
the
Obedient
in
the
other
World
:
(
And
the
Consideration
of
this
should
move
any
one
,
that
has
the
Faith
of
a
Christian
,
or
but
the
Understanding
and
Heart
of
a
Man
,
to
give
all
the
help
and
assistance
he
can
to
his
Children
,
that
they
may
be
as
good
and
happy
as
they
are
capable
of
being
;
that
they
may
not
fall
short
of
that
most
excellent
Condition
,
which
our
great
and
good
Creator
intended
us
all
:
and
consequently
,
that
they
should
take
great
care
of
instructing
and
disciplining
them
in
their
first
Years
.
)
So
I
now
engage
you
to
use
the
same
Care
,
from
a
Consideration
of
the
great
Dangers
in
which
every
one
is
,
that
comes
into
the
World
.
Man
is
in
such
a
Condition
,
that
as
he
may
be
raised
up
to
Heaven
by
Wisdom
and
Goodness
,
and
be
exalted
to
such
a
State
,
that
he
shall
be
but
very
little
lower
than
the
Angels
of
Glory
;
so
by
Folly
and
Vice
,
and
Neglect
of
himself
,
he
may
sink
so
much
below
his
kind
,
that
he
may
in
nothing
excell
the
Brutes
;
nay
,
he
may
degenerate
into
a
Devil
,
may
hate
God
,
and
live
in
per●●t●al
opposition
to
Reason
,
and
all
the
principles
of
Goodness
.
He
may
do
no
Good
,
but
much
Evil
here
on
Earth
,
being
an
Enemy
to
God
and
his
Creation
;
and
when
he
goes
from
the
Earth
,
he
shall
go
into
the
Torments
of
Hell
.
This
may
be
the
sad
Condition
of
thy
Child
:
and
is
there
not
very
great
danger
it
should
be
his
Condition
,
and
that
because
of
that
Body
of
Death
,
which
he
here
carries
about
with
him
,
that
fleshly
Part
,
which
is
so
heavy
a
Weight
,
that
it
depresses
the
Soul
,
when
it
would
be
on
the
Wing
in
purs●it
of
Truth
and
Goodness
?
How
are
we
〈◊〉
to
be
deceived
,
and
think
this
part
of
〈◊〉
our
whole
,
or
at
least
our
best
selves
?
Again
;
What
powerful
Sollicitations
do
we
meet
with
from
the
Enticements
of
Men
?
How
do
they
,
by
specious
false
Reasonings
,
and
many
great
Examples
,
seduce
〈◊〉
out
of
the
Way
of
Holiness
?
And
how
busy
is
the
subtil
Serpent
to
in●inuate
his
Tentations
,
where-ever
he
observes
the
least
disposition
,
taking
all
Advantages
from
our
Temper
and
Condition
,
to
make
us
chuse
to
be
wicked
,
and
so
to
make
us
in●vitably
miserable
.
And
if
this
be
the
Case
of
all
our
Children
,
as
certainly
it
is
,
that
they
are
in
so
very
great
danger
of
such
dreadful
Evils
;
we
shall
be
most
inhumane
and
merciles●
to
them
,
if
we
do
not
what
in
us
lies
to
prevent
their
Ruin
.
We
shall
shew
our selves
stupid
,
if
we
do
not
,
as
soon
as
they
are
capable
of
Instruction
,
principle
them
against
all
Vice
and
Wickedness
,
by
shewing
them
what
is
good
;
engage
their
Wills
to
like
and
chuse
it
,
and
put
them
on
the
doing
it
;
and
by
all
means
to
preserve
them
from
Sin
,
and
secure
them
from
the
Snare
of
the
Devil
.
It
may
be
,
some
may
not
be
much
concerned
whether
their
Children
be
good
or
great
,
they
may
have
no
desire
they
should
be
eminent
:
But
can
any
of
you
be
content
they
should
become
Beasts
?
You
do
not
aspire
at
their
doing
much
Good
;
but
are
you
satisfied
they
should
do
none
,
nay
,
that
they
should
do
Evil
?
You
care
not
they
should
be
famous
for
good
and
brave
Actions
;
but
are
you
willing
they
should
be
infamous
Villains
,
and
live
and
die
as
Evil-doers
?
And
tho
you
never
once
think
that
your
Children
should
be
raised
up
to
the
pitch
of
Angels
;
yet
surely
none
of
us
but
should
be
very
fearful
they
should
become
Devils
.
None
of
us
would
be
Parents
of
a
Beast
,
or
of
a
Devil
:
And
yet
our
Children
are
in
danger
of
being
such
;
and
if
we
take
no
other
care
of
them
,
but
to
bring
them
into
the
World
,
and
to
maintain
the
Animal
Life
,
we
put
them
into
that
Condition
,
that
they
must
(
without
a
very
extraordinary
Assistance
of
God's
Grace
)
be
such
.
We
have
but
by
this
brought
them
into
Danger
.
This
World
is
a
vash
and
howling
Wilderness
:
And
how
merciless
would
that
Father
or
Mother
be
,
that
should
bring
a
little
Child
,
a
young
unexperienced
Youth
,
amongst
the
both
wanton
and
salvage
Beasts
,
and
leave
him
to
shift
for
himself
?
Thus
does
every
Father
and
Mother
,
that
takes
no
care
to
institute
their
Children
in
the
Way
of
Life
.
If
therefore
you
be
so
low-spirited
,
as
not
to
desire
your
Children
should
be
in
the
best
;
yet
sure
none
can
be
willing
they
should
be
in
the
worst
state
of
which
they
are
capable
.
If
you
would
not
have
them
holy
and
happy
,
as
Saints
and
Angels
;
yet
neither
would
you
have
them
without
Understaning
,
as
the
Horse
and
the
Mule
,
nor
without
Goodness
,
as
the
Devil
.
You
would
neither
have
them
wicked
,
nor
miserable
;
and
if
you
would
not
,
you
must
take
care
to
instruct
and
exercise
them
betimes
in
the
Way
they
should
go
.
Our
Saviour
says
of
Judas
that
betray'd
him
,
It
were
good
for
him
if
he
had
not
been
born
;
It
was
far
more
eligible
for
him
never
to
have
been
,
than
to
have
committed
so
great
a
Wickedness
:
And
is
not
this
the
hapless
State
of
many
more
?
So
that
they
who
are
,
with
and
under
God
,
the
Authors
,
or
rather
Instruments
of
Life
and
Being
to
any
,
do
by
this
make
them
liable
to
great
Misery
,
as
well
as
capable
of
great
Happiness
.
And
indeed
those
Parents
,
who
have
done
no
more
for
their
Children
,
than
to
bring
them
into
the
World
,
and
make
provision
for
the
Animal
Life
only
,
I
question
whether
by
this
they
have
not
done
more
to
bring
them
into
great
Misery
,
than
they
have
contributed
toward
their
Happiness
.
6.
This
leads
me
to
another
forcible
Motive
to
take
care
of
their
Education
,
because
if
we
do
not
,
we
shall
be
accessory
to
all
the
Evil
they
both
do
and
suffer
.
It
will
be
Trouble
enough
to
think
,
we
have
those
sprung
from
us
,
who
have
been
the
Authors
of
great
Mischief
to
others
,
and
fall
into
uttermost
Ruine
themselves
,
tho
our selves
had
no
hand
in
it
.
That
those
that
came
from
,
and
are
as
it
were
parts
of
us
,
are
most
justly
sentenced
to
endless
Torments
;
this
thought
is
almost
unsupportable
to
a
Parent
:
But
what
will
it
then
be
to
make
this
bitter
Reflection
,
All
this
Ill
that
my
Child
has
done
,
and
all
the
Misery
he
endures
,
is
the
Effect
of
my
Negligence
;
it
's
through
my
faulty
Carelesness
,
that
he
was
so
sinful
,
and
is
so
wretched
?
If
the
Happiness
of
Heaven
admit
of
Allays
,
as
it
does
of
Degrees
,
the
Remembrance
that
I
did
not
do
my
utmost
to
rescue
any
of
my
Acquaintance
and
Friends
from
Sin
,
will
give
a
great
damp
to
the
Joy
of
that
State
:
But
that
I
should
be
so
grosly
negligent
of
mine
own
Child
,
as
not
to
do
all
I
could
to
prevent
such
unsufferable
Woes
;
this
must
pierce
the
Soul
.
Lastly
then
,
Let
all
Parents
consider
what
account
they
will
be
able
to
give
of
themselves
to
their
Judg
,
of
the
Neglect
of
their
Children
:
When
they
see
them
doom'd
to
everlasting
Misery
for
that
Wickedness
they
fell
into
for
want
of
timely
Instruction
:
When
God
shall
say
,
these
my
Creatures
are
lost
for
ever
through
your
Heedlesness
and
Unfaithfulness
,
because
you
neglected
the
Opportunities
you
had
of
principling
and
exercising
them
to
Vertue
and
Godliness
,
they
fell
into
a
vicious
Course
of
Life
,
and
must
now
eat
the
bitter
Fruits
of
it
eternally
.
What
will
you
then
answer
to
your
Judges
?
And
with
what
face
will
you
look
upon
those
your
neglected
Children
,
when
they
shall
say
,
O
had
you
but
call'd
on
us
to
remember
our
Creator
in
the
Days
of
our
Youth
,
we
had
then
been
kept
from
Iniquity
,
and
now
from
unconceivable
Misery
?
Had
you
but
watched
us
at
first
,
and
been
careful
to
engage
us
to
Goodness
,
we
had
lived
good
Lives
on
Earth
,
and
now
have
been
happy
in
Heaven
?
Consider
,
I
beseech
you
,
how
you
will
be
then
affected
,
and
let
this
make
you
wise
to
prevent
that
Astonishment
and
Confusion
of
Face
,
which
must
necessarily
accompany
such
a
Guilt
as
this
.
And
that
you
may
be
able
to
know
how
you
will
be
able
to
abide
the
Judgment
of
God
,
I
would
desire
every
one
of
us
to
summon
our
own
Souls
before
themselves
,
and
see
what
account
they
are
able
to
give
themselves
of
this
most
grievous
Omission
.
What
will
the
guilty
Offender
say
to
such
Questions
as
this
,
which
his
awakened
Conscience
will
put
to
him
?
1.
Why
hast
thou
been
so
unnatural
,
as
not
to
desire
and
endeavour
thy
Child's
best
State
?
Or
,
why
hast
thou
been
so
unwise
,
as
to
slip
the
fittest
,
if
not
only
Season
thou
canst
ever
have
,
to
do
him
the
greatest
Good
?
How
is
it
that
thou
didst
not
go
to
the
brute
Creatures
,
and
learn
this
of
them
,
who
as
soon
as
ever
their
young
Ones
are
capable
,
fail
not
to
shew
them
how
they
must
live
?
2.
Again
;
How
foolishly
hast
thou
acted
,
and
contradicted
thy self
,
in
providing
carefully
a
vast
Estate
for
a
Swine
to
wallow
in
?
for
thou
hast
taken
no
care
to
fit
him
for
it
,
to
teach
him
to
use
it
.
And
how
careful
hast
thou
been
of
thy
young
Dogs
,
that
they
be
made
;
and
of
thy
Horses
,
that
that
they
be
managed
?
But
only
thy
Sons
and
thy
Daughters
are
not
regarded
.
3.
And
then
,
was
it
not
most
fit
and
equal
,
that
thou
who
hadst
brought
thy
Children
into
Being
,
shouldst
take
all
possible
Care
that
they
may
live
well
,
and
be
happy
?
4.
Thou
hast
done
something
for
them
,
then
thou
shouldest
either
have
done
more
,
or
nothing
.
Better
it
were
for
them
not
to
have
been
,
than
to
be
miserable
:
They
had
better
never
have
lived
,
than
fall
short
of
the
End
of
Life
.
What
Answer
canst
thou
make
to
such
Questions
as
these
,
which
thine
own
Mind
will
put
,
if
thou
givest
it
leave
to
think
?
Or
,
how
art
thou
satisfied
with
thy self
,
when
such
Thoughts
as
these
arise
in
thy
Mind
?
And
if
thou
canst
not
stand
before
thine
own
Conscience
,
how
wilt
thou
appear
before
the
Tribunal
of
the
Great
God
?
I
conclude
this
Exhortation
.
What
would
you
say
of
a
Father
and
Mother
,
that
should
expose
a
new-born
Infant
in
a
Wilderness
full
of
Salvage
Beasts
?
Would
you
not
call
this
most
unnatural
Inhumanity
?
It
would
be
so
.
And
it
is
not
less
,
but
more
Inhumanity
,
to
leave
the
Soul
of
thy
Child
untaught
,
undisciplin'd
,
to
be
a
Prey
to
that
roaring
Lion
:
In
the
one
the
bodily
Life
is
in
danger
;
in
the
other
,
the
higher
Life
of
the
Soul
,
the
Spiritual
and
Eternal
,
is
hazarded
.
Thou
who
takest
no
care
of
thy
Child's
Education
,
exposest
him
to
Eternal
Death
and
Misery
.
How
merciless
and
unnatural
would
that
Mother
be
thought
,
who
should
deny
her
Breasts
to
the
hungry
Child
,
who
could
see
it
starve
without
giving
it
,
necessary
Food
?
She
would
deserve
to
be
branded
for
a
Monster
.
And
what
shall
we
think
of
those
that
starve
the
better
and
higher
Life
?
That
hear
the
Cries
of
the
little
Soul
after
Knowledg
and
Goodness
,
but
turn
a
deaf
Ear
to
them
,
and
never
once
take
care
to
nourish
them
up
to
Eternal
Life
,
but
suffer
them
to
faint
,
and
die
the
worst
of
Deaths
,
that
of
the
Soul
.
And
if
Murderers
of
the
lower
Life
shall
be
punish'd
so
severely
:
if
those
that
,
when
they
have
wherewith
to
do
it
,
deny
to
feed
the
hungry
animal
Life
,
shall
not
be
able
to
stand
in
Judgment
before
God
:
how
then
shall
the
Murderers
of
Souls
be
avenged
?
and
where
shall
they
appear
,
that
have
denied
the
Bread
of
Life
to
their
own
Children
?
It
's
an
inhuman
thing
counted
,
not
to
shew
the
Way
to
an
ignorant
Traveller
:
but
O
how
monstrously
unnatural
is
it
,
when
the
Soul
of
thine
own
Child
is
calling
to
thee
by
its
Inclination
,
and
its
Necessities
cry
to
thee
,
to
shew
it
its
Way
of
Life
;
when
it
stands
gazing
,
and
knows
not
which
way
to
go
,
that
thou
shouldest
not
by
thy
Counsel
and
Example
say
to
it
,
This
is
the
Way
,
walk
in
it
.
The
Sum
of
these
Arguments
is
,
That
if
we
will
not
transgress
the
express
Law
of
God
;
if
we
think
our selves
bound
to
follow
the
Examples
of
good
Men
;
if
we
will
obey
God
in
an
Instance
where
Obedience
has
procured
most
singular
Blessing
;
if
either
the
Sense
of
what
's
just
and
fit
,
or
the
Desire
of
Benefit
and
Advantage
will
prevail
with
us
;
if
we
either
love
God
,
or
our selves
,
or
our
Children
;
if
we
either
follow
the
Inclinations
of
Nature
,
or
the
Directions
of
Reason
;
if
we
will
be
concluded
either
by
the
common
Sense
of
Mankind
,
or
the
Divine
Oracles
;
if
we
would
secure
our
Souls
from
the
Guilt
of
inhuman
,
unnatural
Cruelty
,
and
our
Children
from
the
greatest
Misery
,
We
must
take
care
to
train
them
up
betimes
in
the
Way
in
which
they
should
go
.
OF
HOSPITALITY
.
Preach'd
to
the
Company
of
Inn-holders
.
ROM.
13.
12.
latter
part
.
Given
to
Hospitality
.
THE
Occasion
of
our
present
Assembly
,
as
I
am
informed
,
is
to
fulfill
the
Will
of
Mrs.
Anne
Astel
,
who
having
bequeath'd
a
yearly
Revenue
toward
the
Maintenance
of
a
Lecturer
in
the
Parish
of
St.
Lawrence
Jury
,
out
of
good
respect
she
had
to
the
Worshipful
Company
of
Inn.
holders
,
obliged
that
her
Lecturer
once
a
Year
to
preach
a
Sermon
to
them
:
In
which
she
shewed
her self
a
prudently
pious
and
charitable
Person
,
that
when
she
had
taken
care
for
the
good
Instruction
of
her
own
Parish
,
she
would
improve
and
extend
her
Charity
to
others
,
and
make
it
as
diffusive
as
she
could
,
that
others
,
and
particularly
You
,
to
whom
she
seems
to
have
had
particular
Good-will
,
might
partake
of
her
Bounty
.
That
we
might
perform
the
Will
of
this
religious
and
good
Person
,
we
are
here
assembled
;
and
that
you
may
receive
that
Benefit
which
she
piously
design'd
,
I
have
chosen
to
discourse
of
a
Text
of
Scripture
,
the
Consideration
of
which
will
set
before
you
a
great
part
of
the
particular
Duty
of
Inn-holders
,
whose
Name
this
Company
bears
.
And
that
I
look
on
as
the
main
Business
of
Sermons
,
and
such
Exercises
as
these
,
to
put
Men
in
mind
of
,
and
persuade
them
to
the
faithful
discharge
of
their
respective
Duties
;
which
when
in
all
our
several
Places
,
Stations
,
and
Employments
we
shall
faithfully
do
,
then
,
and
not
till
then
,
shall
we
all
be
happy
,
and
Glory
shall
dwell
in
our
Land
.
To
make
way
for
what
I
intend
:
The
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Translators
here
render
Hospitality
,
is
compounded
of
two
Words
,
which
signify
Love
of
Strangers
;
and
in
its
common
use
,
it
doth
not
much
depart
from
this
Signification
that
's
imported
in
the
Original
.
The
more
simple
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
the
same
Sense
;
only
leaves
us
to
guess
what
Affection
or
Deportment
we
should
have
to
Sttangers
,
which
is
exprest
in
the
Compound
.
The
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
here
translate
given
to
,
more
properly
signifies
,
and
in
other
places
is
rendred
following
.
It
denotes
the
study
of
,
and
earnest
pursuit
after
a
thing
.
So
that
the
Sense
of
the
Apostle's
Exhortatio●
to
the
Romans
,
and
to
us
,
and
all
Men
,
as
well
as
to
them
,
is
,
that
they
and
we
should
diligently
and
studiously
,
with
Care
and
Pains
,
Earnestness
and
Industry
,
set
our selves
to
exercise
Hospitality
.
Concerning
which
I
shall
endeavour
to
shew
three
things
in
general
.
First
;
What
that
is
which
is
here
signified
to
us
by
Hospitality
.
Secondly
;
How
good
and
necessary
it
is
.
From
whence
it
will
appear
that
there
is
an
Obligation
on
all
Christians
,
nay
on
all
Men
to
practise
it
.
And
having
done
this
,
I
shall
proceed
to
shew
that
you
especially
of
all
Men
are
most
peculiarly
and
most
strictly
bound
to
be
hospitable
.
And
here
I
shall
discourse
of
the
Benefits
that
will
redound
to
those
that
carefully
and
conscionably
practise
this
Duty
;
likewise
I
will
mention
some
of
those
Practices
which
are
notorious
Violations
of
the
Laws
of
Hospitality
.
And
shall
also
offer
some
Directions
,
which
may
help
to
the
better
Performance
of
it
.
First
,
In
general
;
To
have
such
Affections
,
such
inward
Dispositions
toward
Strangers
,
as
are
fit
for
us
to
have
,
is
to
be
hospitable
:
and
to
carry
and
demean
our selves
toward
them
in
a
becoming
manner
,
is
to
exercise
Hospitality
.
This
is
all
that
's
imported
by
the
word
Hospitality
,
which
is
originally
Latin
;
or
by
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
denotes
that
inward
Affection
,
or
outward
Deportment
that
should
be
towards
Strangers
.
And
if
the
generality
of
Mankind
were
asked
what
that
is
,
they
would
answer
,
that
it
is
to
be
just
and
honest
,
faithful
and
true
in
our
Dealings
with
them
.
'T
is
to
be
civil
,
courteous
,
humane
,
loving
,
kind
in
our
Disposition
and
Carriage
.
'T
is
to
be
inclin'd
and
ready
to
do
all
Good
Offices
for
them
,
that
are
in
our
Power
,
which
their
Condition
calls
for
,
and
which
they
either
do
,
or
;
if
they
understood
,
would
desire
:
That
is
,
to
inform
them
when
they
are
ignorant
,
to
rectify
their
Mistake
,
to
assist
them
in
the
Government
of
their
Passions
about
those
matters
with
which
they
are
unacquainted
.
To
withhold
them
what
in
us
lies
,
from
doing
any
foolish
evil
Actions
,
to
which
their
Unexperience
might
betray
them
.
To
supply
them
with
those
things
,
of
which
,
by
reason
of
their
Absence
from
their
Acquaintance
,
they
are
destitute
.
In
short
,
It
is
to
bail
and
screen
them
from
that
Evil
,
and
those
Mischiefs
,
and
Dangers
to
which
,
by
being
Strangers
,
they
are
exposed
:
to
secure
them
from
all
that
Harm
,
to
which
their
Condition
makes
them
liable
;
and
to
do
all
that
Good
to
,
and
confer
those
Benefits
on
them
,
which
,
if
they
were
where
they
are
known
,
they
might
expect
and
would
have
.
It
is
to
be
their
Friends
,
to
do
them
any
good
Office
that
they
want
and
we
can
do
;
civilly
to
converse
with
them
,
to
advise
and
counsel
,
to
relieve
with
Money
or
any
other
way
,
to
entertain
them
at
our
Tables
,
to
lodg
them
;
and
to
do
this
with
a
willing
Mind
and
a
chearful
Countenance
,
which
is
more
than
a
Circumstance
in
this
matter
;
for
this
hospitable
Look
(
if
I
may
so
call
it
)
is
no
small
part
of
the
Behavior
,
that
's
intended
in
Hospitality
.
And
tho
in
our
modern
use
of
it
,
the
Word
imports
no
more
than
an
entertaining
a
Person
with
whom
I
have
no
great
Acquaintance
at
my
Table
,
and
lodging
him
;
yet
anciently
it
signified
all
sorts
of
Civility
and
Kindness
,
which
is
shewn
to
Stangers
.
So
that
this
is
the
Sum
of
what
I
mean
by
Hospitality
,
to
be
kind
and
friendly
to
Strangers
.
I
proceed
,
Secondly
;
To
make
it
appear
that
this
is
very
good
:
That
is
,
-
1st
,
It
's
fit
and
becoming
.
-
2dly
,
It
's
profitable
and
advantageous
.
1st
,
It
's
a
piece
of
that
good
Nature
,
which
so
well
becomes
Man
,
that
it
is
called
Humanity
:
and
therefore
the
Ancients
call
our
Kindness
to
Strangers
by
this
Name
,
Humanity
;
and
the
defect
of
this
is
ever
censured
by
them
with
this
Expression
of
Barbarous
and
Inhumane
.
And
we
have
further
Reason
to
think
this
good
Nature
,
if
we
consider
the
natural
and
good
Principles
of
our
Actions
,
viz.
That
we
are
naturally
compassionate
and
inclined
to
relieve
those
that
are
in
want
;
that
we
are
pleased
to
see
others
in
good
State
;
that
we
think
we
ought
to
do
to
others
,
as
we
would
have
them
do
to
us
.
These
and
such
like
are
the
Principles
of
our
Actions
,
and
they
are
acknowledged
by
most
to
be
both
natural
and
good
.
Now
,
if
we
will
follow
these
,
we
must
be
good
and
kind
to
Strangers
;
for
,
we
shall
consider
,
they
are
absent
from
their
Acquaintance
and
Friends
,
and
that
they
want
their
Help
;
we
shall
,
out
of
the
Pleasure
we
have
to
see
Men
in
a
good
Condition
,
do
what
in
us
lies
,
to
bring
them
into
it
;
we
shall
think
,
if
our selves
were
in
the
same
case
they
are
,
what
we
should
desire
of
others
,
and
we
should
do
to
them
,
as
we
desire
they
should
to
us
.
2.
The
holy
Scriptures
give
us
full
proof
of
this
,
and
they
being
an
express
Declaration
of
God's
Will
,
do
not
only
declare
,
but
make
a
thing
fit
.
Now
in
the
Bible
how
expresly
is
Hospitality
injoyned
?
How
often
inculcated
?
How
much
commended
?
And
how
severely
is
the
very
neglect
of
it
censured
and
punished
?
1.
The
ancient
People
of
God
,
the
Jews
,
are
in
most
plain
Words
commanded
to
use
Strangers
well
;
not
to
oppress
,
no
nor
to
vex
them
,
but
to
love
them
as
themselves
:
Exod.
22.
21.
Thou
shalt
neither
vex
a
Stranger
,
nor
oppress
him
;
for
ye
were
Strangers
in
the
Land
of
Egypt
.
Exod.
23.
9.
Levit.
19.
34.
And
thou
shalt
love
the
Stranger
as
thy self
;
for
ye
were
Strangers
in
the
Land
of
Egypt
.
And
many
other
places
.
And
these
Commands
are
back'd
with
a
most
forcible
moving
Reason
,
viz.
that
themselves
were
Strangers
in
the
Land
of
Egypt
;
and
they
knew
the
Hearts
of
Strangers
:
they
are
put
in
Mind
of
the
Condition
they
were
once
in
,
and
what
Usage
they
then
wished
for
from
the
Egyptians
.
And
this
reasoning
supposes
they
would
now
deal
with
others
,
as
themselves
once
wished
they
might
be
dealt
with
.
Nor
is
the
Christian
Law
defective
in
this
:
For
,
as
we
are
here
in
the
Text
exhorted
to
follow
earnestly
after
Hospitality
;
so
in
Heb.
13.
2.
we
are
caution'd
not
to
forget
it
;
which
supposes
that
Christians
are
otherways
,
both
by
Nature
and
the
former
Revelations
,
taught
to
do
thus
.
2.
This
is
highly
commended
to
us
from
the
greatest
Examples
.
It
is
recorded
to
have
been
the
Practice
of
Abraham
,
and
of
Lot
,
Men
beloved
of
God
,
and
famous
with
us
;
they
were
not
only
honoured
whilst
they
lived
,
but
they
are
renowned
amongst
all
Posterities
.
Gen.
18.
1
,
2
,
3
,
to
the
11th
:
In
this
Story
is
observable
what
Abraham
did
,
and
with
what
Heartiness
,
and
Alacrity
,
and
Diligence
he
entertained
them
;
how
free
he
was
in
it
:
he
asked
them
not
,
but
they
him
,
this
was
a
Carriage
that
became
the
hearty
Goodness
of
those
old
Times
,
and
't
was
a
Work
worthy
of
,
and
suitable
to
the
great
Faith
of
that
excellent
Man
.
In
the
beginning
of
the
19th
Chapter
we
have
Lot's
Hospitality
recorded
,
when
he
saw
two
Strangers
he
went
to
meet
them
,
bowed
himself
with
his
Face
toward
the
Ground
;
address'd
to
them
with
all
obliging
Civility
.
He
would
not
be
denied
,
but
when
they
said
,
they
would
tarry
in
the
Streets
all
Night
,
he
importuned
them
to
come
in
;
and
when
they
were
come
in
,
he
entertain'd
them
bountifully
;
he
made
them
a
Feast
,
saith
the
Text.
Nay
,
in
the
10th
of
Deut.
28
,
29.
God
himself
is
said
to
love
the
Stranger
,
and
give
him
Food
and
Raiment
.
But
we
have
far
greater
proofs
of
God's
Love
to
Strangers
than
these
:
For
Vs
Gentiles
,
that
were
Strangers
and
Foreigners
,
hath
he
visited
with
his
Salvation
;
to
us
he
hath
given
his
Son
,
and
hath
treated
us
with
all
imaginable
Expressions
of
Kindness
and
Love
,
nay
beyond
all
Imagination
.
Now
,
if
this
be
the
Practice
of
the
best
Men
that
ever
lived
,
nay
,
of
God
himself
;
if
this
be
one
of
his
Titles
,
that
he
loves
the
Stranger
,
as
it
was
of
the
Heathen
Jupiter
,
who
was
called
Jupiter
Hospitalie
,
the
Hospitable
God
,
the
God
of
Strangers
:
then
surely
we
must
conclude
Hospitality
to
be
a
fit
and
becoming
thing
.
3.
The
Scriptures
shew
this
Practice
not
only
to
be
good
and
fit
,
but
necessary
and
indispensable
;
which
will
appear
from
the
sad
Doom
that
shall
pass
upon
them
who
but
neglect
this
.
See
Mat.
25.
43.
I
was
a
Stranger
,
and
ye
took
me
not
in
.
This
was
part
of
their
Charge
,
who
are
sentenc'd
to
everlasting
Flames
;
that
he
,
that
is
,
the
least
of
our
Lord's
Disciples
,
was
not
taken
in
when
a
Stranger
.
He
doth
not
say
,
ye
scorn'd
,
ye
revil'd
,
ye
persecuted
me
when
I
was
a
Stranger
;
but
ye
took
me
not
in
.
Nor
is
their
Fault
,
that
they
did
not
entertain
the
Christians
they
knew
,
and
were
acquainted
with
;
but
that
they
did
not
receive
into
their
Houses
those
whom
they
knew
not
.
This
certainly
is
a
great
and
necessary
Duty
,
which
the
Judg
of
all
the
World
thinks
fit
to
mention
,
where
he
hath
declared
the
Process
that
shall
be
at
the
last
Judgment
;
he
hath
not
instanced
in
many
others
that
we
esteem
(
but
several
are
not
)
greater
than
this
.
Thirdly
;
To
the
Scriptures
,
I
might
add
by
way
of
Accumulation
,
the
Testimony
the
Heathens
have
given
to
this
hospitable
Temper
and
Practice
,
and
this
both
by
their
Sayings
and
their
Examples
:
Which
must
have
the
force
of
a
convincing
Argument
;
for
it
is
so
manifestly
good
and
becoming
,
that
by
the
dim
Light
of
Nature
they
could
discover
it
.
Homer
in
the
third
Book
of
his
Odysses
,
brings
in
Nestor
importuning
Minerva
and
Telemachus
,
to
stay
with
him
.
He
tells
them
,
they
leave
him
as
if
he
had
no
Entertainment
for
them
;
or
that
he
could
not
lodg
them
:
but
this
he
would
never
suffer
as
long
as
he
liv'd
,
or
kept
a
Servant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whosoever
should
come
to
his
House
.
This
shews
what
Hospitality
they
used
,
and
what
they
thought
of
it
in
those
old
Times
.
Again
,
The
Thynians
and
other
Nations
,
which
were
look'd
on
as
barbarous
,
yet
were
famous
for
their
kind
Usage
of
Foreigners
,
as
is
observed
by
Historians
.
The
Cretians
amongst
others
,
are
observed
by
Athenaeus
to
have
two
Tables
,
which
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
for
Strangers
.
This
was
of
great
account
amongst
the
Romans
,
who
thought
it
a
most
inhumane
thing
,
Vsu
Vrbis
prohibere
Peregrinos
,
as
Tully
saith
.
And
indeed
nothing
was
more
detestable
amongst
all
the
Heathens
,
than
not
to
be
civil
to
Strangers
.
Inhospitalittora
,
Populus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
Appellations
of
the
worst
sound
in
their
Ears
.
But
I
must
not
now
give
any
account
of
the
manner
how
this
was
practis'd
,
and
into
how
great
a
Friendship
this
Kindness
to
Strangers
grew
,
how
sacred
a
thing
it
was
;
and
how
the
Host
and
Guest
received
Tallies
,
little
Monuments
of
that
Friendship
they
had
contracted
,
which
were
delivered
from
Father
to
Son
.
And
if
ever
this
Friendship
were
violated
,
they
invoked
their
Jupiter
Latialis
.
The
Romans
had
such
a
regard
to
those
Guests
that
were
Friends
,
that
as
A.
Gel.
lib.
5.
cap.
13.
in
his
Description
of
the
Order
of
Offices
,
saith
;
after
Parents
,
and
Orphans
,
and
Clients
,
they
were
to
have
the
next
place
,
and
to
be
set
before
Kindred
,
whether
Consanguinei
,
or
Affines
.
And
the
Jus
Hospitii
was
by
all
look'd
upon
as
a
most
sacred
thing
.
Tull.
3.
Offic.
Cum
Tyane
Patrensi
est
mihi
quidem
Hospitium
vetus
,
quam
ego
necessitudinem
sanctè
colendam
puto
.
This
is
sufficient
to
shew
that
Hospitality
is
a
fit
and
becoming
Practice
.
Secondly
;
I
now
shall
shew
that
this
Practice
is
very
beneficial
,
and
indeed
so
is
every
thing
that
,
is
fit
and
becoming
.
1.
It
's
beneficial
to
the
kind
Host
:
See
the
Recompence
Abraham
and
Lot
had
:
the
one
had
a
Child
given
him
in
his
old
Age
,
the
other
was
rescued
out
of
the
Flames
of
Sodom
.
These
Blessings
were
bestowed
upon
them
,
upon
their
kind
Entertainment
of
Strangers
.
Some
,
saith
the
Scripture
,
in
so
doing
have
entertained
Angels
unawares
;
and
I
doubt
not
,
but
great
Blessings
have
been
left
behind
Guests
,
that
were
not
Angels
.
In
the
28th
of
Acts
,
ver.
7.
Publius
is
said
to
have
entertained
Paul
three
days
courteously
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
this
kind
Guest
in
requital
heal'd
his
Father-in-Law
of
a
Fever
.
But
besides
all
this
;
He
that
is
a
kind
Host
,
does
that
which
most
directly
tends
to
his
own
Perfection
:
For
,
whosoever
goes
in
the
ways
of
Love
and
Kindness
,
is
in
the
Road
to
Happiness
.
He
,
by
doing
that
which
is
agreeable
to
Humane
Nature
,
highly
pleases
and
delights
himself
:
Besides
,
he
takes
the
best
course
that
can
be
,
to
make
a
sure
Friend
:
The
Kindnesses
shew'd
to
Strangers
will
never
be
forgotten
by
them
.
Now
I
suppose
we
all
know
,
that
a
Friend
is
the
greatest
Treasure
on
Earth
;
next
to
the
Goods
within
,
there
's
nothing
in
the
World
comparable
to
it
.
2.
I
need
not
discourse
how
profitable
this
is
to
the
Guest
or
Foreigner
;
for
't
is
plain
that
he
is
reliev'd
,
he
's
serv'd
,
he
's
gratified
,
he
's
pleas'd
.
And
besides
this
Service
done
to
private
Interests
,
the
Welfare
of
the
Publick
is
many
ways
promoted
:
for
good
Hospitality
encourages
Men
to
go
abroad
,
this
increases
Commerce
,
and
gives
an
Opportunity
of
making
the
Good
of
one
Nation
common
to
others
.
What
an
Advantage
was
the
Dispersion
of
Christians
to
the
whole
World
?
And
what
a
publick
Benefit
would
it
be
,
if
the
Men
of
all
Countries
were
by
kind
and
friendly
Treatment
invited
into
all
Countries
?
How
should
we
grow
acquainted
,
and
learn
to
bear
with
,
if
not
to
like
one
anothers
Manners
:
And
this
would
increase
●irst
into
Private
,
and
then
Publick
Friendships
.
Enough
I
think
is
said
to
shew
,
that
Hospitality
is
exceeding
good
.
And
from
what
hath
been
said
,
appears
the
great
Obligation
,
under
which
all
Men
are
,
to
be
kind
to
Strangers
.
I
do
not
say
they
are
all
bound
to
relieve
them
with
Money
;
for
many
are
poor
and
have
it
not
:
but
I
say
all
ought
to
be
kind
,
and
express
their
Kindness
in
the
ways
they
can
,
that
is
,
as
far
as
they
are
able
,
and
as
is
consistent
with
other
greater
Duties
.
All
can
be
hospitable
,
tho
they
cannot
exercise
Hospitality
;
they
can
do
something
of
it
,
tho
not
the
whole
.
The
poorest
Man
can
have
kind
Thoughts
,
and
a
benign
Disposition
toward
a
Stranger
;
he
can
look
chearfully
on
him
,
he
can
speak
and
carry
civilly
towards
him
:
He
can
perhaps
sh●w
the
way
to
a
wandring
Traveller
.
The
things
which
he
can
do
,
every
one
should
do
in
this
matter
:
and
all
will
do
it
,
that
have
any
regard
to
the
Law
writ
in
our
Hearts
,
or
to
the
Holy
Scripture
,
to
what
was
commanded
the
Jews
by
Moses
,
or
injoyn'd
all
Men
by
Christ
Jesus
:
If
they
will
follow
the
Examples
of
good
and
holy
Men
,
or
be
Imitators
of
God
himself
;
If
they
will
not
be
worse
than
Heathens
:
If
they
will
receive
good
to
themselves
,
or
be
Benefactors
to
others
,
and
good
to
the
World
:
If
they
will
escape
the
sad
Doom
to
everlasting
Misery
,
and
be
admitted
to
endless
Joys
,
let
them
follow
after
Hospitality
,
and
be
kind
and
good
to
Strangers
.
I
have
hitherto
discoursed
of
Hospitality
in
general
,
and
the
Obligation
under
which
all
Men
are
to
use
it
.
I
now
apply
my self
to
you
,
Gentlemen
,
who
are
of
this
(
in
my
account
)
Honourable
Company
,
which
was
not
made
a
Corporation
till
the
6th
of
Hen.
the
8th
,
as
the
Historian
saith
.
It
is
to
me
a
wonder
,
that
it
should
have
no
ancienter
Date
,
unless
it
were
because
the
Necessities
of
Men
of
this
Profession
were
not
so
many
,
nor
frequent
,
and
so
did
not
so
much
require
a
Provision
against
them
,
as
in
some
others
they
did
.
Or
else
it
might
be
because
your
own
benign
and
friendly
Disposition
did
as
closely
and
firmly
unite
you
,
as
any
Charter
or
Patent
could
do
.
Be
the
cause
what
it
will
,
it
matters
not
.
To
you
that
either
are
of
this
Employment
,
or
at
least
think
it
honourable
to
bear
the
Name
,
and
go
under
the
Character
of
Innholders
,
I
now
address
my self
,
and
speak
to
you
all
under
that
Notion
.
I
have
exhorted
all
Men
to
be
hospitable
,
I
now
call
upon
you
more
particularly
,
to
use
Strangers
well
.
I
do
not
,
because
I
hope
I
need
not
,
bespeak
you
to
be
just
and
honest
.
I
hope
there
is
not
one
amongst
you
,
that
would
injure
,
that
would
rob
your
Guests
,
that
would
not
be
true
to
the
Trusts
they
repose
in
you
,
that
would
take
from
them
more
than
by
the
Law
of
Nations
and
Nature
,
as
well
as
the
Custom
of
this
Land
,
you
may
challenge
as
your
own
.
But
not
doubting
of
your
Justice
and
Honesty
,
I
bespeak
your
Kindness
and
Friendship
to
your
Guests
.
Do
not
only
no
ill
Offices
,
but
also
do
all
good
ones
;
be
kindly
affectionated
to
them
that
come
into
your
Houses
;
express
this
good
Affection
in
a
benign
pleasing
Aspect
,
and
courteous
civil
Language
,
and
all
manner
of
good
Deeds
you
can
do
.
If
you
see
your
Guest
ignorant
of
the
Custom
of
the
Place
,
inform
him
.
If
you
see
him
viciously
inclined
,
tho
it
be
in
a
Case
where
you
might
be
inriched
by
his
Folly
,
that
is
,
by
Intemperance
or
the
like
,
yet
restrain
him
,
be
so
bold
as
to
deny
what
he
calls
for
,
when
you
see
him
exceed
the
Bounds
of
sober
Chearfulness
.
Perhaps
he
may
thank
you
for
putting
this
Restraint
on
him
another
time
;
or
if
he
do
not
,
you
act
like
a
true
Christian
Gaius
,
like
an
honest
and
vertuous
Host
and
Friend
.
And
as
you
will
do
well
to
restrain
such
Excesses
,
and
to
withhold
the
Fuel
of
Intemperance
;
so
you
must
take
care
that
your
Guests
be
supplied
with
all
that
Nature
wants
,
and
well
regulated
Desires
call
for
.
See
that
your
Provisions
be
good
,
that
your
Meat
and
Drink
be
wholsom
and
well
ordered
,
that
your
Lodgings
be
easy
and
accommodate
for
the
Travellers
Quiet
and
safe
Repose
;
and
that
your
House
may
be
a
Shelter
,
a
Harbour
,
a
Sanctuary
,
a
Home
to
your
Guest
.
Let
your
Servants
also
bo
diligent
and
faithful
in
their
Ministrie●
.
Let
your
Kindness
also
extend
to
the
Servants
of
your
Guests
,
if
they
be
attended
.
Nay
,
let
it
come
out
of
the
Chamber
,
and
visit
the
Stable
,
that
the
poor
weary
Horse
be
not
neglected
.
And
when
you
are
to
receive
the
Recompence
,
which
the
Law
allows
for
all
this
Care
,
do
not
take
the
Advantage
you
have
of
hoisting
up
the
Prices
of
things
to
the
utmost
;
but
according
to
a
moderate
Estimate
of
matters
deal
with
him
;
and
give
him
occasion
to
say
,
that
you
have
not
only
been
just
,
but
fair
;
that
you
have
used
him
kindly
as
well
as
honestly
;
that
you
have
not
been
an
Host
,
but
a
Friend
.
Use
your
Guest
so
,
that
he
may
not
miss
his
other
Acquaintance
and
Friends
;
nor
have
occasion
to
complain
that
he
is
from
home
.
If
any
one
should
demand
of
me
for
what
reason
he
should
do
this
?
I
think
I
might
give
him
full
Satisfaction
.
For
,
1.
I
would
tell
him
that
this
will
be
the
best
and
surest
way
to
bring
Guests
to
his
House
,
and
thereby
promote
his
Secular
Interest
,
Men
will
themselves
go
and
invite
their
Friends
to
the
House
where
they
have
been
well
used
.
But
this
is
a
small
matter
;
For
,
2.
This
is
a
necessary
Exercise
of
that
universal
Love
and
Benevolence
,
which
is
found
in
every
good
Man
:
Where-ever
Love
is
,
it
will
be
working
,
as
it
has
opportunity
.
And
I
am
sure
those
of
your
Prosession
have
great
and
frequent
Opportunities
of
expressing
their
Humanity
and
Goodness
.
This
then
is
my
Plea
;
You
have
a
fair
Opportunity
of
doing
much
Good
,
neglect
it
not
.
Above
all
,
I
beseech
you
take
heed
lest
you
turn
that
into
an
occasion
of
Evil
and
Mischief
,
which
was
intended
for
Beneficence
and
good
Offices
.
3.
Your
very
Calling
,
and
the
Nature
of
your
Employment
requires
you
to
be
good
to
Strangers
,
so
that
if
you
be
not
kind
,
you
are
not
honest
,
you
are
not
what
you
profess
to
be
.
(
1.
)
Out
of
an
Inclination
to
this
way
of
Life
,
't
is
to
be
supposed
you
have
taken
it
up
:
or
at
least
you
have
been
bred
to
it
,
and
profess
it
;
and
will
you
not
do
what
you
seem
and
pretend
,
and
bear
the
World
in
hand
you
do
?
this
cannot
confist
with
Justice
.
(
2.
)
You
are
they
who
are
trusted
by
the
Government
to
entertain
:
Strangers
,
and
how
can
you
break
this
Trust
?
This
is
a
Trust
publickly
committed
to
you
,
which
therefore
you
must
by
no
means
break
.
The
Essenes
,
as
Josephus
tells
us
,
who
were
so
famous
for
Hospitality
,
chose
some
excellent
Persons
to
take
care
of
Strangers
.
You
are
those
choice
Persons
,
upon
whom
,
by
our
Constitution
this
great
Care
is
left
.
You
are
by
Publick
Authority
set
in
this
Station
;
see
therefore
that
you
maintain
it
,
that
you
discharge
so
publick
a
Trust
.
(
3.
)
Strangers
themselves
put
a
Confidence
in
you
,
they
expect
you
should
have
a
care
of
them
,
they
look
for
not
only
just
,
but
fair
Dealing
;
they
hope
to
be
treated
friendly
and
civilly
,
as
well
as
honestly
.
And
if
you
do
not
thus
,
you
disappoint
and
deceive
them
,
and
so
cannot
be
honest
.
(
4.
)
You
are
publickly
allowed
some
Recompence
for
this
.
And
since
the
Law
doth
not
forbid
,
and
your
Guests
are
content
to
make
fair
Allowance
for
what
you
do
in
this
kind
,
it
is
great
Injustice
not
to
deserve
it
of
them
.
4.
Let
me
desire
you
to
consider
what
place
you
fill
up
in
the
World
.
Now
I
look
on
your
Employment
thus
to
have
begun
.
In
the
first
Ages
of
the
World
,
when
Men
were
fewer
and
better
than
now
they
are
:
I
suppose
the
best
and
richest
to
have
entertained
Strangers
freely
,
and
that
they
received
no
Requital
,
but
only
some
Expressions
of
Gratitude
.
Afterward
,
when
the
World
was
more
peopled
,
as
in
the
days
of
Abraham
,
as
I
know
not
but
this
was
become
a
Trade
by
that
time
;
so
I
am
sure
that
those
that
were
both
good
and
rich
,
would
still
continue
the
ancient
free
Hospitality
;
they
would
not
be
deprived
of
the
Pleasure
,
and
other
Advantages
they
had
by
Converse
with
Strangers
.
In
these
latter
days
,
when
Men
are
more
numerous
,
and
travel
more
frequently
,
and
do
not
carry
their
Houses
with
them
,
as
they
did
at
first
:
and
when
Money
,
that
common
Measure
of
the
worth
of
all
things
,
is
so
easily
carried
;
and
for
these
and
some
such
Reasons
,
it
is
thought
best
by
all
,
there
should
be
such
Houses
as
yours
of
publick
Reception
;
So
that
now
the
Care
of
Strangers
by
the
confent
of
Mankind
,
is
even
wholly
devolv'd
upon
you
;
others
,
in
a
manner
discharging
themselves
of
it
(
tho'
all
ought
not
)
for
,
some
in
these
days
are
as
Rich
,
as
they
were
in
old
times
,
and
if
they
were
but
as
kind
too
,
they
would
entertain
strangers
still
:
But
however
,
they
all
casting
this
on
you
,
this
Consideration
must
carry
great
force
in
it
to
engage
you
to
Hospitableness
.
As
the
Hospitals
are
Places
appointed
for
the
Sick
,
and
the
Lame
,
and
the
Poor
;
so
your
Houses
are
Hospitals
for
the
Stranger
,
the
Traveller
to
come
into
;
yours
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
theirs
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
seem
to
be
risen
up
in
the
Room
,
and
to
fill
the
places
of
those
antient
Hosts
,
Abraham
and
Lot
,
and
such
other
great
and
good
Men
,
whose
Houses
were
open
to
all
Strangers
:
Be
you
therefore
Imitators
of
them
.
I
do
not
mean
that
you
should
entertain
all
on
free-cost
,
as
they
did
:
that
your
Conditions
will
not
suffer
;
nor
would
this
(
according
to
the
best
estimate
of
things
I
can
make
,
be
for
the
good
of
the
World
:
that
is
,
it
would
be
no
way
to
maintain
that
Equality
,
by
which
Societies
subsist
.
But
this
is
that
I
would
perswade
you
to
,
to
be
as
kind
to
Strangers
as
they
were
,
to
do
them
all
the
good
and
friendly
Offices
within
your
Power
,
that
any
of
them
did
.
Let
your
Hearts
be
as
large
,
tho'
your
hands
cannot
be
so
open
;
and
by
this
means
you
will
be
the
Children
of
Abraham
,
if
you
thus
walk
in
the
Steps
of
the
Faith
of
Abraham
.
Now
that
the
Love
more
than
the
Wealth
of
Men
is
decreased
,
and
we
are
grown
more
selfish
and
contracted
in
our
Spirits
;
now
that
there
's
less
Generosity
in
the
World
than
there
was
,
let
me
call
upon
you
to
emulate
the
Goodness
of
old
Times
,
and
to
retrieve
that
ancient
Hospitality
which
is
almost
lost
.
Be
so
kind
and
good
to
your
Guests
,
that
they
may
have
no
occasion
to
complain
of
these
Days
,
that
they
are
ill
for
Strangers
,
nor
wish
they
had
lived
in
those
former
Times
.
5.
And
let
me
also
speak
to
you
as
English-Men
,
and
desire
you
,
that
you
would
use
your
Guests
well
and
kindly
for
the
honour
of
your
Nation
,
which
by
a
French
Libeller
was
censured
for
Incivility
to
Foreigners
.
But
I
think
his
Animadverter
observ'd
,
that
it
was
only
a
Remark
upon
Boys
,
who
being
surpriz'd
with
some
odd
uncouth
Garb
,
or
ridiculous
Carriage
,
might
laugh
at
it
.
Or
else
perhaps
there
was
not
so
much
Talk
and
Noise
,
and
Shew
of
Officiousness
▪
as
he
had
met
with
in
his
own
Nation
.
But
to
let
him
pass
,
I
have
had
this
Account
from
divers
of
th●
beyond-Sea
Inns
,
especially
French
,
that
they
exceed
us
in
three
things
.
-
1.
The
Host
receives
his
Guest
with
more
Expressions
of
Respect
,
more
Civility
of
Speech
,
and
courteous
Behavior
.
-
2.
The
Servants
and
Attendants
are
more
numerous
,
and
more
officious
and
diligent
than
ours
.
-
3.
That
their
Reckonings
are
more
favourable
in
some
Places
.
Whether
all
this
be
true
,
I
know
not
,
but
I
desire
you
to
consider
,
that
none
may
on
such
accounts
as
these
blame
us
,
nor
desire
to
travel
beyond
Sea
,
rather
than
in
their
own
Country
.
Let
Strangers
have
no
just
occasion
to
complain
for
such
things
as
these
.
6.
I
do
the
more
earnestly
press
all
this
on
You
,
because
You
have
fair
Opportunities
,
that
invite
and
assist
You
in
being
hospitable
.
Some
Men
,
who
have
mind
enough
to
converse
with
,
and
be
kind
to
Strangers
,
cannot
,
if
they
should
go
out
to
seek
for
them
,
find
them
.
Besides
,
their
Manner
of
Living
,
their
House
,
their
Estate
,
their
Employment
,
will
not
comport
with
it
.
But
it
is
quite
contrary
with
You
,
they
come
home
to
You
,
and
your
Way
of
Life
makes
it
necessary
for
You
to
see
and
be
with
them
.
All
that
I
call
for
more
is
,
That
You
would
be
kind
and
friendly
to
them
;
that
,
as
St.
John
saith
to
Gaius
,
whatsoever
You
do
to
Brethren
or
Strangers
,
You
may
do
it
faithfully
and
heartily
;
that
You
would
comply
with
the
fair
Opportunities
You
have
of
practising
an
excellent
Vertue
.
OF
DOING
GOOD
UNTO
ALL
MEN.
GAL.
6.
10.
As
we
have
therefore
Opportunity
,
let
us
do
Good
unto
all
Men.
IT
is
generally
confessed
that
all
Men
in
the
World
have
something
to
do
,
a
Business
wherein
they
are
to
be
Employed
;
and
that
none
ought
to
live
Idlely
.
Whosoever
would
do
nothing
,
he
affects
the
greatest
violence
to
Nature
that
can
be
.
It
is
also
agreed
that
Men
ought
to
do
good
,
for
it
is
more
eligible
to
do
nothing
than
to
do
Evil.
But
what
that
is
,
which
in
general
we
call
Good
,
to
whom
and
at
what
time
we
ought
to
do
it
,
this
is
not
so
well
understood
ordinarily
.
A
great
Part
of
every
Man's
Business
in
the
World
is
with
and
about
Men
:
And
therefore
most
of
the
Duties
,
which
God
hath
enjoyned
him
,
relate
to
them
:
And
his
Happiness
no
less
depends
on
his
Discharge
of
these
Duties
than
any
others
.
For
,
Justice
and
Charity
,
Faithfulness
and
Gratitude
are
as
necessary
Conditions
of
Eternal
Life
as
the
Worship
of
God
.
In
the
Text
we
are
instructed
what
our
Carriage
should
be
to
all
Men
,
and
exhorted
to
it
.
And
our
Instruction
is
delivered
us
so
short
,
and
yet
so
full
and
plain
;
and
the
Exhortation
is
founded
on
so
clear
and
strong
Reason
,
that
if
we
will
consider
,
we
cannot
but
understand
our
Duty
,
and
if
we
do
,
we
shall
certainly
resolve
,
that
it
's
good
and
necessary
to
practise
it
.
Therefore
.
This
Particle
shewsthe
Text
to
be
an
Inference
or
Conclusion
drawn
from
what
was
said
before
.
The
Coherence
of
Scripture
is
very
dark
in
the
Epistles
.
It
is
usual
in
the
stile
of
this
facred
Book
to
fall
from
one
thing
to
another
immediately
,
and
as
it
were
accidentally
,
and
without
continuation
of
a
long
Discourse
:
But
the
reference
which
this
Conclusion
has
to
the
Context
seems
to
be
this
;
The
Apostle
in
the
beginning
of
the
Chapter
had
perswaded
the
Galatians
to
a
gentle
tender
Carriage
towards
their
faulty
Brethren
,
and
to
bear
one
anothers
Burdens
:
Also
to
a
grateful
and
liberal
Retribution
to
their
Spiritual
Instructors
.
To
enforce
these
Particulars
,
he
uses
an
Argument
,
which
perswades
to
all
sorts
of
good
Actions
;
Whatsoever
,
says
he
,
a
Man
soweth
,
that
shall
be
also
reap
;
i.
e.
according
as
a
Man
acts
,
it
shall
be
with
him
;
as
his
carriage
is
now
,
his
condition
shall
be
hereafter
,
But
that
they
might
not
lose
their
reward
,
by
giving
over
well-doing
,
he
exhorts
them
to
Constancy
.
And
that
they
might
not
think
it
long
before
it
come
,
He
tells
them
,
they
shall
receive
what
they
expect
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
Gods
time
,
that
which
Divine
Wisdom
has
set
,
and
is
therefore
certain
and
the
best
time
.
After
these
Arguments
he
concludes
with
the
Text.
As
we
have
therefore
Opportunity
,
let
us
do
good
unto
all
Men
,
especially
unto
them
who
are
of
the
Houshold
of
Faith
;
i.
e.
Since
Men
shall
be
rewarded
according
to
their
Works
,
and
they
that
continue
to
do
well
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
which
is
Honourable
and
Worthy
,
Handsome
and
Becoming
,
shall
not
fail
of
a
great
Recompence
from
God
,
let
us
do
that
which
is
good
and
beneficial
to
Men
,
to
all
Men
,
and
especially
to
Christians
as
Opportunity
serves
.
I
will
briefly
gloss
on
the
Words
.
Therefore
;
That
which
follows
is
by
its
own
Light
known
to
be
good
,
it
's
a
Principle
,
which
evinces
it's
own
truth
and
goodness
.
However
,
the
Apostle
takes
in
Arguments
from
without
to
enforce
it
.
It
's
good
to
take
all
ways
to
perswade
and
engage
Men
to
Vertue
,
to
use
all
Arguments
to
convince
and
move
them
.
Exhortations
to
Vertue
are
as
rational
and
accountable
as
any
other
thing
.
They
are
Conclusions
drawn
from
as
clear
and
evident
Principles
as
any
.
For
,
let
it
be
laid
down
,
as
it
cannot
be
denied
or
doubted
,
that
Man
is
of
such
a
Nature
,
and
set
in
such
Circumstances
to
God
,
and
to
other
Men
;
And
all
the
Vertues
that
were
ever
commended
by
the
Heathens
,
and
commanded
in
the
Religion
of
Christ
,
will
necessarily
result
.
Man
never
acts
with
so
much
Reason
,
can
never
give
so
good
an
account
of
himself
,
as
when
he
is
in
the
practice
of
Vertue
in
general
,
particularly
Doing
good
,
&c.
Let
us
.
These
words
ever
imply
that
something
may
and
ought
to
be
done
,
no
Exhortation
,
but
supposes
that
:
Wisdom
never
requires
what
is
in
it self
Impossible
,
nor
exhorts
them
who
are
utterly
Impotent
and
can
do
nothing
.
Again
,
Let
us
.
The
Apostle
is
not
of
their
Number
,
who
bind
heavy
Burdens
to
lay
on
other
Mens
Shoulders
,
but
themselves
will
not
touch
them
with
one
of
their
Fingers
.
He
requires
nothing
of
others
which
he
does
not
himself
.
He
does
that
which
he
enjoyns
them
,
and
so
engages
them
by
his
Example
as
well
as
his
Counsel
.
As
we
have
opportunity
.
Time
and
Season
are
carefully
to
be
observed
.
Time
is
absolutely
necessary
to
every
Action
,
and
Season
is
necessary
to
the
well
doing
of
it
.
It
is
as
the
Wind
and
Tide
,
that
makes
the
Work
easier
and
quicker
when
it
is
with
us
:
We
can
do
more
and
with
less
Pains
,
when
we
strike
in
with
Opportunity
.
We
may
be
said
to
have
on
Opportunity
in
general
,
whenever
we
can
do
any
thing
;
more
particularly
and
properly
,
when
we
are
assisted
by
such
an
happy
concurrence
of
all
other
External
Causes
and
Circumstances
,
on
which
our
Action
depends
,
as
we
can
do
it
best
;
i.
e.
1st
,
When
that
Action
is
most
convenient
and
suitable
to
us
in
that
Condition
.
2dly
,
When
it
will
be
done
with
least
pains
and
difficulty
.
And
,
3dly
,
with
most
certainty
,
wen
our
Endeavours
will
be
most
effectual
.
A
Time
,
when
any
Action
is
the
best
,
or
as
good
as
any
that
can
be
done
,
is
the
season
of
that
Action
;
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Opportunity
simply
so
called
.
And
when
that
action
is
not
only
the
best
that
can
be
done
,
but
can
also
be
best
done
at
that
time
,
this
is
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
good
Opportunity
.
The
former
we
find
,
Heb.
11.
15.
the
latter
,
in
St.
Mat.
26.
16.
All
our
Actions
depend
,
1st
,
on
our
own
Power
,
the
inward
Principle
from
whence
they
proceed
;
2dly
,
on
the
Concurrence
of
Divers
External
Causes
,
which
make
us
act
with
more
ease
,
and
in
less
time
,
and
more
surely
to
effect
what
we
endeavour
.
According
to
this
,
we
may
be
said
to
have
an
Opportunity
of
doing
good
to
Men
,
whenever
we
can
do
it
,
and
when
we
have
so
much
assistance
from
External
Causes
,
as
that
we
can
best
,
i.
e.
with
most
ease
,
and
quickness
and
certainly
do
what
we
intend
.
As
,
i.
e.
When
and
whilst
,
as
soon
and
as
oft
as
we
have
Opportunity
.
Do
not
over-run
,
do
not
stay
behind
,
but
accompany
the
Season
,
take
the
Tide
,
set
up
your
Sails
when
the
Wind
is
with
you
,
lose
no
time
,
slip
no
opportunity
;
and
whilst
that
lasts
let
us
continue
,
up
and
be
doing
with
the
first
Light
,
and
hold
on
till
the
Night
come
when
no
Man
can
Work
.
Let
us
do
.
Let
us
not
only
think
of
doing
good
,
and
talk
,
but
do
:
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Let
it
be
our
Work
,
our
Business
,
our
Trade
,
that
in
which
we
employ
our selves
;
the
word
implies
Care
and
Diligence
,
and
perhaps
Pains
in
acting
:
The
thing
to
be
done
(
Good
)
requires
more
Power
to
effect
it
than
Evil
does
:
Very
impotent
things
can
do
great
Mischiefs
,
but
they
must
be
Powerful
that
do
any
great
Good
.
Besides
;
We
had
need
thus
to
work
in
this
Business
of
doing
Good
,
because
we
shall
find
Difficulty
,
and
meet
with
Opposition
in
it
.
Our
corrupted
Natures
are
very
backward
to
it
,
it
is
contrary
to
the
Practice
of
this
degenerate
World
.
Let
us
use
our
Endeavour
to
do
what
we
can
.
And
let
none
reflect
on
the
Wisdom
of
that
Divine
Spirit
,
by
which
St.
Paul
writ
:
nor
so
deny
their
own
Sense
,
as
to
say
they
can
do
nothing
,
this
is
but
a
Plea
for
Idleness
and
Unwillingness
to
do
good
,
by
the
same
reason
they
may
also
say
,
they
cannot
walk
,
nor
speak
:
For
,
all
our
Power
,
both
for
the
one
and
the
other
,
is
from
God
originally
.
But
what
is
that
which
we
are
to
do
?
Let
us
do
Good
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
i.
e.
that
which
is
profitable
,
behooveful
,
beneficial
,
and
advantagious
:
By
this
Word
we
are
here
and
every
where
(
when
it
is
used
of
Creatures
)
to
understand
that
which
conduces
to
the
Preservation
and
Perfection
of
their
Beings
and
Powers
.
When
we
call
any
thing
good
,
we
refer
it
always
to
something
or
other
.
Here
it
is
applied
to
Men
,
and
we
understand
by
it
particularly
Wisdom
and
Vertue
,
inward
Quiet
and
Pleasure
,
Life
and
Health
,
and
all
those
Circumstances
,
which
contribute
towards
the
getting
and
securing
of
these
Perfections
.
Briefly
,
that
which
has
a
tendency
to
Man's
attaining
his
End
,
his
Perfection
and
Happiness
,
that
we
call
Good
.
To
do
Good
to
Men
,
is
to
do
those
Actions
,
which
tend
to
make
them
as
perfect
as
is
possible
for
them
and
to
bring
them
into
the
happiest
Circumstances
they
can
be
in
.
Vnto
all
Men
,
i.
e.
not
to
our selves
only
,
but
to
them
that
partake
of
our
Nature
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
A●●
.
This
doubtless
means
Men.
But
yet
our
Kindness
to
them
is
not
exclusive
of
other
inferior
Animals
:
The
good
Mom
is
merciful
to
his
Beast
.
And
as
the
Ointment
poured
on
Aaron'
s
Head
,
ran
down
to
the
lowest
●●m
of
his
Garinent
;
so
the
Beneficence
of
a
good
Man
is
so
diffusive
,
that
it
reaches
the
lowest
parts
of
the
Creations
of
God
,
of
which
(
according
to
Philo
)
the
High-Priest's
Vestment
was
an
Emblem
.
Indeed
our
Goodness
(
as
the
Psalmist
speaks
)
extends
not
unto
God
,
and
very
little
to
Angels
,
farther
than
it
excites
and
occasions
their
greater
Joy
:
But
it
may
to
the
Saints
that
are
on
Earth
,
and
to
all
our
Brethren
,
the
Sons
of
Adam
,
and
to
the
Cro●tures
of
a
lower
kind
,
which
God
has
made
to
serve
us
.
But
our
Apostle
here
means
Men
,
all
that
have
rational
Souls
,
and
Bodies
of
the
same
Make
with
our selves
,
and
capable
of
as
great
Happiness
or
Misery
.
He
requires
us
to
do
Good
to
all
these
,
to
exclude
none
,
whether
they
be
Acquaintance
or
Strangers
,
our
Countrey-men
or
Foreigners
,
Friends
or
Enemies
;
all
,
tho
of
contrary
Persuasions
,
or
of
bad
Practices
;
all
and
every
one
.
We
are
to
aim
at
the
Happiness
of
every
Man
,
to
endeavour
the
Perfection
and
good
State
of
All.
An
unlimited
Love
,
an
unconsined
Charity
is
here
required
;
and
a
selfish
,
or
a
contracted
Affection
are
here
excluded
;
where-ever
Man
is
,
Love
is
to
be
.
But
is
there
no
difference
to
be
made
?
Yes
,
in
case
of
a
Competition
of
opposite
Interests
,
some
are
to
be
preferred
above
and
before
others
:
So
the
Apostle
directs
in
the
following
Words
;
Especially
to
them
who
are
of
the
Houshold
of
Faith
,
i.
e.
who
are
of
the
Houshold
or
Family
of
God
by
Faith
,
(
as
Grotius
expounds
it
)
i.
e.
the
Children
and
Servants
of
God
,
which
they
are
in
an
especial
manner
,
who
believe
and
obey
the
Gospel
,
the
Disciples
and
Followers
of
Christ
Jesus
,
whose
Life
was
in
nothing
more
remarkable
,
in
nothing
so
imitable
by
us
,
as
in
Benignity
,
and
Kindness
,
and
universal
Charity
.
They
who
by
Faith
obey
him
,
are
of
the
Family
of
God
,
God
takes
especial
care
and
provides
for
them
;
he
takes
them
,
as
it
were
,
under
his
Roof
and
Harbour
:
They
profess
and
practise
the
best
Religion
in
the
World
:
And
altho
they
may
be
ignorant
of
,
or
mistaken
in
some
Matters
;
yet
they
believe
and
understand
so
much
as
makes
them
deny
Vngodliness
,
and
worldly
Lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
this
present
World
;
to
love
other
Men
so
,
as
they
do
to
them
,
as
themselves
would
be
dont
●o
by
them
;
and
to
love
and
trust
in
their
God
,
who
made
,
and
redeem'd
,
and
sanctifies
,
and
will
eternally
save
them
.
Let
them
be
of
the
Eastern
or
Western
Church
,
let
them
dwell
in
the
North
or
South
,
let
their
Differences
be
what
they
will
,
if
they
be
as
I
have
described
,
they
are
the
chief
Objects
of
our
Care
and
Benevollence
.
We
are
to
do
good
to
them
chiefly
,
tho
not
only
.
Having
thus
briefly
gloss'd
on
all
the
Words
,
I
shall
treat
chiefly
of
that
Clause
,
Let
us
do
Good
into
All
,
i.
e.
to
the
Community
of
Mankind
,
and
to
all
Particulars
.
A
Man
may
be
deceived
whilst
he
is
contemplating
Generals
only
,
unless
he
descend
to
Particulars
.
An
Idea
of
Human
Nature
is
a
lovely
thing
;
no
Man
thinks
of
it
,
but
is
pleased
with
it
in
general
,
he
hath
no
malice
against
it
:
But
we
must
also
consider
it
particularly
,
as
it
is
subjected
in
this
or
that
Man
.
A
Man
may
be
Aliquis
in
omnibus
,
&
nullus
in
singulis
,
in
respect
of
his
Love
,
as
well
as
his
Knowledg
.
We
must
do
good
to
the
Generality
of
Mankind
,
but
we
must
also
do
good
to
Particulars
.
Again
;
We
must
be
beneficent
to
this
,
and
that
,
and
the
other
Man
,
but
yet
always
with
respect
to
the
rest
of
Mankind
.
Our
particular
Affection
must
not
exclude
our
Regard
to
the
Community
.
On
the
other
side
,
our
loving
and
doing
good
to
this
,
or
that
,
or
the
other
Person
,
must
consist
with
,
and
be
determin'd
and
bounded
by
our
doing
good
unto
all
Men.
This
is
founded
on
that
received
Principle
,
The
greatest
Good
is
to
be
preferred
;
and
it
is
a
greater
Good
which
reaches
more
,
than
that
which
belongs
to
fewer
:
And
caeteris
paribus
,
that
is
better
which
is
good
to
all
,
than
that
which
is
only
good
to
some
.
In
treating
of
this
Argument
,
I
shall
enquire
:
-
1.
What
that
is
which
is
Good
to
Man
.
-
2.
By
what
means
we
can
contribute
to
it
.
-
3.
Free
the
Apostle's
sense
from
some
Difficulties
.
-
4.
Offer
some
Considerations
that
may
engage
us
all
to
the
Practice
of
this
great
and
good
Duty
.
1.
In
answer
to
our
first
Enquiry
.
That
in
general
is
Good
to
Man
,
which
is
either
his
Perfection
,
or
which
has
a
Tendency
to
it
;
that
has
the
Goodness
of
the
End
,
this
of
the
Means
.
Here
we
are
to
consider
,
that
Man
is
made
up
of
two
Natures
,
of
various
Powers
and
Faculties
;
that
one
of
these
Natures
is
superiour
to
the
other
,
and
some
of
these
Faculties
are
subservient
to
the
other
:
that
when
we
speak
of
Perfection
,
we
intend
the
Perfection
of
the
whole
,
and
have
special
regard
to
that
which
is
principal
and
supream
,
the
Soul
of
Man
.
For
,
tho
the
Body
has
its
Perfections
and
Goods
,
yet
if
these
be
not
consistent
with
,
and
subservient
to
the
Soul
,
they
are
of
no
account
.
We
are
not
therefore
so
much
to
consider
our
lower
Appetites
,
and
the
State
of
the
Body
in
this
Discourse
,
but
as
it
is
serviceable
to
Knowledg
and
Wisdom
,
to
a
Determination
of
our selves
according
to
Reason
,
to
the
good
Government
of
our
Wills
and
Affections
,
and
contributes
to
that
Joy
and
Peace
,
which
is
consequent
on
Vertue
and
Goodness
.
Nor
is
any
State
of
our
Body
,
or
any
outward
Condition
to
be
accounted
good
but
evil
,
which
does
disserve
and
hinder
us
either
in
the
use
of
our
Understandings
,
or
in
the
Government
of
our
Wills
and
Appetites
.
If
it
do
not
further
and
promote
these
things
,
it
is
not
good
to
us
,
as
Men.
I
will
more
particularly
speak
my
meaning
in
these
few
Propositions
.
1.
Man's
Perfection
consists
in
a
good
,
i.
e.
a
clear
,
distinct
,
full
and
quick
underderstanding
of
all
those
things
that
are
within
his
Compass
:
particularly
in
the
Knowledg
of
God
,
and
of
himself
,
and
of
the
Rules
and
Reasons
of
his
own
Actions
.
2.
In
a
Will
constantly
following
what
is
Good
.
In
the
Guidance
and
Government
of
his
Affections
,
his
Appetite
and
Inclinations
,
his
Intentions
and
Resolutions
,
and
all
Principles
of
Action
,
according
to
his
best
and
clearest
Knowledg
.
Particularly
,
in
the
exercise
of
a
natural
,
rational
,
hearty
Religion
,
in
a
constant
and
even
Fervency
of
Devotion
toward
God
;
also
in
the
Inclinations
,
Habits
and
Practices
of
Vertue
:
which
refers
to
Men
,
all
which
is
summ'd
up
in
Love
and
Goodwill
.
3.
In
that
Joy
and
Peace
,
that
Tranquillity
and
Satisfaction
which
is
the
Companion
of
an
Understanding
so
enlightened
,
and
a
Will
so
directed
.
4.
That
is
a
good
State
and
Temper
of
Body
,
which
will
not
obstruct
and
hinder
,
but
assist
and
be
instrumental
and
serviceable
to
the
Soul
in
all
these
things
.
Natural
Life
,
and
Health
and
Strength
,
and
such
like
are
the
Bodies
Goods
;
which
are
then
good
to
Man
,
when
they
serve
the
Ends
aforesaid
,
when
they
minister
to
Rellgion
and
Vertue
,
to
Knowledg
and
Goodness
.
5.
Those
outward
Circumstances
,
an
Estate
and
Reputation
,
and
such
like
,
are
the
best
,
which
most
help
us
to
obtain
,
to
secure
and
use
the
Perfections
before
named
;
when
they
tend
to
increase
our
Religion
toward
God
,
or
our
Charity
to
Men
,
and
minister
to
our
Devotions
and
Vertue
,
as
a
competent
Estate
,
and
a
clear
Reputation
have
an
Aptitude
to
do
.
All
that
's
good
to
Man
in
any
respect
,
must
be
either
subservient
,
or
at
least
consistent
with
this
;
therefore
a
Gratification
of
the
sensitive
Appetite
,
if
it
prove
prejudicial
to
Vertue
and
the
Soul
,
is
not
good
,
but
evil
to
the
Man
:
And
an
Estate
may
be
for
hurt
to
the
Owner
thereof
,
as
Solomon
speaks
.
God
many
times
doth
good
to
us
,
when
he
withholds
Estates
,
or
Health
,
or
Reputation
from
us
.
For
,
thereby
he
cures
us
of
many
Maladies
,
rids
us
of
many
Vices
.
And
so
amongst
Men
,
they
that
have
Power
over
others
,
and
understand
which
are
the
best
Methods
to
promote
their
Happiness
,
do
it
very
often
by
inflicting
some
Penalty
,
and
by
debarring
them
of
some
Gratification
of
one
or
more
of
their
Appetites
.
But
we
must
see
that
this
be
not
a
Cloak
for
Maliciousness
:
we
must
not
pretend
that
to
be
a
Kindness
,
which
is
not
;
nor
say
we
act
from
Charity
,
and
with
Intention
to
make
others
happy
,
when
we
act
from
Revenge
;
when
Peevishness
,
or
Malice
,
are
the
true
Principles
of
what
we
do
.
We
consider
Man
all
this
while
in
his
present
State
,
but
we
are
also
to
consider
him
in
reference
to
the
future
:
And
in
that
respect
we
attribute
as
great
Perfection
to
him
,
as
we
can
suppose
him
capable
of
;
that
he
is
there
freed
from
all
the
Imperfection
,
under
which
the
best
Men
labour
here
,
and
delivered
from
those
bad
Circumstances
,
from
which
the
most
fortunate
Men
are
not
exempted
in
this
Life
.
Thus
I
have
given
a
short
Summary
of
what
's
good
to
Man
;
and
you
will
see
the
Reason
in
the
following
Discourse
,
why
I
have
made
such
particular
and
distinct
mention
of
that
which
is
a
subordinate
,
and
that
which
is
a
principal
and
final
Good
,
of
that
which
is
good
to
a
part
,
and
to
the
whole
.
II.
I
now
proceed
to
shew
what
are
those
ways
in
which
one
Man
may
do
good
to
another
.
They
are
of
two
sorts
;
either
such
as
are
mediate
,
and
which
by
means
of
others
;
or
immediate
,
and
by
himself
are
done
.
Of
the
first
sort
are
our
hearty
Desires
and
Prayers
to
God
,
that
he
would
do
them
good
;
and
also
when
we
live
so
good
Lives
,
as
God
is
pleased
to
testify
his
Acceptance
of
them
,
by
shewing
Mercy
to
our
Family
,
Kindred
,
or
Country
.
Thus
the
Posterity
of
Abraham
obtained
great
Mercies
for
his
sake
.
Of
this
kind
also
are
our
Persuasions
and
Intreaties
with
Men
on
the
behalf
of
others
,
when
we
prevail
with
others
to
do
them
that
Good
,
which
our selves
could
not
.
To
this
also
appertains
the
making
of
good
and
true
Reports
,
and
giving
just
,
but
fair
Characters
of
Men.
When
we
give
any
Character
of
another
Man
,
it
must
be
a
good
one
,
so
far
as
is
consistent
with
Truth
and
Justice
:
we
must
always
speak
true
,
and
never
ill
of
any
Man
,
unless
it
be
the
best
Method
to
make
him
wise
and
good
,
or
it
may
be
necessary
for
the
publick
Good
,
or
the
Information
of
that
Man
,
to
whom
we
are
most
obliged
.
This
is
a
way
to
increase
a
Man's
Power
,
and
enlarge
his
Opportunity
of
doing
Good
;
which
I
wish
that
all
,
who
falsly
,
or
but
groundlesly
calumniate
others
,
would
consider
.
Let
all
that
needlessly
carry
about
little
Stories
of
the
Miscarriages
and
Imperfections
of
their
Brethren
,
and
uncover
their
Nakedness
,
only
to
gratify
their
own
,
or
their
Companions
ill
Nature
,
remember
they
do
a
great
Mischief
.
These
are
the
ways
we
take
to
do
Men
good
in
,
by
the
Mediation
of
others
.
The
other
by
our selves
are
these
three
.
1.
Discourse
:
By
this
we
inform
the
ignorant
,
rectify
the
mistaken
,
satisfy
the
doubtful
,
compose
the
unquiet
,
moderate
the
vehement
,
excite
the
dull
,
revive
the
languishing
.
In
short
,
by
Discourse
,
we
may
direct
and
persuade
Men
to
be
wise
and
good
,
we
may
minister
to
their
Peace
and
Joy
,
we
may
end
Quarrels
.
I
need
add
no
more
,
because
we
are
all
as
sensible
of
the
Beneficialness
of
a
good
Tongue
,
as
we
are
of
the
Mischievousness
of
a
bad
one
.
2.
The
Communication
of
our
Estates
,
or
the
use
of
our
Power
,
or
Interest
,
or
Skill
for
the
Relief
of
others
.
By
this
means
,
how
does
the
Oppressed
rejoice
,
and
the
heart
of
the
Poor
sing
?
The
Prisoner
triumphs
in
his
Liberty
,
and
the
Poor
that
he
has
got
an
Alms
,
&c.
The
3.
is
Example
;
which
has
a
powerful
,
and
a
large
and
lasting
Instuence
.
For
Examples
do
more
particularly
,
and
sensibly
instruct
,
more
powerfully
convince
and
perswade
,
more
strongly
incline
,
and
surely
ingage
and
determine
us
to
wise
and
good
Practices
than
Discourses
themselves
.
Man
doth
so
naturally
imitate
,
that
he
is
very
prone
to
do
whatsoever
he
sees
done
;
and
thus
Religion
and
Vertue
may
be
propagated
from
one
to
another
,
till
it
hath
spread
over
a
Kingdom
,
nay
over
the
whole
World
,
and
may
be
derived
from
one
Age
and
Generation
to
another
.
We
and
all
the
World
are
sensible
of
excellent
Advantages
we
have
received
from
the
holy
and
vertuous
Examples
of
those
that
have
liv'd
hundreds
,
thousands
of
Years
since
.
Thus
I
have
briefly
enumerated
the
general
ways
,
wherein
one
Man
may
do
good
to
another
;
which
I
have
so
particularly
done
for
these
Reasons
.
1.
That
we
having
a
true
,
large
and
comprehensive
Notion
of
all
that
's
good
to
Man
,
and
what
we
can
do
to
attain
it
,
might
not
confine
our selves
to
endeavour
after
some
one
particular
Good
,
but
might
seek
the
Good
of
Man
in
it's
greatest
Extent
and
Latitude
;
which
will
give
us
this
Advantage
,
that
we
shall
never
be
unimployed
in
this
good
Work
,
but
when
we
cannot
be
good
to
Men
in
one
kind
,
we
may
in
another
.
Sometimes
,
when
we
cannot
instruct
Men
,
and
rectify
their
Mistakes
immediately
;
yet
we
may
innocently
divert
and
please
them
at
present
,
and
make
way
for
their
considering
what
we
shall
say
another
time
.
By
this
also
we
shall
be
satisfied
,
tho
we
be
not
doing
them
that
Good
we
most
desire
to
do
;
yet
if
we
desire
to
do
them
that
which
we
can
do
,
tho
we
cannot
make
them
richer
,
if
we
can
help
to
make
them
contented
(
which
by
our
Discourse
and
Example
we
may
)
it
may
satisfy
us
.
We
shall
in
this
case
do
to
them
,
as
Peter
and
John
to
the
lame
Man
that
asked
Money
;
they
had
no
Silver
nor
Gold
,
but
they
cured
him
of
his
Lameness
:
Or
tho
we
cannot
make
Men
wise
at
present
,
yet
if
we
can
make
them
innocently
merry
,
we
do
them
good
.
That
's
the
first
.
2.
That
by
our
distinct
Conceptions
of
the
several
Orders
and
Degrees
of
Good
,
we
might
be
kept
from
turning
Good
into
Evil.
How
many
are
there
that
by
their
Ignorance
of
this
intend
well
,
but
do
ill
to
Men
?
And
he
that
is
ignorant
,
that
considers
not
which
are
the
Goods
that
are
final
,
and
which
subordinate
;
which
are
for
the
whole
,
and
which
for
the
part
;
which
are
for
the
present
,
and
of
short
continuance
,
and
which
for
the
future
,
and
for
ever
,
is
very
prone
to
slide
into
this
Miscarriage
.
Such
a
Man
will
please
his
Child
,
or
Servant
,
or
Friend
,
by
a
fond
,
and
easy
,
and
importune
Compliance
with
his
Humor
,
which
is
to
gratify
him
at
present
,
but
by
this
deprives
him
of
those
lasting
Advantages
,
which
a
Father's
Correction
,
or
a
Master's
Rebuke
,
or
a
Friend's
Admonition
might
have
brought
.
He
pleases
his
Humor
,
but
perhaps
ruins
both
Soul
and
Body
,
and
had
been
much
more
kind
,
if
he
had
given
wholesom
,
tho
unpleasing
Counsel
.
That
's
the
second
.
3.
I
have
therefore
mentioned
these
things
so
particularly
,
that
we
might
be
instructed
to
lay
out
our
greatest
Care
and
Pains
,
and
use
our
utmost
Diligence
about
that
Good
which
is
greatest
and
best
,
that
we
may
not
spend
our selves
,
and
our
Time
upon
Trifles
and
Iesser
Matters
,
whilst
we
neglect
those
that
are
of
far
greater
concernment
to
them
:
For
,
by
understanding
that
Religion
and
Vertue
,
that
Knowledg
and
Goodness
are
most
essential
and
intrinsecal
to
the
greatest
Happiness
of
Man
,
we
shall
not
so
much
instruct
him
how
to
grow
rich
,
as
how
to
be
wise
and
good
;
nor
shall
we
be
so
diligent
to
cure
a
bodily
Disease
,
whilst
we
neglect
his
Vices
,
those
Distempers
of
Mind
.
4.
And
I
have
therefore
considered
all
the
several
Ways
wherein
we
can
do
Good
,
that
so
we
might
not
fail
to
do
all
that
we
can
,
nor
be
vainly
troubled
that
we
do
no
more
.
It
's
but
little
Good
that
any
Man
can
do
,
it
's
highly
reasonable
he
should
not
fail
in
any
of
that
;
and
it
would
be
foolish
to
grieve
he
doth
no
more
than
he
is
capable
of
doing
,
tho
this
is
the
Case
of
some
melancholy
and
scrupulous
Persons
.
Thus
we
see
what
use
to
make
of
what
has
been
already
discoursed
.
But
before
I
leave
this
Particular
,
let
me
add
this
,
That
in
all
we
do
for
the
Advantage
of
others
,
we
are
to
observe
three
things
:
1.
Our
own
Ability
,
and
the
Opportunity
we
shall
(
probably
)
have
to
effect
what
we
intend
:
for
if
our
Undertakings
be
not
proportion'd
to
our
Power
,
or
the
Assistance
of
concurrent
Causes
,
we
shall
not
accomplish
what
we
intend
,
we
shall
be
defeated
of
our
Purpose
,
and
labour
in
vain
,
which
we
ought
to
prevent
by
all
Means
.
2.
We
ought
to
consider
in
what
degree
and
order
that
which
we
aim
at
is
good
,
for
the
Reasons
already
mention'd
,
that
if
there
be
a
Competition
,
we
may
always
(
caeteris
paribus
)
prefer
that
which
is
best
,
and
may
subordinate
the
other
to
that
.
3.
We
must
also
have
a
regard
to
the
Necessity
,
the
Number
,
and
the
Valuableness
of
the
Persons
to
whom
we
intend
well
;
every
Man's
Prudence
will
serve
to
direct
him
by
these
Intimations
,
and
keep
him
within
the
Bounds
of
Justice
.
All
that
I
will
add
under
this
Consideration
is
,
the
Rule
our
Saviour
has
given
,
That
we
should
make
every
Man's
Case
our
own
;
for
naturally
Man
is
not
so
apt
to
consider
another
as
himself
.
This
will
both
excite
us
to
Diligence
,
and
make
us
charitable
.
But
to
conclude
this
Particular
:
If
any
Man
ask
me
,
What
that
is
,
that
every
one
can
and
must
do
for
all
and
every
Man
in
the
World
,
without
exception
?
I
answer
;
He
may
and
must
pray
to
God
,
that
they
may
be
good
Christians
in
this
Life
,
and
blessed
and
happy
in
the
future
.
We
must
pray
,
that
(
which
God
hath
declared
to
be
his
Will
)
All
Men
may
be
saved
,
and
come
to
the
knowledg
of
the
Truth
;
i.
e.
that
they
may
be
brought
to
believe
and
obey
the
Gospel
,
and
so
may
be
made
Partakers
of
everlasting
Life
and
Glory
.
Our
Liturgy
also
teaches
us
to
pray
,
that
God
would
have
Mercy
upon
all
Men.
But
I
need
not
prove
that
this
is
our
Duty
;
surely
there
's
none
that
owns
himself
a
Christian
,
or
but
a
Man
,
that
doubts
of
this
:
I
therefore
take
it
for
granted
,
and
will
infer
from
this
Concession
,
1.
That
every
Man
in
the
World
ought
to
desire
,
that
every
other
Man
may
be
good
and
vertuous
on
Earth
,
and
everlastingly
happy
in
Heaven
.
If
he
must
pray
for
this
,
that
implies
he
must
desire
it
;
and
if
he
do
pray
to
God
for
it
,
if
he
be
hearty
and
sincere
,
he
does
desire
it
.
2.
That
every
Man
ought
also
to
do
what
he
can
,
to
further
every
other
Man
's
present
Goodness
,
and
thereby
his
future
Happiness
.
If
he
be
a
Man
that
can
discourse
rationally
and
movingly
,
he
should
plainly
describe
their
Duties
to
the
Ignorant
,
and
passionately
exhort
the
Lazy
and
Careless
to
the
performance
of
them
.
Or
if
he
has
a
good
Pen
,
let
him
deliver
these
things
to
Posterity
,
which
are
useful
for
them
to
know
.
But
that
which
the
Unlearned
may
reach
,
is
to
live
a
religious
and
an
honest
Life
,
and
by
this
commend
the
Practice
of
Holiness
to
others
.
And
who
knows
how
far
the
Influence
of
one
poor
Man's
Goodness
may
reach
?
perhaps
to
both
the
Indies
,
and
the
furthest
parts
of
the
World
.
This
is
the
second
thing
I
infer
,
our
Endeavour
.
From
which
follows
by
way
of
Corollary
,
that
we
must
take
care
never
to
do
any
thing
that
interferes
with
our
Endeavour
after
every
other
Man's
Happiness
hereafter
,
and
his
Goodness
here
.
We
must
never
do
any
thing
that
's
inconsistent
with
Mens
being
good
Men
in
this
World
,
and
their
Happiness
in
that
to
come
.
But
that
's
not
all
that
is
implied
in
our
Endeavour
,
that
we
do
nothing
to
oppose
and
hinder
Men
from
being
good
and
happy
:
It
implies
also
,
that
we
do
that
which
is
serviceable
to
the
attaining
these
Ends
;
and
in
all
dealings
with
them
,
in
all
we
do
to
and
about
them
,
that
we
help
forward
their
Vertue
and
Happiness
;
that
either
by
more
remote
or
nearer
Methods
,
either
by
our selves
or
others
,
we
contribute
to
their
present
Holiness
,
and
their
Glory
in
the
Life
to
come
.
If
we
do
not
thus
,
we
are
inconsistent
with
our selves
,
and
our
Actions
contradict
each
other
;
we
are
acted
by
contrary
Passions
,
and
the
Principles
of
our
Actions
oppose
and
thwart
each
other
:
For
,
when
we
desire
Men
may
be
good
,
and
vertuous
,
and
everlastingly
happy
,
this
proceeds
from
Love
and
Good-will
;
but
when
we
design
to
punish
them
in
their
Bodies
,
or
to
diminish
their
Reputations
,
or
lessen
their
Estates
;
unless
this
be
in
order
to
their
great
Happiness
,
and
unless
we
intend
to
further
that
in
such
ways
,
we
do
not
act
from
Charity
but
Hatred
;
except
such
particular
Evils
be
in●licted
on
them
by
us
for
their
Amendment
,
and
with
especial
regard
to
their
everlasting
Salvation
,
we
are
not
charitable
,
but
malicious
:
And
if
it
be
so
,
we
are
at
variance
with
our selves
;
we
desire
Men
may
be
miserable
here
,
and
happy
hereafter
,
not
that
thereby
they
may
be
so
.
I
wish
that
which
I
have
here
said
,
may
not
be
a
Sanctuary
to
Uncharitableness
;
and
that
Men
will
say
,
they
intend
to
do
Men
some
greater
Good
by
the
Evils
they
lay
on
them
.
Landlords
oppress
their
Tenants
,
to
make
them
more
diligent
;
Masters
will
be
hard
,
severe
,
and
high
to
their
Servants
,
to
keep
them
in
their
due
Observance
;
Fathers
austere
to
their
Children
,
to
teach
them
Obedience
:
One
Man
will
eclipse
another
Man's
Reputation
,
that
he
may
not
have
an
opportunity
to
do
so
much
Mischief
as
he
might
,
if
he
was
unsuspected
.
It
's
well
if
these
be
not
meer
Excuses
of
Passion
and
ill
Nature
;
't
is
well
if
they
think
as
they
say
,
and
if
it
be
as
they
think
,
that
these
be
the
best
ways
to
secure
Men
from
those
Evils
.
But
I
fear
,
it
's
too
often
Peevishness
,
and
a
waspish
angry
Spirit
that
evaporates
,
and
is
not
employ'd
by
Religion
,
and
under
the
Conduct
of
Charity
,
nor
designs
any
Good
;
or
if
Good
be
intended
,
I
doubt
,
very
often
some
wiser
and
better
Method
might
be
taken
for
the
effecting
it
.
The
Apostle
tells
us
of
overcoming
Evil
with
Good
.
I
know
,
the
hypocritical
proud
Pharisees
,
those
false-hearted
Pretenders
,
were
sharply
rebuked
by
our
Saviour
;
and
I
doubt
not
but
there
are
such
in
our
Days
.
Only
let
's
be
cautious
we
do
not
over-hastily
condemn
Men
,
nor
inconsiderately
resolve
upon
the
Use
of
extreme
Remedies
,
till
the
Disease
seem
incurable
by
any
other
.
When
in
some
of
these
Ways
we
do
that
which
tends
to
bring
Men
nearer
Perfection
and
Happiness
,
we
do
them
Good
.
But
I
need
not
be
very
particular
in
this
,
because
every
Man's
Mind
will
faithfully
suggest
to
him
what
's
good
to
and
for
other
Men.
No
Man
that
is
inclined
to
do
Good
to
others
,
can
easily
be
ignorant
or
mistaken
.
All
the
Danger
is
in
these
two
Particulars
:
1.
That
he
should
only
consider
a
part
,
and
not
the
whole
,
or
the
present
only
,
without
reference
to
what
's
future
;
and
so
many
times
may
do
them
Hurt
instead
of
Good
.
I
have
endeavoured
to
prevent
this
Mistake
in
my
Explication
,
where
I
have
determin'd
those
Actions
to
be
good
to
others
,
which
conduce
to
the
obtaining
of
their
last
End
,
which
tend
to
make
them
perfect
and
happy
.
2dly
;
The
other
is
,
That
he
only
hath
regard
to
one
or
a
few
,
and
neglects
others
and
more
.
Now
the
Text
directs
us
here
also
,
and
teaches
us
to
do
Good
to
all
Men
,
which
is
a
Principle
of
great
Wisdom
and
Justice
;
and
that
Man
who
observes
it
,
and
hath
attain'd
to
this
Disposition
,
to
regard
Universality
,
to
take
unto
his
Thoughts
the
Concerns
of
all
Men
,
he
will
govern
himself
in
his
Carriage
to
them
discreetly
.
He
will
be
just
and
impartial
in
his
Dealing
;
he
will
not
,
out
of
a
too
particular
respect
,
neglect
a
more
common
publick
Good
;
will
not
,
to
serve
one
or
a
few
,
disserve
and
prejudice
,
nay
,
or
be
mindless
of
the
Concerns
of
the
Community
,
of
many
.
He
that
lives
by
this
Rule
,
so
to
do
Good
to
one
Man
,
as
remembring
he
must
do
so
to
all
,
he
will
neither
be
guilty
of
Littleness
and
Contractedness
of
Mind
,
nor
of
Partiality
;
and
he
that
escapes
these
Rocks
,
he
steers
his
Course
well
and
wisely
.
And
not
only
so
,
but
he
acts
generously
and
bravely
,
and
so
as
to
deserve
Praise
.
He
that
designs
the
Good
of
the
World
,
and
intends
the
Welfare
of
Mankind
,
and
considers
himself
as
one
little
part
of
the
great
Compages
,
(
as
indeed
he
is
)
and
never
separates
his
own
particular
Interests
from
the
Order
they
have
to
the
rest
of
the
Universe
;
this
Man
,
as
he
apprehends
truly
,
and
judges
right
,
and
as
he
acts
both
wisely
and
justly
,
so
he
also
acts
nobly
and
generously
.
Every
Man
may
be
useful
to
another
in
all
these
respects
,
and
for
all
the
purposes
I
mention'd
,
and
may
contribute
very
much
to
his
Happiness
.
He
may
also
in
all
these
ways
retard
and
obstruct
the
Happiness
of
others
,
and
promote
their
present
and
future
Misery
.
We
all
have
experienced
the
Advantages
of
Discourse
,
which
(
as
I
have
shewed
)
instructs
Ignorance
,
convinces
Mistake
,
satisfies
Doubts
,
composes
Unquietness
,
moderates
Vehemence
,
excites
Dulness
,
refreshes
Memory
;
it
both
directs
and
persuades
us
to
Vertue
,
inclines
to
Benevolence
,
assists
our
Joy
,
and
increases
Pleasure
.
And
there
is
none
but
is
sensible
what
a
good
Name
is
,
and
hath
been
not
only
pleased
,
but
also
greatly
assisted
in
doing
good
Offices
,
by
a
good
Report
.
I
need
not
mind
any
that
has
liv'd
in
the
World
any
time
,
how
instrumental
an
evil
Tongue
may
be
to
the
Ruine
of
others
;
how
by
blasting
their
Reputation
,
it
obstructs
their
doing
Good
;
how
it
may
seduce
Men
into
Mistakes
and
Lies
,
and
rob
them
of
common
Sense
;
how
it
may
disturb
their
Peace
,
and
●ire
Mens
Minds
with
turbulent
and
hellish
Passions
.
Again
;
Good
Examples
do
more
effectually
,
i.
e.
more
sensibly
and
particularly
teach
and
instruct
,
more
powerfully
convince
and
persuade
,
more
surely
incline
,
and
engage
,
and
determine
us
to
good
Practices
,
than
Discourses
themselves
.
And
nothing
hath
more
Influence
on
us
to
make
us
wicked
,
and
to
lead
us
into
Ways
of
Evil
and
Mischief
,
than
an
ill
Example
:
Nothing
doth
more
insinuate
into
our
Thoughts
,
and
insensibly
,
but
forcibly
draw
us
to
wicked
Practices
.
Nothing
more
encourages
and
emboldens
Men
to
Sin
,
than
to
see
others
committing
it
.
I
do
not
say
all
,
but
I
am
sure
much
of
the
Wickedness
of
the
World
comes
by
Imitation
and
Example
.
And
lastly
;
When
a
Man
doth
,
as
Job
said
he
did
,
deliver
the
Poor
that
cries
,
the
Fatherless
,
and
him
that
hath
none
to
help
him
;
is
Eyes
to
the
Blind
,
and
Feet
to
the
Lame
;
breaks
the
Jaws
of
the
Oppressor
,
and
plucks
the
Spoil
out
of
his
Teeth
,
&c.
Now
that
they
are
delivered
from
their
Bondage
,
or
drudging
for
necessary
Supports
of
Life
,
they
are
vacant
for
the
Employments
of
their
Mind
,
and
can
have
time
to
pursue
after
greater
Goods
,
and
better
Enjoyments
,
and
those
which
contain
more
of
Happiness
.
On
the
contrary
;
he
that
hurts
the
Body
,
or
spoils
the
Estate
,
or
abridges
the
Liberties
of
others
,
how
doth
he
hinder
and
obstruct
Mens
Happiness
,
by
diverting
them
from
Attendance
on
their
highest
and
principal
Concerns
,
to
low
Services
,
and
ministring
to
the
Body
?
And
there
is
no
Considering-Man
will
doubt
,
but
that
a
good
Man
by
his
holy
and
vertuous
Life
,
by
his
powerful
Intercessions
with
God
,
doth
Good
not
only
to
himself
,
but
others
;
nor
to
a
few
,
but
many
;
not
to
the
present
Age
alone
,
but
Posterity
shall
call
him
Blessed
.
Thus
Noah
,
and
Abraham
,
and
Moses
,
and
David
,
were
Blessings
to
the
whole
Nation
of
the
Jews
;
and
not
to
them
only
,
but
the
Gentiles
also
have
fared
the
better
for
these
Mens
Goodness
.
This
is
a
short
Delineation
of
the
several
Particulars
,
wherein
one
Man
may
be
advantaged
by
another
,
and
of
the
Ways
wherein
that
can
be
done
.
To
conclude
this
;
We
must
contribute
what
we
can
to
the
greatest
Happiness
and
Perfection
of
Man
,
and
do
the
greatest
Good
we
can
;
and
all
other
lesser
and
inferior
Goods
must
be
dispens'd
and
imparted
,
or
with-held
by
us
,
according
as
either
of
these
will
most
contribute
to
his
Perfection
,
to
his
being
wise
and
holy
,
religious
and
vertuous
here
,
and
everlastingly
blessed
and
glorious
hereafter
in
the
future
State
.
The
greater
Good
is
then
in
this
Case
to
regulate
our
Actions
.
Let
us
so
distribute
our
Alms
,
or
give
our
Counsel
,
or
lend
our
Help
to
any
,
as
most
to
further
their
Vertue
and
Happiness
.
Let
us
take
care
,
that
by
such
things
we
do
not
set
Men
at
further
distance
from
Heaven
;
as
we
do
,
when
we
instruct
a
wicked
Man
so
as
by
our
Advice
he
accomplishes
his
ill
Designs
;
or
if
we
bestow
our
Alms
on
an
idle
Person
,
and
thereby
maintain
him
in
his
Sloth
.
I
add
;
Let
us
look
that
in
all
we
do
to
others
,
we
still
have
an
eye
to
their
great
Happiness
,
and
intend
somewhat
more
in
every
Act
of
ours
,
than
to
bestow
on
them
some
present
and
particular
Advantage
.
Let
us
aim
not
only
at
the
Gratification
of
an
inferior
and
bodily
Appetite
,
but
at
the
Advantages
of
the
Soul
,
of
Vertue
and
Goodness
,
of
present
,
and
of
future
and
everlasting
Happiness
.
If
we
keep
this
still
in
our
Eye
,
we
shall
both
do
more
Good
,
and
more
certainly
do
Good
,
than
otherwise
we
should
.
This
then
is
the
Sum
;
Let
us
do
any
Good
,
every
Good
,
all
the
Good
we
can
,
to
All
;
still
preferring
the
greater
in
case
of
Competition
,
and
subordinating
all
the
lesser
to
that
which
is
principal
,
at
least
,
taking
care
that
they
be
consistent
with
,
and
never
opposite
to
it
.
III.
I
propounded
to
remove
some
Difficulties
which
lie
against
our
doing
Good
to
all
Men
:
Two
of
the
greatest
I
think
of
,
are
these
:
1.
Then
we
must
inflict
Evil
on
none
:
We
must
not
oppose
an
Enemy
,
nor
prosecute
an
Offender
,
nor
punish
a
Malefactor
,
which
is
altogether
unusual
,
and
indeed
impracticable
;
for
there
is
no
living
on
Earth
,
if
this
may
not
be
.
2.
If
it
must
be
our
Business
to
do
Good
to
all
Men
,
this
will
take
us
off
from
that
Regard
to
our selves
,
and
our
own
particular
Interests
,
which
it
's
both
natural
and
allowable
for
us
to
mind
;
we
should
rather
,
as
we
are
exhorted
,
study
to
be
quiet
,
and
to
do
our
own
Business
.
First
;
I
have
already
in
my
Explication
very
much
prevented
the
former
of
these
Objections
:
All
that
I
need
to
say
further
is
,
That
tho
we
are
enjoined
to
do
Good
to
All
,
yet
this
does
not
require
we
should
do
no
Ill
to
some
;
but
rather
enforce
that
on
us
;
where
it
is
the
necessary
or
best
Method
to
further
their
Happiness
,
to
make
them
vertuous
and
wise
,
and
qualify
them
for
Heaven
;
or
where
it
's
necessary
for
procuring
the
Good
of
the
Community
,
by
securing
the
Interests
of
many
or
more
valuable
Persons
,
or
those
to
whom
we
are
more
obliged
upon
other
accounts
,
or
of
any
injured
Man
.
We
are
not
therefore
by
this
Doctrine
restrain'd
from
prosecuting
and
punishing
Offenders
:
only
it
keeps
our
Anger
and
Hatred
within
their
due
Bounds
,
and
requires
them
not
to
transgress
the
Limits
which
Charity
hath
set
;
that
is
,
to
do
nothing
inconsistent
with
the
Goodness
of
any
Man
at
present
,
nor
consequently
with
his
everlasting
Happiness
.
We
must
not
punish
Body
and
Soul
too
,
that
belongs
only
to
him
that
is
the
Judg
of
Souls
.
We
must
not
do
any
thing
,
but
what
may
be
,
and
what
we
intend
to
be
serviceable
to
their
Happiness
.
And
not
to
mention
lower
and
lesser
Penalties
,
even
the
Punishment
of
Death
it self
,
has
many
times
had
this
good
Effect
on
them
who
have
suffered
it
.
Many
Criminals
by
being
sentenc'd
to
Death
,
have
been
brought
to
a
true
Remorse
for
their
Sins
,
who
probably
had
they
escaped
the
Condemnation
of
the
Judg
,
had
fallen
under
the
Condemnation
of
God
.
So
that
this
Doctrine
only
tends
to
moderate
our
Anger
,
to
direct
and
restrain
our
Hatred
,
and
to
set
Bounds
to
our
worser
Passions
;
not
to
extirpate
,
but
to
prune
and
rectify
them
,
to
bring
them
under
the
Government
of
Charity
.
Secondly
;
The
other
Objection
proceeds
on
a
great
Mistake
,
that
he
that
doth
Good
to
All
,
whose
Temper
and
Principles
engage
him
to
such
a
large
Beneficence
,
will
neglect
himself
.
Whereas
,
1.
It
no
way
interferes
with
that
natural
Principle
,
but
on
the
contrary
,
strengthens
it
:
as
will
appear
,
if
we
consider
,
(
1.
)
That
he
that
doth
Good
to
all
,
doth
Good
to
himself
,
for
he
is
one
of
that
Number
;
and
he
has
a
greater
Opportunity
of
doing
Good
to
himself
,
than
any
other
,
because
he
is
alway
with
himself
,
so
that
a
Man's
self
is
not
excluded
from
his
Care
.
If
it
be
objected
,
That
himself
is
not
the
only
Object
of
his
Care
and
Kindness
:
I
answer
;
Nor
is
this
either
fit
,
or
just
,
or
reasonable
,
or
natural
.
No
Man
can
be
the
sole
and
adequate
Object
of
his
own
Love
;
he
cannot
circle
in
himself
,
be
his
own
both
Center
and
Circumference
.
If
he
should
force
himself
to
such
an
unnatural
use
of
himself
,
he
would
be
very
unhappy
;
if
he
take
himself
off
from
his
Relations
to
others
,
he
must
be
miserable
.
(
2.
)
Every
Man
must
be
first
good
to
himself
,
that
he
may
be
more
good
to
others
.
He
that
would
be
a
Benefactor
to
other
Men
,
must
first
be
kind
to
himself
.
(
3.
)
He
that
is
good
to
others
,
is
best
to
himself
:
For
,
First
;
He
engages
them
to
make
him
Returns
of
Kindness
;
and
these
Vicissitudes
of
Benefits
preserve
the
Societies
of
Men
,
as
the
natural
Life
of
Man
is
preserved
by
the
Circulation
of
the
Blood
to
and
from
the
Heart
.
And
,
2dly
;
If
they
fail
to
recompence
,
yet
the
great
God
will
not
;
but
whatsoever
Good
any
Man
doth
,
he
shall
receive
of
the
Lord
;
his
Prayers
,
and
all
his
Labour
of
Love
shall
return
into
his
own
Bosom
.
And
besides
all
this
,
3dly
;
The
very
doing
Good
it self
,
is
a
Work
that
is
an
abundant
Recompence
to
it self
.
To
do
Good
,
is
certainly
the
highest
Pleasure
of
which
the
Soul
of
Man
is
capable
,
as
will
appear
further
,
when
I
shew
the
Advantages
which
will
accrue
to
us
by
such
an
universal
Goodness
.
So
then
notwithstanding
this
Exception
from
Self-love
,
we
may
love
universally
,
and
do
Good
to
all
:
for
,
these
are
two
natural
Principles
,
that
agree
well
together
;
which
seems
to
be
well
represented
in
the
natural
World
.
For
(
as
the
Astronomers
tell
us
)
the
Earth
at
the
same
time
moves
round
its
own
Axis
,
and
yet
makes
a
Progression
in
the
Ecliptick
Circle
,
in
which
it
always
keeps
the
same
steady
Position
,
in
reference
to
all
the
circumambient
Bodies
.
This
doth
represent
the
Man
of
a
regular
Self-love
,
and
an
universal
Charity
:
He
moves
about
his
own
Center
,
but
yet
retains
his
Relation
to
the
rest
of
Mankind
,
and
keeps
his
Parallelism
to
the
Axe
of
the
Universe
,
as
I
may
say
.
Or
,
to
use
a
more
familiar
instance
;
The
Systole
and
Diastole
of
the
Heart
,
are
very
fit
resemblances
of
a
Man's
doing
good
to
himself
and
to
others
.
The
Blood
's
coming
into
the
Heart
,
is
the
motion
of
Self-love
;
the
flowing
of
it
out
from
thence
into
all
the
extream
parts
of
the
Body
,
is
his
Love
and
Beneficence
to
others
,
to
all
Men.
This
is
the
motion
that
keeps
Life
in
the
Body
;
and
the
doing
Good
to
a
Man's
self
,
and
to
the
rest
of
the
World
,
preserves
Society
,
and
tends
to
the
Perfection
of
the
Souls
of
Men.
I
have
said
enough
to
clear
this
difficulty
,
and
shewn
that
to
do
good
to
all
,
is
no
prejudice
to
any
Man
's
particular
Interests
.
To
sum
up
then
what
has
been
said
by
way
of
Explication
.
Because
of
the
great
advantages
that
will
certainly
accrue
to
us
by
such
a
practice
,
let
us
lay
out
our selves
to
procure
the
greatest
good
and
happiness
of
every
Man
in
the
World
:
Not
of
our selves
only
,
or
our
Kindred
,
our
particular
Acquaintance
and
Friends
,
or
of
good
Men
;
but
of
all
and
every
one
,
of
those
that
are
,
and
those
that
are
not
of
our
Blood
,
of
Country-men
and
Foreigners
,
of
such
as
think
as
we
do
,
and
of
those
that
differ
from
us
,
of
Friends
and
Enemies
,
of
good
Men
and
bad
.
I
intend
the
Perfection
and
Happiness
,
and
in
order
to
that
,
the
Vertue
and
Goodness
of
all
Men
:
Do
this
absolutely
,
(
this
is
to
be
universally
,
indispensibly
observed
)
and
do
them
all
other
Good
with
reference
and
in
order
to
this
.
Inform
,
Advise
,
Exhort
,
Rebuke
,
Comfort
,
Please
them
in
your
Discourses
,
where
it
will
be
for
their
advantage
,
or
where
it
will
not
hinder
or
obstruct
it
.
Thus
do
to
all
in
general
,
and
to
every
one
in
particular
.
And
as
in
case
of
Competition
,
ever
the
greatest
Good
is
to
be
preferr'd
;
so
if
a
Competition
of
Persons
be
,
we
are
,
caeteris
paribus
,
to
prefer
the
most
;
or
if
you
say
the
best
,
that
is
true
,
but
that
is
also
because
the
most
are
concern'd
in
them
:
For
a
good
and
a
wise
Man
is
a
publick
Benefit
,
and
of
more
value
than
numbers
of
others
that
are
not
so
.
Doing
Good
to
the
most
,
is
also
the
greatest
Good
.
Lastly
,
In
all
the
ways
of
imparting
our
Aid
towards
this
,
let
us
ever
observe
the
Seasons
when
any
Actions
will
probably
contribute
most
to
this
Effect
,
and
when
they
can
best
be
done
by
us
.
This
I
would
have
especially
observ'd
,
because
Actions
that
are
materially
good
,
and
where
we
mean
well
,
are
often
spoil'd
by
being
mis-timed
.
As
when
Men
are
discoursing
of
their
lawful
secular
Occasions
,
or
entertaining
each
other
with
pleasant
Diversions
;
then
for
any
to
make
mention
of
things
most
Sacred
and
Venerable
,
this
is
importune
and
impertitent
;
and
here
is
a
good
meaning
lost
by
an
in
observance
of
Opportunity
.
IV.
I
now
proceed
to
the
Arguments
which
perswade
us
thus
,
as
we
have
opportunity
to
do
good
unto
all
Men.
First
,
To
do
thus
is
very
agreeable
to
Nature
.
I
am
of
their
mind
,
who
think
Nature
a
trusty
Guide
,
and
make
this
the
first
and
Sum
of
all
their
Precepts
and
Advices
,
to
follow
Nature
.
I
do
believe
there
is
not
one
Command
in
the
Gospel
which
is
not
a
Branch
from
this
Root
,
a
Particular
under
this
General
.
I
need
not
say
that
we
are
not
to
understand
by
Nature
the
Corruptions
and
Depravations
of
it
:
So
many
that
declaim
against
Nature
,
interpret
that
Phrase
,
1
Cor.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
should
be
rendred
the
animal
Man
,
the
Man
that
lives
the
Life
of
a
mere
Animal
,
one
that
hath
not
the
Reason
and
Understanding
of
a
Man
.
By
Nature
therefore
I
understand
here
,
1.
Nature
in
General
.
2.
Particularly
that
part
of
humane
Nature
,
which
is
common
to
Man
with
inferior
Torts
of
Beings
.
3.
That
wherein
he
differs
from
,
and
excells
them
,
and
agrees
with
those
that
are
better
.
1.
As
for
Nature
in
general
,
it
is
observable
that
all
Beings
do
by
their
motions
and
alterations
conspire
to
the
preserving
of
the
Universe
:
that
they
do
not
more
endeavour
their
own
Good
and
Continuance
,
than
the
Good
of
the
Whole
.
Nay
,
many
times
they
leave
their
own
proper
Tendencies
,
and
seem
to
neglect
as
it
were
their
private
Concerns
,
to
promote
the
more
Publick
and
Universal
.
This
is
so
obvious
to
every
Observation
,
and
there
are
so
many
Instances
of
it
in
both
animate
and
inanimate
Bodies
,
that
I
need
not
insist
upon
it
.
I
shall
only
mind
you
of
another
almost
as
common
as
this
;
that
Animals
of
the
same
kind
are
loving
and
helpful
to
each
other
,
and
do
not
only
associate
and
herd
together
,
but
will
also
expose
themselves
to
danger
for
their
mutual
Defence
,
and
other
good
Offices
.
But
I
go
on
further
,
and
more
particularly
,
2.
To
that
part
of
Nature
which
is
in
Man
,
common
to
him
with
other
Animals
,
his
Body
;
how
does
every
Part
minister
to
other
,
and
all
of
them
conspire
to
preserve
and
perfect
the
whole
?
How
is
Nourishment
conveyed
from
one
to
another
through
the
whole
Body
?
And
when
it
is
thus
with
it
,
the
Body
is
in
its
natural
good
State
of
Health
:
If
it
be
otherwise
,
if
one
Part
draw
all
the
Nourishment
to
it self
,
it
is
then
diseased
,
and
this
tends
to
the
Dissolution
of
the
whole
,
and
consequently
of
that
Part
it self
which
does
not
distribute
.
Add
to
this
what
the
Naturalists
have
observ'd
,
that
no
Passion
is
more
agreeable
to
Man's
Body
than
Love
,
which
is
the
Principle
of
doing
Good
;
that
nothing
contributes
more
to
his
Health
,
nor
is
a
more
certain
Argument
of
it
,
than
Good-will
;
that
the
very
Body
of
Man
is
never
in
better
State
,
than
when
he
is
most
enclined
to
do
good
Offices
;
And
that
the
Motions
which
maintain
Life
are
then
most
equally
vigorous
,
when
we
are
in
the
Exercise
of
Charity
and
Compassion
.
3.
This
is
no
less
congruous
to
the
Nature
of
Man
,
as
distinguished
from
all
other
Animals
,
it
is
agreeable
to
the
Mind
and
Reason
of
Man
.
Hear
the
Sence
of
an
honest
Heathen
,
which
is
the
Voice
of
Nature
,
not
of
Revelation
.
Saith
he
to
his
Friend
.
Qui
tibi
amicus
est
,
scito
hunc
omnibus
amicum
esse
.
Again
,
Non
sum
uni
angulo
natus
,
Patria
mea
est
totus
hic
Mundus
.
Nor
was
it
only
one
,
but
many
of
the
Philosophers
,
that
called
themselves
Citizens
of
the
World
,
not
that
they
forgot
their
Native
Country
,
but
they
remembred
their
Relation
to
the
whole
:
They
look'd
on
themselves
in
the
same
order
to
the
Universe
,
which
others
do
to
the
Town
where
they
were
born
and
dwell
.
Again
;
Posterorum
res
ago
.
He
did
not
content
himself
to
be
a
Benefactor
to
the
present
Age
,
but
would
take
care
also
that
those
that
should
be
born
after
,
should
receive
advantage
by
his
Labours
,
and
so
they
have
.
Lucan
says
of
Cato
,
and
as
many
as
speak
of
him
say
the
same
:
Hi
mores
,
haec
dura
immota
Catonis
Secta
fuit
,
servare
modum
,
finemque
tenere
,
Naturamque
sequi
,
Patriaeque
impendere
vitam
,
Non
sibi
sed
toti
genitum
se
credere
Mundo
.
Thus
we
see
Nature
taught
the
very
Heathens
.
And
I
do
the
more
willingly
insist
on
this
Argument
from
Nature
,
because
I
cannot
think
that
the
God
of
Nature
,
being
also
the
Author
of
our
Religion
,
should
make
this
inconsistent
with
that
,
or
destructive
of
it
:
And
because
by
this
means
we
shall
have
a
great
assistance
both
in
the
understanding
of
our
Duty
,
and
in
making
us
willing
to
do
it
.
Had
this
been
duly
observ'd
,
Men
had
never
sacrificed
their
Sons
to
Moloch
.
And
if
this
be
received
,
one
of
the
greatest
Objections
against
our
being
Religious
vanishes
.
In
general
then
:
If
it
be
natural
for
the
Soul
of
Man
,
before
it
be
corrupted
with
any
of
those
Passions
,
that
are
the
off-spring
of
Folly
,
to
observe
and
be
affected
with
the
welfare
and
ill
State
of
others
,
besides
it self
.
If
it
be
displeased
and
unquiet
,
and
griev'd
when
it
goes
ill
with
them
,
and
joyed
and
delighted
to
see
them
in
good
Plight
;
then
it
's
natural
to
it
,
to
will
and
endeavour
their
good
and
welfare
.
The
Understanding
of
Man
is
a
large
and
unlimited
kind
of
thing
,
it
reaches
forth
it self
to
all
Beings
,
and
views
them
;
and
wherever
it
sees
Good
,
it
loves
and
desires
the
continuance
;
and
when
it
observes
Evil
,
it
's
troubled
and
wishes
it
were
not
,
and
will
endeavour
it
may
not
be
.
And
if
this
be
natural
to
the
Mind
of
Man
,
unaltered
by
wicked
Practices
,
and
foolish
Passions
;
then
it
is
natural
to
it
to
do
good
universally
,
and
then
certainly
to
all
Mankind
.
Again
;
it
's
natural
to
the
Soul
of
Man
to
love
Pleasure
,
and
to
pursue
it
,
and
to
be
averse
from
whatsoever
displeases
it
.
Now
nothing
can
be
the
object
of
Pleasure
but
Good
:
or
,
if
any
Evil
be
,
't
is
only
in
order
to
what
is
Good
,
and
as
it
serves
that
,
i.
e.
as
it
is
good
in
Reality
.
No
Man
can
be
delighted
to
see
any
Beings
in
an
ill
Plight
;
or
if
he
be
,
he
is
in
an
unnatural
state
himself
,
and
his
Soul
is
corrupted
.
More
particularly
and
distinctly
:
If
we
understand
by
natural
,
that
which
proceeds
from
an
inward
Principle
,
and
which
tends
to
preserve
and
perfect
Nature
in
general
:
and
particularly
that
which
is
a
Conclusion
deriv'd
from
Principles
of
Reason
and
clear
Discourses
,
(
for
that
's
natural
to
Man
which
is
rational
)
;
then
I
will
use
this
Method
to
evince
,
that
all
this
which
is
here
required
,
is
agreeable
to
Nature
in
general
,
and
to
humane
Nature
in
Particular
.
1st
.
It
's
natural
for
us
to
be
acting
.
If
we
either
conform
to
the
rest
of
the
Beings
we
live
with
in
the
World
,
or
act
agreeably
to
our
own
Natures
,
we
must
be
doing
.
The
best
Philosophers
assure
us
,
that
in
the
vast
Universe
there
is
not
one
little
Particle
that
is
idle
,
but
the
World
,
and
all
in
it
,
are
in
uncessant
motion
;
tho'
some
Bodies
that
move
more
slowly
and
less
discernibly
than
others
,
are
said
to
be
at
rest
.
Whether
we
climb
up
into
Heaven
,
or
dive
into
the
Sea
,
or
dig
into
the
Bowels
of
the
Earth
,
we
shall
find
all
Beings
employed
and
busy
,
nothing
idle
.
The
Heavenly
Bodies
are
whirling
about
perpetually
,
the
Waters
cease
not
to
run
;
and
in
the
Caverns
of
the
Earth
,
which
might
be
imagined
the
dens
of
Sleep
,
yet
the
Mines
are
made
.
And
Plants
tho'
they
move
not
from
,
yet
in
their
place
they
do
,
as
we
understand
by
their
growth
.
Animals
,
their
very
Life
and
Sense
is
Motion
;
their
very
make
and
nature
inclines
them
to
Action
.
Particularly
,
Man
is
endued
with
so
many
instruments
of
Action
,
and
such
a
Power
and
Principle
of
Motion
,
that
it
is
very
much
against
his
natural
Propension
,
if
he
be
not
in
Action
.
We
neither
should
nor
can
be
idle
and
unactive
.
Whosoever
considers
the
many
active
Powers
in
Man
,
will
be
of
this
Opinion
.
It
's
also
agreeable
to
Reason
,
that
we
should
use
Diligence
,
take
pains
,
have
a
business
:
because
no
great
thing
can
be
done
without
difficulty
;
without
diligence
nothing
considerable
is
ever
done
,
and
every
thing
is
done
with
it
.
Besides
;
We
cannot
expect
to
do
well
without
Pains
and
Care
:
For
tho'
Evil
may
come
through
an
Omission
and
Negligence
,
yet
an
Intension
of
all
our
Powers
,
a
vigilance
and
industry
is
necessary
to
our
doing
Good
.
Our
observation
of
our selves
will
assure
us
of
this
,
because
all
Beginnings
are
difficult
,
and
the
greater
any
Actions
are
,
the
more
attention
and
diligence
they
require
.
2.
It
's
no
less
natural
for
a
Man
to
do
Good
;
for
,
he
can
do
nothing
but
that
which
he
thinks
so
.
If
it
be
objected
,
that
it
's
also
natural
to
do
Evil.
I
would
answer
,
that
we
do
not
terminate
there
,
it
's
only
in
order
to
do
some
Good
,
and
then
that
Evil
is
truly
good
,
doth
induere
rationem
boni
.
Indeed
if
Man
should
do
Evil
universally
,
he
must
destroy
himself
;
but
that
's
unnatural
.
3.
But
is
it
natural
also
to
do
Good
to
others
,
to
Men
?
I
answer
.
If
it
be
natural
to
do
Good
to
our selves
,
it
is
natural
also
to
do
so
to
others
,
because
we
depend
on
them
.
We
stand
in
need
of
others
to
do
us
Good
,
and
cannot
live
without
them
.
We
also
wish
that
all
other
Men
would
do
us
Good
,
and
must
imagine
that
every
other
Man
desires
the
same
.
Besides
;
we
know
Men
best
,
and
can
therefore
do
them
most
Good
:
They
also
are
of
our
kind
,
and
are
most
like
to
us
of
all
other
Animals
;
and
therefore
if
we
love
our selves
,
we
must
love
them
.
Add
to
all
this
,
that
all
other
Beings
within
our
Compass
,
they
are
capable
of
greatest
Happiness
and
Misery
:
and
therefore
it
s
very
reasonable
we
should
do
Good
to
them
,
since
they
may
be
exalted
so
high
,
or
depressed
so
low
;
be
in
so
very
good
,
or
so
very
ill
a
Condition
.
Inferiour
Beings
deserve
not
our
Pains
to
do
them
Good
,
since
they
can
neither
be
happy
or
unhappy
,
as
Man
can
be
.
4.
And
on
the
same
account
we
must
do
Good
to
all
Men
without
Exception
.
For
,
(
1.
)
Some
of
the
Reasons
mention'd
,
hold
for
all
as
well
as
for
any
.
(
2.
)
We
may
do
some
Good
in
some
kind
to
all
(
tho
it
be
only
in
hearty
Wishes
and
Desires
)
and
we
should
do
all
the
Good
we
can
.
And
,
(
3.
)
All
the
Exceptions
that
can
be
made
against
this
,
are
Arguments
for
it
:
the
most
material
are
,
that
many
Men
are
useless
,
or
evil
,
or
Enemies
to
us
,
and
this
gives
us
a
further
Reason
to
do
Good
,
because
there
is
greater
want
of
it
.
5.
To
Christians
.
It
's
natural
to
love
those
best
,
that
are
best
;
and
such
are
Professors
and
Practicers
of
the
best
Religion
in
the
World
.
Now
that
this
is
natural
,
and
reasonable
,
appears
,
(
1.
)
Because
they
are
publick
Goods
:
The
World
is
the
better
for
every
honest
Man
;
his
Prayer
,
his
Example
,
his
Counsel
are
full
of
Advantages
.
They
therefore
,
being
better
than
others
,
ought
principally
to
be
regarded
.
To
do
Good
to
one
Good
Man
,
is
a
compendious
way
to
do
Good
to
many
.
(
2.
)
They
will
not
fail
to
make
Retribution
.
The
Law
of
Gratitude
is
deeply
engraven
in
the
Heart
of
every
honest
Man
:
What
we
do
to
them
therefore
will
return
into
our
own
Bosom
;
we
shall
be
the
better
for
the
Good
we
do
to
them
.
(
3.
)
They
have
many
Enemies
.
Thus
it
was
when
this
Epistle
was
writ
,
and
thus
it
is
to
this
day
.
The
World
hates
you
,
saith
our
Saviour
.
The
Reason
is
clear
,
If
honest
Men
have
many
Enemies
,
that
they
should
be
Friends
to
one
another
.
(
4.
)
We
have
better
Opportunities
of
doing
Good
to
them
than
to
others
.
They
are
more
capable
of
Counsel
and
Advice
;
more
likely
to
be
inclined
and
perswaded
to
Vertue
,
more
to
be
influenced
by
good
Example
:
so
our
Endeavours
are
likely
to
be
more
effectual
with
them
;
therefore
especially
we
are
to
do
Good
to
them
.
But
,
6.
Why
as
we
have
Opportunity
?
(
1.
)
We
are
weak
and
insufficient
of
our selves
,
and
have
need
of
Assistance
from
abroad
;
we
shall
do
well
to
take
in
all
Aids
,
to
observe
the
fittest
Season
,
that
what
we
do
,
may
be
to
purpose
.
For
,
as
I
have
said
,
we
shall
do
more
,
and
with
less
Trouble
,
and
surer
Success
,
when
we
strike
in
with
Opportunity
.
(
2.
)
Opportunity
is
both
short
and
uncertain
,
therefore
by
no
means
neglect
it
.
Our
Time
is
very
short
;
but
the
time
of
doing
Good
is
much
shorter
.
Thus
I
have
summarily
represented
the
Reasonableness
and
Naturalness
of
our
doing
Good
,
&c.
I
shall
also
shew
that
,
Secondly
;
This
is
very
ageeable
to
all
true
Religion
that
ever
has
been
,
and
is
manifestly
the
great
Design
of
the
Christian
in
particular
.
As
for
Religion
in
general
;
It
is
not
(
as
too
many
mistake
it
)
merely
a
System
of
Opinions
,
or
a
Company
of
Articles
which
stay
us
in
Theory
and
Contemplation
;
nor
is
it
a
Ritual
of
Formalities
and
Ceremonies
:
It
's
no
empty
Name
,
nor
useless
thing
;
but
that
which
is
really
Good
,
and
makes
us
so
;
it
makes
every
one
better
that
has
it
,
better
in
and
to
himself
,
and
to
his
Relations
;
better
Governours
,
and
better
Subjects
;
better
Fathers
,
and
better
Children
;
better
Masters
,
and
better
Servants
.
It
makes
every
one
better
,
both
to
himself
,
and
to
the
World
.
The
Religion
of
the
Jews
(
however
mistaken
by
themselves
,
yet
)
made
good
Provision
for
an
universal
Love
,
when
it
so
often
and
expresly
required
a
great
Kindness
to
Strangers
,
and
puts
them
in
mind
of
their
own
Condition
in
Egypt
,
and
the
hard
Usage
they
met
with
there
,
Exod.
22.
21.
The
very
Sabbath
,
which
was
for
a
Sign
and
a
Distinction
between
the
Jews
and
other
Nations
,
yet
provided
also
for
the
Rest
of
the
Strangers
.
And
Exod.
23.
4
,
5.
they
are
commanded
to
do
good
Offices
to
their
Enemy
,
in
bringing
back
his
strayed
Ox
,
and
in
helping
his
over-burdened
Ass
.
And
certainly
whoever
considers
that
Religion
,
will
say
that
it
was
never
intended
by
the
wise
Author
of
it
to
be
such
an
Hedg
and
Fence
of
Separation
,
as
the
Pride
and
ill
Nature
of
its
Professors
had
made
it
.
Do
not
their
holy
Prophets
every
where
recommended
unto
them
Charity
and
Beneficence
?
Was
not
this
ever
of
more
account
with
God
than
all
Burnt-Offerings
and
Sacrifices
?
How
did
this
procure
Acceptance
for
those
Offerings
?
Insomuch
that
when
they
were
separated
from
this
,
they
could
not
be
accepted
;
Isa.
1.
11
,
12
,
13
,
&c.
To
what
purpose
is
the
Multitude
of
your
Sacrifices
to
me
?
saith
the
Lord
,
&c.
Chap.
58.
6.
Is
not
this
the
Fast
that
I
have
chosen
,
to
loose
the
Bands
of
Wickedness
,
to
undo
the
heavy
Burdens
,
and
to
let
the
Oppressed
go
free
,
&
c.
?
Mich.
6.
6
,
7
,
8.
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
shall
I
come
before
him
with
Burnt-Offerings
,
&
c.
?
He
has
shewed
thee
,
O
Man
,
what
is
Good
.
But
for
our
Christian
Religion
,
its
manifest
Design
is
,
that
we
should
do
Good
to
all
:
St.
James
1.
27.
Pure
Religion
,
and
undefiled
before
God
,
is
this
,
to
visit
the
Fatherless
and
Widows
in
their
Afflictions
.
1
Tim.
1.
5.
The
End
of
the
Commandment
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
Charity
out
of
a
pure
Heart
,
and
a
good
Conscience
,
and
Faith
unfeigned
.
So
that
God
esteems
himself
most
honoured
,
and
Men
to
be
religious
in
the
highest
degree
,
when
they
are
beneficent
.
More
particularly
;
1.
Christianity
takes
away
all
separating
and
dividing
Ceremonies
,
that
were
as
Walls
of
Partition
,
and
so
intends
the
proselyting
of
all
Men
without
Distinction
:
And
does
not
this
tend
to
lay
on
them
the
greatest
Engagements
to
an
universal
Good-will
?
2.
It
has
taken
great
care
to
remove
all
Obstacles
of
this
,
and
has
made
it
the
necessary
Condition
of
being
happy
.
We
must
love
all
Men
,
and
do
them
good
,
tho
they
be
wicked
,
tho
they
be
our
Enemies
.
Love
your
Enemies
,
&c.
says
our
Saviour
.
And
if
ye
forgive
not
Men
their
Trespasses
,
neither
will
your
Heavenly
Father
forgive
yours
.
3.
The
Representations
the
Gospel
has
made
of
God
and
our
Saviour
,
whom
we
are
instructed
and
obliged
to
follow
,
will
engage
us
to
do
Good
universally
.
Our
Saviour
went
about
doing
Good
;
He
loved
his
Enemies
to
Death
,
he
laid
down
his
Life
for
them
,
he
requited
the
greatest
Malice
with
the
greatest
Love
.
God
is
described
as
loving
the
World
,
and
that
with
the
greatest
,
truest
,
heartiest
Love
that
can
be
.
He
does
Good
unto
all
,
his
Sun
rises
upon
the
Wicked
as
well
as
the
Good
.
If
then
it
be
our
Duty
,
our
Perfection
and
Happiness
,
to
conform
to
our
Saviour's
Example
;
if
by
this
we
come
to
the
utmost
that
our
Natures
can
reach
to
,
to
be
like
God
,
whose
Mercy
extends
to
all
things
:
Let
us
also
love
and
do
Good
to
Enemies
,
to
Strangers
,
to
all
Men.
Were
there
those
among
the
Heathens
,
that
had
only
the
Light
of
Nature
,
and
yet
both
taught
and
practised
this
Duty
of
Beneficence
in
so
high
a
degree
?
and
shall
not
we
Christians
who
have
the
Revelation
of
the
Gospel
,
we
who
read
of
the
eternal
Son
of
God
devesting
himself
of
the
Glory
he
had
with
God
before
the
World
was
,
and
taking
our
frail
Nature
into
Union
with
himself
,
learn
and
practise
i●
much
more
?
Are
we
not
told
what
the
Blessed
Jesus
did
,
and
how
much
he
suffered
in
Life
and
Death
,
and
all
this
,
that
he
might
redeem
Mankind
from
Sin
,
and
Death
,
and
Hell
,
and
make
us
happy
?
Was
this
the
Design
and
Business
of
his
Life
and
Death
to
do
the
greatest
Good
to
all
Men
?
Let
us
make
it
appear
,
that
we
are
indeed
his
Disciples
,
in
that
we
carry
on
the
same
Design
which
he
did
,
and
follow
his
Example
in
doing
Good
.
This
is
so
necessary
a
part
of
Christianity
,
that
if
I
were
to
give
a
Character
of
a
Christian
in
short
,
it
should
be
this
,
He
is
one
that
designs
and
doth
Good
unto
all
Men.
Catholick
Charity
makes
a
Man
a
Member
of
the
Catholick
Church
.
Holding
of
the
Catholick
Faith
is
not
so
sure
a
Mark
of
a
Christian
,
as
living
in
Universal
Love
;
whosoever
doth
so
,
is
a
Christian
:
he
that
doth
not
,
is
none
;
no
,
tho
he
can
repeat
his
Creed
,
and
think
he
believes
every
Article
of
it
,
it
is
not
so
material
as
this
universal
Inclination
of
doing
Good
:
it
is
not
so
material
in
order
to
our
Acceptance
with
God
,
what
our
Opinions
are
,
as
what
our
Affections
and
Lives
are
.
This
is
final
and
ultimate
in
Religion
,
that
which
God
design'd
to
bring
Men
unto
by
all
the
Revelations
which
he
has
made
,
and
by
all
his
Institutions
.
All
true
Religion
that
has
ever
been
in
the
World
,
has
aim'd
at
this
,
to
make
Men
better
,
wiser
,
and
more
vertuous
;
And
why
is
this
but
in
order
to
Action
?
And
do
we
,
or
can
we
act
only
about
our selves
?
If
we
be
better
,
shall
it
not
be
better
for
other
Men
?
Can
a
Man
be
good
to
himself
singly
,
and
not
to
Society
?
Or
,
does
Religion
intend
the
Good
of
private
Persons
,
and
not
of
Communities
?
Assuredly
that
which
designs
to
make
Men
good
to
themselves
,
designs
to
make
them
good
to
others
.
That
Man
is
most
truly
Religious
,
who
gives
most
Honour
to
God
;
and
he
does
that
,
who
makes
the
most
true
and
worthy
Representation
of
him
to
the
World
;
and
he
does
that
,
who
is
universally
good
and
kind
:
Not
he
who
macerates
his
Flesh
with
Fasting
,
or
wears
out
his
Knees
with
long
and
frequent
Praying
,
or
spends
the
greatest
part
of
his
time
in
Hearing
or
Reading
,
or
denies
himself
the
useful
and
innocent
Pleasures
of
Life
and
Conversation
;
that
turns
Recluse
or
Hermite
,
that
goes
a
long
Pilgrimage
bare-foot
,
that
exposes
himself
to
pinching
Cold
,
or
sco●●hing
Heat
,
that
calls
for
Fire
from
Heaven
upon
the
wicked
Transgressors
of
the
Law
:
Not
any
of
these
,
or
others
,
that
pass
for
the
only
Religious
Men
in
the
World
,
make
so
clear
,
and
true
,
and
becoming
a
Representation
of
God
to
the
World
,
as
that
poor
Man
does
,
whose
only
Design
it
is
to
do
Good
unto
all
,
who
makes
it
his
great
Business
to
be
innocent
and
useful
to
every
one
in
the
World
.
This
Man's
Life
shall
do
more
,
to
make
other
Men
entertain
true
and
honourable
Thoughts
of
God
,
than
all
the
Devotions
and
Fervors
of
them
,
who
confine
their
Religion
to
such
Passions
and
Exercises
.
Nor
can
all
Faith
and
Knowledg
have
such
an
effect
upon
others
,
to
make
them
glorify
God
,
as
the
Life
of
this
good
Man
who
does
Good
.
Lastly
;
Nothing
can
make
us
more
sure
of
,
and
fit
for
the
Happiness
of
Heaven
than
this
:
As
nothing
can
make
us
more
like
to
God
and
Christ
,
and
the
good
Angels
,
than
this
Divine
Temper
of
Love
to
Mankind
;
so
nothing
more
fits
us
for
,
nor
more
assures
of
their
Converse
in
Heaven
.
Indeed
this
seems
not
so
much
a
necessary
Condition
of
the
Happiness
of
that
State
,
as
an
essential
Ingredient
in
it
,
and
a
great
part
of
it
.
The
great
Change
which
I
apprehend
will
be
in
Heaven
,
from
what
is
here
on
Earth
,
is
this
,
That
our
selfish
contracted
Love
will
be
enlarged
and
extended
;
and
that
there
we
shall
every
one
love
all
.
By
what
has
been
hitherto
said
,
it
may
appear
sufficiently
,
that
nothing
better
becomes
,
or
is
more
worthy
of
us
,
either
as
Men
following
the
Principles
of
Nature
,
or
as
Christians
enlightned
by
revealed
Religion
,
than
to
be
universally
good
.
But
I
shall
argue
this
further
by
shewing
,
that
,
3.
To
do
Good
to
all
Men
,
&c.
is
one
of
those
means
which
are
as
well
necessary
as
available
to
the
attaining
of
all
those
Ends
which
Wisdom
can
design
.
It
will
much
conduce
to
their
Accomplishment
,
and
they
cannot
be
obtained
without
it
.
The
Ends
which
Wisdom
aims
at
are
,
the
good
State
of
a
Man's
self
in
particular
,
and
of
the
World
in
general
.
That
's
ill
Nature
misguided
by
Folly
,
which
intends
more
Evil
than
Good
,
or
Evil
not
in
order
to
Good
.
That
which
only
designs
a
particular
Good
,
without
regard
to
the
more
common
,
is
Subtilty
,
Craft
,
and
Selfishness
;
but
only
that
is
Wisdom
,
which
designs
the
Welfare
of
particulars
,
and
the
Community
too
.
It
is
said
of
Solomon
,
that
he
was
a
Man
of
a
large
Heart
,
as
the
Sand
on
the
Sea
.
And
Wisdom
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
loving
Spirit
;
and
is
said
to
have
his
Delights
with
the
Sons
of
Men
;
Prov.
8.
31.
It
gives
a
Man
an
Aptitude
,
a
Largeness
of
Heart
,
and
Greatness
of
Mind
.
Now
where
there
is
Love
,
and
that
not
contracted
and
pent
up
in
a
narrow
Soul
,
it
will
desire
the
Welfare
of
all
.
This
then
being
supposed
,
that
Wisdom
aims
at
the
good
Estate
of
the
Man
himself
,
and
of
others
,
as
it
is
certainly
true
;
and
therefore
we
never
say
any
Man
designs
wisely
who
intends
Mischief
,
but
only
he
who
designs
Good
,
or
a
particular
and
less
Evil
in
order
to
a
common
and
greater
Good
.
These
being
the
Ends
which
Wisdom
proposes
,
what
more
accommodate
means
can
be
chosen
for
attaining
this
End
,
than
to
do
the
Good
that
is
within
our
Power
?
Nothing
more
natural
than
to
be
doing
that
which
we
wish
should
be
,
and
that
our
Endeavours
accompany
our
Wishes
.
And
tho
I
cannot
say
that
every
particular
Man's
Endeavours
are
necessary
to
the
Welfare
of
the
Publick
,
because
the
All-wise
Providence
hath
taken
care
that
the
Publick
Good
shall
not
depend
on
so
great
an
Uncertainty
,
as
is
every
single
Man's
Goodness
of
himself
,
yet
whosoever
doth
not
cast
in
his
Mite
into
the
publick
Treasury
,
he
so
far
diminishes
and
takes
off
from
the
Publick
Good
.
And
however
,
doing
Good
to
others
is
absolutely
necessary
to
his
own
Good
State
:
Tho
my
Endeavours
may
not
be
necessary
for
the
Good
of
others
,
they
are
for
my
own
.
It
remains
then
that
I
shew
in
particular
,
that
this
is
one
of
those
means
,
which
are
both
effectual
and
necessary
to
the
attaining
of
whatever
Wisdom
can
aim
at
,
either
as
to
a
Man
's
own
particular
,
or
the
World
in
general
.
When
a
Man
considers
himself
throughly
,
he
considers
both
his
Reference
to
this
,
and
to
the
future
Life
.
And
he
that
intends
wisely
for
himself
,
he
principally
intends
the
Welfare
of
his
Soul
,
the
good
State
of
his
Mind
,
and
that
his
Body
may
be
in
a
Condition
to
serve
that
,
and
all
other
things
contributing
to
the
Welfare
of
both
.
Particularly
,
he
proposes
to
his
aim
Knowledg
,
Religion
and
Vertue
,
Tranquillity
and
Pleasure
,
Life
and
Health
,
a
good
Name
and
a
competent
Estate
.
And
true
Wisdom
,
that
loving
Spirit
,
will
design
for
others
as
for
it self
.
Now
to
do
good
universally
is
the
best
,
and
a
very
sure
,
plain
and
short
way
,
both
to
get
and
to
keep
these
things
both
for
our selves
and
others
.
First
;
It
is
the
way
to
the
best
Knowledg
.
For
,
1.
He
that
's
bent
to
do
all
the
Good
he
can
to
Men
,
will
be
diligent
to
get
Knowledg
,
that
he
may
be
able
to
inform
others
.
None
that
considers
,
but
knows
thi●
to
be
one
of
the
great
Excellencies
of
Man
,
and
that
we
cannot
be
more
u●eful
to
each
other
,
than
by
communicating
useful
Truths
:
For
,
by
this
means
we
direct
the
Ignorant
,
and
perhaps
erring
Travellers
;
nay
,
we
open
the
Eyes
of
the
Blind
,
we
give
Light
to
them
that
sit
in
Darkness
.
In
short
,
by
this
we
lay
the
Foundation
of
Vertue
and
Peace
;
and
there
's
no
Man
but
knows
this
,
that
Knowledg
is
one
of
the
best
Gifts
that
one
Man
can
give
or
communicate
to
another
.
He
therefore
that
's
resolved
to
do
all
the
Good
he
can
,
will
earnestly
seek
after
that
Knowledg
,
which
will
be
so
benesicial
to
others
as
well
as
himself
:
and
he
doth
not
only
seek
it
for
the
Improvement
of
his
own
Mind
,
but
hath
this
further
Inducement
to
search
after
it
,
that
he
may
be
more
beneficial
to
other
Men.
He
doth
now
not
only
study
,
as
Seneca
saith
,
Vt
proficiat
,
sed
ut
prosit
;
not
only
to
better
himself
,
but
others
also
.
Nor
is
he
only
ingaged
to
study
;
but
,
2.
Is
also
determin'd
to
seek
after
that
Knowledg
which
is
best
,
which
is
most
useful
,
and
brings
the
greatest
Benefits
with
it
.
He
that
steers
the
Course
of
his
Studies
by
a
design
of
doing
Good
,
will
not
spend
his
time
in
Trifles
and
Curiosities
,
in
idle
and
empty
Speculations
,
in
groundless
Conjectures
,
and
endless
Disquisitions
.
His
pursuit
is
not
after
any
piece
of
useless
Learning
;
and
all
that
he
counts
such
,
which
doth
not
make
him
wiser
or
better
,
which
doth
not
help
him
to
direct
his
Life
,
to
govern
his
Passions
by
Reason
and
Vertue
,
to
quiet
his
Mind
,
to
preserve
his
Health
,
and
rid
him
of
ill
Circumstances
,
and
be
some
way
useful
to
other
Men.
And
then
,
3.
He
will
be
very
communicative
of
what
he
knows
,
and
there
is
no
better
way
to
get
,
to
keep
,
to
improve
Knowledg
,
than
to
communicate
it
.
The
liberal
Soul
will
not
,
Usurer-like
,
hoard
up
Knowledg
,
and
applaud
himself
,
that
he
knows
such
and
such
matters
,
of
which
others
are
ignorant
:
No
,
but
he
takes
a
Pleasure
in
the
Information
of
others
,
and
heartily
endeavours
to
make
them
as
wise
as
himself
:
and
whilst
he
instructs
them
,
he
refreshes
his
own
Notions
,
and
preserves
a
Memory
of
them
.
And
indeed
this
Furniture
of
Souls
i
like
that
of
Houses
,
if
it
be
kept
close
and
unused
,
it
grows
mouldy
,
and
Moth
or
Rust
corrupt
it
:
whereas
if
commonly
used
,
and
open
to
common
sight
,
it
's
preserv'd
.
This
is
the
Sum
;
An
earnest
design
of
doing
the
Good
we
can
to
other
Men
,
will
engage
us
to
seek
after
Knowledg
,
after
the
best
and
most
useful
;
and
when
we
have
got
it
,
to
communicate
it
to
others
,
and
in
all
these
ways
increases
it
in
our selves
.
Secondly
;
To
do
Good
unto
all
Men
,
is
the
way
to
be
truly
religious
.
Religion
,
or
to
have
a
due
regard
to
God
,
this
is
certainly
one
of
the
greatest
Perfections
of
Man's
Mind
:
It
's
that
wherein
we
manifestly
excel
all
the
Creatures
of
this
lower
World
,
and
is
the
most
spiritual
divine
Quality
in
the
Soul
of
Man
.
Besides
,
it
is
impossible
we
should
be
happy
without
it
:
for
,
if
it
be
necessary
to
our
Happiness
,
that
we
think
truly
of
,
and
be
rightly
affected
to
things
in
which
we
are
less
concern'd
,
't
is
absolutely
necessary
that
we
have
right
Apprehensions
of
,
and
be●itting
Affections
to
God
,
who
is
offered
to
our
Thoughts
so
often
,
and
with
whom
we
always
are
,
the
Knowledg
of
whom
is
Eternal
Life
.
For
the
clearing
of
this
,
I
will
not
now
shew
how
great
a
part
of
Religion
doing
Good
is
,
because
I
have
already
discours'd
that
.
But
I
will
shew
what
Influence
a
Life
of
universal
Love
and
Goodness
must
have
to
make
us
think
well
and
truly
of
God
,
and
live
in
a
due
regard
to
him
.
In
general
therefore
,
this
Life
of
Benevolence
and
universal
Good-will
helps
us
to
a
better
,
that
is
,
a
clearer
and
more
certain
and
sensible
Knowledg
of
the
Goodness
of
God
,
and
thereby
engages
us
to
love
him
,
and
trust
in
him
.
The
Man
who
in
his
Disposition
and
Practice
is
beneficent
,
he
feels
this
to
be
the
best
State
of
all
others
;
and
consequently
will
attribute
it
to
him
,
who
is
the
best
and
happiest
of
all
Beings
.
He
who
lays
the
Foundation
of
what
he
believes
concerning
God
in
Testimony
only
,
his
Soul
may
be
filled
with
Doubts
,
he
may
question
,
whether
he
rightly
understands
what
he
reads
or
hears
;
at
least
,
he
cannot
be
so
sensibly
and
fully
assured
of
it
,
as
he
that
builds
upon
his
own
Sense
and
Feeling
.
Some
say
,
and
not
without
very
good
Reason
,
that
none
can
know
what
God
is
,
who
are
not
themselves
Partakers
of
the
Divine
Nature
.
And
the
Scripture
gives
Countenance
to
this
Opinion
,
in
such
Passages
as
these
;
Blessed
are
the
pure
in
Heart
;
for
they
shall
see
God
.
Without
Holiness
no
Man
shall
see
God
.
Which
places
imply
,
that
Purity
and
Holiness
(
which
is
a
Participation
of
the
Divine
Nature
)
are
the
necessary
Qualifications
of
those
that
shall
know
God
.
A
Divine
Life
is
a
Prerequisite
,
a
Preparative
to
Divine
Knowledg
.
And
our
Saviour
tells
them
,
if
they
will
do
God's
Will
,
they
shall
know
his
Doctrine
.
A
vertuous
good
Life
is
certainly
the
best
Preparation
,
and
doth
most
dispose
the
Soul
to
the
Reception
of
all
Truths
,
but
more
particularly
of
that
which
concerns
God
,
and
spiritual
Matters
.
This
also
gives
further
Credit
to
that
Assertion
,
That
most
or
all
Mens
Opinions
of
God
,
are
founded
in
their
own
Life
and
Temper
.
And
there
's
good
reason
it
should
be
so
:
For
,
generally
Men
like
themselves
,
and
approve
of
what
they
do
;
and
all
in
their
Reasonings
attribute
that
which
they
think
good
to
God
,
who
is
absolutely
so
.
Hence
it
is
that
the
wicked
profane
Man
thinks
God
like
himself
,
and
that
he
doth
not
detest
,
nor
will
punish
Sin
,
any
more
than
he
.
Or
,
if
he
cannot
think
thus
of
God
,
as
it
's
strange
a
Man
should
;
then
he
thinks
there
is
no
God
.
And
indeed
,
Observation
,
as
well
as
Reason
,
will
teach
us
;
that
a
wicked
Life
is
the
compendious
way
to
Atheism
.
He
that
lives
ill
,
either
thinks
there
is
no
God
,
or
thinks
falsly
of
him
:
for
,
true
Knowledg
of
God
,
and
a
vicious
Life
,
cannot
consist
any
more
than
Light
and
Darkness
.
Again
;
Others
,
Men
of
severe
,
austere
Humours
,
and
of
angry
and
malicious
Tempers
,
conceive
God
to
be
as
they
are
.
And
the
Man
of
a
benign
Mind
,
he
accounts
Love
and
Goodness
the
most
essential
Property
of
God
:
which
he
therefore
does
,
because
his
own
Sense
and
Experience
,
in
Conjunction
with
Reason
and
Scripture
,
and
the
Consent
of
other
Men
,
assure
him
,
past
all
doubt
,
that
this
is
the
best
Temper
,
and
that
no
Life
can
be
so
good
as
that
of
Love
and
Benignity
;
and
thence
he
firmly
concludes
this
must
be
the
Nature
,
the
Life
of
God
himself
.
This
Sense
,
as
I
said
,
takes
away
all
that
Obscurity
and
those
Doubts
which
might
remain
,
notwithstanding
all
that
is
revealed
in
Scripture
,
or
discoursed
by
Reason
,
or
reported
by
other
Men.
For
we
might
suspect
that
we
misunderstood
the
Text
,
or
that
our
Reason
were
short
,
being
conversant
in
Divine
Matters
,
and
the
Testimony
of
Men
leaves
room
for
doubting
;
but
what
we
feel
,
we
cannot
doubt
.
But
the
Man
of
Good-will
he
cannot
in
the
least
question
,
whether
the
Life
of
Benevolence
be
not
the
best
,
and
consequently
the
Divine
Life
.
And
this
will
engage
him
to
give
God
the
Worship
that
's
due
to
him
,
that
is
,
to
love
and
trust
him
.
He
that
knows
and
feels
the
Goodness
of
God
,
he
must
love
him
and
trust
in
him
;
and
then
,
and
not
till
then
,
is
God
worshipped
in
the
Soul
,
when
he
is
loved
and
trusted
in
.
Particularly
,
this
Man
of
universal
Good-will
,
when
he
views
the
Creation
of
God
,
and
beholds
how
good
he
made
all
Things
,
and
with
how
great
Wisdom
he
conducts
them
all
to
the
end
of
their
Beings
,
their
utmost
Perfection
and
chief
Excellence
.
More
especially
,
when
he
considers
in
what
Condition
and
Place
God
hath
set
Man
,
to
be
Lord
of
this
inferior
World
;
how
he
hath
given
him
an
Understanding
,
in
the
use
of
which
he
may
enjoy
God
and
himself
,
and
all
things
,
and
may
make
his
Abode
here
easie
and
delightful
to
him
,
and
may
,
by
the
use
of
his
Reason
,
and
the
Government
of
himself
according
to
the
Rules
of
Vertue
,
raise
himself
above
the
Calamities
of
this
State
,
and
may
serve
himself
and
his
Happiness
of
all
that
befals
him
;
may
make
the
most
unhappy
Circumstances
he
can
be
in
,
serviceable
to
his
best
Interests
.
When
he
considers
all
these
Wonders
of
Goodness
that
appear
in
the
Creation
and
Providence
of
God
,
he
adores
this
great
Benefactor
,
and
praises
the
great
Creator
,
and
Preserver
,
and
Governour
of
the
World
.
And
when
he
further
considers
those
astonishing
Passages
of
Divine
Goodness
in
the
Redemption
of
the
World
by
Christ
,
and
sees
the
Good
that
hath
come
to
Men
by
that
miraculous
Incarnation
of
the
Son
of
God
,
by
his
Life
and
Death
,
his
Doctrine
and
his
Works
;
and
the
great
Good
that
was
design'd
,
and
how
God
is
never
wanting
to
do
all
,
that
on
his
part
is
to
be
done
for
the
attaining
it
,
this
fills
him
with
Love
and
Wonder
,
and
makes
him
break
forth
in
Praises
of
the
Divine
Philanthropy
.
And
when
this
good
Man
is
endeavouring
the
Good
and
Welfare
of
others
,
but
finds
his
Attempts
unsuccessful
,
and
his
Power
too
short
,
that
he
cannot
do
the
Good
he
desires
,
then
doth
he
send
out
his
earnest
Longings
to
Heaven
,
that
Almighty
Power
would
supply
his
Defects
,
and
do
that
Good
to
the
World
,
which
he
would
,
but
cannot
.
God
is
not
by
such
an
one
call'd
upon
to
destroy
,
but
mend
the
World
.
He
doth
not
pray
for
Fire
from
Heaven
,
to
consume
them
that
oppose
him
,
but
for
the
good
Spirit
of
God
to
convince
and
change
them
▪
God
is
not
then
worshipped
,
when
he
is
invoked
to
assist
bitter
Zeal
and
Anger
,
and
to
execute
the
Designs
of
Malice
and
Cruelty
:
No
,
then
God
is
worshipped
,
and
truly
represented
,
when
we
seek
to
him
,
and
depend
on
him
for
help
in
carrying
on
good
and
charitable
Designs
,
in
being
universally
useful
and
beneficial
:
For
,
then
we
shew
that
we
think
him
benign
and
kind
,
and
we
do
profess
by
this
our
Perswasion
,
that
't
is
his
Design
and
great
Work
to
do
Good
to
the
World
.
And
this
is
the
truest
and
most
honourable
Representation
of
God
,
and
the
best
Worship
we
can
give
him
.
No
Fear
or
Horrour
is
such
an
Acknowledgment
of
God
,
as
he
will
accept
and
own
,
or
look
on
himself
as
honoured
,
and
worthily
represented
by
:
No
,
the
Devils
believe
and
tremble
;
but
they
that
believe
and
love
,
are
the
true
Worshippers
,
such
as
God
is
pleased
with
.
In
short
:
Nothing
makes
a
Man
so
truly
Religious
,
as
a
through
Belief
and
Sense
of
the
Goodness
of
God
;
and
nothing
so
fully
assures
him
that
God
is
good
in
general
,
and
will
be
so
to
him
in
particular
,
as
being
himself
good
and
loving
:
For
this
assures
him
,
it
is
the
best
Life
that
can
be
lived
,
and
must
therefore
be
the
Life
of
God
.
And
it
is
natural
for
all
Men
to
expect
to
be
dealt
with
themselves
,
as
they
deal
with
others
,
and
that
if
they
be
merciful
,
they
shall
obtain
Mercy
.
I
have
shewn
,
that
to
do
Good
to
all
Men
,
is
the
way
to
make
Men
themselves
Religigious
.
I
add
,
it
is
the
way
to
make
others
so
too
.
This
is
the
way
to
adorn
the
Doctrine
of
our
Saviour
,
to
honour
our
Profession
,
to
make
Men
entertain
the
Gospel
heartily
,
when
the
Professors
of
it
are
universally
beneficent
and
good
;
when
they
see
them
just
and
charitable
,
hospitable
and
liberal
,
and
communicative
in
all
good
things
.
Prayers
and
Praises
,
Retirement
and
Devotion
,
then
are
reverenced
,
when
they
go
attended
with
a
great
retinue
of
good
Works
:
but
when
Piety
appears
alone
,
it
's
no
other
than
a
Ghost
and
Specter
that
affrights
and
amazes
;
and
when
it
is
accompanied
with
Injustice
and
Uncharitableness
,
with
Inhumanity
and
sordid
filthy
Avarice
,
then
is
it
blasphem'd
and
evil
spoken
of
▪
And
Men
are
afraid
to
entertain
that
Religion
which
keeps
so
ill
Company
.
And
if
these
be
the
Effects
of
Praying
and
Fasting
,
of
Solitariness
and
Reading
,
to
make
Men
morose
and
ill-natur'd
,
and
rigorous
Exactors
of
all
Punctilio's
of
Duty
,
and
severe
Punishers
of
every
little
Offence
,
and
stingy
,
selfish
and
inconversible
,
they
will
●lee
from
it
.
If
they
that
worship
God
,
have
no
regard
for
Men
;
if
that
Zeal
which
flames
up
to
Heaven
,
set
this
lower
World
on
fire
,
and
fill
it
with
Smoak
,
all
Men
will
be
afraid
of
it
,
and
use
all
Arts
to
quench
it
.
But
on
the
other
hand
,
when
we
see
Piety
toward
God
,
and
Charity
toward
Men
,
go
hand
in
hand
;
when
they
that
say
,
they
love
God
,
love
Man
also
;
and
they
that
live
in
Communion
with
the
Father
and
the
Son
,
live
also
in
Fellowship
with
their
Brethren
;
when
they
that
ask
Pardon
of
God
for
their
own
Faults
,
forgive
other
Mens
toward
them
,
and
are
condescending
,
and
meek
,
and
patient
,
and
communicative
to
their
Fellow-Creatures
,
as
they
desire
God
should
be
to
them
;
and
because
they
pray
he
would
be
thus
to
them
,
are
therefore
more
so
to
others
:
then
do
they
win
others
to
their
Profession
,
by
their
good
Conversation
,
and
bring
in
many
Proselytes
to
their
Religion
.
For
,
it
is
not
Names
and
Professions
,
not
Formalities
and
Shews
,
not
Opinions
and
Phrases
,
not
singular
Conceits
and
uncommon
Practices
,
that
will
commend
us
to
God
,
or
our
Religion
to
Men
:
but
Good
Works
and
Kindness
,
to
be
communicative
and
loving
:
these
things
will
beget
in
them
an
Esteem
of
our
Profession
,
and
give
a
Lustre
to
the
Religion
we
own
.
In
this
case
,
Religion
is
like
an
excellent
Diamond
,
well
set
;
but
in
the
other
,
it
is
a
Diamond
in
a
Dunghil
.
When
Men
see
and
feel
our
good
Works
,
then
do
they
glorify
our
Father
which
is
in
Heaven
.
Thus
we
see
how
Religion
,
and
a
due
regard
to
God
,
is
promoted
by
this
Temper
of
Universal
Love
and
Charity
.
Thirdly
▪
To
be
good
to
all
hath
a
great
Influence
on
us
to
make
us
Vertuous
.
An
universal
Benevolence
is
a
Spring
from
whence
all
the
Streams
of
Vertue
run
forth
,
which
gives
them
both
beginning
,
and
continuance
,
and
increase
.
In
general
,
this
will
make
us
both
active
and
moderate
.
It
will
both
engage
us
to
action
,
and
keep
us
within
due
Bounds
,
that
we
shall
neither
do
too
little
nor
too
much
.
Some
of
the
Principal
Causes
,
why
Men
do
not
practise
Vertue
,
are
▪
-
1.
That
they
are
sluggish
and
unactive
,
not
quickned
by
any
Affection
.
Or
,
-
2.
They
are
overborn
with
the
violent
assaults
of
evil
Passions
,
not
governed
by
Love
,
as
Anger
,
&c.
Or
,
-
3.
Their
,
Love
is
particular
and
confined
.
Now
where
an
universal
Good-will
obtains
,
it
removes
all
these
Obstacles
,
and
,
1.
Makes
us
active
and
diligent
in
all
ways
of
doing
Good
.
2.
It
regulates
all
the
other
Passions
,
and
suffers
them
not
to
exceed
their
Bounds
:
that
is
,
they
are
always
made
to
serve
its
designs
.
Both
Anger
and
Hatred
it self
are
in
order
to
doing
Good
.
And
Men
that
live
by
this
Principle
,
do
not
do
any
Evil
for
it self
,
but
as
it
conduces
to
some
greater
Good
.
And
,
3.
It
sets
Love
at
liberty
from
those
restraints
,
which
by
being
too
particular
,
it
was
under
before
:
And
so
prevents
those
numberless
Vices
and
Immoralities
,
which
arise
from
a
selfish
and
too
contracted
Love
.
I
think
most
of
our
Miscarriages
in
Life
proceed
from
an
undue
Preference
of
our selves
,
and
an
unequal
considering
other
Men's
Interests
;
and
the
way
to
rid
our selves
of
them
,
is
to
follow
the
Apostle's
Counsel
;
not
only
to
mind
our
own
things
,
but
also
the
things
of
others
,
and
here
,
to
do
good
to
all
Men.
This
gives
that
greatness
and
largeness
of
Mind
,
in
which
true
Generosity
and
bravery
of
Spirit
does
consist
.
This
Lover
of
the
World
,
goes
on
steadily
in
his
way
of
well-doing
,
and
is
not
stopp'd
by
Injuries
or
Affronts
,
nor
reduced
by
particular
Respects
.
His
mind
is
not
only
taken
up
with
his
own
particular
Concerns
,
but
he
has
regard
to
his
Brethren
,
and
his
Affection
makes
him
call
not
only
the
Disciples
of
Christ
,
but
all
the
Sons
of
Adam
by
this
Name
.
And
this
is
Generosity
and
Nobleness
indeed
,
to
pass
by
Offences
,
and
pardon
Injuries
,
and
to
requite
Evil
with
Good
.
And
is
not
that
a
great
Mind
which
embraces
the
World
in
its
Arms
,
and
takes
the
Universe
into
its
Bosom
?
This
is
Divine
and
God-like
.
Particularly
,
There
is
scarce
any
Vertue
,
but
universal
Beneficence
doth
one
way
or
other
beget
or
increase
it
.
1.
No
Man
can
be
wise
and
prudent
who
doth
not
take
into
his
Consideration
the
Community
:
and
he
that
does
and
intends
the
Good
of
Mankind
,
steers
a
Course
directly
betwixt
Folly
and
Mischievous
Cunning.
He
is
neither
amongst
those
that
have
none
,
or
Evil
,
or
but
little
petty
Designs
.
No
,
this
Man
hath
proposed
to
himself
one
,
and
that
an
excellent
good
and
great
end
,
the
Good
of
Mankind
,
and
he
takes
the
proper
fit
means
for
the
attaining
it
,
to
do
as
much
as
he
can
.
Thus
available
is
doing
Good
to
all
,
to
Prudence
.
Besides
;
this
Practice
will
give
a
Man
a
great
insight
into
particular
Mens
affairs
,
and
an
understanding
of
many
things
and
circumstances
,
which
is
necessary
,
and
will
much
contribute
to
Discretion
and
prudent
Determination
.
And
;
2.
Justice
is
no
less
beholden
to
it
.
It
's
impossible
that
Man
should
be
Just
,
who
doth
not
intend
other
Mens
Good
as
well
as
his
own
,
and
all
Mens
as
well
as
some
,
and
most
to
those
that
are
best
.
But
where
the
Hand
that
's
stretch'd
out
to
all
,
holds
the
Ballance
,
there
probably
will
be
no
Deceit
in
the
Weight
;
it
will
not
give
advantage
to
one
scale
wherein
his
own
or
Friends
concerns
are
,
but
that
wherein
the
Publick
is
,
will
certainly
out-weigh
with
him
.
That
Man
who
is
bent
on
doing
Good
to
the
World
,
will
be
Just
;
for
all
Corruption
of
Justice
is
founded
on
preference
of
private
Respects
before
the
publick
Good
.
Let
Men
be
Publick-spirited
,
and
aim
at
the
good
State
of
the
Community
,
and
they
are
antidoted
against
Injustice
.
Those
that
regard
other
Mens
Concerns
as
well
as
their
own
,
will
not
advance
themselves
upon
their
Ruins
,
nor
grasp
at
all
,
and
leave
nothing
for
their
Neighbour
,
but
weigh
his
Conveniences
as
well
as
their
own
:
and
they
that
consider
the
Publick
,
and
design
the
welfare
of
Mankind
,
will
not
violate
those
Rules
,
that
are
so
necessary
to
Society
,
and
the
order
of
the
World
.
This
Man
that
carries
Mankind
in
his
thoughts
,
and
hath
Good-will
for
every
one
,
cannot
be
unjust
to
any
,
cannot
defraud
or
circumvent
,
or
do
any
thing
that
's
mischievous
to
them
,
or
the
Publick
.
He
is
not
biass'd
by
self-Interest
,
nor
will
he
heap
his
favours
upon
his
Kindred
,
whilst
Men
of
greater
Merit
starve
.
I
do
not
say
,
that
he
hath
no
regard
for
his
Relations
,
or
that
he
is
more
kind
to
Strangers
than
to
his
Acquaintance
and
Friends
;
for
that
is
a
foolish
Niceness
,
and
a
piece
of
unnatural
Policy
,
which
the
Man
of
universal
Good-will
cannot
be
obnoxious
to
.
But
the
best
and
most
useful
Man
,
whether
a-Kin
to
him
or
not
,
shall
be
preferred
by
him
.
He
that
can
be
kind
to
all
,
cannot
but
be
just
to
all
.
I
cannot
better
represent
this
Man
,
than
by
those
Motions
which
the
late
Astronomers
attribute
to
the
Earth
;
it
moves
ever
both
about
its
own
Axis
,
and
in
the
Ecliptick
Circle
,
and
from
hence
come
the
vicissitudes
of
Day
and
Night
,
Summer
and
Winter
,
to
the
several
Inhabitants
thereof
:
Thus
the
Good-man
moves
on
his
own
Axis
,
and
yet
round
the
Ecliptick
,
aims
at
the
good
of
the
World
as
well
as
his
own
;
and
he
that
doth
so
,
cannot
be
Unjust
.
〈◊〉
tells
us
,
that
the
first
principle
of
Justice
is
,
Ne
cui
quis
noceat
,
nisi
lacessitus
injur●●
,
Not
to
hurt
any
Man
,
except
we
be
before
provoked
.
But
a
Beneficent
Temper
will
amplify
and
enlarge
this
Rule
,
or
give
us
a
clearer
understanding
of
it
,
and
add
,
That
not
in
that
ca●e
neither
,
except
that
will
tend
to
a
greater
Good
either
to
him
,
or
me
,
or
the
Publick
.
And
therefore
Seneca
saith
:
Neino
prudens
punit
quia
peccatum
est
,
sed
〈◊〉
peccetur
.
No
prudent
Man
inflicts
punishment
,
because
Evil
is
Committed
;
but
that
it
may
not
be
committed
for
the
future
.
I
understand
here
by
Justice
also
that
Equity
,
which
is
sometimes
opposed
to
it
in
common
Speech
;
but
is
really
the
same
thing
.
3.
Where
this
Principle
is
entertain'd
and
observed
,
it
must
necessarily
inspire
that
Man
with
Courage
and
great
Valour
.
There
are
two
things
which
ordinarily
make
the
Pusillanimous
Valiant
.
First
,
when
they
are
engaged
in
a
good
Cause
.
2dly
,
when
they
are
joyn'd
with
great
Aids
.
Both
these
concur
here
.
1.
This
Man
,
that
is
ever
on
design
of
doing
Good
to
the
Universe
,
hath
a
good
Cause
,
and
he
knows
it
.
He
is
assured
he
is
doing
well
,
and
that
which
will
justifie
it self
to
every
Impartial
Considerer
.
He
himself
cannot
have
the
least
scruple
about
what
he
doth
;
nor
can
any
other
Man
justly
,
or
with
any
colour
of
Reason
,
tax
him
,
who
is
on
such
publick
Service
.
He
that
can
say
he
is
doing
Good
to
the
Community
,
and
that
this
is
the
business
of
this
Life
,
he
hath
prevented
all
Calumny
,
and
is
as
blamless
as
harmless
.
And
when
he
considers
how
clear
his
own
Designs
are
;
how
accountable
his
Actions
,
this
will
make
him
encounter
dangers
and
difficulties
,
and
assault
all
opposition
that
would
hinder
him
from
effecting
what
he
aims
at
.
He
thinks
with
himself
,
that
if
it
were
his
own
private
concerns
only
that
ingag'd
him
,
or
some
particular
Interest
that
he
serv'd
,
then
others
might
have
some
Plea
to
oppose
;
but
when
he
intends
the
Good
of
Mankind
,
and
in
the
good
Offices
he
doth
to
particular
Men
,
is
swayed
by
a
respect
to
the
Publick
,
he
knows
none
can
have
a
better
,
a
more
allowable
and
commendable
Employment
,
Besides
this
,
2.
He
hath
good
assurance
of
Assistance
,
and
he
shall
be
enabled
to
overcome
the
opposition
he
meets
with
.
He
hath
God
,
and
all
the
good
Beings
in
the
World
,
to
take
his
Part
;
it
's
the
design
of
infinite
Goodness
to
do
Good
to
Mankind
;
it
is
the
Employment
of
Blessed
Angels
,
to
serve
the
great
Interests
of
Man's
Happiness
.
The
Blessed
Jesus
,
to
whom
all
Power
in
Heaven
and
Earth
is
given
,
was
,
whilst
he
was
here
on
Earth
,
and
is
,
now
in
the
State
of
his
Exaltation
,
carrying
on
the
grand
design
of
Man's
Happiness
.
Nay
,
there
is
that
in
every
Man
,
that
is
not
degenerated
into
a
Devil
,
that
will
take
part
and
joyn
in
with
him
,
who
is
bent
to
be
an
universal
Benefactor
.
For
,
who
can
set
themselves
without
reluctance
against
him
,
who
hath
none
other
Design
but
to
do
Good
to
All
?
Nay
rather
,
how
is
he
the
Object
of
every
Man's
Care
?
how
safe
is
his
Condition
?
It
is
true
,
there
are
too
many
in
the
World
,
who
are
acted
by
a
Spirit
of
Envy
and
Malice
,
who
are
selfish
and
contracted
,
who
regard
not
others
,
but
themselves
only
:
But
what
can
these
do
against
God
and
Nature
,
and
all
those
innumerable
Ministers
of
his
,
that
are
ready
to
do
the
Pleasure
of
his
Goodness
?
The
Man
of
general
Good-will
,
if
his
Eyes
be
opened
,
must
say
,
that
more
are
they
that
are
with
him
,
than
those
that
are
against
him
.
Besides
,
as
I
have
said
,
this
Principle
of
universal
Beneficence
gives
such
a
Greatness
of
Mind
to
him
that
is
acted
by
it
,
that
he
slights
,
and
scorns
,
and
makes
nothing
of
all
the
little
Difficulties
and
Dangers
that
he
can
conflict
with
.
His
Soul
is
so
taken
up
with
the
greatness
of
his
own
Design
,
and
is
carried
out
with
so
much
earnestness
in
pursuit
after
it
,
that
all
the
Things
that
might
daunt
or
discourage
him
,
make
no
Impression
of
Fear
on
him
at
all
.
4.
This
Principle
,
where
it
rules
,
must
certainly
restrain
all
Intemperance
:
For
,
1.
It
will
so
much
employ
and
busy
a
Man
,
that
he
cannot
be
vacant
enough
for
those
Extravagancies
.
No
Man
is
intemperate
,
but
he
is
first
idle
.
Now
he
that
hath
entertain'd
so
universally
an
active
Principle
,
as
this
of
Good-will
to
All
,
he
cannot
spare
Hours
to
throw
away
in
intemperate
Practices
,
which
he
sees
no
way
conduce
to
his
End
.
Nay
,
2.
He
will
perceive
them
quite
opposite
and
contrary
to
his
End
:
For
,
both
Observation
and
Reason
will
tell
him
,
that
whosoever
indulges
himself
in
excess
of
bodily
Pleasures
,
he
indisposes
,
he
disables
himself
from
doing
Good
.
He
that
hath
gorged
himself
with
Meat
,
that
hath
inflamed
his
Blood
with
Drinking
,
or
hath
wallow'd
in
any
other
bodily
Pleasures
,
how
careless
is
he
of
other
Mens
Concerns
,
indeed
of
his
own
,
of
any
thing
?
They
drink
Wine
in
Bowls
,
and
forget
the
Afflictions
of
Joseph
.
And
how
impotent
and
unable
is
he
to
do
the
good
Offices
which
he
may
have
some
desire
to
do
?
He
hath
not
the
use
of
either
Mind
or
Body
,
they
are
both
disabled
from
discharging
their
Functions
.
Nor
indeed
is
it
possible
he
should
;
for
,
by
Luxury
and
Softness
,
and
Excesses
of
corporeal
Gratifications
,
the
Soul
is
made
careless
and
inconsiderate
,
inordinate
in
its
Desires
,
and
impatient
of
the
least
Difficulty
and
Opposition
;
and
the
Body
is
rendred
weak
and
feeble
through
want
of
Exercise
,
and
Diseases
.
Thus
I
have
shewn
concerning
the
four
,
commonly
called
Cardinal
Virtues
,
how
they
are
befriended
by
this
great
Principle
of
doing
Good
to
all
.
And
every
one
will
understand
that
Dependance
which
most
of
the
other
Virtues
have
on
it
,
and
how
much
it
contributes
to
their
Being
and
Growth
.
This
Man
of
universal
Good
will
,
how
full
of
Humanity
and
Courtesy
is
he
even
to
Strangers
,
and
those
he
knows
not
?
What
hearty
Civility
,
and
real
Kindness
doth
he
express
to
those
that
oppose
his
Interests
,
nay
,
that
intend
him
Mischief
?
How
gladly
doth
he
pardon
Injuries
,
and
receive
a
repenting
Enemy
into
his
Bosom
?
How
willing
,
nay
,
forward
is
he
to
lend
to
the
Borrower
?
to
give
to
the
Indigent
?
And
what
he
gives
is
from
a
liberal
Hand
,
and
a
bountiful
Mind
;
no
grudging
,
no
sparing
appears
in
his
Communications
.
He
is
as
willing
to
take
care
of
the
Conveniences
,
as
to
relieve
the
Necessities
of
others
;
hath
not
only
so
much
Charity
as
to
keep
them
just
from
starving
,
but
so
much
as
will
engage
him
to
endeavour
to
make
them
happy
.
And
then
for
the
lesser
Offices
,
that
are
the
Graces
of
Conversation
,
and
make
it
pleasant
,
they
derive
from
the
same
Original
:
For
he
,
and
he
alone
,
that
is
set
on
doing
Good
to
All
,
will
be
affable
,
and
of
easy
Address
by
all
.
He
will
not
fail
in
giving
all
Expressions
of
Civility
that
are
proper
and
natural
;
for
the
artificial
and
excessive
,
the
Effects
of
Vanity
and
Hypocrisy
,
he
uses
them
not
.
He
hath
the
Civility
of
a
Courtier
,
and
the
Heartiness
of
a
Friend
.
In
short
,
his
Countenance
,
and
Behavior
,
and
Words
to
all
,
are
such
as
you
may
read
in
them
real
Good-will
.
I
add
only
two
more
:
This
Man
is
humble
and
meek
.
The
true
Cause
,
as
well
as
the
Effect
and
Consequence
of
most
Mens
Pride
,
is
,
that
they
consider
few
or
none
besides
themselves
.
The
proud
Man
therefore
loves
himself
too
much
,
because
he
loves
not
other
Men
at
all
:
Whereas
the
Man
who
lives
under
the
Power
of
this
Principle
,
he
values
other
Mens
Merits
as
well
as
his
own
,
and
desires
they
may
have
the
Praise
due
to
them
,
and
doth
not
think
himself
disparaged
,
when
another
is
commended
;
or
if
by
Accident
that
come
to
pass
,
he
is
not
concern'd
,
because
it
's
for
the
Good
of
the
Man
that
is
worthy
,
and
of
Mankind
;
and
he
can
be
content
to
sacrifice
his
own
Credit
to
the
Welfare
of
other
Men
,
and
the
Publick
.
In
short
,
where
a
Man
loves
others
,
he
desires
that
for
them
,
which
he
doth
for
himself
;
and
consequently
,
that
they
may
have
the
Honour
done
them
which
they
deserve
,
as
he
would
not
be
debarr'd
of
the
Praise
he
merits
.
And
for
Meekness
:
This
Love
covers
a
Multitude
of
Faults
,
and
so
maketh
those
not
to
be
which
are
;
so
far
is
it
from
multiplying
and
magnifying
them
,
from
increasing
their
Numbers
and
Aggravations
.
It
doth
not
make
Faults
where
they
are
not
;
or
where
they
are
,
doth
not
make
them
worse
;
doth
not
call
a
little
Wart
,
a
Wen
:
but
rather
where
they
can
be
extenuated
,
lessens
them
;
and
considers
which
are
the
Miscarriages
of
surprized
Infirmity
,
and
unwilling
Mistake
,
and
distinguishes
between
them
and
others
.
Nor
is
he
forward
to
take
Vengeance
,
or
eager
to
punish
,
but
is
a
Man
of
Long-suffering
and
Forbearance
,
and
will
never
punish
but
when
it
is
the
likeliest
and
almost
only
way
to
Amendment
.
I
have
shewn
how
much
the
Principle
of
universal
Beneficence
conduces
to
Knowledg
,
Religion
and
Vertue
.
I
now
proceed
to
shew
,
how
very
available
it
is
to
our
acquiring
and
keeping
the
rest
of
those
good
Things
that
make
up
the
Happiness
of
Man
.
And
none
that
considers
how
essential
doing
Good
is
to
the
Religion
of
Christ
,
and
how
necessary
to
the
Happiness
of
Man
,
will
wonder
that
I
In●ist
so
long
on
this
Argument
;
for
,
tho
I
had
the
Tongue
of
Men
and
Angels
,
I
could
not
sufficiently
declare
the
Excellencies
of
this
Divine
Temper
.
Fourthly
;
The
next
of
those
good
Things
I
mention'd
,
which
are
in
the
Soul
,
are
Quiet
and
Tranquillity
,
Joy
and
Pleasure
,
which
I
therefore
join
together
in
my
Discourse
,
because
they
are
not
often
parted
in
Nature
,
and
their
Opposits
go
under
the
same
Name
of
Trouble
;
and
because
where
they
are
as
they
should
be
,
they
qualify
one
another
:
For
,
that
is
a
good
and
desirable
Quiet
,
which
is
in
order
●o
,
and
attended
with
Joy
;
and
that
is
an
allowable
Joy
,
which
doth
〈◊〉
〈◊〉
the
So●l
,
and
〈◊〉
the
Mind
of
Pea●e
.
Whereas
i●
th●se
〈◊〉
destroy
each
other
,
they
are
not
as
they
should
be
;
nay
,
if
they
do
not
serve
and
befriend
each
other
,
they
are
bla●●abl●
For
the
Soul
may
be
too
much
becalm'd
,
that
it
cannot
move
;
its
〈◊〉
may
be
fr●zen
up
by
a
Stoical
Apathy
,
which
will
not
only
rid
it
of
the
evil
and
painful
,
but
de●rive
it
also
of
the
good
and
pleasant
Passion●
;
that
which
doth
〈◊〉
is
very
opposite
to
its
Welfare
.
Again
,
The
Mind
of
Man
may
be
transported
with
Joy
,
beyond
the
Bounds
which
Nature
and
Convenience
have
set
,
and
so
as
to
indispose
it
for
doing
that
Good
to
it self
or
others
it
might
do
.
But
when
those
two
concur
and
consist
together
,
that
is
an
excellent
State
indeed
;
〈◊〉
then
a
gentle
Wind
fills
the
Sails
,
and
doth
not
raise
the
Waves
,
the
Soul
is
then
active
and
moderate
.
And
this
State
of
Joy
and
Peace
is
the
best
State
of
which
Souls
are
capable
;
't
is
the
Crown
of
all
our
Works
,
the
natural
Reward
of
our
Labours
;
and
if
our
Actions
be
vertuous
,
't
is
a
sure
Reward
:
It
is
the
End
and
Consummation
of
all
,
it
is
the
Fruit
and
Flower
that
grows
on
them
all
.
And
now
I
shall
endeavour
to
shew
how
much
the
Principle
of
universal
Goodness
,
where
it
's
practis'd
,
and
become
a
Temper
,
contributes
to
the
Quiet
and
Pleasure
of
Souls
.
Some
of
the
greatest
Causes
of
our
Disquiet
are
Ma●●ce
and
Envy
,
bitter
Anger
,
and
boundless
Desires
,
and
Conscience
of
Evil.
The
malic●ous
spiteful
Man
is
upon
the
Wrack
,
as
often
as
he
cannot
bring
about
his
mischievous
Designs
.
He
g●ashes
his
Teeth
,
when
he
sees
God
and
Nature
so
to
shelter
and
secure
the
Man
against
whom
he
hath
set
himself
,
that
no
Storms
he
can
raise
shall
light
on
him
.
The
Envious
is
himself
in
torment
,
if
other
Men
be
not
:
As
often
as
the
Candle
of
God
,
the
Su●
,
shines
on
,
enlightens
,
and
warms
his
Neighbour
,
it
parches
and
burns
him
;
and
tho
it
be
pleasant
to
other
Eyes
to
behold
this
Light
,
it
makes
his
to
smart
,
and
puts
them
out
.
The
Angry
Person
is
never
quiet
,
is
like
the
troubled
Sea
,
ever
casting
up
Mire
and
Dirt.
Every
Wind
causes
the
Waves
to
rise
,
every
Word
casts
him
into
Disorders
,
nay
,
Silence
it self
will
cause
Commotions
in
him
;
so
that
Contraries
have
the
same
effect
on
this
Subject
,
and
his
vitiated
Palate
is
disg●sted
both
with
●owre
and
sweet
.
This
is
one
of
the
Race
of
the
churlish
▪
Fool
Nabal
,
of
whom
we
read
that
he
was
such
a
Son
of
Belial
,
that
he
could
not
be
spoke
to
.
And
if
he
be
desirous
of
Revenge
,
how
fearful
is
he
to
take
it
?
And
yet
how
impatient
till
it
be
had
?
And
how
restless
when
he
hath
it
,
for
fear
of
a
Re●aliation
?
And
the
Man
of
immoderate
unreasonable
Desires
,
is
tormented
before
they
are
accomplished
;
and
when
they
are
,
is
unsatisfied
and
disappointed
.
The
Sensualist
his
Expectations
are
great
,
his
Enjoyments
next
to
nothing
,
and
both
full
of
Trouble
;
the
first
of
a
Delay
,
the
second
of
a
Defeat
.
The
Ambitious
Man
is
vex'd
to
the
Soul
,
that
others
do
not
make
that
account
of
him
that
he
doth
of
himself
;
that
they
do
not
esteem
him
as
much
as
he
would
have
them
,
much
more
perhaps
than
he
doth
deserve
,
and
many
times
,
than
he
knows
he
deserves
.
Tho
some
,
tho
many
honour
him
,
if
any
one
cast
a
slight
on
him
,
he
cannot
bear
it
.
This
great
little
Man
,
that
is
so
big
in
Conceit
,
and
so
small
in
Truth
;
so
little
in
other
Mens
Opinions
,
and
so
great
in
his
own
,
can
never
be
at
rest
,
because
there
can
be
no
agreement
betwixt
his
Thoughts
and
Things
,
betwixt
his
and
other
Men.
He
doth
not
think
of
himself
as
he
is
,
nor
will
others
think
as
he
doth
:
He
can
never
have
his
Wishes
,
and
his
Desires
are
impossible
,
and
can
never
be
accomplished
.
And
the
same
or
greater
is
the
Trouble
of
the
Covetous
;
that
poor
rich
Man
is
in
perpetual
Disquiet
.
He
is
infinitely
sollicitous
to
get
,
and
as
anxious
to
keep
.
He
is
anxious
to
have
,
and
fearful
to
lose
;
and
being
rack'd
betwixt
Desire
and
Fear
,
he
enjoys
nothing
.
He
seeks
for
Riches
,
when
he
hath
them
;
and
seeks
endlesly
,
because
tho
he
finds
what
he
sought
,
he
knows
it
not
;
nor
doth
he
think
himself
rich
,
tho
he
be
.
And
't
is
all
one
as
to
Enjoyment
,
whether
a
Man
have
a
small
Estate
,
or
a
poor
Mind
;
whether
he
be
poor
,
or
conceit
he
is
so
:
therefore
is
it
,
that
he
hath
,
and
hath
not
;
that
he
wants
what
he
hath
.
Thus
is
he
distracted
betwixt
getting
and
keeping
.
And
certainly
infinite
are
the
Cares
and
Anxieties
that
disquiet
these
Two-penny
Souls
.
1
Tim.
6.
10.
For
the
Love
of
Money
is
the
Root
of
all
Evil
,
which
while
some
have
coveted
after
,
they
have
erred
from
the
Faith
,
and
pierced
themselves
through
with
many
Sorrows
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
transfixerunt
.
And
are
not
these
three
the
great
Incendiaries
of
the
World
,
and
the
Troublers
of
our
Peace
,
both
within
and
without
?
But
lastly
;
The
Remorse
and
Anguish
that
arises
from
Conscience
of
Sin
,
when
they
have
at
any
time
been
transported
by
the
Rage
of
Anger
,
or
Madness
,
or
Envy
,
or
by
unsatiable
Desires
of
Esteem
,
or
Wealth
,
or
Pleasure
,
so
as
to
imbrue
their
hands
in
the
Blood
of
some
harmless
Abel
or
Vriah
,
or
take
away
honest
Naboth's
Vineyard
:
When
they
have
maliciously
belied
a
blameless
Joseph
,
or
some
way
or
other
have
irreparably
and
undeservedly
injured
their
innocent
Neighbour
;
then
is
it
that
they
feel
the
sharp
Stings
of
an
unquiet
Conscience
;
then
are
they
frighted
with
Ghosts
and
Specters
,
and
lash'd
with
Furies
,
and
gash'd
with
the
deep
Wounds
of
self-accusing
Thoughts
.
And
these
are
certainly
the
most
inward
and
piercing
,
the
most
insupportable
of
all
the
Sorrows
of
which
the
Mind
of
Man
is
capable
.
Now
let
us
see
what
an
Antidote
universal
Good-will
is
,
to
preserve
us
from
these
that
are
the
worst
of
Diseases
.
Charity
,
saith
the
Apostle
,
envies
not
;
it
is
not
troubled
that
Men
are
so
well
,
but
desirous
they
should
be
better
and
happier
than
they
are
.
And
the
Reason
of
this
follows
;
for
us
said
,
She
seeks
not
her
own
;
that
is
,
not
only
,
nor
chiefly
,
nor
in
opposition
to
the
Concerns
of
all
others
.
The
charitable
Man
will
take
care
to
be
innocent
;
none
shall
ever
be
wrong'd
by
him
,
nor
shall
any
suffer
,
or
be
worse
by
what
he
doth
,
where
that
is
not
necessary
to
publick
Good
.
Nor
,
secondly
,
doth
he
in
the
first
place
intend
himself
;
nor
doth
his
own
single
Interest
,
in
his
Esteem
,
outweigh
the
Concerns
of
many
,
but
he
always
gives
the
Verdict
for
the
Community
,
against
a
private
,
tho
it
be
his
own
Interest
.
Nor
,
thirdly
,
doth
he
much
less
only
and
wholly
design
himself
;
he
knows
not
how
to
confine
his
Thoughts
and
Desires
to
so
narrow
a
Compass
,
but
his
Goodness
hath
enlarged
his
Soul
,
and
stretch'd
it
forth
as
far
as
there
is
any
Being
.
And
where
Love
hath
taken
possession
of
any
Man
,
it
constrains
him
to
wish
well
,
and
do
Good
to
All
;
so
that
where
this
Plant
of
God's
planting
grows
,
those
Roots
of
Bitterness
,
Envy
and
Malice
,
are
pluck'd
up
,
and
cast
out
.
Where
this
Divine
Temper
of
Benignity
and
Beneficence
is
,
Envy
and
Malice
can
have
no
place
.
Where
a
Man
is
so
outed
of
himself
,
and
all
particular
and
private
Affections
and
Respects
are
brought
into
due
Order
,
and
a
fit
Compliance
with
the
more
publick
and
universal
;
there
is
no
Foundation
for
envious
Discontents
,
or
malicious
Purposes
.
When
this
Spirit
and
Power
of
the
blessed
Jesus
,
the
Son
of
God
,
appears
,
those
Furies
and
Fiends
,
those
evil
Spirits
vanish
,
and
flie
away
,
as
the
Shadows
of
the
Night
do
before
the
Brightness
of
the
Sun
.
Anger
,
tho
it
may
sometimes
by
surprize
enter
into
the
loving
Soul
,
yet
it
cannot
stay
there
.
This
mighty
Power
of
God
,
the
Spirit
of
Benignity
,
commands
these
Winds
and
Storms
,
and
bids
them
obey
,
and
they
are
quickly
calm
and
still
,
and
the
Face
of
the
Soul
is
presently
smooth
and
clear
again
.
This
Cordial
soon
allay●
the
Feverish
Heats
of
that
Passion
,
and
quenches
the
Violence
of
a
Fire
,
that
was
kindled
in
Hell
,
and
would
consume
the
World
.
We
read
of
some
Evil-Spirits
,
that
would
cast
those
into
the
Fire
that
were
possess'd
of
them
:
Such
is
Anger
also
;
it
casts
into
the
Fire
,
and
makes
them
foam
,
and
tears
them
in
whom
it
is
.
But
this
Power
of
God
,
this
great
Love
,
casts
it
out
also
.
When
David
,
the
Love
that
's
after
God's
own
Heart
,
plays
on
his
Harp
before
Saul
,
the
Evil-Spirit
will
go
from
him
.
Thus
Goodness
easeth
the
Soul
of
that
Vexation
which
arises
from
An
Besides
;
It
suffers
no
plotting
of
Revenge
,
nor
Contrivances
of
retaliating
Evil
for
Evil
;
and
so
prevents
some
of
the
greatest
and
most
violent
Disturbances
,
which
we
are
subject
to
.
And
how
accurately
well
doth
it
bound
and
moderate
those
Desires
,
which
,
when
they
are
irregular
,
are
the
Causes
of
so
great
Disquiet
?
For
,
our
Love
to
others
,
will
make
us
desire
their
Honour
,
as
well
as
our
own
.
And
where
we
love
all
,
and
have
an
Affection
for
the
Publick
,
we
shall
desire
no
more
than
we
deserve
;
we
shall
be
unwilling
that
other
Men
should
be
so
far
imposed
on
,
as
to
think
us
better
than
indeed
we
are
.
We
cannot
be
so
unjust
,
as
to
expect
Reward
without
Merit
,
and
Praise
where
it
is
not
due
.
Charity
is
not
puffed
up
,
1
Cor.
13.
4.
and
therefore
frees
a
Man's
Mind
from
all
the
Tortures
that
ambitious
Spirits
lie
under
.
This
makes
a
Man
not
displeas'd
that
other
Men
are
prais'd
,
and
himself
not
;
nay
,
tho
they
have
more
,
and
he
less
than
deserved
,
yet
he
is
very
well
satisfied
,
because
his
own
,
and
the
Approbation
of
a
few
competent
Judges
,
is
sufficient
to
support
him
:
whereas
Men
of
less
Worth
,
have
need
of
greater
Applause
to
bear
up
their
Minds
,
and
to
bring
them
into
Request
,
and
enable
them
to
do
Good
.
And
how
perfectly
doth
this
Principle
subdue
and
regulate
all
the
Appetites
of
corporeal
Pleasure
?
He
that
is
acted
by
universal
Love
,
cannot
go
to
a
forbidden
Bed
;
for
he
will
not
draw
one
whom
he
loves
into
Sin
;
he
will
not
deprive
them
of
the
lasting
Pleasures
of
Innocence
and
Chastity
.
He
will
not
violate
the
Orders
of
all
the
Civilized
World
,
which
have
been
from
the
beginning
of
Time
,
which
for
the
sake
of
the
Publick
,
for
Posterity
,
as
well
as
the
present
Generation
,
ought
to
be
inviolably
observed
.
He
will
not
eat
nor
drink
more
than
is
good
for
him
,
as
for
other
Reasons
,
so
lest
others
should
want
that
which
is
good
for
them
.
Again
;
This
universal
Love
,
by
engaging
us
to
do
all
the
Good
we
can
,
takes
away
all
inordinate
Love
of
Money
.
We
shall
not
now
desire
more
than
we
can
and
will
use
for
the
advantage
of
others
,
as
well
as
our selves
.
And
when
it
is
thus
with
us
,
we
shall
not
grasp
at
all
we
could
get
,
and
we
shall
use
what
we
do
get
.
And
where
we
are
thus
minded
,
we
have
freed
our selves
from
that
infinite
Carking
and
Anxiety
,
which
an
inordinate
Desire
of
Riches
causes
.
Lastly
;
This
will
in
many
cases
prevent
the
bitterest
Remorse
for
Sins
,
by
preventing
the
Sins
themselves
,
as
I
have
shewed
.
For
,
the
good
Man
will
not
be
unjust
or
unfaithful
,
he
cannot
oppress
or
cozen
,
falsly
or
needlessly
accuse
,
will
not
violate
the
Chastity
,
prejudice
the
Health
,
much
less
take
away
the
Life
of
any
:
and
thus
secures
himself
from
those
Terrors
of
Conscience
,
which
follow
such
Wickednesses
.
And
where
we
are
surprized
,
and
do
unwillingly
mis-behave
our selves
towards
God
;
if
we
be
indeed
charitable
and
loving
towards
Men
,
we
can
then
pray
that
God
would
,
and
hope
that
he
will
forgive
us
as
we
do
them
.
Thus
I
have
shewn
how
this
universal
Beneficence
frees
us
from
Trouble
and
Unquietness
.
And
now
I
will
briefly
shew
how
it
brings
us
Pleasure
as
well
as
Quiet
.
By
Pleasure
I
here
understand
that
Joy
which
is
caus'd
in
the
Soul
,
by
an
Apprehension
or
Sense
of
Good
.
Now
,
where
this
Principle
is
become
natural
to
us
,
and
we
act
from
it
,
and
according
to
it
,
it
must
necessarily
be
a
Spring
of
Delight
to
us
.
How
pleasant
and
joyful
must
the
Mind
of
that
Man
be
,
which
is
govern'd
by
an
universal
Love
?
As
much
Good
as
there
is
in
the
World
,
so
much
cause
of
Pleasure
is
there
to
them
.
For
,
1.
He
is
set
at
Liberty
from
contracted
Selfishness
;
every
Man
is
now
to
him
,
as
he
is
to
himself
,
and
other
Mens
Concerns
are
as
his
own
:
so
that
he
now
rejoyces
in
their
Welfare
,
and
is
heartily
glad
at
the
Good
which
befals
them
.
So
much
is
his
Joy
greater
now
,
than
it
was
when
he
liv'd
to
himself
;
for
then
he
was
pleas'd
with
his
own
private
Advantages
,
but
perhaps
repin'd
,
or
at
least
was
unconcern'd
at
other
Mens
;
whereas
now
he
is
delighted
to
see
it
go
well
with
any
Man
in
the
World
.
Thus
he
honestly
and
innocently
enjoys
the
Good
of
others
,
without
depriving
them
of
any
;
gathers
of
the
Honey-dew
,
without
robbing
the
Flower
of
its
own
Sweetness
.
As
much
Good
then
as
there
is
,
and
as
he
can
see
in
the
World
(
and
there
is
very
much
,
for
the
Mercy
of
God
is
over
all
his
Works
;
and
he
that
will
consider
things
,
may
discover
it
)
so
much
cause
of
Gladness
hath
this
good
Man
.
And
then
,
2.
The
infinite
Love
and
Goodness
of
God
,
is
an
inexhaustible
Fountain
of
Joy
to
the
good
Man
:
For
,
tho
he
sees
many
things
much
amiss
,
and
a
great
deal
of
Evil
in
the
World
;
tho
he
sees
poor
Man
at
a
great
distance
from
his
Happiness
,
and
the
whole
World
lying
in
Wickedness
:
yet
he
also
sees
infinite
Goodness
at
work
,
and
that
it
has
done
very
much
in
order
to
Man's
Happiness
;
and
doubts
not
but
in
some
ways
which
he
is
ignorant
of
,
all
the
ends
of
Divine
Goodness
will
be
accomplish'd
at
last
.
I
have
shewed
before
,
that
this
Goodness
of
Temper
helps
us
to
an
assured
Knowledg
of
the
Goodness
of
God
.
We
may
also
refer
the
two
fore-going
Particulars
to
the
Object
of
Benevolence
.
If
there
be
so
great
Pleasure
in
loving
one
or
two
,
or
a
few
,
how
great
is
that
which
arises
from
an
universal
Good-will
,
a
Love
to
all
Men
?
Thirdly
;
The
good
Man
hath
Pleasure
as
concerning
himself
,
from
his
Beneficence
to
others
:
and
it
is
such
a
Pleasure
as
hath
many
Advantages
above
most
others
.
For
,
-
1.
As
to
its
degree
,
it
is
both
intense
and
exquisite
.
-
2.
As
to
its
kinds
;
it
is
both
of
Memory
,
Sense
and
Hope
,
as
it
refers
to
Good
past
,
present
,
and
to
come
.
-
3.
It
s
Original
is
from
Man
himself
,
in
concurrence
with
God
and
Nature
;
and
therefore
it
is
both
certain
and
near
.
-
4.
As
to
its
Duration
,
it
is
both
continued
and
lasting
.
-
5.
As
to
its
Quality
and
Effects
,
it
is
absolutely
Good
.
-
6.
In
respect
of
its
Objects
,
it
is
largely
extended
and
manifold
.
1.
The
Pleasure
that
arises
from
a
Sense
of
our
Beneficence
,
is
without
any
allay
or
mixture
of
Pain
,
and
that
which
is
so
,
is
pure
and
in
the
highest
degree
.
This
cannot
be
said
of
most
other
Pleasures
,
the
Price
of
them
is
much
abated
,
by
the
Pains
that
accompany
them
.
The
more
corporeal
and
gross
they
are
,
the
more
they
have
of
this
Dress
.
This
is
a
Commendation
that
almost
only
belongs
to
the
Pleasure
that
arises
from
vertuous
Practices
;
and
yet
not
any
,
not
all
of
the
other
Vertues
,
can
afford
so
great
a
Delight
as
this
,
which
is
both
a
Complex
of
most
of
them
,
and
the
End
and
Consummation
of
all
.
The
rest
are
but
mediate
and
subordinate
Vertues
,
this
is
ultimate
and
final
.
When
a
Man
is
in
the
exercise
of
universal
Love
,
of
Charity
and
Good-will
,
he
is
as
good
,
and
as
great
and
happy
as
he
can
be
,
then
is
all
finished
.
The
greatest
Pleasure
is
in
Love
:
Now
when
Love
is
universal
,
and
in
exercise
,
Pleasure
keeps
proportion
with
it
,
and
is
as
great
as
it
can
be
;
for
it
is
as
large
as
its
Object
,
and
therefore
the
Pleasure
that
arises
from
it
must
needs
be
very
great
.
The
best
Faculty
is
now
exercised
about
its
proper
Object
;
and
't
is
generally
said
,
that
all
Pleasure
consists
in
the
Congruity
of
the
Object
and
Faculty
.
2.
Distinguish
this
Pleasure
according
to
the
three
Differences
of
Time
which
its
Cause
hath
,
and
we
shall
find
it
in
all
these
to
be
extraordinary
.
(
1.
)
For
the
past
.
Memory
,
tho
it
be
but
a
languishing
Sense
,
and
the
Ideas
are
not
near
so
lively
as
when
they
were
first
imprest
;
yet
the
Remembrance
of
having
done
good
Offices
,
gives
a
very
sensible
and
lively
Pleasure
;
and
it
is
a
great
Content
to
the
Soul
,
when
it
calls
to
mind
any
Acts
of
Beneficence
,
and
that
it
did
such
Actions
for
which
others
were
the
better
.
To
remember
that
I
have
relieved
a
Man
in
his
Necessities
,
or
added
to
his
Conveniencies
,
eas'd
his
Pain
,
or
cured
his
Disease
,
vindicated
his
Reputation
,
preserved
his
Life
,
instructed
his
Ignorance
,
removed
his
Mistakes
,
satisfied
his
Doubts
,
confirmed
his
Resolutions
,
moderated
his
Affections
;
the
Remembrance
of
this
,
that
I
have
been
instrumental
in
such
good
Offices
,
will
be
very
pleasant
.
Indeed
a
Man
is
more
pleased
with
a
Remembrance
of
the
Good
he
hath
done
to
others
,
than
of
that
which
he
hath
done
himself
.
And
I
am
well
assured
,
that
when
we
come
to
die
,
it
will
be
a
very
great
satisfaction
,
if
we
can
think
that
none
can
accuse
us
for
doing
them
Injury
,
and
if
others
will
testify
that
we
have
been
kind
and
good
to
them
.
(
2.
)
As
to
the
Present
.
A
Man
that
is
in
the
Exercise
of
Goodness
,
hath
the
pleasant
Sensation
of
the
Health
and
good
Plight
of
his
Soul
.
He
feels
himself
,
his
Mind
as
well
as
Body
,
in
an
excellent
State
.
Some
think
,
that
Sense
of
Health
is
the
greatest
Pleasure
of
Man
;
and
this
is
the
Pleasure
of
a
double
Health
.
(
3.
)
Future
.
He
that
feels
he
hath
attained
to
so
much
,
cannot
but
hope
that
what
is
yet
behind
shall
be
added
;
and
that
he
shall
continue
in
those
ways
to
the
end
,
which
are
so
infinitely
pleasant
to
him
;
that
he
shall
ascend
to
that
Heaven
,
which
is
come
down
to
him
,
and
is
in
him
;
that
is
,
that
he
shall
continue
the
Exercise
of
that
Love
in
Eternity
,
which
he
hath
begun
in
Time
.
And
this
he
hopes
for
,
because
it
is
very
natural
,
and
because
this
Sense
of
the
Excellency
of
his
own
Goodness
and
Benignity
,
assures
him
that
God
is
good
,
and
will
do
good
to
them
that
are
so
.
3.
When
Man
complies
with
the
grand
Design
of
Heaven
,
i.
e.
to
promote
the
Happiness
of
Mankind
,
and
co-operates
with
natural
Causes
,
which
have
a
manifest
subserviency
to
the
Good
of
the
Generality
,
he
is
then
doing
Acts
of
Kindness
and
Benignity
;
and
when
he
doth
these
,
he
not
only
refreshes
other
Men
,
but
le
ts
in
Streams
of
Pleasure
to
his
own
Soul
.
And
these
Pleasures
which
derive
from
such
a
Spring
,
must
be
,
(
1.
)
Sure
;
for
they
depend
on
very
certain
Causes
,
and
such
as
act
naturally
,
and
almost
necessarily
.
All
the
Uncertainty
arises
from
his
own
Mutability
;
and
yet
he
is
under
an
Engagement
,
that
is
as
powerful
to
determine
him
as
the
Nature
of
Man
is
capable
of
;
that
is
,
he
perceives
a
great
and
sensible
Pleasure
in
the
Exercise
of
Goodness
,
and
either
this
will
determine
him
to
such
Acts
,
or
nothing
can
.
Whilst
Man
perseveres
in
doing
Good
,
his
Pleasure
must
remain
;
and
he
will
persevere
,
whilst
he
considers
God
and
the
World
,
i.
e.
whilst
he
uses
his
Reason
.
(
2.
Near.
They
are
in
and
from
himself
,
and
do
not
so
much
depend
on
Things
without
us
,
but
on
the
Use
of
our selves
Principally
.
They
are
always
with
us
;
if
we
do
but
reflect
on
our
own
Acts
,
(
which
we
cannot
chuse
but
do
)
we
shall
not
fail
of
Pleasure
.
4.
By
reason
of
its
Duration
.
It
is
,
1.
Continued
;
2.
Lasting
.
(
1.
)
A
Pleasure
that
arises
from
such
certain
Causes
,
and
that
are
so
near
to
us
,
must
needs
be
continual
,
and
without
interruption
.
That
which
is
near
and
within
a
Man
,
must
certainly
be
more
taken
notice
of
,
than
things
at
a
distance
;
such
are
his
own
Actions
,
and
the
Principles
of
them
;
he
cannot
chuse
but
he
must
observe
them
.
And
as
often
as
he
is
conscious
of
this
beneficent
Temper
,
and
Acts
of
Goodness
and
Kindness
,
he
feels
an
overflowing
Joy
in
his
Mind
.
And
if
that
be
his
Nature
to
incline
him
alway
to
do
Good
,
he
must
alway
be
sensible
of
it
,
that
is
,
his
Pleasure
must
be
as
interrupted
as
any
thing
can
be
in
the
Mind
of
Man
.
(
2.
)
It
is
also
lasting
.
As
long
as
the
Sun
is
,
the
Rays
will
flow
from
it
;
and
as
long
as
the
Soul
continues
benign
and
good
,
and
acts
from
this
Principle
,
so
long
will
it
continue
in
this
pleasant
Sense
;
for
,
this
is
an
inseparable
Emanation
or
Property
of
a
benign
Soul
.
Other
Pleasures
that
depend
on
contingent
,
mutable
,
external
Things
,
must
be
transient
and
fleeting
,
and
as
full
of
Vicissitude
,
as
the
Causes
on
which
they
depend
:
but
these
,
which
flow
from
that
which
is
incorporeal
and
incorruptible
,
will
themselves
last
for
ever
.
As
long
as
the
Fountain
springs
,
these
Streams
will
not
fail
:
and
that
will
not
be
dried
up
,
for
it
is
fed
by
the
secret
Aids
sent
from
the
inexhaustible
Ocean
of
Goodness
in
God
.
And
will
certainly
be
one
of
the
great
Pleasures
of
the
other
State
;
for
the
Soul
must
lose
it self
,
must
cease
to
be
what
now
it
is
,
before
this
Pleasure
can
cease
.
It
is
one
of
the
greatest
and
fairest
of
those
Rivers
of
Pleasure
which
encompass
Paradise
,
whose
Waters
fail
not
.
How
unconceivable
is
the
Delight
of
Souls
,
when
they
are
bathing
themselves
in
these
Streams
?
when
they
are
carried
on
with
the
greatest
Gales
of
Good-will
to
all
their
Fellow-Creatures
?
How
will
they
be
ravish'd
with
their
own
Countenance
,
when
they
behold
in
it
this
excellent
Grace
with
which
Love
hath
beautified
it
?
How
must
they
be
delighted
to
feel
themselves
in
so
good
a
State
,
in
so
healthful
a
Plight
?
5.
This
Pleasure
is
absolutely
good
.
There
are
some
Pleasures
that
are
hurtful
.
The
Soul
may
too
much
be
taken
with
low
and
sensual
Delights
,
so
as
to
neglect
those
that
are
higher
and
better
.
There
are
Pleasures
of
Sin
,
that
are
Baits
to
catch
unwary
Souls
,
and
will
ensnare
them
in
those
Practices
which
will
make
them
miserable
.
But
behold
,
the
Pleasures
which
arise
from
Beneficence
are
absolutely
good
,
have
no
mixture
of
evil
,
are
perfectly
innocent
,
and
greatly
useful
,
do
no
harm
,
and
much
good
;
for
they
engage
us
to
repeat
those
good
Works
,
which
bring
us
in
so
great
an
Income
of
Bliss
.
Thus
they
continue
themselves
,
and
that
is
the
greatest
thing
I
can
say
of
them
;
for
this
is
that
which
hath
not
the
Goodness
of
Means
only
,
but
of
the
End
also
.
Thus
I
have
shewn
how
certain
a
Cause
of
greatest
and
most
exquisite
Pleasure
,
doing
Good
must
needs
be
;
so
as
I
might
hope
to
engage
the
greatest
Epicureans
to
take
this
Course
to
be
happy
.
And
now
after
all
this
,
I
dare
encounter
the
Sensualist
,
who
seeks
for
Delight
from
brutish
Gratifications
;
or
the
malicious
angry
Man
,
who
expects
to
have
it
from
Revenge
;
or
the
selfish
and
contracted
Man
,
who
pursues
it
in
ways
of
Self-love
,
and
all
the
Pleasure
he
hath
is
in
doing
Good
to
himself
.
To
all
these
I
can
shew
greater
and
better
,
purer
and
more
lasting
Pleasures
,
in
the
Exercise
of
an
universal
Love
.
Here
's
Pleasure
that
will
be
constantly
fresh
and
new
,
no
satiety
,
no
clogging
.
The
Sensualist
hath
the
pleasure
of
a
Brute
in
his
Enjoyments
;
the
malicious
Man
hath
the
pleasure
of
Divels
;
the
selfish
,
of
the
Sons
of
Earth
:
but
the
Man
of
Benignity
and
unbounded
Love
,
hath
the
delight
of
those
that
are
Heaven-born
,
the
Joys
of
Angels
,
and
partakes
of
the
greatest
Pleasure
of
God
himself
,
for
that
undoubtedly
is
to
do
good
.
I
have
now
shewn
how
much
the
temper
and
practice
of
universal
Goodness
tends
to
make
us
Knowing
,
Religious
,
Vertuous
,
Quiet
and
Joyful
;
which
are
the
greatest
and
most
desirable
Perfections
of
the
Soul
of
Man
.
But
perhaps
some
may
set
a
greater
value
on
things
less
excellent
,
and
will
be
more
sensible
of
what
concerns
their
Body
,
than
their
Mind
,
and
of
that
which
is
without
,
than
that
which
is
within
them
.
Now
therefore
that
I
may
engage
such
Men
also
,
if
it
be
possible
,
to
a
Life
of
Beneficence
,
and
that
I
may
fully
discover
the
manifold
Vertues
of
a
benign
Nature
and
Life
;
I
will
consider
those
also
that
are
of
less
Importance
,
which
relate
to
our
Body
,
and
Good-name
,
and
Estate
,
but
yet
ought
to
have
some
place
in
our
account
.
And
lastly
,
how
Instrumental
this
must
be
to
begin
,
and
continue
,
and
confirm
Friendships
,
which
in
all
these
,
and
the
other
respects
before-mentioned
,
are
hugely
serviceable
to
us
.
1.
Universal
Beneficence
conduces
to
long
Life
.
Psal.
34.
12.
David
asks
this
Question
;
What
Man
is
he
!
that
desires
Life
,
and
loves
Days
that
he
may
see
Good
?
Not
that
he
thought
there
were
any
that
did
not
;
but
therefore
he
proposes
this
in
form
of
Question
,
the
better
to
excite
their
attention
,
and
to
make
us
all
regard
what
he
would
say
:
which
is
to
direct
us
what
Course
to
take
,
that
we
may
attain
our
desire
,
and
that
is
,
1.
Keep
thy
Tongue
from
Evil
,
and
thy
Lips
from
speaking
Guile
.
2.
Depart
from
Evil
,
and
do
Good
;
seek
Peace
,
and
pursue
it
.
This
is
the
Direction
the
Scripture
gives
to
preserve
Life
,
and
we
find
this
very
passage
cited
in
1
Pet.
3.
10.
And
that
we
may
be
assured
,
that
by
doing
Good
is
meant
Beneficence
,
see
how
it
is
brought
in
there
as
an
Argument
against
rendring
Evil
for
Evil
,
at
the
9th
Verse
,
Not
rendring
Evil
for
Evil
,
nor
Railing
for
Railing
,
but
contrariwise
Blessing
,
&c.
and
then
follows
at
the
tenth
Verse
.
For
he
that
will
love
Life
,
and
see
good
Days
,
&c.
Reason
and
Experience
will
say
the
same
.
There
are
,
we
all
know
,
two
sorts
of
Enemies
to
Mans
Life
,
one
is
within
,
the
other
without
him
.
Those
within
are
the
Diseases
,
which
as
they
arise
from
other
causes
,
so
very
often
(
I
know
not
whether
I
should
say
for
the
most
part
)
arise
from
disorderly
Passions
.
I
know
not
any
better
general
Prescription
for
the
preventing
or
curing
those
Diseases
,
that
arise
from
ill
temper
of
the
Blood
and
other
Humours
,
than
to
keep
the
Mind
in
a
benign
disposition
and
willingness
to
do
good
Offices
:
For
there
is
a
great
Sympathy
betwixt
Soul
and
Body
;
and
experience
and
observation
,
shews
us
,
that
when
the
Soul
is
thus
affected
,
it
gives
and
continues
alacrity
and
briskness
to
those
motions
,
in
which
both
Life
and
Health
consist
.
And
for
those
that
arise
from
Passions
,
which
are
contrary
to
this
universal
good
Affection
,
or
proceed
from
want
of
it
:
such
as
Anger
,
Malice
,
Envy
,
great
Sorrow
,
and
excess
of
Self-love
,
or
a
too
particular
and
contracted
Affection
;
what
ill
effects
these
have
on
our
Bodies
,
and
what
Distempers
they
cause
,
I
leave
it
to
Observation
and
Sense
to
testifie
.
But
we
are
sure
that
those
sudden
changes
of
Colour
,
trembling
of
the
Flesh
,
palpitation
of
the
Heart
,
stopping
of
the
Breath
,
Sighing
,
Inflaming
our
Heaviness
,
distorting
of
the
Face
and
Eyes
,
which
are
so
often
consequent
on
those
,
are
very
ill
Symptoms
.
And
the
best
way
to
prevent
them
,
and
all
the
dangers
they
threaten
us
with
,
is
to
preserve
in
our
Minds
an
Inclination
to
do
good
universally
.
For
this
will
extirpate
Malice
,
and
destroy
Envy
;
it
will
moderate
Anger
,
and
not
suffer
us
to
be
Peevish
;
it
will
set
us
at
liberty
from
a
too
particular
Affection
,
and
ease
our
Griefs
,
and
thus
prevent
very
many
of
those
Diseases
,
which
we
lie
under
for
want
of
due
regulating
our
Passions
.
Nor
will
this
seem
strange
,
if
we
consider
that
Physicians
,
when
they
advise
a
Method
for
preserving
Health
,
caution
us
about
our
Passions
,
that
they
be
kept
in
order
.
I
have
before
shewn
,
that
to
be
universally
Benevolent
,
is
the
best
,
and
perhaps
only
way
to
govern
them
:
and
if
so
,
't
is
evident
that
it
must
have
a
great
Influence
on
Life
,
and
that
which
is
the
Life
of
Life
,
without
which
Death
would
be
more
eligible
,
Health
.
The
causes
of
Man's
Death
that
are
without
him
,
are
Men
,
or
other
things
,
such
as
infectious
Vapours
in
the
Air
,
Famines
,
the
ill
Qualities
of
his
Food
,
or
other
such
like
.
As
for
Men
,
Tully
tells
us
,
it
was
the
Opinion
of
one
Dicaearchus
,
that
many
more
were
slain
by
Men
,
than
died
by
Diseases
,
or
any
other
way
.
The
truth
of
my
Discourse
depends
not
on
the
certainty
of
his
Conjecture
:
all
that
I
shall
infer
is
,
that
those
great
numbers
that
die
by
the
hands
of
Men
,
and
before
their
time
come
,
by
this
means
might
have
had
their
Lives
lengthened
.
For
,
if
the
Law
of
Universal
Love
were
observed
by
all
,
then
Quarrels
and
Contentions
,
War
and
Fighting
,
Stabbing
and
Poyson
would
have
no
place
.
But
there
is
no
better
Preservative
against
infectious
Diseases
,
than
the
Vertue
and
good
Disposition
of
the
Mind
,
of
which
the
Sum
is
Benignity
.
Therefore
Histories
tell
us
,
that
in
that
lamentable
Plague
at
Athens
,
which
was
so
contagious
and
mortal
,
yet
Socrates
escaped
,
and
this
was
ascribed
to
his
Vertue
and
excellent
Disposition
in
general
,
particularly
to
his
Temperance
,
which
I
have
shewn
how
it
,
as
well
as
all
other
Vertues
,
derives
from
Universal
Love
.
One
observation
will
very
much
assure
us
of
the
Truth
of
what
I
have
said
,
wherein
I
will
appeal
to
the
experience
of
every
one
;
it
is
this
,
That
an
unwillingness
to
be
doing
Good
;
is
for
the
most
part
,
if
not
always
,
accompanied
with
indisposition
of
Body
;
and
that
when
we
enjoy
the
best
Health
,
we
commonly
:
feel
our selves
in
the
greatest
disposition
to
Beneficence
.
For
the
Soul
and
Body
,
as
in
other
matters
,
so
here
,
mutually
operate
on
each
other
.
Whence
I
infer
,
That
as
Benignity
and
Goodness
in
the
Mind
,
contribute
to
the
Health
of
the
Body
;
so
the
good
plight
of
the
Body
,
inclines
the
Soul
to
Good-will
.
And
for
the
other
Perfections
of
the
Body
,
this
temper
is
not
unserviceable
to
them
:
for
,
where
it
is
,
it
gives
a
Pleasantness
to
the
Countenance
,
which
no
Power
of
Art
can
equal
.
There
is
a
constant
cheerful
Air
in
the
Face
of
that
Man
,
in
whose
Heart
is
the
Law
of
Kindness
,
which
far
exceeds
the
Beauty
of
borrowed
Colours
,
or
forc'd
and
counterfeit
Smiles
.
And
for
Strength
,
this
Disposition
both
gives
and
continues
it
.
For
,
tho'
some
other
Passions
make
Men
more
violent
,
and
impetuous
in
their
assaults
;
yet
not
so
constant
and
durable
as
this
affection
.
And
if
this
Man
should
not
always
so
well
assault
an
Enemy
,
yet
he
will
better
defend
himself
or
Friend
,
than
the
Boisterous
,
Angry
or
Malicious
Man
.
And
lastly
,
which
is
the
very
use
of
it
,
and
(
that
for
which
it
was
designed
)
the
Body
is
never
so
serviceable
to
the
Mind
,
as
when
the
Soul
is
acted
by
Love
and
Good-will
,
for
then
it
is
moderately
active
:
So
that
the
Soul
needs
neither
restrain
nor
put
it
forward
;
whereas
in
other
case
,
the
Body
is
either
dull
and
sluggish
,
or
else
transported
with
so
great
a
Violence
,
that
the
Soul
cannot
regulate
its
Motions
.
2.
As
to
our
good
Name
,
this
can
be
no
way
so
advanced
as
by
universal
Beneficence
.
Nothing
so
honourable
to
a
Man
,
as
to
be
a
Benefactor
.
This
alone
will
give
him
a
good
,
and
great
,
and
lasting
Reputation
,
when
nothing
without
it
can
make
him
truly
Honourable
.
This
is
that
Ointment
which
embalms
a
Name
to
Posterity
,
and
makes
the
Memory
of
the
Good-man
fresh
and
sweet
,
many
thousands
of
Years
after
Worms
have
devoured
his
Body
,
and
a
Prodigal
foolish
Son
spent
his
Estate
.
This
Universal
Benefactor
is
every
where
extoll'd
and
prais'd
.
When
the
Ear
hears
him
,
it
blesses
him
;
and
when
the
Eye
sees
him
,
it
gives
witness
to
him
;
the
young
Men
hide
themselves
when
they
see
him
,
and
the
Aged
rise
up
to
do
him
Reverence
,
as
Job
speaks
Ch.
29.
Vers.
8.
And
why
all
this
?
Because
,
says
he
,
I
delivered
the
Poor
that
cryed
,
the
Fatherless
,
and
him
that
had
no
helper
:
therefore
the
Blessing
of
him
that
was
ready
to
perish
came
upon
me
.
Was
not
this
it
which
deified
so
many
amongst
the
Heathens
,
and
procured
them
a
Divine
Worship
after
they
left
this
Earth
,
that
by
their
useful
Inventions
and
brave
Deeds
they
had
been
Benefactors
to
Mankind
?
Was
it
not
on
this
account
that
Bacchus
and
Ceres
,
Minerva
and
Hercules
,
and
divers
others
amongst
them
,
were
esteemed
Gods
?
which
Practice
of
theirs
,
how
vain
soever
,
yet
affords
us
this
Observation
,
that
to
be
useful
to
Men
,
to
be
a
Benefactor
to
the
World
is
in
the
Esteem
of
Mankind
a
most
Divine
and
God-like
quality
,
and
therefore
most
highly
Honourable
.
For
the
further
eviction
of
this
:
Suppose
a
Man
endowed
with
the
Gifts
of
Nature
,
and
blest
with
the
Goods
of
Fortune
,
and
strict
in
all
Religious
Observances
,
nay
,
and
punctual
in
all
matters
of
Justice
:
yet
if
he
be
not
beneficent
and
a
good
Man
,
one
that
is
benign
and
loving
to
others
,
and
doth
the
friendly
Offices
within
his
Power
,
he
falls
short
of
that
Praise
,
which
this
one
single
quality
will
extort
from
all
that
see
it
.
He
that
hath
a
great
Estate
,
but
not
an
Heart
to
use
it
;
hath
abundance
of
Wealth
,
and
perhaps
himself
,
but
none
else
is
the
better
for
it
.
He
will
neither
give
to
those
that
want
,
nor
lend
to
those
that
would
borrow
;
is
not
kind
to
Neighbours
,
nor
hospitable
to
Strangers
;
racks
his
Tenants
,
is
unequal
to
his
Servants
,
and
unnatural
to
his
Children
;
he
is
so
far
from
being
loved
and
honoured
that
he
is
hated
and
scorn'd
,
and
the
Object
of
every
ones
Indignation
.
Common
observation
tells
us
,
that
't
is
not
having
much
,
but
the
using
what
we
have
,
whether
much
or
little
,
well
,
which
makes
us
Honourable
.
Search
the
Records
of
Antiquity
,
and
see
if
great
Possessions
alone
ever
made
their
Owners
valued
whilst
they
liv'd
,
or
lamented
when
they
died
,
or
honoured
by
Posterity
.
The
same
is
true
of
Power
,
and
Interest
,
and
great
Places
,
which
are
instrumental
to
our
Honour
no
other
way
,
than
as
they
give
us
opportunities
of
doing
good
Offices
.
For
if
we
through
selfishness
,
or
fear
and
littleness
of
Mind
,
or
Idleness
,
neglect
them
,
and
do
not
do
the
Good
we
might
,
we
become
infamous
,
and
stand
like
a
Hollow-Tree
in
an
Orchard
,
that
neither
yields
Fruit
nor
Shadow
,
nor
is
of
any
use
,
but
only
cumbers
the
Ground
,
and
only
takes
up
the
room
where
another
and
better
might
grow
.
The
Potent
Man
that
doth
ill
to
all
,
yet
in
some
respect
hath
more
of
Honour
than
he
that
doth
good
to
none
:
for
he
,
tho
he
be
not
lov'd
,
is
fear'd
,
which
argues
he
's
considered
;
but
this
Man
is
slighted
and
contemned
:
The
other
hath
something
of
Courage
in
daring
to
do
ill
,
but
this
is
a
pusillanimous
Sneak.
And
't
is
supposed
that
he
who
is
afraid
to
do
Good
,
would
do
Ill
,
if
he
durst
:
and
that
it
is
the
same
Cowardise
which
keeps
him
from
doing
ill
Offices
,
that
keeps
him
from
doing
Good
:
so
that
it
is
not
his
want
of
an
ill
Mind
,
but
of
a
stout
Heart
,
that
makes
him
he
is
not
mischievous
to
all
,
who
is
beneficial
to
none
,
when
he
wants
not
Opportunity
.
So
far
is
Power
and
Interest
from
making
a
Man
Honorable
,
that
if
it
be
not
in
Conjunction
with
Benevolence
;
if
it
either
serves
the
designs
of
Malice
,
or
be
not
instrumental
to
Good-will
,
it
will
be
his
Reproach
and
Infamy
.
Farther
;
Suppose
a
Man
rich
with
Natures
Gifts
;
let
him
have
a
quick
and
clear
Apprehension
,
a
faithful
Memory
,
a
piercing
Judgment
,
a
subtil
Reason
,
a
fine
Fancy
,
a
nimble
Wit
,
penetrating
Sagacity
;
suppose
him
also
to
have
attain'd
great
Learning
,
that
he
is
a
Critick
in
the
Tongues
,
and
very
skilful
and
knowing
in
all
the
Arts
and
Sciences
.
Wee
'l
suppose
him
also
by
the
experience
he
hath
had
,
and
observations
he
hath
made
,
to
have
a
deep
insight
into
the
management
of
Affairs
,
so
that
he
is
qualified
to
give
Counsel
to
a
Prince
.
Let
him
also
be
as
well
able
to
speak
as
he
is
to
think
,
and
have
a
free
and
full
Expression
,
and
an
easy
Eloquence
.
Suppose
a
Man
thus
accomplished
by
God
and
Nature
,
and
his
own
Industry
;
yet
if
all
these
Perfections
be
acted
by
Malice
and
ill
Nature
,
they
make
their
Owner
mischievous
;
if
not
animated
by
Love
and
Benignity
,
useless
.
And
whosoever
is
either
not
useful
,
or
pernicious
and
hurtful
,
cannot
be
Honourable
.
We
hate
or
fear
the
Mischievous
,
and
we
scorn
the
useless
Man
,
but
honour
neither
.
The
Man
of
designs
and
contrivance
,
and
subtil
devices
,
if
he
be
malicious
,
we
fear
and
flee
from
him
.
The
Sons
of
Knowledg
,
if
they
keep
it
all
to
themselves
,
and
will
not
communicate
,
we
account
them
useless
and
insignificant
.
If
they
vaunt
it
out
of
Ostentation
,
and
upbraid
those
that
have
not
had
the
opportunity
to
study
which
themselves
have
,
we
justly
censure
them
for
proud
Pedants
.
These
endowments
or
acquirements
will
not
of
themselves
entitle
a
Man
to
Honour
.
It
is
a
benign
Disposition
,
which
will
use
them
well
and
to
good
purposes
,
that
makes
them
commendable
,
and
the
Objects
of
our
Praise
.
Proceed
we
farther
to
a
Devotional
Temper
,
that
ingageth
us
to
be
strict
in
Religious
Performances
.
And
that
hugely
becomes
Man
,
to
be
hearty
,
and
solemn
,
and
constant
in
the
Worship
of
God
.
Yet
even
this
will
not
procure
us
Honour
,
if
not
accompanied
with
Beneficence
,
and
attended
by
good
Works
.
For
,
tho'
a
Man
sequester
hours
and
days
for
Praying
and
Fasting
;
tho'
he
spend
much
time
in
Reading
and
Contemplation
;
tho'
he
be
constant
at
Church
,
and
much
in
his
Closet
;
tho'
he
miss
not
Prayers
twice
a
day
,
nor
Fasting
twice
a
week
;
tho
he
fast
as
often
,
and
pray
as
long
as
the
devout
Pharisees
,
yet
if
,
like
them
,
he
devour
Widows
Houses
,
and
cat
the
Bread
of
Orphans
;
tho'
he
tithe
Mint
and
Cummin
,
yet
if
he
pass
over
Truth
,
and
Judgment
,
and
Mercy
;
if
he
that
is
thus
devout
towards
God
,
be
unjust
,
or
but
unkind
and
uncharitable
to
Men
,
we
look
on
him
as
an
Impostor
and
a
Cheat
,
we
conclude
his
Devotions
to
be
animal
and
formal
,
and
his
Religion
false
,
the
Religion
of
the
Pharisees
,
but
not
that
which
he
taught
,
who
as
he
went
up
into
the
Mountain
to
pray
,
so
he
went
about
doing
Good
.
We
read
of
Moses
,
when
he
came
down
from
the
Presence
of
God
,
his
Face
shone
,
And
we
all
expect
,
that
Humility
and
Modesty
,
that
Benignity
and
Goodness
should
appear
in
the
looks
and
carriages
of
those
that
have
been
in
Converse
with
God
:
That
they
who
have
beheld
the
Glory
of
God
,
and
confess'd
their
own
Vileness
,
who
have
praised
and
sought
his
Goodness
and
Mercy
,
should
themselves
be
meek
and
lowly
,
compassionate
and
forbearing
to
their
Fellow-Creatures
.
If
they
be
otherwise
,
if
merciless
and
cruel
,
if
peevish
and
froward
,
if
clamorous
and
unquiet
,
if
revengeful
and
malicious
,
if
inhumane
and
uncivil
;
we
then
think
that
they
do
not
in
good
earnest
praise
that
in
God
,
which
themselves
do
not
imitate
;
nor
that
they
think
themselves
to
need
Mercy
,
who
will
not
shew
it
to
others
.
For
,
it
is
the
Sence
of
all
Men
,
that
he
who
is
truly
Religious
,
who
worships
God
as
he
ought
,
will
also
do
good
to
Men.
Therefore
let
all
shew
the
Truth
of
their
Devotion
,
by
the
benignity
of
their
Temper
,
and
the
goodness
of
their
Lives
.
Thus
we
see
Religion
will
not
avail
to
Honour
,
if
separate
from
Benesicence
and
doing
Good
.
Nay
,
even
Justice
it self
(
tho'
nothing
can
be
commendable
without
it
,
tho'
it
lay
the
Foundation
of
Praise
)
yet
if
not
in
conjunction
with
Benignity
,
it
is
not
sufficient
to
entitle
a
Man
to
the
name
of
Just
.
He
doth
Good
as
far
as
the
Law
requires
,
but
no
further
;
And
so
we
know
not
whether
his
Good
Works
proceed
from
Nature
and
Temper
,
or
from
external
Motives
;
whether
from
Love
and
a
benign
disposition
,
or
from
Fear
,
and
because
he
dares
not
disobey
publick
Sanction
.
For
many
Mens
Justice
is
to
be
resolved
into
their
Fear
,
and
neither
their
Wisdom
,
nor
their
Choice
.
Besides
;
if
Justice
be
not
directed
and
regulated
by
Goodness
,
there
is
no
place
for
Equity
;
and
that
is
Justice
in
name
only
,
but
not
in
reality
,
which
is
parted
from
Equity
.
In
sum
,
It
is
Benignity
and
Godness
that
keeps
Justice
from
degenerating
into
Sowrness
and
Severity
,
into
an
inflexible
Obstinacy
,
a
rigid
adherence
to
Letters
and
Apexes
,
to
Punctilio's
,
and
Forms
and
Rules
,
indeed
from
becoming
the
highest
Injustice
.
Thus
that
Justice
which
is
so
essential
to
all
honourable
Actions
,
is
beholden
to
Benignity
,
both
for
its
being
,
and
for
its
name
.
And
now
I
have
shewed
,
that
those
qualities
,
which
when
they
are
instrumental
to
Benisicence
,
so
much
commend
a
Man
,
when
they
are
either
not
used
,
or
to
ill
purposes
,
they
are
either
matter
of
Reproach
,
or
add
nothing
to
his
Honour
.
I
will
conclude
this
Particular
with
this
short
Appeal
.
Suppose
,
on
the
other
side
,
a
good-natur'd
beneficent
Man
,
stript
of
most
of
those
natural
and
acquired
Perfections
and
Endowments
;
he
hath
little
,
but
uses
and
doth
good
with
that
he
hath
;
his
Understanding
is
not
encreased
by
Learning
,
nor
hath
he
had
much
opportunity
to
improve
it
by
general
Observations
;
but
the
Knowledge
he
hath
,
he
impart
,
and
will
not
fail
,
where
he
can
,
to
counsel
those
that
want
it
;
he
can
give
little
Alms
,
but
he
throws
in
his
Mites
,
all
he
can
spare
,
and
such
as
he
hath
,
his
Pains
,
he
will
freely
bestow
.
His
Devotions
are
not
pompous
,
nor
solemn
,
nor
long
;
he
cannot
set
apart
hours
for
Prayer
;
but
all
his
time
is
spent
in
doing
the
Good
that
is
within
his
Sphere
.
Tho'
his
Goodness
reach
not
to
God
in
Heaven
;
yet
it
doth
to
his
Creatures
.
He
is
poor
in
Estate
,
but
rich
in
good
works
;
is
in
low
place
,
and
hath
small
Power
,
but
great
Good-will
:
is
ignorant
in
many
,
and
mistakes
in
divers
matters
,
but
is
malicious
to
none
;
for
tho
his
Knowledg
is
bounded
,
his
Charity
is
unconfined
.
His
Addresses
to
God
are
not
taken
notice
of
,
but
his
Visits
to
his
poor
Neighbours
cannot
be
hid
.
In
short
;
he
that
hurts
none
,
and
does
Good
to
all
;
and
if
he
do
not
do
Good
,
it
is
for
want
of
Power
and
Skill
,
not
of
Inclination
;
this
Man
is
lov'd
and
valued
,
honoured
whilst
he
lives
,
and
after
death
is
remembred
and
praised
.
Whereas
the
proud
and
useless
Pedant
,
the
Rich
,
but
Covetous
Miser
,
the
Man
of
great
place
,
that
used
his
Power
to
do
Evil
,
or
did
not
use
it
in
doing
good
Offices
,
their
names
shall
be
forgot
,
or
remembred
with
scorn
and
infamy
.
Here
then
is
the
only
way
to
Honour
,
to
be
Beneficent
.
Would
we
be
esteem'd
whilst
we
live
,
and
paised
when
we
dye
?
let
us
do
Good
.
Let
our
own
Works
praise
us
,
and
then
Men
will
not
be
silent
.
The
Universal
Benefactor
,
as
his
name
is
written
in
Heaven
,
so
it
shall
be
registred
in
the
Rolls
of
Fame
here
on
Earth
,
and
both
the
present
and
future
Ages
will
call
him
Blessed
.
3.
I
will
endeavour
to
shew
,
that
to
do
Good
,
is
the
way
to
make
us
Rich.
There
are
too
many
in
the
World
,
who
think
that
Man's
Life
consists
in
the
abundance
of
the
things
he
possesses
.
To
be
Rich
,
is
in
their
account
the
chief
Good
,
and
the
greatest
,
if
not
only
Happiness
.
The
Objection
which
they
have
against
doing
Good
,
is
yet
unremoved
:
This
they
fear
,
is
an
expensive
practice
,
and
will
waste
their
Estate
;
for
Beneficence
cannot
consist
with
Injustice
,
with
Fraud
or
Oppression
,
with
pinching
and
scraping
,
and
all
the
sinful
,
little
sordid
Arts
they
have
used
to
make
themselves
Rich.
I
do
not
now
go
about
to
shew
them
the
unreasonableness
of
their
desires
;
but
supposing
Riches
to
be
as
good
as
they
imagine
,
I
will
endeavour
to
make
it
out
,
that
to
do
Good
is
the
wisest
and
likeliest
means
to
attain
them
,
it
is
a
very
probable
way
to
thrive
.
This
is
a
Paradox
,
and
therefore
I
will
make
it
out
,
1.
by
the
best
Testimony
,
2.
by
Observation
.
3.
by
Argument
.
1.
By
Testimony
.
Prov.
19.
17.
He
that
giveth
to
the
Poor
,
lendeth
to
the
Lord
,
and
that
which
he
giveth
will
he
pay
him
again
.
God
is
a
sure
Pay-master
:
but
perhaps
he
may
not
pay
in
kind
,
tho'
the
words
seem
to
import
that
he
will
.
Ch.
11.
Vers.
24
,
25.
speak
this
more
clearly
,
and
are
full
to
our
Purpose
.
There
is
that
scatters
,
and
yet
encreases
;
and
there
is
that
withholdeth
more
than
is
meet
,
but
it
tendeth
to
Poverty
.
The
liberal
Soul
shall
be
made
fat
;
and
be
that
watereth
,
shall
be
watered
also
himself
.
In
the
24th
verse
is
a
double
Paradox
,
wholly
contrary
to
the
Sence
of
these
Men.
He
tells
them
,
that
some
scattering
is
the
way
to
encrease
,
and
some
sparing
the
means
to
be
Poor
.
And
then
in
the
25th
,
he
asserts
,
that
Liberality
,
or
a
cheerful
,
free
Communicativeness
of
what
we
have
,
shall
be
blest
with
Plenty
.
2.
By
Observation
.
Psal.
37.
25
,
26.
I
have
been
young
,
and
now
am
old
,
yet
did
I
never
see
the
Righteous
forsaken
,
nor
his
Seed
begging
Bread
,
&c.
Both
he
and
his
Children
have
been
kept
from
Poverty
and
Want
;
they
have
not
been
reduced
to
extremity
.
The
words
seem
spoken
by
way
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
follows
his
Children
are
Blest
.
Another
Observation
is
Tullies
.
He
tells
us
,
that
the
Roman
Empire
flourished
and
was
great
,
whilst
they
obliged
their
Associates
by
Benefits
,
and
their
Senate
was
a
Haven
and
Refuge
to
their
Provincials
:
but
when
they
became
Injurious
and
Cruel
,
and
had
no
regard
to
Strangers
,
they
were
quickly
ruin'd
.
In
has
clades
incidimus
,
saies
he
,
dum
metui
quam
chari
esse
&
diligi
maluimus
.
Quae
si
popula
Romano
injusté
imperanti
accidere
potuerunt
,
quid
debent
putare
singuli
?
This
is
the
Observation
of
this
wise
Man
,
that
when
they
were
good
and
beneficent
to
other
Nations
,
they
were
prserved
;
when
cruel
,
unequal
and
injurious
,
their
Empire
was
destroyed
.
Lastly
;
I
appeal
to
your
own
Observation
.
Call
to
mind
how
many
we
have
known
,
who
have
been
Just
and
Charitable
,
Merciful
and
Liberal
,
and
Hospitable
,
who
have
by
these
very
means
both
got
and
secured
their
Estates
:
and
how
many
Men
have
we
known
undone
by
their
Malice
,
and
Anger
,
and
Envy
?
Nay
,
their
very
closeness
and
pinching
have
been
the
causes
why
they
have
not
got
more
,
or
kept
what
they
had
.
And
,
3.
The
reason
of
this
is
plain
.
For
,
1.
By
the
good
Offices
we
do
to
others
,
we
engage
them
to
Returns
.
Few
Men
are
so
depraved
,
but
they
are
grateful
,
and
will
study
retribution
:
and
gratitude
will
not
only
pay
back
the
Principal
,
but
give
us
it
with
advantage
.
It
constrains
the
Debtor
to
pay
greater
Use
than
the
Law
will
force
from
him
.
Whatsoever
you
would
that
Men
should
do
to
you
,
do
you
do
to
them
,
is
a
truth
that
's
written
in
Nature
,
as
well
as
Scripture
.
Here
's
a
Direction
to
us
in
our
Converse
,
whatever
dealing
we
desire
from
others
,
we
must
use
to
them
:
and
it
supposes
,
that
as
we
do
to
them
,
they
will
do
to
us
:
which
is
for
the
most
part
true
:
for
,
they
lie
under
the
double
Obligation
of
Justice
,
and
an
Example
,
and
without
great
violence
to
themselves
cannot
shake
it
off
.
And
therefore
there
is
no
such
sign
of
a
desperate
Wickedness
,
as
Ingratitude
.
If
then
we
do
good
to
others
,
we
probably
shall
not
fail
of
a
return
from
them
;
and
such
a
return
ordinarily
,
as
the
Husband-man
hath
of
his
Seed
,
Thirty
,
Sixty
,
or
an
Hundred
fold
.
2.
All
Men
will
love
us
,
they
will
wish
us
well
,
and
do
us
Good
.
The
good
,
the
beneficent
Man
hath
every
ones
Prayers
and
good
Desires
,
and
every
ones
Endeavours
for
his
Welfare
:
they
all
desire
that
he
should
be
happy
.
No
Man
envies
his
good
Fortune
,
who
will
use
what
he
hath
for
the
Good
of
others
.
None
are
afraid
that
he
should
grow
Rich
,
who
will
not
abuse
his
Wealth
to
crush
and
oppress
,
but
uses
it
to
relieve
his
poor
Neighbours
.
He
is
not
the
Object
of
any
ones
Indignation
;
for
we
all
esteem
the
Man
that
doth
Good
with
it
,
worthy
of
what
he
hath
.
Men
only
grudge
them
their
Wealth
,
who
have
no
Knowledge
nor
Will
to
use
it
.
Lastly
,
none
will
ordinarily
hate
or
be
malicious
against
the
Good-man
.
Who
will
,
who
can
harm
you
,
if
you
be
doers
of
that
which
is
Good
?
By
this
means
we
are
more
secured
from
Enemies
,
than
by
Bars
,
and
Locks
,
and
Iron
Doors
,
and
Chests
.
Take
away
Envy
and
Malice
,
Fears
and
Jealousies
,
and
we
may
dwell
safely
.
Men
can
have
little
Temptation
to
rob
us
,
when
they
and
others
are
the
better
for
what
we
have
.
No
,
it
's
the
selfish
Man
that
catches
what
he
can
from
others
,
and
will
part
with
nothing
to
them
;
that
must
fear
that
will
be
taken
from
him
,
which
himself
cannot
find
in
his
Heart
to
give
,
or
lend
,
or
lay
out
for
a
publick
benefit
.
Whereas
the
liberal
Man
may
lie
down
and
sleep
without
fear
▪
He
needs
not
,
he
cannot
much
fear
the
Combinations
of
crafty
Men
,
or
the
Assaults
of
the
Violent
.
But
that
's
not
all
that
doing
Good
contributes
to
an
Estate
;
it
doth
not
only
keep
what
we
have
,
but
get
more
.
It
doth
as
well
make
Men
that
they
shall
be
our
Friends
,
as
that
they
shall
not
be
our
Enemies
.
Our
Neighbours
will
be
ready
to
do
us
all
kind
Offices
,
and
help
our
Business
with
Counsel
,
or
Labour
,
or
Money
.
And
the
good
Man's
Servants
(
on
whose
Trust
and
Diligence
Estates
much
depend
)
will
not
work
out
of
Fear
,
nor
only
out
of
Conscience
,
but
out
of
Love
;
and
this
will
make
them
more
constant
,
and
chearful
,
and
careful
in
their
Master's
Business
,
than
any
other
Principle
.
Neither
he
that
works
for
Hire
,
or
because
he
dare
do
no
other
,
will
be
so
diligent
,
as
he
that
loves
his
Master
.
And
if
he
be
good
,
and
kind
,
and
equal
,
liberal
and
charitable
,
he
will
,
he
must
love
him
.
I
conclude
this
Particular
with
that
of
Tally
;
Rerum
omnium
nec
aptius
est
quicquam
ad
opes
tuendas
ac
tenendas
,
quam
diligi
,
nec
alienius
quam
timeri
.
Quem
metuunt
oderunt
,
quem
quisqut
odit
periisse
expetit
.
Multorum
odiis
nullae
opes
obsistere
possunt
.
There
is
nothing
more
fit
and
suitable
to
the
keeping
and
securing
of
Riches
,
than
to
be
lov'd
;
and
nothing
more
strange
and
opposite
,
than
to
be
fear'd
.
He
that
is
fear'd
,
is
hated
withal
,
and
every
one
desires
the
Ruine
of
him
he
hates
.
The
greatest
Wealth
is
not
sufficient
to
give
check
to
the
Hatred
of
many
.
3.
This
Beneficence
of
Temper
will
keep
us
from
those
Ways
whereby
Estates
are
usually
wasted
.
There
are
five
Ways
that
lead
Men
to
Poverty
,
1.
Idleness
.
2.
Prodigality
.
3.
A
Sensual
Course
.
4.
Gaming
.
5.
Law-Suits
.
1.
When
Men
will
not
be
diligent
.
If
their
Business
will
do
it self
,
it
may
;
but
by
them
it
shall
not
be
done
.
Now
the
Sluggard
,
that
neglects
his
Field
,
suffers
it
to
be
overgrown
with
Thorns
and
Briars
,
what
Crop
,
what
Harvest
can
he
expect
?
None
at
all
,
but
as
Solomon
saith
,
Wa●●
shall
come
on
him
suddenly
,
and
Poverty
as
an
armed
Man
.
2.
When
a
Man
doth
not
give
,
but
throw
away
;
neither
considers
to
whom
nor
why
he
gives
,
nor
what
he
hath
.
He
slatters
away
his
Estate
;
he
spends
,
meerly
because
he
hath
no
power
to
keep
.
To
avoid
the
Extreme
of
parting
with
Nothing
,
this
lavishing
Man
parts
with
All.
3.
Solomon
and
Experience
say
the
same
,
That
he
who
loves
Pleasure
shall
be
a
poor
Man
;
He
who
loves
Wine
and
Oil
,
shall
not
be
rich
.
The
Sons
of
Appetite
,
if
they
be
not
born
to
Estates
,
never
get
them
,
and
seldom
keep
what
they
have
got
to
their
hands
.
Certainly
this
is
a
great
Waster
.
By
means
of
a
Whorish
Woman
,
saith
the
Wise
Man
,
is
a
Man
brought
to
a
Piece
of
Bread
.
Luxury
and
Incontinence
,
Gluttonny
and
Drunkenness
,
are
very
chargeable
Sins
.
How
many
Men
have
eat
and
drunk
up
great
Estates
?
And
how
many
have
sold
their
Lands
,
to
make
their
Mistresses
fine
?
4.
And
who
knows
not
how
many
have
been
undone
by
Gaming
?
have
ventured
and
lost
great
Estates
,
by
trusting
to
their
own
Skill
and
Fortune
?
5.
And
are
there
not
many
ruin'd
by
Law-Suits
?
They
either
are
contentious
,
and
sue
others
,
or
unjust
,
and
provoke
others
(
that
have
no
mind
to
it
)
to
sue
them
.
Now
the
beneficent
good
Man
,
he
is
out
of
danger
of
losing
his
Estate
in
any
of
these
Ways
:
For
,
1.
He
cannot
be
idle
and
unactive
.
He
will
be
labouring
for
this
Reason
,
that
he
may
have
to
give
to
him
that
wants
.
He
will
overlook
his
Affairs
,
and
mind
his
Shop
,
or
his
Field
,
or
where-ever
his
Employment
is
,
because
this
will
enable
him
to
do
Good
.
2.
Tho
he
be
liberal
and
charitable
,
yet
not
prodigal
and
profuse
.
He
will
part
with
what
he
hath
freely
on
a
good
account
,
but
not
on
none
at
all
.
He
is
so
bountiful
,
as
to
lay
out
whensoever
it
becomes
him
;
and
yet
is
so
frugal
also
,
as
to
keep
what
he
hath
,
when
it
doth
not
misbecome
him
.
3.
He
sees
how
unprofitable
it
is
to
himself
,
to
the
World
,
to
waste
away
his
Time
and
Substance
in
Eating
and
Drinking
,
or
any
other
Sensuality
.
He
finds
these
Courses
are
mischievous
to
him
,
and
render
him
useless
to
other
Men.
Because
he
is
bent
to
do
as
much
Good
as
he
can
,
he
will
not
rise
up
early
to
drink
strong-Drink
,
nor
continue
at
Night
till
Wine
inflame
him
.
4.
He
loves
himself
too
well
to
lose
,
and
his
Neighbour
too
well
to
win
an
Estate
at
Cards
or
Dice
.
This
good
Man
cannot
be
so
foolish
,
as
to
run
such
a
Hazard
as
this
,
to
disable
himself
from
doing
that
Good
which
he
otherwise
might
,
nor
can
he
take
any
pleasure
to
undo
his
Neighbour
.
5.
This
good
Man
will
neither
be
so
quarrelsom
,
as
to
contend
with
others
where
he
hath
not
Right
;
nor
yet
so
unjust
,
as
by
detaining
their
Rights
to
engage
others
to
sue
him
.
And
when
ever
he
is
forced
by
the
Injustice
of
others
,
he
doth
it
more
to
vindicate
Justice
,
and
preserve
those
Rights
which
Custom
,
and
the
Wisdom
of
their
Forefathers
have
setled
,
than
upon
any
private
particular
Account
.
4thly
;
The
secret
Blessing
of
God
goes
with
the
good
Man
;
Providence
will
and
doth
concern
it self
,
that
such
an
one
should
not
want
the
Power
to
do
Good
,
who
hath
such
a
mind
to
it
.
It
is
by
the
secret
Curse
of
God
upon
him
,
that
the
Covetous
Man
puts
his
Money
into
Bags
with
Holes
.
He
puts
it
in
,
but
never
takes
it
out
,
never
sees
,
never
enjoys
it
.
He
gets
,
and
loses
what
he
has
got
.
And
it
is
the
Blessing
of
God
that
makes
the
liberal
Mans
Bread
,
which
he
casts
upon
the
Waters
,
(
where
it
seems
quite
lost
)
after
many
days
to
return
to
him
again
.
He
that
takes
care
of
others
,
God
will
take
care
of
him
;
and
if
he
lay
aside
his
own
private
Concerns
,
to
serve
other
Men
,
the
Angels
of
God
will
minister
to
him
.
Thus
I
have
briefly
,
yet
so
plainly
evinced
,
that
to
do
Good
is
the
way
to
be
rich
,
that
I
cannot
but
hope
Covetonsness
it self
will
be
engaged
to
Beneficence
.
I
now
proceed
to
shew
how
much
an
universal
Beneficence
conduces
to
private
and
particular
Friendships
;
and
how
much
,
if
it
obtain'd
in
the
World
,
it
would
tend
to
Publick
Peace
.
1.
A
Friend
is
certainly
the
greatest
of
all
external
good
Things
.
Nothing
so
profitable
,
nothing
so
pleasant
,
nothing
so
suitable
to
,
and
becoming
a
Man
,
as
a
Friend
.
Nothing
without
him
so
much
contributes
to
the
attaining
all
his
Ends.
My
Friend
is
my
Riches
,
and
my
Reputation
,
my
Life
and
Health
,
my
Pleasure
and
Delight
,
my
Understanding
and
Wisdom
,
the
Guide
and
Conductor
of
my
Life
,
the
Governor
of
my
Passions
,
he
that
moderates
my
Desires
,
and
subdues
mine
Anger
,
and
doubles
my
Joys
;
that
excites
all
the
good
and
useful
,
that
restrains
and
quells
the
evil
and
pernicious
Motions
of
my
Mind
.
My
Friend
doth
me
Good
,
when
my self
cannot
;
for
,
he
rectifies
my
Mistakes
,
and
allays
my
Griefs
,
and
unburdens
me
of
all
the
Loads
,
which
mine
own
Folly
and
Melancholy
would
bind
fast
on
.
Thus
he
is
better
to
me
than
my self
,
he
is
more
than
all
the
World
besides
;
when
I
cannot
help
my self
,
and
when
others
will
not
,
he
doth
.
In
sum
,
my
Friend
is
to
me
both
my self
,
and
all
the
World
,
nay
,
my
〈◊〉
visible
God
.
I
do
with
my
Friend
enjoy
both
Solitude
and
Company
.
When
I
converse
with
him
,
I
have
both
the
Secrecy
of
mine
own
Breast
,
and
the
Ease
and
Freedom
of
Discourse
:
I
speak
,
and
yet
have
the
Security
of
Silence
.
When
I
am
with
him
,
I
am
retir'd
into
mine
own
Thoughts
,
and
can
contemplate
without
disturbance
;
and
yet
I
feel
the
highest
Pleasure
,
and
most
ravishing
Delights
,
that
the
whole
Frame
of
Nature
can
yield
.
The
Glories
of
the
Sun
are
not
so
pleasant
to
behold
,
as
the
Face
of
my
Friend
;
and
the
most
melodious
Musick
cannot
be
so
grateful
to
my
Ears
,
as
the
Voice
of
the
Person
who
loves
me
,
and
whom
I
love
.
He
is
the
Epitome
of
the
whole
World
,
and
the
liveliest
Image
of
God
himself
.
He
is
God
and
Man
in
one
Person
,
if
I
may
so
say
;
for
he
hath
the
Love
and
Goodness
of
God
,
an
infinite
Good-will
,
join'd
with
the
Weakness
and
Impotency
of
Man
.
I
can
scarce
forbear
to
go
on
,
and
set
forth
the
Excellency
and
Usefulness
of
Friendship
,
which
of
all
the
things
in
the
World
,
doth
most
conduce
to
both
our
spiritual
and
bodily
Welfare
,
our
present
and
future
greatest
Happiness
.
But
I
have
said
all
this
,
only
that
I
may
the
more
commend
this
universal
Goodness
,
which
is
the
best
,
if
not
only
Means
to
great
and
good
Friendships
.
To
do
Good
to
him
,
is
the
Sign
and
Effect
of
my
Love
to
another
,
and
't
is
the
sure
Cause
of
his
Love
to
me
;
and
where
there
is
a
mutual
Love
,
it
will
not
long
be
conceal'd
;
and
where
it
is
discovered
,
that
is
Friendship
.
This
therefore
is
the
Way
to
make
all
Men
my
Friends
,
to
do
Good
to
All
;
they
cannot
possibly
hate
their
Benefactor
.
This
is
the
way
to
extinguish
all
the
Fires
of
Hatred
,
and
Glowings
of
Jealousy
,
and
Flames
of
Anger
;
to
take
away
all
those
Passions
,
which
are
the
Ingredients
of
Enmity
.
No
such
sure
and
effectual
,
as
well
as
brave
and
generous
Method
to
overcome
Evil
,
and
conquer
Enmity
,
as
that
which
the
Apostle
prescribes
by
doing
Good
.
But
that
's
not
all
;
This
doth
not
only
make
it
next
to
impossible
for
Men
to
be
our
Enemies
,
when
they
see
we
are
doing
Good
to
all
,
and
to
themselves
,
as
far
as
that
is
consistent
with
the
Publick
Weal
;
but
it
also
makes
it
necessary
that
they
should
be
our
Friends
.
So
strong
are
the
Obligations
of
the
Laws
of
Gratitude
,
so
powerful
is
Example
,
that
they
are
constrained
to
make
Returns
of
Good
Offices
,
and
to
retaliate
Kindness
.
Herein
lies
the
great
Power
that
every
Man
hath
to
procure
himself
good
Usage
from
other
Men
,
by
carrying
himself
well
to
them
;
for
,
t
is
impossible
but
they
should
love
him
,
who
loves
them
.
And
I
look
on
it
as
the
best
and
surest
Rule
to
be
observ'd
by
them
that
would
be
lov'd
,
to
love
.
I
no
less
admire
the
Wisdom
,
than
the
Justice
of
that
Saying
,
which
hath
found
such
an
acceptance
,
that
it
hath
sometimes
been
entertain'd
in
a
great
Court
;
Whatsoever
ye
would
that
Men
should
do
to
you
,
the
same
do
ye
to
them
:
For
they
are
not
only
obliged
,
but
inclined
to
it
;
they
ought
to
do
it
,
and
probably
they
will
:
so
that
it
is
as
full
of
Counsel
,
as
it
is
of
Equity
,
and
doth
as
certainly
shew
us
what
we
may
expect
from
other
Men
,
as
it
strictly
requires
us
what
to
do
to
them
.
From
this
Discourse
is
clear
,
That
if
we
love
,
and
do
Good
to
all
Men
,
all
Men
will
love
us
,
at
least
it
will
be
so
with
the
Generality
:
And
it
is
the
likeliest
,
and
perhaps
only
Course
we
can
take
to
engage
all
:
for
,
if
Kindness
and
Beneficence
will
not
engage
their
Affections
,
nothing
will
.
Thus
,
by
universal
Beneficence
we
take
the
way
to
be
not
only
universally
well
spoke
of
,
and
well
thought
of
,
but
also
well
dealt
with
:
for
none
can
resist
the
real
Charms
of
this
powerful
Philter
;
they
must
love
him
that
loves
them
,
and
do
Good
to
their
Benefactor
.
That
's
the
first
Particular
,
That
by
doing
Good
to
All
,
we
shall
procure
an
universal
Friendship
.
There
is
a
common
Saying
,
That
an
universal
Lover
is
never
a
particular
Friend
:
That
is
not
true
;
for
our
Saviour
loved
all
,
and
yet
had
his
particularly
beloved
Disciple
.
But
we
must
see
that
we
do
not
verify
that
,
That
he
who
is
every-body's
Friend
,
is
no-body's
:
Tho
I
believe
,
for
the
most
part
,
they
mean
no
more
by
that
,
than
that
he
is
not
so
much
their
Friend
as
they
desire
;
for
they
would
monopolize
and
engross
his
Friendship
.
2.
This
will
make
Friendships
not
only
large
,
but
hearty
;
as
well
intense
in
Quality
,
as
extended
to
many
:
For
,
Men
will
love
us
in
that
manner
in
which
we
love
them
.
If
our
Love
be
only
in
Words
and
Countenance
,
they
will
return
us
good
Looks
and
good
Words
again
:
But
if
we
do
not
only
love
them
in
Word
and
Tongue
,
but
in
Deed
and
Truth
,
as
St.
John
expresseth
it
,
they
will
also
love
us
heartily
,
and
do
us
Good
;
for
,
by
the
same
measure
we
mete
to
them
,
it
shall
be
measured
to
us
by
them
again
.
And
this
is
an
excellent
Effect
of
this
universally
beneficent
Temper
,
to
make
us
Friends
to
all
in
general
,
and
hearty
to
every
one
in
particular
.
Men
that
are
destitute
of
this
Principle
,
their
Love
is
like
some
Plants
,
that
either
all
run
up
into
the
Root
,
or
out
into
Leaf
▪
Here
is
both
Root
and
Leaf
;
their
Love
is
hearty
in
particular
,
and
yet
dilated
to
the
Community
.
3.
This
makes
Friendships
vertuous
and
just
.
No
Friendship
can
be
good
,
nor
I
think
great
,
I
am
sure
not
certain
,
that
is
not
founded
in
Vertue
;
that
is
the
Parent
,
that
is
the
Nurse
of
true
Friendship
.
This
was
observed
by
Heathens
long
since
.
And
indeed
I
can
neither
expect
that
he
should
do
me
the
be●●
Good
,
nor
yet
be
faithful
,
who
is
not
a
Man
of
steady
Vertue
.
And
no
Man
can
be
my
great
Friend
,
who
cannot
promote
my
best
Interests
,
or
whom
I
cannot
trust
.
Now
how
necessary
universal
Good-will
is
to
the
Vertue
of
Friendship
,
to
keep
it
within
its
due
Bounds
,
will
appear
by
what
I
am
now
to
say
.
Every
Man
is
to
endeavour
to
put
himself
into
that
Condition
,
and
those
Circumstances
,
in
which
he
shall
do
the
most
and
the
greatest
Good
,
and
whatever
indisposes
,
disables
,
hinders
him
in
that
,
that
is
evil
to
him
,
and
makes
him
not
vertuous
.
The
great
Danger
that
a
Soul
void
of
universal
Good-will
,
is
exposed
to
by
pariticular
Friendships
,
is
this
,
That
it
will
be
so
confined
and
●●●ured
,
so
〈…〉
and
clogg'd
,
so
restrain'd
and
ens●●ved
●o
some
one
Person
,
that
it
cannot
be
at
liberty
to
help
and
serve
any
others
and
thus
that
Affection
is
monopoliz'd
and
engrost'd
betwixt
two
or
three
,
which
ought
to
〈…〉
more
common
and
publick
.
In
short
,
this
Man
loves
his
Friend
,
and
〈◊〉
else
,
But
where
Goodwill
to
all
is
,
that
keeps
Friendship
from
degenerating
into
Partiality
and
injustice
.
For
,
tho
this
good
Man
loves
his
particular
Friend
,
as
much
〈◊〉
he
〈◊〉
loves
none
else
;
yet
he
will
not
be
so
kind
to
one
,
as
to
be
unjust
to
the
rest
of
Men.
He
may
〈◊〉
doth
prefer
one
before
another
,
〈◊〉
yet
hath
not
so
much
regard
to
one
,
that
he
hath
none
at
all
to
others
.
He
will
and
may
spend
most
of
his
Time
and
Pains
in
doing
Good
there
,
where
he
hath
greatest
Obligations
,
and
best
Opportunity
,
and
there
is
most
need
;
but
yet
reserves
some
for
others
,
for
any
in
the
World
,
to
whom
he
can
be
serviceable
.
In
sum
,
whilst
particular
Friendship
is
no
prejudice
to
Humanity
,
nor
hinders
us
from
doing
any
more
publick
good
Offices
to
others
;
whilst
it
doth
not
take
off
our
Affections
from
them
,
nor
take
up
our
Time
,
and
employ
us
so
,
as
we
cannot
serve
the
Community
,
it
keeps
within
its
own
bounds
.
The
only
way
to
keep
it
thus
,
is
to
be
universally
beneficent
:
Endeavour
to
get
into
our
Souls
a
great
Good-will
to
the
whole
World
of
Mankind
,
and
then
,
particular
Friendships
will
never
degenerate
into
too
particular
Affection
;
that
will
hold
the
Ballance
even
betwixt
the
Interest
of
other
Men
,
and
the
Concerns
of
my
Friend
.
When
there
is
a
Fault
in
this
particular
,
Friendship
is
not
to
be
blamed
,
but
the
Man
;
nor
doth
he
love
his
Friend
too
much
,
but
other
Men
too
little
.
The
way
that
is
ordinarily
taken
to
rectify
this
Miscarriage
,
is
wrong
:
for
,
when
Men
love
their
Friend
less
,
they
mend
one
Fault
by
another
:
The
right
Course
is
,
to
love
others
more
,
and
not
their
Friend
less
;
to
do
good
to
all
Men
,
and
not
to
cease
doing
good
to
him
.
4.
This
will
make
Friendships
more
easy
and
pleasant
than
otherwise
they
would
be
:
For
he
that
loves
but
one
or
a
few
,
in
their
absence
is
hugely
unquiet
and
troubled
,
but
he
that
hath
a
kindness
for
all
,
he
ever
meets
with
the
Objects
that
please
him
(
tho
not
all
alike
)
and
when
Necessity
parts
him
from
his
dearest
Friend
,
yet
he
fails
not
of
those
on
whom
he
does
exercise
Benevolence
,
and
so
hath
both
a
pleasant
and
profitable
Diversion
.
And
it
will
prove
the
best
Remedy
against
the
Trouble
of
parting
with
Friends
,
when
we
are
so
affected
,
as
to
do
to
others
(
for
substance
)
as
we
have
done
to
our
Friends
.
5.
This
will
also
make
Friendships
profitable
.
When
they
grow
on
this
Root
,
they
will
bring
forth
Fruit
;
when
they
derive
from
a
Principle
of
Beneficence
,
they
will
not
end
in
a
fruitless
Passion
:
But
he
that
is
upon
doing
Good
to
all
Men
,
will
certainly
not
fail
to
do
it
to
his
Friend
;
it
will
be
his
business
to
serve
him
in
some
or
other
of
his
Interests
.
6.
This
is
the
only
probable
way
to
make
Friendships
lasting
.
This
is
a
firm
Foundation
,
and
that
Friendship
which
is
built
on
it
shall
stand
fast
,
tho
the
Winds
blow
,
and
Storms
fall
,
and
Waves
beat
upon
it
.
When
all
others
,
that
are
founded
only
on
particular
Humors
,
or
Likeness
of
bodily
Temper
,
nay
,
on
expectation
of
Advantages
,
either
Pleasure
or
Profit
,
shall
fall
;
this
that
is
set
on
the
Rock
of
universal
Beneficence
,
shall
continue
for
ever
.
He
that
loves
his
Friend
in
prosecution
of
,
and
consistently
with
that
great
Principle
of
Love
to
All
,
he
will
love
him
to
the
end
:
Whereas
he
that
is
a
Friend
meerly
from
Humor
or
Temper
,
or
sense
of
present
Pleasure
,
or
hope
of
some
future
Advantage
,
will
cease
to
be
a
Friend
,
perhaps
become
an
Enemy
,
when
these
change
.
Tempers
alter
,
and
Humors
come
and
go
,
and
whatever
is
corporeal
,
is
mutable
:
Nay
,
Vice
and
Mistake
are
so
too
;
so
that
we
can
be
sure
of
nothing
so
much
as
of
Vertue
and
Knowledg
Nothing
that
is
unaccountable
,
or
that
is
founded
in
Mistake
or
Ignorance
,
can
probably
continue
long
;
and
such
is
that
Friendship
which
is
inconsistent
,
not
in
conjunction
with
,
nor
deriving
from
universal
Good-will
.
Thus
I
have
shewn
generally
,
what
Advantages
accrue
to
the
Friendships
of
those
Men
,
that
live
in
the
observance
of
this
great
Law
of
doing
Good
to
All
Men
;
for
,
by
this
means
they
are
many
and
hearty
,
vertuous
,
and
much
more
easy
,
and
profitable
,
and
lasting
than
otherwise
.
I
proceed
,
lastly
,
to
shew
how
much
the
Temper
and
Practice
of
Vniversal
Beneficence
tends
to
Publick
Peace
and
Tranquillity
.
How
would
most
of
the
Quarrels
in
the
World
cease
,
if
this
once
obtained
?
Men
would
quickly
beat
their
Swords
into
Plow●●ares
,
and
their
Spears
into
Pruning-hooks
;
they
would
unlearn
War
,
and
betake
themselves
to
the
useful
Arts
of
Peace
;
if
they
lov'd
all
Men
,
they
would
not
then
study
how
to
hurt
and
destroy
,
but
how
to
help
and
serve
,
and
be
beneficial
to
each
other
.
Let
us
imagine
an
Vtopia
on
this
Earth
,
where
it
is
natural
to
the
Inhabitants
to
obey
this
Law
of
Love
to
Mankind
,
how
hardly
do
any
Controversies
arise
amongst
them
?
And
how
easily
and
quickly
are
they
decided
by
the
Parties
themselves
?
For
,
they
are
not
more
their
own
,
than
they
are
one
anothers
Advocates
.
They
consider
not
their
own
particular
Interests
,
in
opposition
to
the
Publick
,
and
the
Rules
of
Justice
and
Order
,
wherein
the
Community
is
so
much
concerned
,
out
of
their
good-will
to
the
World
,
they
will
not
violate
.
If
any
Case
be
so
difficult
that
they
cannot
fathom
it
,
or
their
own
Modesty
make
them
think
they
do
not
;
or
that
they
may
have
more
considered
their
own
Cause
than
the
opposite
;
how
calmly
,
and
with
what
quiet
and
composure
do
they
submit
to
a
Determination
by
some
other
?
with
what
indifferency
do
they
hear
it
judged
against
them
?
Nay
,
they
do
not
think
that
is
against
them
,
which
is
for
Justice
and
other
Men.
All
their
Contentions
are
friendly
,
and
they
are
all
in
a
way
of
Reason
;
for
they
are
all
of
the
mind
,
that
of
the
two
ways
in
which
Men
contend
,
one
by
Reason
,
the
other
by
Force
,
the
first
only
becomes
Men
,
the
latter
belongs
properly
to
Brutes
.
And
for
a
further
Eviction
of
this
,
I
do
appeal
to
,
and
dare
be
concluded
by
almost
any
the
most
injudicious
Men
,
whether
it
every
Man
were
upon
design
of
doing
Good
to
others
,
to
all
,
there
would
not
be
a
perfect
Peace
over
the
whole
Earth
,
and
Nation
would
not
rise
against
Nation
;
much
less
would
the
same
People
fall
out
with
each
other
.
If
any
doubt
,
let
him
search
the
Records
of
Antiquity
;
and
look
back
to
the
Histories
of
ancient
Times
,
or
let
him
inform
himself
of
his
own
,
and
he
will
very
soon
be
satisfied
,
that
Want
of
a
regard
to
the
Concerns
of
other
Men
,
hath
,
and
ever
had
the
greatest
hand
in
the
Breach
of
Peace
.
The
great
Disturbers
of
the
Quiet
of
the
World
,
have
been
either
acted
by
Malice
and
Hatred
,
or
by
a
selfish
and
contracted
Affection
,
but
have
ever
been
destitute
of
Good-will
to
the
Generality
of
Men.
By
all
that
we
have
recorded
of
the
great
Conquerors
of
the
World
,
we
find
they
were
instigated
to
such
Undertakings
,
more
by
a
desire
of
Empire
and
Greatness
,
and
to
enthrone
themselves
,
than
to
be
Benefactors
to
others
.
Certainly
,
if
they
had
had
a
tenderness
to
the
Welfare
of
other
Men
,
they
would
never
have
ransack'd
the
Goods
,
and
razed
the
Dwellings
,
and
shed
the
Blood
of
so
many
.
But
enough
in
a
Case
so
plain
.
I
will
only
add
,
and
with
that
will
conclude
this
Particular
,
That
the
due
Observance
of
this
excellent
Rule
,
is
necessary
to
the
right
discharge
of
those
Employments
,
on
which
the
Publick
Peace
so
much
depends
,
I
mean
,
the
Magistracy
and
the
Ministry
.
For
the
Magistrate
,
it
is
a
necessary
and
excellent
Qualification
of
him
,
both
in
his
Legislative
and
Judicative
Capacity
.
How
can
he
make
Laws
,
that
intends
not
the
Good
of
all
them
that
are
Subjects
,
since
this
is
essential
to
a
Law
,
that
it
aim
at
the
Publick
Good
?
And
how
unfit
is
he
to
judg
according
to
the
Laws
,
who
himself
hath
not
the
same
design
with
them
?
He
that
is
acted
by
Malice
and
bitter
Anger
,
or
that
hath
Love
,
but
it
is
confined
to
a
Number
,
to
a
Party
,
how
ill
is
he
qualified
to
be
either
a
Lawgiver
,
or
a
Judg
?
Plate
,
and
Tully
from
him
,
tell
us
,
That
all
Governors
ought
to
observe
two
Precepts
:
1.
To
intend
and
refer
all
to
the
Publick
Good
,
subordinating
all
private
Respects
and
particular
Interests
to
that
.
2.
To
have
a
regard
of
the
whole
Community
,
not
of
a
part
only
.
If
we
add
to
these
two
,
3.
To
take
most
care
of
the
best
,
most
vertuous
and
useful
Men
;
we
have
comprized
all
that
is
in
my
Text
:
which
whosoever
observes
,
can
scarce
fail
of
being
an
excellent
Magistrate
,
a
wise
and
a
good
Law-giver
,
a
just
and
an
equal
Judg.
I
say
,
he
that
constantly
designs
and
prosecutes
,
not
his
own
private
Advantages
,
but
the
Publick
Good
;
nor
takes
care
of
only
one
Party
,
but
of
all
the
Community
;
and
,
lastly
,
makes
best
Provision
for
the
best
Men
,
and
doth
most
Good
to
them
that
do
most
Good
:
he
will
discharge
his
Office
well
;
his
Laws
will
be
no
tyrannical
,
arbitrary
,
unaccountable
Impositions
,
but
a
gentle
and
easy
Yoke
;
his
Sentence
will
be
equitable
,
and
his
Execution
full
of
Mildness
and
Humanity
.
And
how
little
cause
of
Quarrels
and
Commotions
there
can
be
in
a
State
,
whose
Governors
are
thus
qualified
,
we
all
see
.
Thus
is
it
where
the
Magistrates
are
bent
on
doing
Good
to
all
,
especially
to
the
Best
and
most
Vertuous
.
2.
This
Publick-spiritedness
is
no
less
necessary
for
Ministers
,
to
engage
them
to
that
extraordinary
Diligence
they
must
use
,
to
carry
them
through
all
the
Opposition
and
Difficulties
they
shall
certainly
meet
with
in
their
general
Converse
with
all
sorts
,
with
Men
of
the
meanest
Capacities
,
of
lowest
Rank
,
and
greatest
Vices
,
and
worst
Natures
.
Nothing
but
this
Universal
Benevolence
can
fit
them
for
such
Converse
:
Only
he
that
loves
all
,
will
bear
with
such
Conversation
as
a
Minister
meets
with
.
All
the
Care
and
Pains
he
is
at
,
first
to
find
out
good
,
and
wholesom
,
and
fit
Truths
,
and
then
to
deliver
them
intelligibly
and
acceptably
,
must
have
their
Rise
from
his
great
Good-will
to
Men
;
and
therefore
he
doth
thus
,
because
he
is
on
a
design
of
doing
Good
to
them
.
Where
the
Minister
is
destitute
of
this
good
Temper
,
he
is
idle
and
careless
,
and
his
Discourses
useless
and
insignificant
:
because
he
is
without
Charity
,
he
is
a
sounding
Brass
,
and
tinkling
Cymbal
,
and
his
Carriage
foolish
and
hurtful
.
The
great
Work
of
Ministers
is
to
teach
Religion
,
so
as
it
may
be
both
known
and
done
,
to
make
it
easy
to
be
understood
,
and
easy
to
be
practised
,
&c.
Thus
I
have
endeavoured
to
make
plain
,
that
Universal
Beneficence
is
both
available
and
necessary
to
all
the
valuable
Interests
which
Man
can
propose
to
himself
,
whether
he
regard
the
present
or
the
future
State
;
whether
he
consider
himself
and
his
own
particular
State
,
or
the
Publick
;
whether
he
be
in
a
private
or
a
publick
Capacity
,
he
must
strictly
observe
this
Rule
of
doing
Good
to
All.
So
that
if
we
would
be
either
good
or
happy
in
this
World
,
or
he
that
to
come
;
if
we
would
serve
our selves
or
others
;
if
we
would
please
and
honour
our
God
and
Saviour
,
adorn
our
Profession
;
if
we
would
have
Pleasure
in
Life
,
and
Peace
in
,
and
Glory
after
Death
;
if
we
would
do
all
we
can
to
make
others
as
good
as
we
wish
they
were
,
we
must
herein
exercise
our selves
,
to
do
all
the
Good
we
can
to
all
.
If
any
are
idle
,
and
would
be
doing
nothing
,
I
do
assure
them
they
shall
have
more
pleasure
in
this
active
Life
than
in
Sleep
and
Dulness
.
If
any
love
themselves
only
,
and
do
not
regard
how
it
goes
with
others
,
I
do
assure
them
that
this
is
the
best
and
likeliest
way
to
serve
themselves
.
As
many
as
are
of
particular
Affections
,
confined
to
Kindred
,
or
a
Party
,
or
so
;
let
them
enlarge
their
Love
to
All
,
and
they
will
proportionably
increase
their
Pleasure
.
And
if
any
are
malicious
,
and
love
to
do
Mischief
,
I
undertake
to
make
it
appear
to
them
,
that
the
Pleasures
of
Love
are
far
greater
than
those
of
Revenge
:
And
I
entreat
such
to
leave
off
to
lead
the
Life
of
Devils
,
and
live
that
of
Angels
.
If
Heaven
be
more
desirable
than
Hell
,
it
's
better
to
love
than
to
hate
.
Consider
what
has
been
said
;
and
God
grant
,
that
we
may
all
in
good
earnest
set
upon
the
Practice
of
that
most
excellent
Duty
to
which
we
are
exhorted
.
And
let
the
good
Spirit
of
God
inspire
the
whole
World
with
that
Goodness
and
Love
to
one
another
,
and
all
Men
,
that
so
we
may
both
live
well
here
,
and
be
happy
for
ever
hereafter
,
for
the
sake
of
Jesus
Christ
.
Now
to
this
Blessed
Saviour
,
who
hath
loved
us
,
and
washed
us
in
his
own
Blood
,
together
with
the
Father
,
and
the
Holy
Spirit
,
be
eternally
given
all
Honour
,
Praise
,
and
Glory
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A69664-e1250