THE
CITIZENS
SACRED
ENTERTAINMENT
:
BEING
An
Essay
to
Ingratiate
the
Practice
of
Vertue
,
to
Consummate
the
Happiness
of
Humane
Nature
and
to
gratifie
Ingenuous
and
Religious
Spirits
.
By
Thos
.
Fydge
.
{αβγδ}
.
Pythag
.
LONDON
,
Printed
by
E.
C.
and
are
to
be
sold
by
H.
Eversden
at
the
Greyhound
in
St.
Pauls
Church-yard
,
W.
Flindel
at
the
White-Hart
in
Westminster-Hall
,
and
W.
Fairfax
under
St.
Edmonds
Church
in
Lombardstreet
.
M.
DC
.
L.
X.
VI
.
To
the
truly
VERTUOUS
and
happily
Successful
LIONEL
LOCKIER
Physician
and
Chymist
.
Worthy
Sir
,
I
Presume
the
Dedication
of
this
Treatise
to
your
Patronage
,
will
be
no
less
a
surprize
to
you
,
then
to
many
others
,
whose
censure
of
disgust
I
am
not
only
aware
of
,
but
arm'd
against
.
I
ought
in
custom
first
to
beg
your
pardon
,
before
I
can
expect
your
acceptance
.
But
that
certain
Information
suggests
to
me
it
were
a
vain
attempt
to
endeavour
by
Rhetorical
Insinuations
and
Pedantique
Artifices
,
to
perswade
you
to
the
exercise
of
a
candid
and
generous
disposition
,
whose
respect
to
the
Church
,
charity
to
the
necessitous
,
curtesies
to
Strangers
,
civilities
to
your
Acquaintance
,
favours
to
your
Friends
,
(
and
particular
kindnesses
unto
me
)
have
given
ample
testimonies
of
a
mind
not
slightly
tinctured
,
but
deeply
impregnate
(
that
I
may
speak
to
you
in
your
Chymical
language
)
with
those
endowments
which
indicate
a
vertuous
and
ingenuous
spirit
,
which
Eulogium
,
though
it
may
seem
an
Hyperbolical
flourish
to
such
which
are
strangers
to
your
Person
and
Actions
;
yet
to
those
which
converse
more
intimately
with
you
it
will
rather
appear
a
diminution
of
your
worth
,
't
is
so
far
from
savouring
of
the
Parasite
.
I
am
so
averse
from
the
common
design
of
Addresses
of
this
nature
,
(
where
Authors
like
Rooks
,
choose
the
highest
Trees
they
can
to
build
in
)
that
if
an
especial
Providence
had
not
intervened
,
which
gives
you
a
proper
right
unto
its
presentment
,
it
had
been
destitute
of
a
Patron
;
but
jacta
est
alea
,
the
Rubicon
is
passed
,
and
I
have
here
tendered
to
you
an
acknowledgment
of
those
endearing
Civilities
whereby
you
have
obliged
me
.
That
this
Discourse
of
Religion
which
is
as
{αβγδ}
,
the
Medicine
of
the
Soul
,
may
be
as
effectual
for
the
purifying
and
healing
of
the
minds
of
men
,
as
your
Universal
Pill
hath
been
successful
in
the
cure
of
their
Bodies
,
is
the
hearty
desire
of
him
who
is
Yours
in
all
faithful
and
grateful
observance
Thomas
Fydge
.
The
PREFACE
TO
THE
READERS
.
THough
the
Important
Matter
of
this
Treatise
might
be
a
sufficient
apology
for
the
omission
of
a
Prefatory
Epistle
,
considering
that
the
entire
Discourse
is
dedicated
,
if
not
to
the
Readers
honor
,
yet
to
their
use
and
advantage
:
Notwithstanding
in
complyance
with
common
custom
,
I
shall
give
you
a
tast
of
your
entertainment
in
the
Porch
.
The
design
of
this
Treatise
is
the
advancement
of
true
Goodness
and
Vertue
,
and
to
engage
men
to
the
practice
of
Religion
by
endeavouring
to
reconcile
it
to
their
true
Interest
;
I
should
offer
an
affront
to
your
Reason
,
if
I
should
question
your
acceptation
of
the
substance
of
what
is
here
propounded
;
Quis
nisi
mentis
inops
—
as
having
a
tendency
to
make
you
really
rich
,
truly
honorable
,
divinely
Epicurean
,
and
rationally
religious
.
I
cannot
augure
with
what
resentment
the
style
and
manner
of
expression
will
be
received
;
nor
am
I
sollicitous
concerning
it
;
yet
I
suppose
,
that
it
is
not
so
anomalous
,
but
it
will
meet
with
some
corresponding
genius
,
whose
agreeable
temper
may
incline
them
to
a
favourable
aspect
even
upon
the
exteriour
part
;
yet
if
the
Apples
of
Gold
be
but
massie
and
ponderous
,
it
is
not
much
material
though
the
Pictures
of
Silver
be
tarnished
and
defaced
.
But
although
it
be
deficient
in
that
elegance
and
concinnity
which
so
worthy
a
Subject
deserves
to
be
embellished
and
fortified
with
,
to
make
the
more
prevalent
impressions
upon
the
minds
and
affections
of
men
,
I
shall
not
fail
to
make
abundant
compensation
for
this
defect
,
by
a
supplement
of
Addresses
to
that
God
whose
strength
is
made
perfect
in
weakness
,
that
by
the
perusal
of
this
Discourse
,
(
the
fruit
of
my
Juvenile
Studies
in
a
vacancy
from
a
throng
of
secular
imployments
)
you
may
be
awakened
to
serious
endeavours
after
greater
degrees
of
the
Spirit
of
Life
and
Righteousness
,
and
an
inward
acquaintance
with
the
energy
and
power
of
true
Religion
,
to
the
joy
,
peace
,
and
serenity
of
your
souls
here
,
and
to
the
consummation
of
your
felicity
hereafter
.
Here
is
no
grateful
entertainment
for
such
who
sport
themselves
with
Polemical
Divinity
(
falsely
so
call'd
,
as
if
the
Deity
was
at
odds
with
it self
,
and
there
was
a
Monomachy
in
the
blessed
Trinity
)
an
caress
themselves
only
with
such
treatments
of
Religion
where
Eris
gives
the
Invitation
,
{αβγδ}
,
as
Philo
speaks
;
Procul
oh
procul
ite
profani
.
This
Essay
only
aims
at
the
promotion
of
peace
in
the
Church
,
by
uniform
,
devout
,
and
reverent
addresses
to
God
;
quietness
in
the
State
by
ready
submission
to
Publique
Authority
,
at
the
happiness
of
civil
Commerce
by
Justice
and
Truth
;
the
honour
of
Religion
by
a
suitable
demeanour
;
the
Salvation
of
the
Soul
in
an
entire
resignation
to
the
Divine
Will
and
the
Glory
of
God
in
all
these
.
I
shall
only
advertise
you
,
the
late
severe
Dispensation
of
Providence
towards
this
City
occasioned
the
present
Publication
,
in
expectance
that
the
minds
of
men
may
by
so
dreadful
a
Visitation
be
the
better
prepared
for
the
receiving
of
such
impressions
which
may
better
their
Conversations
,
and
inform
their
Understandings
,
which
is
a
design
worthy
the
utmost
endeavours
of
your
friend
T.
F.
CHAP.
I.
1.
That
the
Lord
Jesus
Christ
,
and
Christian
Religion
have
been
traduced
.
2.
Different
Censures
concerning
it
.
3.
Too
just
Occasions
thereof
given
by
the
enormous
Actions
of
Zealous
Pretenders
to
it
.
4.
Some
remiss
in
the
Practice
of
real
Holiness
,
intensely
hot
against
all
that
is
Relative
,
and
the
Contrary
.
5.
Some
Orthodox
in
their
Judgements
take
leave
to
Live
Ill
,
because
they
Believe
Well
.
6.
The
Design
of
the
Discourse
,
a
Vindication
of
Religion
from
many
Prejudices
,
with
an
account
of
the
Reason
for
it
.
7.
A
Representation
of
it
as
most
acceptable
to
any
man
.
8.
An
Answer
to
an
Objection
,
against
the
Authors
invading
anothers
Office
in
the
Publication
of
the
present
Treatise
.
1.
OUR
blessed
Lord
and
Saviour
who
did
no
sin
,
and
in
whose
mouth
was
no
guile
found
,
but
fulfill'd
all
righteousness
,
was
notwithstanding
his
innocence
,
numbred
with
transgressours
,
and
sentenced
as
a
malefactour
;
so
impossible
is
it
for
the
most
spotless
person
to
secure
himself
against
the
calumnies
and
detractions
of
an
envious
and
malicious
Enemy
.
That
holy
Religion
,
the
propagation
of
which
,
was
the
design
of
all
his
publique
transactions
,
may
justly
complain
that
it
is
fallen
under
the
same
censure
with
its
promoter
;
the
reproaches
of
them
that
reproached
him
are
fallen
upon
it
,
and
it
labours
under
the
same
contradiction
of
sinners
.
2.
't
is
by
some
accounted
an
ingenious
contrivance
of
policy
,
an
artifice
and
stratagem
devised
by
wiser
heads
to
awe
the
vulgar
and
common
herd
of
mankind
to
subjection
:
others
allow
it
to
be
only
a
starched
piece
of
austerity
and
sour
Stoicism
;
some
again
dishonour
it
as
the
product
of
pusillanimity
,
and
the
index
of
a
cowardly
and
degenerous
mind
;
or
traduce
it
as
an
heresie
pernicious
to
the
welfare
of
the
Nation
where
't
is
entertain'd
;
as
if
its
genuine
and
natural
effect
were
to
foment
sedition
,
and
aggravate
&
heighten
petty
differences
into
the
most
violent
and
barbarous
outrages
.
3.
How
far
the
exorbitancies
of
them
who
have
been
the
most
zealous
pretenders
to
advance
Religion
,
have
been
contributary
to
the
production
of
those
notions
,
concerning
it
,
which
are
so
derogatory
from
its
excellence
,
and
prejudicial
to
its
progress
,
a
little
reflection
will
be
too
pregnant
an
evidence
;
If
we
consider
,
how
some
have
usurped
its
glorious
Name
to
patronize
Rebellion
and
Innovation
,
and
Sainted
themselves
in
the
perpetration
of
the
most
flagitious
acts
both
of
Injustice
and
Impiety
;
as
if
the
genius
which
attended
Religion
,
instigated
those
which
entertain'd
it
to
the
most
hellish
enterprizes
,
when
on
the
contrary
,
it
possesseth
the
minds
of
those
which
give
up
themselves
to
the
manuduction
thereof
,
with
the
most
pure
and
peaceable
Principles
,
and
excites
them
to
such
sacred
actions
as
are
agreeable
thereunto
.
And
also
,
take
notice
,
many
have
no
better
title
to
Religion
then
what
they
can
challenge
by
vertue
of
an
over
eager
opposition
against
a
dissenting
Party
,
and
have
no
arguments
to
evidence
their
Christianity
,
except
their
being
Magisterial
and
Dogmatical
in
things
controverted
and
adiaphorous
,
may
pass
for
a
demonstration
of
it
,
interesting
themselves
no
further
in
Religion
then
the
stigmatizing
those
of
a
different
perswasion
,
if
in
matter
of
opinion
,
with
the
brand
of
Heresie
,
if
in
practice
,
with
the
style
of
Superstition
,
accounting
Satyrical
invectives
and
passionate
reflections
to
be
instances
of
a
religious
zeal
for
God
,
which
are
but
the
demonstrations
of
their
own
folly
and
arrogance
,
vainly
supposing
their
love
to
God
can
be
no
better
way
exprest
,
then
in
their
doating
upon
their
own
Images
,
and
execrating
all
such
notions
which
do
not
correspond
with
those
models
and
representations
of
things
their
fancies
have
suggested
to
the
.
4.
't
is
an
intense
and
violent
heat
wherewith
many
contend
against
all
relative
holiness
,
who
may
be
justly
suspected
to
be
in
the
mean
time
destitute
of
all
real
inherent
and
personal
.
And
others
are
too
prone
to
fix
the
boundaries
of
Religion
,
and
circumscribe
it
with
time
and
place
,
as
if
it
had
taken
sanctuary
in
holy
ground
,
and
might
not
without
a
kind
of
sacriledge
be
imployed
in
secular
affairs
,
and
civil
entercourse
,
and
were
only
to
be
the
business
of
Canonical
Hours
,
laid
aside
with
their
Sunday
Suit
,
and
adjourned
until
the
Bells
awaken'd
them
to
a
new
fit
of
devotion
.
5.
Many
who
call
themselves
Sons
of
the
Church
,
and
by
a
subscription
to
her
Articles
honour
themselves
with
the
sirname
of
Orthodox
,
are
yet
the
pest
and
blemishes
of
it
,
and
forfeit
that
worthy
appellation
,
by
holding
the
Truth
in
unrighteousness
,
living
,
as
if
the
Commandements
had
no
relation
to
the
Creed
,
or
by
the
belief
of
what
is
true
they
could
satisfie
for
what
is
evil
;
or
as
if
he
would
accept
(
by
way
of
commutation
)
of
their
good
opinion
of
him
,
in
lieu
of
Temperance
,
Justice
,
and
Obedience
to
him
;
—
pudet
haec
opprobria
nobis
,
&c.
6.
When
true
Religion
labours
under
so
many
prejudices
,
from
open
and
intestine
Enemies
,
and
from
professed
Friends
,
when
the
Author
and
Original
of
it
,
the
Essente
and
Nature
,
the
Effects
and
Designes
are
so
generally
misconstrued
,
abused
and
perverted
;
the
rectifying
of
mens
mistakes
concerning
it
,
and
the
representing
of
it
to
them
in
its
native
and
affecting
form
,
will
be
a
very
probably
method
to
prevail
effectually
upon
them
to
entertain
it
;
for
till
men
are
convinced
of
the
excellency
and
advantages
of
Religion
,
and
their
minds
rightly
informed
of
the
nature
and
importance
of
it
,
it
is
impossible
to
engage
them
to
the
exercise
of
those
duties
which
it
requires
from
them
.
7.
The
Scope
of
the
ensuing
Discourse
is
to
beget
such
apprehensions
and
sentiments
in
the
spirits
of
men
concerning
true
Religion
as
are
agreeable
thereunto
;
and
recommend
it
unto
them
upon
such
motives
as
are
sufficient
in
other
cases
to
procure
acceptance
.
He
that
will
give
himself
the
trouble
of
perusing
these
Papers
,
which
have
nothing
in
them
worthy
but
what
is
reflected
from
their
subject
matter
and
final
design
,
and
add
thereunto
his
own
meditations
,
shall
not
fail
to
find
that
Religion
comprehendeth
in
it
whatsoever
may
make
it
eligible
:
The
verities
of
it
serve
to
render
it
acceptable
to
the
studies
and
contemplations
of
the
severest
reason
,
and
of
the
most
ingenious
spirits
.
The
advantages
which
are
twisted
with
it
may
insinuate
a
liking
of
it
in
an
avaricious
nature
;
the
peace
and
joy
which
accompany
it
,
are
sufficient
to
indear
it
to
such
whom
pleasures
do
so
easily
intangle
.
That
real
and
solid
honour
from
which
't
is
impossible
it
should
be
abstracted
,
makes
it
a
prize
worthy
the
endeavours
of
the
most
ambitious
person
.
—
sic
itur
ad
astra
,
Reptet
humi
quicunque
velit
—
8.
If
any
shall
object
,
that
by
this
Treatise
,
I
put
my
Sithe
into
anothers
Harvest
,
and
intrench
upon
their
rights
,
who
by
their
Sacerdotal
Function
are
to
administer
this
Province
:
I
reply
,
those
Harangues
,
Defences
,
and
Celebrations
of
Religion
which
proceed
from
those
which
are
ordained
to
such
a
purpose
,
lose
much
of
their
efficacy
only
because
they
are
theirs
,
people
generally
suspecting
they
design
their
own
Interest
,
and
put
a
gloss
upon
their
own
Wares
for
the
better
putting
them
off
,
and
worship
this
great
Diana
with
respect
to
the
silver
shrines
.
But
when
such
,
the
course
of
whose
studies
and
imployments
may
be
managed
to
a
greater
temporal
advantage
with
the
proscribing
of
Religion
,
shall
maugre
their
own
secular
concernments
,
seriously
endeavour
the
propagation
of
it
,
their
attempts
upon
the
Laity
(
which
title
we
may
use
,
I
hope
,
without
offence
)
proceeding
from
persons
of
like
passions
and
educations
as
themselves
,
may
in
probability
be
more
successful
,
and
their
Arguments
fall
upon
them
in
their
full
weight
,
as
not
being
obnoxious
to
that
suspicion
of
imposture
and
sophistry
which
their
discourses
are
censured
to
be
attended
with
,
though
never
so
nervous
and
apodictical
,
whose
honour
and
advantage
seems
to
be
closely
riveted
into
the
interest
of
Religion
,
which
hath
given
occasion
to
some
atheistical
persons
to
name
it
the
Holy
Cheat
;
as
if
it
were
maintained
in
the
world
only
to
subserve
to
the
ends
of
greatness
;
but
the
vanity
of
this
imputation
shall
be
manifested
in
the
succeeding
Chapter
.
CHAP.
II
.
1.
True
Religion
derives
it self
from
God
.
2.
Is
allied
to
Heaven
more
neerly
then
other
beings
.
3.
Could
not
have
been
attained
by
Humane
Industry
or
Sagacity
.
4.
But
was
discovered
by
God
in
pity
to
the
frailty
of
Man
.
5.
By
his
Son
Jesus
Christ
.
6.
This
laies
strong
obligations
upon
Men
to
embrace
it
.
7.
Christians
ought
to
improve
it
,
from
considering
the
unhappy
success
of
Impostors
.
8.
Its
Original
argues
its
Excellence
,
and
ought
to
quicken
our
Obedience
.
9.
Queries
whereby
it
may
be
further
inforced
.
10.
't
is
not
introduced
into
the
world
from
the
Indigence
,
but
fulness
of
the
Divine
Nature
;
not
because
God
stands
in
need
of
us
,
but
we
stand
in
need
of
him
.
11.
That
we
ought
to
proportion
our
Gratitude
and
Obedience
to
God
answerable
to
these
great
Engagements
which
he
laies
upon
us
;
with
motives
thereunto
.
1.
REligion
is
of
an
heavenly
descent
;
its
extraction
is
from
the
Father
of
Eternity
;
it
is
not
the
revelation
of
flesh
and
blood
,
the
spurious
and
adulterous
issue
of
humane
Intellectuals
,
the
forgerie
and
imposture
of
the
Nimrods
and
Machiavilians
of
the
world
,
to
acquire
grandure
and
authority
by
imposing
upon
the
less
wary
and
over
credulous
natures
of
vulgar
persons
;
But
it
is
the
product
of
unparallel'd
leve
,
consulting
infinite
Wisdom
concerning
the
Restitution
of
lapsed
and
degenerate
Man
to
that
Primitive
estate
of
felicity
and
perfection
in
which
he
was
created
.
't
is
a
beam
descending
from
the
Father
of
Lights
,
to
inlighten
those
which
sit
in
darkness
and
in
the
shadow
of
death
,
and
to
guide
their
feet
into
the
wayes
of
peace
.
't
is
the
true
Elixir
prepared
by
the
fire
of
Divine
Love
to
project
upon
gross
and
impure
matter
,
to
refine
and
transmute
it
into
a
more
noble
and
excellent
nature
,
and
to
impregnate
earthy
mortals
with
a
tincture
of
Divinity
;
The
rays
of
the
Sun
of
Righteousness
ripening
the
Soul
into
a
maturity
for
glory
.
2.
't
is
an
immediate
Emanation
from
the
Eternal
Fountain
of
Truth
and
Goodness
,
and
so
neerly
allied
unto
Heaven
,
that
it
can
in
a
peculiar
manner
call
God
Abba
,
Father
;
notwithstanding
all
created
Beings
owe
their
Existence
to
a
Divine
Fiat
,
and
by
some
more
shadowy
and
obscure
Characters
give
testimony
of
their
sacred
Original
;
yet
Religion
bears
so
much
of
Gods
Image
and
Superscription
upon
it
,
that
he
that
runs
may
read
his
Name
ingraven
there
in
capital
letters
.
't
is
the
Star
that
guides
man
to
Bethlehem
;
the
Mercurial
Statue
that
points
the
way
to
true
happiness
;
a
Treatise
written
by
Gods
own
finger
,
teaching
the
method
of
recourse
to
himself
.
't
is
his
communication
of
his
goodness
to
mankind
in
its
utmost
dimensions
,
aiming
at
the
accomplishment
and
perfection
of
humane
nature
in
transcendent
expressions
of
grace
and
bounty
.
3.
Though
men
by
the
improvement
of
their
natural
parts
,
might
have
inriched
their
minds
with
many
excellent
notions
concerning
the
Divine
Nature
and
their
own
;
yet
the
most
sagacious
and
acute
could
never
have
sufficiently
informed
themselves
of
those
means
which
are
proper
and
effectual
to
the
attainment
of
the
chiefest
good
:
Nor
could
unlock
the
Archines
of
Heaven
,
and
search
the
Records
of
Eternity
,
and
understand
the
counsels
of
God
concerning
Mans
Salvation
.
Here
the
light
which
is
in
Nature's
darkness
the
Universe
is
still
a
Chaos
;
the
name
of
a
Mediatour
is
not
to
be
found
in
the
whole
Volume
of
the
Creation
;
the
Scene
must
be
changed
before
a
Redeemer
doth
appear
.
4.
Had
not
God
commiserated
the
ruines
of
Mankind
,
and
provided
a
Saviour
for
them
,
their
misery
had
been
unavoidable
,
as
to
any
means
their
utmost
skill
could
have
contrived
or
found
out
to
prevent
it
.
He
was
therefore
graciously
pleased
to
make
such
discoveries
of
the
way
of
his
reconciling
and
recovering
men
unto
him
,
as
might
be
available
to
the
attaining
so
blessed
an
end
.
And
the
whole
method
of
restoring
Man
depending
solely
upon
the
free
grace
and
free
will
of
God
,
only
Divine
Revelation
could
acquaint
us
with
the
manner
of
its
dispensation
.
5.
The
World
by
wisdom
knew
not
God
,
but
fluctuated
in
uncertain
opinions
and
conjectures
concerning
the
Providence
of
God
,
the
Immortality
of
the
Soul
,
and
the
Rewards
and
Punishments
of
the
Life
to
come
;
were
altogether
unacquainted
with
the
expiation
of
Sin
by
the
blood
of
a
crucified
Saviour
,
with
the
washing
of
Regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
with
the
way
to
Heaven
by
Faith
,
Repentance
,
and
Charity
.
But
he
who
from
Eternity
lay
in
the
bosom
of
his
Father
,
hath
manifested
the
way
into
the
holiest
of
all
,
and
brought
to
light
life
and
immortality
by
the
Gospel
.
6.
What
more
can
be
said
to
encourage
the
children
of
men
to
entertain
Religion
,
then
may
be
deduced
from
this
single
consideration
;
viz.
That
the
sourse
and
original
of
it
is
no
other
then
that
Eternal
Being
,
all
whose
Emanations
are
like
himself
,
replete
with
abundance
of
love
and
goodness
?
From
what
Topicks
shall
arguments
be
fetched
to
prevail
upon
men
,
if
they
are
not
induced
to
accept
and
embrace
Religion
upon
this
account
of
its
coming
from
the
hands
of
God
?
It
needs
no
other
Letters
commendatory
then
what
it
carries
in
its
Divine
Original
.
7.
The
pretences
of
Mahomet
,
Lycurgus
,
&c.
to
familiarity
and
converse
with
some
spiritual
and
holy
beings
,
have
been
effectual
to
ingratiate
those
Precepts
they
designed
should
be
embraced
by
their
Proselytes
.
And
shall
Truth
and
Goodness
it self
,
discovering
the
way
to
bliss
,
be
rejected
and
disdained
as
fabulous
or
impertinent
in
its
Declarations
,
Commands
,
and
Prohibitons
,
when
the
Narratives
and
Laws
of
Enthusiasts
and
Deceivers
have
been
entertained
as
certain
and
necessary
?
Shall
the
Revelation
of
God
have
no
influence
upon
the
Souls
of
men
to
improve
their
Intellectuals
,
to
correct
their
Morals
;
when
the
pretended
Inspirations
of
crafty
Impostors
have
been
so
unhappily
progressive
in
the
deluding
their
understandings
,
and
debauching
their
practices
?
8.
It
speaks
the
excellency
and
nobleness
of
Religion
,
in
that
it
proceeds
from
God
;
it
cannot
be
presented
to
us
at
any
greater
advantage
;
This
demonstrates
it
to
be
a
faithful
saying
,
and
maks
it
worthy
,
as
the
Apostle
phraseth
it
,
of
all
acceptation
.
It
s
neer
alliance
to
the
Deity
challengeth
our
greatest
kindness
and
respect
;
and
a
serious
reflection
upon
this
one
inducement
,
may
supersede
the
consideration
of
all
those
other
arguments
and
motives
our
reason
may
suggest
unto
us
to
perswade
us
to
welcome
and
embrace
it
.
9.
Who
would
not
salute
so
lovely
a
beauty
with
{αβγδ}
,
welcome
thou
Light
of
Life
,
thou
Ray
of
Heaven
,
thou
Beam
of
Glory
,
thou
Panacaea
of
Humanity
,
thou
Transcript
of
Divinity
,
thou
blessed
Emanation
of
the
Deity
,
thou
Directress
of
our
Way
,
thou
Repairer
of
our
decayed
Nature
,
thou
perfect
Consummation
of
our
Felicity
,
and
sacred
Magnetism
even
of
God
himself
?
Let
me
invert
that
saying
of
our
Lord
,
Do
men
gather
Thorns
from
Vines
,
or
Thistles
from
Fig
trees
?
Who
can
believe
that
the
Fountain
of
Sweetness
will
send
forth
bitter
streams
;
that
the
Sun
of
Righteousness
will
drop
down
mischievous
influences
;
that
the
Father
of
mercies
,
instead
of
bread
,
will
give
a
stone
,
and
in
lieu
of
a
Fish
,
a
Serpent
;
that
the
Grapes
of
the
true
Vine
will
set
the
teeth
on
edge
;
that
the
Rose
of
Sharon
,
and
the
Lilly
of
the
Valleys
will
send
out
an
unsavoury
smell
?
Is
it
no
delight
to
sit
under
the
shadow
of
the
Tree
of
Life
?
Is
not
the
fruit
pleasant
to
thy
taste
?
Why
then
shouldst
thou
refuse
to
drink
of
Gods
Wine
,
to
eat
of
his
Bread
,
to
be
happy
in
his
embraces
?
and
this
thou
dost
in
rejecting
Religion
.
10.
Religion
is
no
trade
set
up
by
God
in
the
world
,
to
acquire
any
emolument
and
advantage
to
himself
,
as
if
he
were
greedy
after
a
little
of
the
creatures
fading
breath
,
and
prided
himself
in
their
celebrations
of
his
Name
.
God
is
infinitely
happy
in
the
reflection
upon
his
own
beauty
,
and
in
the
enjoyment
of
his
own
perfections
;
and
his
essential
glory
is
as
incapable
of
accession
as
't
is
of
diminution
:
The
worship
,
service
,
and
homage
of
the
creatures
can
contribute
nothing
unto
him
;
't
is
at
the
highest
,
but
the
acknowledgment
and
adoration
of
that
transcending
glory
which
he
hath
possessed
from
Eternity
,
and
wherein
he
is
God
blessed
for
ever
,
Job
22.
2
,
3.
Can
a
man
be
profitable
unto
God
?
as
he
that
is
wise
may
be
profitable
unto
himself
.
Is
it
any
pleasure
to
the
Almighty
that
thou
art
righteous
?
Or
is
it
gain
to
him
that
thou
makest
thy
ways
perfect
?
The
Apostle
in
his
Sermon
to
the
Athenians
,
treating
of
the
Worship
of
God
,
declares
that
it
is
not
instituted
by
God
out
of
indigence
and
neediness
,
Act.
17.
25.
{αβγδ}
,
as
if
any
thing
were
thereby
superadded
unto
his
felicity
.
We
may
warm
our selves
by
those
fires
which
we
kindle
for
Sacrifice
,
and
smell
the
Perfume
of
our
own
Incense
,
with
which
though
God
may
be
well
pleased
,
he
cannot
be
profited
:
the
benefit
of
our
service
redounds
not
to
our
Master
,
but
to
our selves
;
the
righteousness
of
man
doth
not
extend
to
God
;
the
Honey
he
gathers
is
for
his
own
hive
;
the
Crown
he
contends
for
is
to
adorn
his
own
head
.
11.
The
precedent
Considerations
should
excite
us
to
thankfulness
and
obedience
unto
him
,
who
remembred
us
in
our
low
estate
,
and
loved
our
souls
out
of
the
pit
of
corruption
;
God
without
impairing
his
own
happiness
,
might
have
suffer'd
us
to
have
continued
in
that
state
of
sin
and
misery
into
which
we
had
plunged
our selves
;
but
when
we
could
by
no
means
deliver
our
own
souls
,
he
found
out
a
ransome
for
us
,
and
offers
Salvation
unto
us
,
and
that
upon
such
conditions
as
we
cannot
disallow
.
What
kindness
shall
we
think
too
great
for
so
faithful
a
friend
?
What
gratitude
too
much
to
so
liberal
a
Benefactor
?
What
could
God
have
done
more
for
us
then
he
hath
done
to
engage
us
to
himself
?
he
laid
all
possible
obligations
on
us
to
win
our
love
and
service
:
yet
of
the
God
which
formed
us
are
we
unmindful
,
and
lightly
esteem
the
Rock
of
our
Salvation
.
Where
shall
we
find
any
so
sensibly
affected
with
the
favours
of
Heaven
,
as
to
inquire
,
What
shall
we
render
to
the
Lord
for
all
his
mercies
,
and
awaken
all
within
them
to
bless
the
Name
of
God
?
He
hath
been
pleased
to
propound
unto
us
effectual
means
for
the
obtaining
Eternal
life
,
which
are
styl'd
by
the
name
of
Religion
;
but
how
few
are
there
which
pursue
this
blessed
end
by
a
serious
performance
of
all
those
intermediate
actions
which
conduce
thereunto
?
He
hath
showed
thee
O
man
what
is
good
;
he
hath
made
known
unto
thee
the
path
of
life
;
Why
then
doth
thy
way
lead
thee
to
Hell
,
and
thy
goings
to
the
chambers
of
death
?
Light
is
come
into
the
world
;
Wherefore
lovest
thou
darkness
more
then
light
?
Thou
art
told
thou
art
redeemed
with
the
precious
blood
of
the
Son
of
God
;
wherefore
then
dost
thou
sell
thy self
to
commit
iniquity
?
The
grace
of
God
hath
appeared
to
thee
bringing
Salvation
with
it
;
and
wilt
not
thou
be
taught
by
it
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
and
godlily
in
this
present
world
?
Ephes
.
4.
18.
Ephes
.
5.
1.
The
Son
of
God
hath
manifested
unto
thee
love
beyond
all
example
and
expression
;
and
wilt
thou
not
be
constrained
by
the
love
of
Christ
;
No
Rhetorique
can
perswade
him
to
Religion
,
who
is
not
prevail'd
upon
by
considering
,
that
the
Son
of
God
the
Lord
Jesus
Christ
in
Humane
Nature
,
hath
undergone
and
acted
whatsoever
is
required
of
us
;
And
in
this
sense
is
Religion
aptly
call'd
by
the
Apostle
,
the
Life
of
God
,
and
an
imitation
of
him
.
CHAP.
III
.
1.
't
is
apparent
that
Religion
is
the
Mother
of
Freedom
.
2.
The
Obligation
implyed
in
its
Name
no
way
opposite
to
true
Liberty
.
3.
The
Freedom
of
holy
persons
exercis'd
in
amorous
Devotions
.
4.
Sin
restrains
the
Souls
Essays
to
attain
Blessedness
.
5.
Religion
wings
the
Soul
,
and
awakens
it
to
seek
for
Glory
.
6.
Sensual
men
hurried
too
and
fro
by
the
impetuous
motions
of
divers
Lusts
.
7.
Their
vitious
Indulgences
badges
of
Bondage
.
8.
Religion
restores
us
to
the
Liberty
we
forfeited
by
our
Apostasie
.
9.
Wicked
men
confined
to
converse
with
their
own
Jaylours
.
10.
We
ought
readily
to
comply
with
the
Design
of
God
in
the
Recovery
of
our
Freedom
,
and
accept
of
Divine
Assistance
.
11.
Men
in
the
heat
of
their
Passions
,
and
hurry
of
Business
,
hardly
to
be
perswaded
that
Licentiousness
is
not
true
Liberty
.
1.
THat
Liberty
and
Freedom
are
universally
acknowledged
to
be
Priviledges
,
and
on
the
contrary
,
Bondage
and
Captivity
accounted
of
as
matter
of
Infamy
and
Misery
,
is
a
truth
shines
so
clearly
in
its
own
light
,
that
it
needs
no
demonstration
.
That
Religion
rescues
the
children
of
men
out
of
a
state
of
slavery
and
vassalage
to
the
power
of
Darkness
,
and
asserts
them
into
the
glorious
liberty
of
the
sons
of
God
,
is
as
evident
and
perspicuous
as
the
precedent
concession
;
And
that
,
in
this
regard
it
ought
to
be
acceptable
,
will
be
the
inference
of
any
that
have
but
the
first
fruits
of
reason
,
or
sense
enough
left
to
put
a
difference
between
what
is
pleasant
and
ungrateful
to
their
own
natures
.
2.
There
seems
indeed
to
be
something
of
bondage
in
the
name
of
Religion
,
accorcording
to
their
Critism
;
we
derive
it
à
Religando
,
but
it
imports
no
more
then
such
ties
and
engagements
as
result
from
mutual
cognation
,
and
can
include
nothing
which
is
inconsistent
with
the
greatest
liberty
,
except
we
judge
a
child
to
be
inslaved
in
its
Parents
arms
,
and
a
man
imprisoned
in
his
Friends
embraces
.
't
is
a
Law
of
Love
and
Liberty
;
its
silken
Bonds
are
as
Girdles
and
Garters
,
not
to
fetter
and
intangle
,
but
to
strengthen
and
adorn
.
3.
The
Liberty
of
Religious
minds
is
scarcely
out-vied
by
the
blessed
Angels
,
devout
and
pious
Souls
being
sometime
carried
on
the
wings
of
ardent
desire
,
as
directly
toward
God
as
the
constraining
power
of
the
sense
of
Divine
Love
can
produce
reflection
,
acting
upon
Infinite
Goodness
with
the
sweetest
complacency
and
delight
,
and
the
most
unbounded
freedom
,
being
above
those
carnal
checks
and
controllments
,
which
debarr
all
unhallowed
and
degenerate
minds
from
free
converse
with
the
Divinity
.
4.
There
is
a
Sensual
appetite
sits
as
Queen
Regent
in
the
Souls
of
all
wicked
persons
,
which
gives
outs
its
Laws
to
the
whole
Man
,
prohibits
its
entercourse
with
whatsoever
is
not
found
in
its
own
Dominions
;
though
it
afford
no
other
then
temporal
and
material
objects
.
Sin
lays
a
restraint
upon
those
active
and
generous
Principles
wherewith
the
Soul
of
Man
through
the
indulgence
of
Divine
Bounty
is
possessed
;
shackles
its
free
and
Heaven-born
powers
,
rebates
that
gallantry
and
laudable
ambition
by
which
it
is
promped
to
recover
its
Primitive
Felicity
;
congeals
that
innate
warmth
and
vigour
which
should
cherish
and
promote
irs
Essays
to
Happiness
;
suspends
the
natural
energy
,
and
propensions
of
the
Soul
,
and
charms
all
its
vital
and
vigorous
faculties
into
a
senseless
Lethargy
.
5.
Religion
loosens
and
unfetters
the
Soul
from
its
confinement
to
material
objects
;
impregnates
that
vital
Principle
which
is
wrapt
up
in
the
Soul
with
activity
;
spirits
all
the
wheels
of
motion
,
and
makes
it
swift
as
the
Chariots
of
Aminadab
;
Takes
off
that
Embargo
by
which
the
Channel
to
Happiness
is
obstructed
,
and
proclaims
a
free
Trade
between
Heaven
and
Earth
.
It
awakens
the
Soul
to
a
sense
of
its
own
Immortality
and
Original
,
and
spurs
it
on
to
aspire
by
Purity
,
Love
,
and
Humility
,
to
the
Crown
of
Eternal
life
and
glory
;
but
time
and
sense
are
the
Tropicks
beyond
which
the
affections
of
degenerate
minds
do
never
move
.
6.
No
Character
can
more
exactly
express
the
state
of
a
sensual
man
then
that
which
the
Apostle
draws
out
,
Tit
.
3.
3.
where
he
describes
him
to
be
a
servant
to
divers
lusts
and
pleasures
.
Every
wicked
man
doth
abjure
and
renounce
the
soveraignty
of
Reason
,
and
transfer
it
upon
Sense
;
deposeth
that
{αβγδ}
,
whose
coercive
power
should
restrain
the
impetuous
Efferations
of
the
inferior
Appetite
,
and
introduceth
an
anarchy
of
brutish
and
insolent
Passions
,
which
rack
the
Mind
by
imposing
commands
irregular
and
contradictory
,
exacting
things
at
an
infinite
distance
,
and
of
an
impossible
consistence
.
Every
vanity
hath
a
power
over
him
;
one
says
,
Go
,
and
he
goes
;
another
,
Come
,
and
he
comes
;
a
third
,
Do
this
,
and
he
doth
it
;
beside
that
general
conflict
between
Sense
and
Reason
,
Appetite
,
and
Conscience
:
there
are
many
petty
Principalities
warring
one
against
another
;
Pride
,
Covetousness
,
Malice
,
Intemperance
,
every
of
which
press
him
to
their
service
,
upon
the
approach
of
the
various
temptations
;
he
is
possessed
with
a
spirit
casts
him
sometime
into
the
fire
,
sometime
into
the
water
;
he
lackies
at
the
beck
of
every
inordinate
desire
,
and
is
not
Master
of
his
own
motion
;
he
is
under
the
power
of
the
Creature
,
as
the
holy
Apostle
expresseth
it
,
and
not
at
his
own
dispose
,
as
having
quitted
the
government
of
Reason
,
and
resigned
up
himself
to
have
his
Ears
bored
by
his
Lust
.
7.
Sinners
,
their
actions
are
not
squared
by
any
other
rules
then
those
their
fancies
,
consulting
with
their
Senses
,
do
suggest
unto
them
;
the
liberty
which
they
indulge
themselves
,
is
an
evidence
of
the
greatest
slavery
and
basest
servility
:
they
cannot
cease
from
sin
,
2.
Pet
.
2.
14.
The
service
of
God
,
as
is
expressed
in
our
Liturgy
,
is
perfect
freedom
:
't
is
no
badge
of
an
abject
and
sordid
spirit
to
be
imployed
about
the
affairs
of
Heaven
,
but
speaks
a
man
to
be
of
a
noble
,
free
,
ingenious
and
ample
soul
.
8.
Christianity
is
not
designed
to
debase
and
effeminate
the
minds
of
men
,
to
despoil
them
of
true
liberty
,
and
circumvent
them
into
a
state
of
bondage
;
but
to
knock
off
those
fetters
,
and
file
off
those
chains
by
which
they
were
detained
in
captivity
to
the
power
of
the
Prince
of
Darkness
,
and
make
them
free
unto
Righteousness
.
All
those
Priviledges
which
we
forfeited
by
being
tainted
with
the
Treason
of
the
first
Adam
,
are
restored
us
again
by
our
interest
in
the
second
.
Religion
't
is
the
Mother
of
all
real
Liberty
;
the
most
absolute
Potentate
may
embrace
it
without
any
suspicion
of
its
intrenchment
upon
his
royal
Prerogative
.
All
the
children
of
its
Kingdom
are
free
;
no
burdens
imposed
,
no
taxes
exacted
of
those
which
live
in
its
Dominions
.
't
is
both
a
freedom
of
state
and
freedom
of
will
is
the
happiness
of
all
holy
men
.
Their
spirits
are
too
vigorous
to
be
confined
to
this
lower
region
,
to
be
fetter'd
by
any
sublunary
and
sensual
objects
;
but
they
mount
upward
,
as
with
Eagles
wings
,
and
visit
the
world
above
,
and
take
a
prospect
of
the
heaveny
Jerusalem
and
the
glory
of
it
.
9.
Sensual
men
are
still
sinking
into
themselves
,
couching
toward
their
center
,
till
they
are
buryed
like
coals
in
their
own
ashes
.
Self-love
and
worldly
interest
confine
them
to
so
close
an
imprisonment
,
that
they
live
sequestred
from
all
noble
society
,
and
have
but
the
liberty
of
conversing
with
their
Jaylours
,
such
impure
and
unhallowed
delights
as
issue
from
a
dark
Understanding
and
corrupted
Will
;
and
make
inquiry
after
no
other
Happiness
then
what
the
circumference
of
their
own
Being
doth
contain
.
They
make
themselves
the
center
of
all
their
designs
,
and
all
their
actions
rellish
of
that
Principle
of
Self
,
by
the
attractive
power
of
which
they
are
forcibly
detained
in
the
Regions
of
Death
and
Darkness
.
10.
Hath
God
designed
to
inlarge
and
ampliate
the
Soul
of
Man
by
the
power
of
Religion
,
and
to
make
it
more
capacious
of
Divine
Enjoyments
;
is
his
aim
to
break
the
bonds
of
our
sins
asunder
,
and
take
the
yoke
of
bondage
from
our
necks
,
and
recover
us
from
the
snare
of
the
Devil
,
and
to
loose
us
from
that
spirit
of
infirmity
wherewith
we
are
bowed
down
;
to
deliver
us
from
the
power
of
the
dark
Kingdom
,
and
translate
us
into
that
state
where
we
shall
enjoy
the
priviledges
of
the
sons
of
God
?
What
readiness
of
mind
should
this
beget
in
us
,
to
embrace
Religion
,
and
together
with
it
a
freedom
from
the
drudgery
of
all
unruly
Passions
,
inordinate
Affections
,
sensual
Inclinations
,
and
inconsistent
commands
of
self-will
and
self-love
,
by
surrendering
up
our selves
to
the
conduct
of
the
Spirit
of
God
,
which
will
make
us
free
from
the
law
of
sin
and
death
!
When
liberty
is
proclaimed
to
the
captive
,
and
the
opening
of
the
Prison
unto
them
that
are
bound
,
will
not
the
captive
exile
hasten
out
of
the
pit
wherein
there
is
no
water
,
and
the
prisoners
of
hope
turn
to
their
strong
hold
?
God
in
the
Gospel
offers
us
a
sufficient
power
,
for
the
overcoming
all
that
strength
which
detains
us
in
captivity
,
and
tyrannizeth
over
us
:
Do
not
then
O
Christian
idly
suffer
thy self
to
be
inslaved
to
an
hellish
or
brutish
servitude
,
by
a
false
belief
that
thou
canst
not
come
out
of
darkness
,
as
Job
speaks
;
but
by
faith
in
an
Almighty
power
assault
the
Enemies
of
thy
liberty
,
that
triad
which
St.
John
speaks
of
,
1
Joh
.
2.
16.
and
thy
conflict
shall
not
fail
of
being
crowned
at
the
last
with
victorious
success
;
and
thy
Soul
finding
it self
disentangled
in
part
from
the
bondage
of
corruption
,
will
endeavour
more
and
more
a
perfect
recovery
of
that
Paradisiacal
freedom
,
which
upon
the
total
subversion
of
the
Kingdom
of
darkness
will
be
the
blessedness
of
the
Saints
in
light
.
11.
I
know
the
propounding
of
Liberty
to
men
,
by
subjection
to
the
Commands
of
God
,
is
a
Paradox
to
the
licentious
liver
,
who
for
the
present
thinks
no
bondage
so
severe
as
walking
according
to
the
rule
of
Reason
and
Religion
,
and
will
not
believe
that
to
be
a
Paradise
which
is
inclosed
;
and
how
I
should
explain
this
Riddle
to
him
,
during
his
eager
chase
of
his
beloved
game
,
I
am
at
a
loss
,
because
then
the
use
of
Reason
and
voyce
of
Conscience
are
neither
of
them
attended
to
:
Buf
if
God
by
any
Providence
stop
him
in
his
furious
careere
,
and
allay
the
violent
ebullitions
of
his
mind
,
when
he
consults
with
his
own
Soul
,
he
will
need
no
other
Tutor
to
instruct
him
,
that
Liberty
and
Vertue
are
met
together
,
that
Freedom
and
Religion
do
kiss
one
another
.
CHAP.
IV
.
1.
Honour
hath
ever
been
prized
at
an
high
value
.
2.
Many
need
a
Bridle
to
restrain
their
violent
pursuit
of
it
.
3.
The
Stoicks
accounted
the
practice
of
Vertue
,
the
Hebrews
the
observance
of
the
Law
the
foundation
of
Honour
.
4.
Religious
men
honoured
in
their
alliance
unto
God
.
5.
Their
Glory
evident
in
their
Wisdom
and
Knowledge
.
6.
And
victorious
Prowess
.
7.
Wisedom
and
Power
abstract
from
Goodness
,
degenerate
into
Craft
and
Cruelty
.
Goodness
is
the
glory
of
the
Divine
Being
,
and
accounted
so
by
men
.
8.
Wickedness
not
owned
by
its
Proselytes
,
till
they
have
given
it
a
new
Name
or
mild
Epithet
.
9.
Sin
and
Sinners
represented
in
Scripture
under
odious
and
abhorrent
forms
.
10.
Religion
advanceth
Good
Men
,
and
begets
a
secret
esteem
of
them
in
those
which
are
vitious
.
11.
The
facetious
or
scurrilous
Imputations
fastened
upon
vertuous
men
,
no
ways
really
derogatory
from
their
honor
.
12.
Religion
an
attempt
adequate
to
the
highest
Ambition
.
13.
He
that
detracts
from
Vertue
,
disparageeh
himself
,
and
slights
his
Excellency
.
1
,
HOnour
hath
the
universal
suffrage
of
all
ingenious
persons
for
an
inestimable
Jewel
,
and
worthy
of
the
greatest
care
and
indeavours
which
can
be
imployed
in
its
acquisition
;
they
are
justly
censured
as
base
and
sordid
,
which
have
no
respect
to
their
Repuration
,
and
basely
applaud
themselves
like
the
Miser
the
Poet
speaks
of
,
under
the
hisses
and
disregard
of
the
world
,
Populus
me
sibilat
,
at
mihi
plaudo
.
The
ancient
Heathens
have
had
great
esteem
and
veneration
for
all
true
and
real
Honour
;
and
many
have
told
us
,
that
he
makes
no
bad
bargain
that
can
purchase
it
,
though
with
the
loss
of
all
other
Interests
;
yea
,
that
life
it self
when
it
comes
in
competition
with
Honour
,
is
to
be
undervalued
and
sacrificed
thereto
;
and
judged
him
unworthy
the
name
of
Man
,
which
would
not
subordinate
all
designs
and
indearments
,
how
precious
soever
,
to
the
procuring
of
it
.
2.
The
spirits
of
men
are
exceeding
prone
to
boil
over
in
immoderate
desires
of
Honour
,
and
by
indirect
and
sordid
means
to
attempt
it
,
when
they
are
defective
in
those
noble
and
generous
atchievements
which
may
give
them
right
to
claim
a
propriety
therein
:
so
eager
and
impetuous
is
this
thirst
after
fame
and
glory
,
that
if
it
be
not
found
in
conjunction
with
Vertue
,
to
direct
it
to
such
enterprises
as
truly
ennoble
the
undertakers
,
and
to
circumscribe
it
within
its
just
bounds
&
limits
,
it
doth
frequently
provoke
the
minds
of
men
to
such
wild
and
exorbitant
actions
in
the
chace
and
pursuance
thereof
,
which
contract
the
most
real
infamy
and
reproach
,
and
speak
the
narrowness
and
degeneracy
,
not
the
amplitude
and
excellency
of
the
Actors
Souls
.
What
else
means
the
unbounded
ambition
,
the
savage
cruelty
,
the
perfidious
treachery
,
the
unjust
usurpations
,
the
violent
invasions
,
the
barbarous
depopulations
,
with
many
other
acts
of
the
same
hellish
complexion
,
which
by
History
and
Experience
we
are
too
sadly
assured
of
?
What
except
an
insatiate
thirst
of
Glory
,
which
could
not
be
allayed
with
the
draught
of
one
World
,
could
provoke
the
Youth
of
Macedon
to
weep
because
there
was
not
another
?
What
but
an
itch
of
Fame
could
intice
an
Herostratus
to
sacrifice
the
magnificent
Structure
of
Diana's
Temple
to
the
bare
mention
of
an
execrable
Name
?
3.
The
Stoicks
owned
no
other
Honour
for
currant
,
then
that
which
had
the
image
and
superscription
of
Vertue
stampt
upon
it
,
accounting
that
spurious
and
illegitimate
which
was
not
the
issue
of
a
vertuous
and
heroique
Soul
,
disdaining
to
lay
the
foundation
of
so
great
an
excellency
upon
the
wheel
of
Fortune
,
or
the
uncertain
blasts
of
Vulgar
breath
,
but
upon
so
firm
a
basis
as
was
sufficient
to
support
it
without
being
beholden
to
external
appendices
,
and
could
maintain
its
luster
and
oriency
in
the
want
of
those
splendid
additaments
,
which
those
that
are
destitute
of
all
true
and
real
glory
pride
themselves
in
,
as
essentially
requisite
to
the
constituting
of
Honour
,
affirming
Vertue
not
only
to
be
its
own
Reward
,
but
also
its
Herald
too
,
proclaiming
him
that
is
vertuous
most
glorious
and
honourable
:
whereas
the
most
illustrious
Titles
,
when
they
are
not
accompanied
with
those
innobling
imbellishments
which
are
proportionable
unto
them
,
are
evidences
of
vain-glory
and
arrogance
in
those
which
assume
them
;
of
misprison
and
ignorance
in
those
which
attribute
them
,
and
confer
no
real
worth
and
value
upon
such
which
pass
under
those
illustrious
appellations
.
This
Apothegm
is
registred
among
the
wise
sayings
of
the
Jewish
Fathers
,
in
Pirke
Avoth
,
{αβγδ}
That
the
study
of
the
Law
doth
magnifie
a
man
and
make
him
honourable
.
4.
Desert
is
the
soul
of
Honour
;
the
true
stamp
of
Nobility
is
upon
the
Mind
of
Man
.
Religion
puts
a
luster
and
glory
upon
the
spirits
of
men
,
advanceth
them
unto
the
highest
dignity
that
they
are
capable
of
:
The
Righteous
is
more
excellent
then
his
Neighbour
,
of
a
more
worthy
extraction
and
descent
;
he
participates
of
a
Divine
Nature
,
may
claim
kindred
with
God
himself
:
what
the
Poet
saith
of
Aeneas
,
is
verified
of
him
,
Contingit
sanguine
coelum
:
he
is
neerly
allyed
unto
Heaven
,
an
high-born
Prince
,
being
as
St.
John
tells
us
,
born
{αβγδ}
,
from
above
:
the
Blood-royal
of
Heaven
runs
in
every
Christians
veins
;
as
is
Christ
,
so
are
they
,
each
one
resembling
the
Child
of
a
King
:
with
a
little
variation
,
but
with
the
same
amazement
and
affection
may
the
words
of
the
beloved
Apostle
be
applyed
unto
his
present
Theme
,
1
John
3.
1.
Behold
,
what
manner
of
honour
is
this
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
sons
of
God
:
which
priviledge
is
not
meerly
titular
,
&
magni
nominis
umbra
,
but
imports
some
real
and
essential
dignity
communicated
unto
those
upon
which
this
{αβγδ}
is
conferred
,
as
the
same
Apostle
styles
it
,
Joh
.
1.
12.
5.
Whatsoever
doth
any
way
contribute
to
the
rendring
men
famous
and
honourable
,
is
in
holy
Writ
eminently
ascribed
unto
good
and
religious
persons
:
Doth
Wisdom
make
the
face
to
shine
,
and
Understanding
give
preheminence
?
A
Good
Man
is
wise
as
an
Angel
of
God
;
To
fear
the
Lord
,
that
is
Wisdom
;
and
to
depart
from
evil
is
Understanding
:
What
greater
wisdom
then
to
secure
an
Eternal
state
of
Blessedness
?
What
more
excellent
knowledge
then
that
of
the
best
of
Beings
?
with
this
noble
Spirit
is
every
holy
man
indued
;
he
is
conversant
with
the
most
glorious
and
ravishing
objects
,
knows
the
only
true
God
and
Jesus
Christ
whom
he
hath
sent
,
and
lays
up
a
good
foundation
against
the
time
to
come
,
that
he
may
lay
hold
upon
Eternal
life
.
6.
Doth
Power
,
and
Victory
,
the
Throne
and
triumphant
Chariot
,
challenge
the
highest
attributions
of
Honour
among
men
?
Of
him
that
is
religious
it
may
be
truly
proclaimed
,
he
is
a
greater
then
Alexander
,
a
stronger
then
Sampson
.
If
Saul
hath
slain
his
thousands
,
David
hath
slain
his
ten
thousands
:
Where
shall
we
find
such
fortitude
and
magnanimity
as
predominates
in
a
Christian
?
A
power
over
all
violent
transports
of
the
Mind
,
and
impetuous
desires
of
the
Sensitive
Appetite
,
is
a
victory
transcending
the
conquests
of
the
most
puissant
Monarchs
of
the
World
.
Fortior
est
qui
se
quam
qui
fortissima
vincit
maenia
.
Those
whose
names
have
swell'd
to
the
utmost
,
have
been
streightned
by
Ambition
,
and
wanted
elbow-room
in
the
world
;
their
Victories
have
been
characters
of
their
servitude
,
and
their
Trophies
badges
of
captivity
.
A
stuat
infoelix
angusto
limite
mundi
,
is
true
of
the
mightiest
them
of
all
.
The
Hebrews
have
a
Maxime
,
that
he
is
a
man
indeed
that
masters
his
own
appetite
,
{αβγδ}
Who
the
Champion
?
{αβγδ}
he
which
subdues
his
concupiscence
.
None
but
a
Christian
can
write
himself
the
Conquerour
of
the
World
,
1
Joh
.
5.
4.
His
{αβγδ}
,
or
triumphant
Song
is
in
no
danger
of
a
Palinodium
,
't
is
set
for
Eternity
;
he
is
more
then
Conquerour
:
and
who
may
triumph
,
if
not
he
who
doth
{αβγδ}
,
over-overcome
,
Rom.
8.
37.
7.
Wisdom
and
Power
by
which
men
are
rendred
so
conspicuous
and
glorious
,
when
found
in
company
with
Goodness
,
make
them
truly
Noble
and
Honourable
;
but
when
separate
and
abstracted
from
it
,
give
them
a
name
and
nature
resembling
that
of
the
Prince
of
Darkness
,
whose
wit
and
power
do
concurr
to
make
him
most
infamously
famous
.
The
light
of
Nature
hath
discovered
in
the
most
perfect
and
glorious
Being
,
infinite
Wisdom
and
Power
joyned
with
as
unlimited
Goodness
.
Hence
in
the
Writings
of
the
Ancients
,
we
frequently
find
Deus
optimus
maximus
.
When
Moses
desired
to
have
a
view
of
the
glory
of
the
Deity
,
God
tells
him
,
he
will
cause
his
goodness
to
pass
before
him
;
as
if
that
were
the
only
beauty
and
luster
of
his
Nature
.
The
renowned
Stagirite
acknowledgeth
,
that
to
be
good
,
and
do
good
,
is
the
greatest
honour
.
Though
the
wild
Gallants
account
the
name
of
Good-man
a
diminutive
Title
,
yet
the
greatest
Potentates
have
to
the
rest
of
their
Title
superadded
{αβγδ}
,
which
is
of
the
same
signification
and
importance
.
8.
There
is
in
sin
that
turpitude
which
makes
its
Proselytes
asham'd
to
patronize
it
;
't
is
this
that
makes
the
countenance
of
man
to
fall
:
such
that
shame
and
ignominy
which
is
annexed
to
it
,
that
no
body
will
own
it
but
by
another
name
;
the
proud
man
scorns
any
other
Epithet
but
that
of
magnanimous
;
and
the
prodigal
then
that
of
free
and
generous
:
The
Miser
will
have
his
sordidness
interpreted
frugality
;
contention
and
revenge
shroud
themselves
under
right
and
justice
;
and
any
worse
name
then
a
good
companion
,
is
displeasant
to
the
rudest
debauch
;
fraudulent
circumvention
usurps
the
title
of
Wisdom
,
and
the
most
flagitious
sinners
baptize
their
sins
with
the
name
of
Vertue
,
to
make
them
less
odious
to
themselves
and
others
:
the
Prince
of
Darkness
acts
in
disguise
,
transforming
himself
into
an
Angel
of
Light
,
and
inticeth
sinners
to
the
perpetration
of
the
most
horrid
villanies
under
the
appearance
of
the
greatest
good
.
9.
The
holy
Scripture
representeteth
sin
under
such
averting
forms
,
as
may
beget
in
us
the
highest
shame
of
it
and
indignation
against
it
.
It
hath
supplanted
us
and
rob'd
us
of
our
birth-right
,
and
laid
our
honour
in
the
dust
.
The
state
of
Innocence
was
a
state
of
dignity
;
by
the
first
transgression
the
right
Adam
had
to
honour
was
forfeit
,
and
he
became
at
once
obnoxious
to
shame
and
sorrow
.
Sin
hath
stain'd
the
purity
and
brightness
of
our
natures
,
debased
and
metamorphosed
rational
creatures
into
another
kind
:
to
express
this
great
degeneracy
,
the
Holy
Ghost
styles
wicked
men
Vipers
,
Dogs
,
Wolves
,
Swine
,
and
Children
of
the
Devil
;
chargeth
them
with
the
greatest
ignorance
,
folly
,
ingratitude
,
and
dis-ingenuity
,
and
with
whatsoever
is
unbecoming
a
reasonable
and
well-natur'd
creature
;
as
to
hate
God
,
to
love
death
,
to
despise
a
mans
own
soul
;
mentions
them
as
being
fascinated
,
distracted
,
infatuated
.
10.
Religion
restores
the
Soul
to
the
dignity
of
its
first
Creation
,
by
accomplishing
it
with
those
virtuous
habits
and
excellent
dispositions
which
were
the
glory
of
man
before
his
lapsed
state
;
this
happiness
doth
,
most
what
,
attend
virtuous
men
,
that
their
actions
have
the
approbation
of
their
enemies
,
there
not
being
many
so
insensible
of
the
difference
between
good
and
evil
,
as
not
secretly
at
least
to
acknowledge
those
which
are
truly
religious
worthy
of
honour
and
esteem
,
yea
,
and
imitation
too
;
and
on
the
contrary
,
that
those
which
are
vitious
and
debauched
,
have
a
real
ignominy
and
reproach
inseparably
cleaving
to
them
,
from
which
only
Repentance
and
Reformation
can
be
their
Vindicators
.
11.
Such
indeed
is
that
vain
and
desultory
temper
of
some
persons
,
that
we
may
justly
take
up
the
complaint
of
the
Church
,
Lam
.
4.
2.
The
precious
sons
of
Zion
,
comparable
to
fine
Gold
,
how
are
they
esteemed
as
earthen
Pitchers
,
the
work
of
the
hands
of
the
Potter
!
in
lieu
of
honouring
them
that
fear
the
Lord
,
they
slight
and
undervalue
them
,
making
them
the
subject
of
their
scorn
and
insolent
humours
,
vilifying
them
with
opprobrious
and
ignominious
terms
,
accounting
them
the
filth
and
offscouring
of
the
world
,
the
poyson
,
and
a
pest
,
{αβγδ}
,
Act.
24.
5.
of
humanity
,
unworthy
of
all
civil
society
and
natural
accommodations
:
But
all
that
contumely
and
reproach
by
which
such
men
endeavour
to
render
such
men
ridiculous
or
odious
,
derogates
nothing
from
their
true
worth
and
honour
,
which
can
be
no
more
disparaged
by
those
calumnies
wherewith
it
is
aspersed
,
then
those
eminent
Constellations
in
the
Heavens
which
contain
so
many
glorious
Stars
,
are
obscured
by
the
fictitious
impositions
of
Bear
,
Scorpion
,
Dog
,
Serpent
,
&c.
Honour
is
alwayes
secured
in
the
company
of
Vertue
.
And
although
for
a
time
good
men
do
lie
among
the
Pots
,
and
may
be
sullied
with
scandalous
imputations
,
the
time
is
at
hand
when
they
shall
come
forth
and
appear
glorious
as
a
Dove
,
whose
wings
are
covered
with
silver
,
and
her
feathers
with
yellow
gold
,
to
borrow
the
language
of
the
Psalmist
,
Psal
.
68.
13.
12.
Sith
true
Religion
is
essential
Honour
,
the
prosecution
of
it
is
not
a
design
unworthy
the
most
heroique
and
generous
spirits
;
The
King
of
Heaven
is
the
Fountain
of
Honour
,
and
't
is
derived
from
him
upon
all
his
favourites
in
such
a
measure
as
may
gratifie
the
height
of
ambition
,
(
't
is
beyond
our
thoughts
to
tell
you
,
what
his
dignity
shall
be
whom
this
King
will
honour
)
when
you
read
in
holy
Writ
of
a
Crown
,
a
Throne
,
a
Diadem
,
a
Scepter
,
and
all
royal
habiliments
,
and
triumphant
magnificence
,
secured
by
the
Promise
of
God
unto
his
Servants
,
it
should
quicken
you
to
the
performance
of
such
religious
and
vertuous
actions
,
as
may
render
you
worthy
of
that
honourable
entertainment
with
which
the
bounty
of
God
will
bless
his
people
.
13.
I
would
have
none
honour
himself
with
the
name
of
Man
,
that
scorns
those
accomplishments
which
are
the
glory
of
Humane
Nature
,
yea
,
and
of
the
Divine
also
;
God
having
emphatically
spoken
of
Holiness
as
his
greatest
glory
,
Exod
.
15.
11.
To
set
goodness
at
naught
is
to
spit
in
our
own
our
faces
,
and
to
lay
our
honour
in
the
dust
.
He
that
can
sport
and
caress
himself
either
in
the
Publique
contempt
,
or
sly
and
secret
derision
of
what
is
indeed
religious
Vertue
,
let
him
pass
for
as
acute
a
Wit
,
or
worshipful
Gallant
as
he
will
in
his
own
account
,
he
doth
but
reproach
his
Being
,
speaks
evil
of
his
Dignity
,
is
ashamed
of
his
Glory
,
and
proclaims
his
folly
:
and
thus
did
not
those
which
pass
for
Heroes
and
Worthies
in
the
Annals
of
Ages
,
as
well
Humane
as
Divine
.
At
Athens
the
Temple
of
Vertue
was
to
be
passed
through
to
that
of
Honour
.
Virtue
and
Honour
have
such
sympathie
,
If
Vertue
wither
,
Honour
too
will
die
.
I
shall
conclude
this
Chapter
with
a
passage
out
of
a
person
honourable
upon
all
accounts
,
R.
B.
Fame
is
a
blessing
only
in
relation
to
the
qualities
and
persons
that
give
it
:
Since
otherwise
the
tormented
Prince
of
Devils
himself
were
as
happy
as
he
is
miserable
;
and
famousness
unattended
with
endearing
causes
,
is
a
quality
so
undesirable
,
that
even
infamy
and
folly
can
confer
it
;
As
Momus
is
little
less
talk'd
of
then
Homer
;
the
unjust
Pilate
more
famous
then
Aristides
the
just
;
and
Barabbas
his
name
signally
recorded
in
Scripture
,
whereas
the
penitent
Thief
is
left
unmentioned
.
CHAP.
V.
1.
The
censure
of
the
Wise
Man
of
the
vanity
of
Worldly
Pleasures
.
2.
Religion
the
Mother
of
solid
and
unspeakable
Joy
.
3.
't
is
relished
by
those
whose
Palats
are
not
distempered
.
4.
A
Christians
Pleasures
crystalline
and
defecate
.
5.
The
degeneracy
of
Humane
Nature
apparent
in
their
choice
of
delectable
objects
.
6.
These
lower
pleasures
dispirit
the
Mind
.
7.
The
opinion
of
Religions
begetting
Melancholy
censured
.
8.
The
Experience
of
Good
Men
to
the
contrary
to
be
credited
.
1.
HE
whose
experience
qualified
him
with
sufficient
judgement
,
to
discriminate
between
the
precious
and
the
vile
,
when
he
comes
to
pass
a
censure
upon
pleasures
and
indulgences
of
the
meer
animal
life
,
saith
of
laughter
it
is
mad
,
and
of
mirth
,
what
doth
it
?
and
when
he
gives
in
his
judgment
of
the
ways
of
Wisdom
,
commends
them
to
the
sons
of
men
as
pleasantness
and
peace
.
Prov.
3.
17.
Her
ways
are
ways
of
pleasantness
,
and
all
her
paths
are
peace
.
Replete
with
such
pleasures
as
exceed
the
Senses
,
and
such
peace
as
passeth
the
Understanding
.
Here
we
have
one
of
the
first-born
of
Wisdoms
children
,
rising
up
,
and
calling
her
blessed
.
If
you
would
know
how
emphatical
and
pregnant
the
expressions
here
used
,
are
to
illustrate
and
advance
the
excellency
of
Religion
,
you
may
learn
it
from
any
Commentator
:
I
shall
only
suggest
this
consideration
,
that
by
Peace
,
which
the
Hebrews
made
use
of
in
their
Salutations
,
is
to
be
understood
according
to
their
idiome
,
the
confluence
of
all
manner
of
blessings
;
the
three
common
salutations
of
the
Greeks
,
{αβγδ}
,
{αβγδ}
,
{αβγδ}
,
being
but
equivalent
to
this
one
which
doth
summarily
comprise
in
it
,
welfare
of
mind
,
health
of
body
,
and
success
of
affairs
.
2.
My
meditation
is
in
this
Chapter
confined
in
particular
to
the
pleasure
and
delight
which
pious
Souls
are
partakers
of
in
their
constant
exercise
of
those
duties
to
which
Religion
doth
oblige
them
.
They
are
a
Canaan
flowing
with
Milk
and
Honey
;
an
emblem
and
epitome
of
the
State
of
Heaven
,
the
Presence
Chamber
of
the
King
of
glory
;
they
are
fill'd
with
fulness
of
joy
,
and
drink
of
the
River
of
pleasure
that
is
in
the
Paradise
of
God
.
Religion
brings
the
Soul
to
converse
with
objects
of
so
glorious
a
nature
,
that
it
is
at
once
transported
with
wonder
and
delight
.
The
thoughts
of
that
exuberant
Love
,
manifold
Wisdom
,
and
infinite
Power
which
did
contrive
and
accomplish
the
Redemption
of
Mankind
,
with
those
blessed
consequences
,
which
attend
it
occupie
and
possess
the
Souls
of
holy
men
;
and
that
clear
apprehension
they
have
of
,
and
interest
in
these
Divine
Truths
fills
their
Souls
with
joy
unspeakable
and
full
of
glory
;
under
these
shadows
do
they
sit
with
great
delight
,
and
the
fruit
is
pleasant
to
their
tast
,
that
I
may
borrow
the
expression
of
the
Wise
man
in
his
Song
of
Loves
.
3.
There
is
a
vein
of
pleasure
runs
through
its
whole
body
.
To
those
Souls
whose
faculties
are
not
distemper'd
,
nothing
more
grateful
and
savoury
then
the
things
of
God
;
't
is
an
evidence
of
a
diseased
and
corrupt
mind
,
to
nauseate
and
disgust
this
heavenly
Manna
,
and
to
relish
the
Garlike
and
Onions
of
Egypt
.
When
God
hath
prepared
a
Table
,
and
furnished
it
with
an
Oleo
of
all
high
tasts
compounded
together
,
to
invite
the
sons
of
men
thereto
,
it
speaks
a
great
measure
of
degeneracy
,
to
delight
to
eat
husks
with
the
Swine
,
and
in
effect
bid
God
keep
his
good
things
to
himself
.
But
those
sacred
Viands
,
which
to
a
wicked
mans
Palate
have
no
more
taste
then
the
white
of
an
Egge
,
are
to
him
which
is
truly
religious
,
sweeter
then
the
Honey
,
or
the
Honey-combe
.
4.
The
Pleasures
of
holy
men
are
founded
upon
those
objects
which
make
them
rival
the
Angels
in
felicity
;
nay
more
,
of
the
same
nature
with
those
wherewith
the
King
of
glory
entertains
himself
.
That
correspondence
and
harmony
which
there
is
between
their
Minds
,
and
Truth
,
and
Goodness
,
is
the
Fountain
of
all
those
pure
and
crystalline
pleasures
which
they
do
enjoy
.
A
strong
sense
of
Divine
Love
,
and
firm
perswasion
of
Eternal
Glory
,
begets
and
propagates
a
Christians
joy
;
't
is
of
a
more
sublime
and
exalted
nature
,
then
are
those
gross
and
corporeal
delights
wherewith
the
Senses
are
affected
;
't
is
depurated
and
refined
from
all
that
earthly
foeculency
,
which
is
incorporated
into
the
very
quintessence
of
those
pleasures
which
material
objects
do
produce
.
The
most
ravishing
and
taking
delights
,
which
the
world
doth
prostitute
to
them
which
are
her
greatest
favourites
,
are
foul
and
fulsome
,
and
resolved
into
their
first
principles
,
will
appear
fitter
objects
for
disdain
then
desire
,
and
rather
to
be
loathed
then
lov'd
.
What
are
all
their
pleasures
,
but
the
product
of
a
greedy
and
ravenous
desire
,
which
suppose
their
Souls
to
labour
under
some
violent
distempers
?
they
are
but
the
scratching
of
an
Itch
,
or
the
pleasure
of
drinking
under
the
scorchings
of
a
Calenture
.
5.
The
degeneracy
of
Humane
Nature
appears
in
nothing
more
then
in
mens
proselyting
themselves
to
brutish
sensuality
,
wherein
the
Beasts
do
indeed
out-vie
them
,
as
being
furnished
with
greater
exquisiteness
of
Sense
,
for
the
entertainment
of
the
objects
of
Sensitive
pleasure
.
Yet
how
many
are
there
which
sacrifice
their
Reason
to
their
Appetite
,
and
sink
themselves
into
a
lower
species
;
which
place
the
Beast
above
the
Man
,
and
quarry
upon
no
other
prey
,
nor
pursue
the
chase
of
any
other
game
,
then
what
may
gratifie
their
brutish
Lusts
;
which
live
only
in
subserviency
to
their
sensual
Inclination
,
and
subordinate
all
their
actions
to
the
interest
of
the
Flesh
,
and
never
reflect
upon
the
excellency
of
their
Soul
,
nor
regard
the
adorning
of
it
with
those
vertuous
habits
which
will
qualifie
it
for
Everlasting
glory
?
as
if
all
delectable
objects
were
calculated
for
the
meridian
of
the
Body
,
and
ingrossed
by
the
Senses
;
and
the
Intellectual
parts
had
no
objects
agreeable
to
its
heavenly
nature
to
take
a
complacency
in
:
such
surely
pity
the
condition
of
Angels
,
and
envy
the
felicity
of
Brutes
.
6.
These
terrestrial
pleasures
which
voluptuous
Epicures
indulge
themselves
,
dispirit
and
enervate
their
minds
,
(
like
the
Ivy
,
eat
out
the
heart
of
the
Oak
)
soften
them
by
degrees
into
the
most
effeminate
and
degenerous
temper
,
and
remove
them
the
greatest
distance
from
all
noble
and
real
delights
.
Divine
joy
doth
invigorate
and
ennoble
the
Soul
and
quicken
it
to
an
heroick
generousness
and
activity
;
the
joy
of
the
Lord
is
its
strength
.
7.
't
is
an
opinion
no
less
false
in
it self
,
then
pernicious
in
its
effect
,
to
the
promotion
of
all
true
goodness
,
which
hath
so
many
Patrons
in
the
world
,
viz.
that
Religion
divorceth
its
Proselytes
,
from
all
pleasant
enjoyments
,
and
espouseth
them
to
a
melancholique
and
sullen
spirit
,
when
the
aera
from
which
all
true
comfort
bears
date
,
is
the
commencement
of
a
religious
life
.
Instances
are
numerous
,
of
them
which
have
rioted
in
the
variety
of
all
worldly
delights
,
and
afterward
devoted
themselves
to
the
practice
of
Christianity
,
who
have
upon
the
experience
of
both
estates
,
in
fine
concluded
,
that
the
gleanings
of
divine
joy
,
are
infinitely
to
be
prefer'd
to
the
whole
vintage
of
worldly
pleasures
.
8.
In
other
cases
this
Maxime
passeth
for
a
truth
,
That
every
man
is
to
believed
in
his
own
Art
;
and
except
all
moral
certainty
be
questioned
out
of
the
world
,
and
the
ultimate
reason
of
all
belief
terminated
in
the
Senses
,
and
our
assent
to
the
most
common
and
certain
truths
be
suspended
,
until
they
give
us
information
;
I
see
no
ground
of
exception
,
against
the
testimony
of
those
religious
and
holy
Souls
,
which
assert
their
frequent
experience
of
many
ravishing
and
satisfying
pleasures
to
be
enjoyed
in
the
conscientious
exercise
of
those
duties
to
which
Religion
doth
engage
them
:
Or
why
any
should
miscall
their
heavenly
Sentiments
and
Impressions
,
the
Chimera's
and
Enthusiastical
Hallucinations
of
an
active
and
busie
Fancy
;
as
if
Christians
in
this
resembled
the
antient
Philosophers
,
who
have
written
much
of
the
Musick
of
the
Sphears
,
when
they
never
heard
any
such
harmonious
airs
;
and
spoke
of
the
next
World
but
as
blind
men
do
concerning
this
,
without
any
certain
assurance
of
the
variety
of
those
things
which
they
do
affirm
.
The
invitation
of
Philip
to
Nathaniel
,
Joh
.
1.
46.
Come
and
see
,
when
't
is
practically
answer'd
,
is
the
most
powerful
charm
,
to
disinchant
those
who
are
prepossessed
with
such
low
and
unworthy
opinions
of
the
ways
of
Wisedom
,
and
in
worse
esteem
the
pleasing
vanities
of
this
world
are
of
so
high
value
.
How
jejune
and
unsatisfactory
are
all
the
keck-shaws
of
the
world
to
him
who
hath
tasted
how
gracious
the
Lord
is
?
How
dull
and
unaffecting
all
its
Pageantry
to
him
who
hath
seen
how
glorious
?
All
the
galliardise
and
treatments
of
it
,
makes
no
impression
upon
those
seraphick
minds
whose
tast
of
earthly
things
is
lost
by
their
prelibation
of
heavenly
pleasures
.
CHAP.
VI
.
1.
The
weakness
of
all
Sublunary
Comforts
argued
.
2.
Their
lubricity
and
slipperiness
make
them
unworthy
a
Wise
mans
pursuit
.
3.
A
Good
man
is
satisfied
from
within
,
in
the
defect
of
outward
supports
.
4.
Christianity
gives
some
earnest
of
Happiness
before
it
pays
the
total
sum
.
5.
Comfort
hath
a
necessary
dependance
on
the
faithful
discharge
of
Duty
.
6.
The
Impulses
of
the
Spirit
consonant
to
Scripture
.
7.
There
is
a
present
advantage
accrews
to
the
Religious
.
8.
Goodness
and
Happiness
import
the
same
thing
.
9.
Sin
and
Misery
twisted
into
one
thread
.
10.
Pleasure
in
its
true
notion
our
chiefest
Happiness
.
11.
The
Conclusion
.
1.
THere
is
an
intrinsique
weakness
and
insufficiency
in
these
terrene
delights
,
to
satisfie
the
minds
of
men
;
they
are
too
short
for
their
vast
desires
to
stretch
themselves
upon
;
they
thirst
in
the
midst
of
these
waters
,
and
are
scorched
under
its
shadow
;
their
desires
are
real
,
but
enjoyments
fictitious
;
the
expectance
of
satisfaction
is
equally
disappointed
in
the
fruition
and
frustration
of
their
hopes
:
when
we
come
to
graspe
them
,
they
are
but
wind
;
and
to
embrace
them
,
they
are
but
a
cloud
;
they
hang
out
a
fair
bush
to
invite
men
in
,
but
their
wine's
too
much
diluted
and
dispirited
to
refresh
and
allay
the
violent
and
thirsty
desires
of
those
which
turn
in
thither
.
They
never
satisfie
,
seldom
compound
for
the
debts
they
promise
.
The
largest
and
fairest
volumes
of
this
worlds
enjoyments
end
with
a
Nonnulla
desunt
.
How
many
are
there
which
are
arrested
in
the
midst
of
their
pleasures
an
grandeur
,
and
fall
like
Sacrifices
with
their
Crowns
on
their
heads
!
Its
stately
Galleries
lead
to
the
Chambers
of
death
;
its
River
of
Pleasures
swallowed
up
in
a
Mare
mortuum
;
its
joy
is
an
Usher
to
regret
and
anxiety
;
its
Comical
Scenes
end
in
a
Tragical
Catastrophe
.
2.
These
sublunary
sensual
pleasures
,
like
flowers
,
wither
in
our
hands
,
are
strangled
in
the
birth
,
and
perish
in
embracing
;
make
a
little
blaze
and
vanish
,
salute
our
Senses
and
take
an
eternal
farewell
,
flow
to
us
with
tidings
of
an
ebbe
;
they
are
{αβγδ}
,
as
the
Father
very
well
exprest
them
,
or
as
the
Epigrammatist
,
{αβγδ}
,
of
a
very
transient
and
slippery
nature
,
subject
to
be
eclipsed
at
the
full
of
so
light
a
colour
,
that
they
fade
and
are
sullied
in
the
handling
,
and
apt
to
be
sowred
by
the
least
clap
of
Thunder
:
assoon
as
ever
you
put
your
hands
into
their
sides
you
shall
feel
their
hollowness
.
Divine
Pleasures
are
much
inhanced
in
their
worth
by
their
permanence
and
continuance
,
whilst
all
mundane
delights
are
justly
depretiated
by
their
inconsistence
and
lubricity
.
That
heavenly
Herald
that
knew
well
enough
how
to
blazon
this
Worlds
Coat
of
Arms
,
tells
us
it
s
made
up
of
fading
Flowers
beset
with
Crosses
and
Crossets
.
The
anointing
of
Kings
with
Oil
at
their
Coronations
,
intimates
the
slipperi●ess
of
their
Thrones
.
Those
things
which
have
the
most
durable
nature
are
reputed
caeteris
paribus
,
most
excellent
;
this
puts
a
lustre
and
value
upon
divine
delights
,
that
they
are
not
obnoxious
to
that
shortness
and
uncertainty
which
is
the
common
fate
of
all
mundane
pleasures
,
which
justly
rank
them
in
that
degree
of
beings
which
are
but
a
remove
from
nothing
,
and
consequently
unworthy
to
have
the
affections
of
a
Soul
too
strictly
engaged
to
them
,
which
is
capable
of
Eternal
Communion
with
,
and
fruition
of
the
first
and
Supreme
Being
.
3.
The
mind
of
a
good
man
brings
him
in
constant
revenue
of
solid
peace
and
satisfaction
;
he
holds
his
Serenity
by
a
better
Tenure
then
the
world
can
give
:
he
is
not
indebted
to
the
plenty
of
external
enjoyments
,
for
the
eveness
and
composedness
of
his
mind
;
nor
doth
his
joy
and
pleasure
depend
upon
the
curtesie
of
the
creature
,
but
he
enjoys
halcyon
days
in
the
greatest
tempests
;
to
them
the
Rod
buds
and
becomes
pleasant
;
he
can
sing
with
the
Thorn
at
his
breast
;
he
accepts
with
equal
welcome
an
adverse
or
prosperous
condition
,
knowing
the
wisdom
and
goodness
of
that
Providience
,
which
doth
appoint
these
circumstances
of
life
:
His
bones
are
not
subject
to
aches
upon
change
of
weather
:
His
joy
is
so
securely
treasured
up
,
that
it
cannot
be
ravished
away
by
the
hands
of
violence
,
but
will
run
parallel
with
Eternity
.
Though
holy
men
are
not
by
any
special
Charter
,
priviledg'd
from
outward
troubles
,
but
are
involved
in
the
same
common
calamities
with
the
worst
of
men
,
yet
their
minds
are
like
the
upper
Region
,
calm
and
serene
,
and
not
disturbed
with
those
tempestuous
storms
which
arise
in
guilty
souls
,
upon
the
approach
of
misery
.
Religion
allays
all
the
perturbations
and
commotions
of
the
Soul
,
appeaseth
all
those
tumultuous
riots
and
insurrections
,
which
mens
boisterous
and
unruly
passions
are
apt
to
raise
;
so
that
their
minds
are
neither
molested
by
any
inward
contests
or
outward
violence
,
but
enjoy
perpetual
serenity
.
In
the
bosome
of
a
good
man
you
may
find
the
Mare
pacificum
.
4.
Christian
Religion
hath
not
only
this
peculiar
advantage
above
all
other
,
that
its
design
is
to
repair
the
ruines
of
decayed
Nature
,
and
at
last
to
readvance
it
to
that
primitive
state
of
perfection
it
was
possessed
of
,
before
the
delinquency
of
rebellious
Adam
had
brought
him
under
sequestration
;
but
doth
in
the
interim
communicate
such
blissful
enjoyments
to
its
Votaries
,
as
even
anticipate
their
desires
of
being
in
Heaven
.
It
takes
them
up
into
the
Mount
of
Transfiguration
,
and
gives
them
a
Pisgah-sight
of
their
future
Inheritance
;
brings
them
clusters
of
Canaan's
Grapes
,
before
their
actual
entrance
upon
the
purchased
Possession
.
It
opens
a
Casement
into
the
other
Life
,
whereby
holy
men
take
a
view
of
the
Kingdom
of
Heaven
and
all
the
glory
of
it
;
it
feasts
them
with
the
hidden
Manna
,
refresheth
them
with
the
water
of
life
,
which
Antepast
of
Eternity
makes
their
joy
greater
then
the
joy
of
Harvest
,
or
the
joy
of
them
which
divide
the
Spoil
:
If
their
notion
of
Heaven
be
agreeable
to
the
nature
of
it
,
which
suppose
it
rather
a
state
then
a
place
,
it
is
not
incongruous
to
believe
that
pious
men
are
in
Heaven
before
their
dissolution
;
they
need
not
in
the
language
of
Moses
and
St.
Paul
,
seek
for
one
to
ascend
up
into
Heaven
,
to
bring
them
comfort
from
above
,
nor
descend
into
the
deep
to
fetch
it
from
below
.
No
,
it
is
not
at
such
a
vast
distance
,
but
it
is
neer
them
,
in
their
mouth
,
and
in
their
heart
.
It
is
the
immediate
issue
of
Conscience
,
giving
in
evidence
of
a
sincere
hearty
complyance
with
the
Divine
Will
.
This
fills
their
mouth
with
laughter
,
and
their
hearts
with
joy
.
5.
I
do
not
take
Comfort
and
Joy
to
be
such
arbitary
donatives
of
Heaven
,
as
to
be
promiscuously
scattered
with
an
indifferent
hand
,
without
respect
to
the
qualifications
of
those
persons
unto
whom
they
are
dispensed
;
but
rather
suppose
them
the
natural
and
genuine
product
of
vertuous
actions
,
according
to
that
of
the
Prophet
Isaiah
,
The
work
of
righteousness
is
peace
,
and
the
effect
thereof
quiet
and
assurance
for
ever
.
A
good
Conscience
and
a
merry
Heart
are
inseparable
concomitants
.
A
Christian
can
give
himself
a
rational
account
of
all
those
comforts
he
partakes
of
;
he
saith
not
he
shall
have
peace
though
he
walk
in
the
imaginations
of
his
own
heart
,
but
expects
and
enjoys
it
in
the
faithful
discharge
of
those
duties
he
is
engaged
to
by
his
profession
.
6.
There
are
no
such
Jobacches
and
Dithyrambs
dictated
by
the
holy
Spirit
,
which
offer
violence
to
the
faculties
of
the
mind
,
and
transport
it
into
an
Ecstatical
Paroxysm
;
this
Fanatical
spirit
prevailed
much
in
the
Pagan
World
;
and
its
delusions
were
embraced
with
the
same
veneration
an
Oracle
could
exact
.
All
the
impressions
Christians
can
expect
the
Spirit
of
God
shall
make
upon
their
minds
,
are
to
be
agreeable
to
their
natures
,
accountable
to
Reason
,
and
consonant
to
the
sacred
Scriptures
;
and
this
is
not
to
limit
the
Holy
One
of
Israel
,
or
to
chalk
out
a
way
for
the
Holy
Ghost
to
move
in
his
Operations
,
who
is
free
to
work
where
and
when
he
pleaseth
;
but
may
serve
for
a
caution
to
credulous
minds
not
to
be
insnared
by
the
Impostures
of
those
which
pretend
to
high
degrees
of
Inspiration
.
7.
All
the
felicity
of
Religion
lies
not
in
reversion
;
good
men
stay
not
for
all
their
Happiness
till
they
come
to
Heaven
.
In
the
keeping
Gods
Commandements
there
is
a
great
reward
;
Christians
gather
in
much
of
their
harvest
while
they
are
sowing
their
seed
;
their
bliss
and
comfort
is
not
wholly
supported
by
expectation
:
there
is
a
present
possession
of
so
much
of
Heaven
as
may
quicken
endeavours
,
satisfie
desires
,
and
encourage
hope
.
They
are
not
adventurers
meerly
for
a
peradventure
,
but
have
insurance
for
advantage
.
What
is
that
present
Revenue
of
Joy
which
good
men
have
imparted
to
them
,
but
Heaven
Incarnate
?
God
muzzles
not
the
mouth
of
the
Oxe
which
treadeth
out
his
Corn
;
None
serve
him
for
nought
:
Who
ever
complained
of
God
as
an
austere
Master
,
which
had
experience
of
his
sevice
,
or
can
say
,
they
had
nothing
for
their
labour
but
their
pains
?
He
that
forgoes
or
undergoes
any
thing
for
Gods
sake
,
and
the
Gospel
,
shall
be
compensated
in
this
life
an
hundred
fold
,
and
in
the
world
to
come
shall
have
life
Everlasting
.
He
may
say
as
St.
Paul
,
Act.
27.
21.
We
have
gained
this
loss
,
of
all
the
damage
he
sustains
in
his
passage
Heaven-ward
;
God
gives
good
measure
,
heaped
up
,
pressed
down
,
and
running
over
:
Though
we
are
to
God
unprofitable
servants
,
yet
is
not
Gods
service
unprofitable
to
us
.
If
any
demand
,
What
profit
is
there
by
Christianity
,
and
what
advantage
an
holy
man
hath
?
I
answer
,
as
the
Apostle
in
another
case
,
much
every
way
;
much
more
then
any
one
can
imagine
who
is
estranged
from
the
life
of
God
,
and
knows
not
that
sweet
pleasure
which
is
twisted
into
the
very
Essence
of
virtuous
and
holy
actions
.
8.
Goodness
and
Happiness
are
but
distinct
notions
of
the
same
thing
;
what
is
Glory
and
Heaven
but
other
names
given
to
Grace
and
Vertue
?
for
the
Essence
is
the
same
;
and
only
a
gradual
,
no
specifical
difference
between
them
.
The
Scripture
hath
baptized
the
smallest
degrees
of
Grace
with
the
name
of
Glory
,
Isaiah
60.
1.
and
the
highest
enjoyments
of
Glory
with
the
name
of
Grace
,
1
Pet
.
1.
13.
Hope
to
the
end
for
the
Grace
that
is
brought
unto
you
at
the
revelation
of
Jesus
Christ
;
that
Grace
is
glory
inchoate
,
and
grace
glory
consummate
;
that
grace
is
glory
in
the
bud
,
glory
grace
in
the
flower
,
&c.
are
expressions
frequently
made
use
of
,
to
express
the
similitude
and
difference
there
is
between
Goodness
and
Happiness
.
An
appeal
to
the
general
experience
of
mankind
,
who
have
had
no
acquaintance
with
the
Doctrine
of
our
Saviour
,
will
make
it
evident
,
that
the
notions
they
entertain'd
concerning
Vice
and
Vertue
,
were
equivalent
unto
them
which
are
here
suggested
.
Plato
assures
us
that
't
is
a
Law
enacted
from
Eternity
in
the
great
Consistory
of
Heaven
,
and
for
ever
to
be
kept
inviolate
;
That
Sin
and
Evil
shall
be
attended
with
misery
;
that
Vertue
and
Goodness
shall
be
always
happy
.
To
cite
what
the
Sentiments
of
Seneca
,
that
great
Moralist
,
concerning
this
subject
are
,
would
be
to
transcribe
a
great
part
of
his
Epistles
,
wherein
he
makes
Vertue
to
be
its
own
reward
,
and
Vices
to
be
the
tormenters
of
such
which
act
them
;
for
every
sin
brings
into
the
world
a
lictor
with
it
.
9.
A
difference
between
Good
and
Evil
,
is
ingraven
in
such
indelible
Characters
upon
the
minds
of
all
men
,
that
the
most
profligate
and
obdurate
sinner
cannot
totally
excuss
them
,
nor
sin
himself
into
so
deep
a
Lethargie
,
as
to
be
altogether
insensible
of
the
gripings
of
a
guilty
Conscience
.
The
holy
Tongue
calls
Sin
and
Punishment
by
the
same
name
,
as
being
in
effect
one
and
the
same
thing
.
Were
there
no
other
Nemesis
to
execute
vengeance
upon
wicked
men
,
then
what
ariseth
from
their
reflection
upon
their
Impieties
,
yet
could
they
not
escape
a
severe
punishment
,
having
their
own
Consciences
appointed
to
be
their
Tormentors
.
Every
sinner
is
a
Megaera
to
himself
;
there
is
a
bosome
fury
that
pursues
a
sinner
,
with
such
suggestions
of
guilt
and
wrath
,
as
beget
in
it
present
horror
,
amazement
and
perplexity
,
and
dreadful
apprehensions
of
a
future
judgment
:
Sin
and
misery
are
twisted
into
the
same
thread
;
the
vails
of
sin
is
shame
and
sorrow
,
the
wages
death
.
A
sinner
is
felo
de
se
;
not
only
an
accessory
,
but
the
principal
in
his
own
ruine
;
many
an
one
persecutes
himself
to
death
by
Envy
,
Malice
,
Revenge
,
and
becomes
the
Martyr
of
his
Lusts
.
Whence
come
those
wars
and
fightings
,
those
violent
perturbations
and
anxious
contests
which
discruciate
the
minds
of
wicked
men
?
come
they
not
from
their
lusts
?
they
are
the
effect
of
Pride
,
Self-love
,
and
Malice
;
they
are
the
Incendiaries
which
foment
divisions
,
and
dispossess
the
mind
of
its
calmness
and
peace
:
the
web
that
entangles
men
is
spun
out
of
their
own
bowels
;
Death
and
Hell
are
to
be
accounted
the
creature
of
sin
,
that
is
the
womb
that
bears
them
,
and
the
paps
that
give
the
suck
;
by
this
the
Prince
of
Darkness
supports
his
Kingdom
.
This
kindles
the
devouring
fire
,
and
prepares
fuel
for
everlasting
burnings
.
To
sin
,
is
to
anticipate
eternal
death
,
and
to
be
damned
before
one
comes
to
Hell
,
and
act
over
aforehand
the
Tragedie
of
their
own
destruction
,
and
to
torment
themselves
before
the
time
.
As
God
in
his
gracious
Providence
doth
not
leave
holy
persons
to
grapple
with
the
difficulties
of
the
Divine
Life
,
without
some
Prelibations
of
that
Happiness
to
which
it
doth
conduct
them
,
for
their
encouragement
to
a
continual
progression
and
advancement
in
Piety
:
So
neither
doth
he
leave
the
wicked
to
an
uninterrupted
tranquillity
in
the
course
of
their
sins
,
but
imbitters
their
pleasures
,
by
the
secret
Convulsions
of
their
own
Consciences
,
and
by
a
dreadful
presensation
of
future
misery
,
that
by
these
sad
presages
they
may
be
excited
to
flee
from
the
wrath
to
come
,
through
the
abhorrence
of
that
which
is
its
immediate
and
necessary
cause
.
10.
The
Epicureans
did
not
err
in
their
Philosophical
determination
of
Pleasure
,
its
being
the
chiefest
good
,
the
Alpha
and
Omega
of
Happiness
;
for
if
we
have
a
right
notion
of
it
,
(
and
are
not
imposed
upon
by
that
meretricious
,
treacherous
and
serpentine
pleasure
,
which
is
ever
attempting
to
insinuate
it self
into
the
affection
of
our
masculine
faculties
)
we
ought
to
court
it
and
imbrace
it
where
ever
we
can
meet
it
;
but
because
we
have
misapprehensions
of
its
nature
and
objects
,
therefore
we
hunt
upon
a
wrong
sent
,
are
apt
to
catch
at
every
shadow
,
and
seek
the
living
among
the
dead
,
vainly
expecting
to
enjoy
a
satisfying
pleasure
separate
from
that
goodness
wrich
is
essential
thereunto
.
Epicurus
himself
tells
us
,
though
a
supposed
Enemy
to
a
vertuous
temperance
,
{αβγδ}
.
Wisdom
and
Goodness
are
necessary
concomitants
of
Pleasure
;
which
make
me
prone
to
believe
,
that
those
which
exploded
his
Atomical
Hypothesis
,
and
were
such
bitter
Antagonists
to
his
Natural
Philosophy
,
might
be
a
litile
over-lavish
when
they
describe
his
Moral
demeanour
,
which
though
it
might
not
be
so
cynical
and
morose
as
that
of
some
other
Sects
of
Philosophers
,
yet
was
different
enough
from
their
deportment
,
who
for
their
sensual
Indulgences
,
in
the
vulgarlanguage
are
named
Epicures
.
11.
A
strong
desire
after
Pleasures
is
radically
fixed
in
the
nature
of
our
being
,
we
need
no
powerful
motive
to
awaken
us
to
inquire
after
it
;
for
it
is
a
Principle
in
our
Souls
,
and
our
Propensions
to
it
are
therefore
strong
,
because
they
are
natural
.
The
government
and
direction
of
this
connate
Appetite
,
hath
been
a
Theme
largely
handled
not
only
by
Theologists
,
but
Philosophers
,
and
is
the
ultimate
end
to
which
their
studies
have
pretended
;
all
the
circumstances
of
life
which
are
valuable
,
are
therefore
so
because
they
are
delectable
:
't
is
the
Pleasure
men
take
in
their
Friends
and
Relations
,
in
their
Wealth
,
in
their
Honours
,
which
engageth
their
affections
to
them
;
if
that
be
not
the
result
,
they
are
no
way
bettered
by
fruition
of
them
.
Was
I
now
disposed
to
be
accurate
and
exact
,
in
the
drawing
of
particular
Inferences
from
those
various
branches
,
which
the
foregoing
notions
of
Pleasure
yield
,
I
should
transgress
that
law
of
brevity
,
which
I
have
for
the
prevention
of
complaints
of
being
too
prolix
and
tedious
,
prescribed
my self
;
as
also
in
part
hinder
what
I
endeavour
to
promote
,
viz.
the
Readers
care
to
supply
what
is
deficient
by
his
own
considerations
;
to
which
end
,
I
shall
insert
out
of
a
deserving
Poet
,
that
which
may
engage
him
to
this
practice
.
Who
readeth
much
,
and
never
meditates
,
Is
like
a
greedy
eater
of
sweet
Cates
,
And
doth
his
stomach
so
surcharge
with
food
,
That
commonly
they
do
him
little
good
.
But
that
which
in
general
I
shall
suggest
,
is
this
;
That
whosoever
shall
be
prevail'd
upon
,
by
any
of
those
arguments
this
Treatise
affords
,
to
abandon
any
vitious
practice
,
and
renounce
the
Works
of
Darkness
;
to
live
in
the
exercise
of
Virtue
,
and
an
intire
consecration
of
himself
to
the
Service
of
God
,
if
he
find
not
the
harmony
and
pleasure
of
his
Soul
,
when
in
the
state
of
Righteousness
,
abundantly
surpassing
those
lower
delights
administred
to
the
meer
animal
life
,
I
shall
give
him
leave
to
curse
me
for
an
Impostor
upon
his
first
repentance
.
CHAP.
VII
.
1.
Christian
Religion
propounded
by
our
Saviour
as
an
easie
yoke
.
2.
It
doth
not
contain
any
thing
prejudicial
to
the
Body
or
the
Mind
of
Man
.
3.
The
Difficulties
wherewith
't
is
charged
,
are
for
the
most
part
fictitious
.
4.
Wisdom
is
justified
of
her
Children
.
5.
Ignorance
a
great
promoter
of
Irreligion
.
6.
Experience
advanceth
Piety
.
7.
The
Important
matters
of
Religion
are
obvious
to
the
meanest
of
them
which
inquire
after
it
.
8.
The
Doctrine
of
the
Gospel
abused
by
false
Suppositions
.
9.
Christian
Religion
best
known
by
Tryal
.
10.
The
Duties
and
Vertues
of
it
every
way
more
grateful
then
the
opposite
Vices
.
1.
AMong
those
many
motives
which
our
blessed
Lord
did
frequently
insist
upon
,
to
bring
men
so
much
in
love
with
themselves
,
as
those
were
with
whom
he
did
converse
,
to
espouse
a
Doctrine
which
engaged
them
to
the
practice
of
such
Duties
which
at
first
sight
seemed
contradictory
to
the
design
and
scope
whereunto
their
present
Inclinations
carried
them
;
he
propounds
it
to
them
as
consistent
with
their
present
Interest
,
and
containing
in
it
nothing
repugnant
to
the
common
Sentiments
of
Humane
Nature
,
his
yoak
being
easie
,
and
his
burden
light
.
't
is
such
a
yoak
which
is
lined
through
with
a
downie
softness
,
and
doth
not
press
,
but
ease
those
which
take
it
upon
them
.
't
is
a
burden
,
yet
't
is
no
Soloecism
to
say
't
is
light
;
its
Onus
alarum
:
Let
the
ballace
rather
be
accounted
the
remora
of
the
Ship
,
which
it
secures
,
then
the
burden
which
our
Master
imposes
be
thought
heavy
,
to
the
shoulders
where
it
lies
in
its
greatest
weight
.
2.
Were
Christianity
attended
upon
with
a
numerous
retinue
of
Incumbrances
,
which
would
disturbe
and
unsettle
the
peaceable
and
harmonious
temper
and
constitution
of
the
Mind
,
the
neglecters
of
it
might
with
some
colourable
pretence
of
reason
,
attempt
to
justifie
their
refusal
,
to
subject
themselves
to
the
rigorous
and
severe
injunctions
of
that
which
would
so
much
retrench
that
liberty
and
serenity
about
which
they
are
so
highly
sollicitous
.
But
Religion
comes
not
to
prey
upon
our
Peace
,
to
disseise
us
of
our
Rights
,
to
invade
our
Priviledges
,
to
betray
us
to
servility
,
or
ingulf
us
into
a
state
of
trouble
and
inquietude
;
or
engage
us
unto
so
cruel
a
Discipline
as
Superstition
hath
instituted
in
the
Pagan
and
Christian
world
for
its
Proselytes
to
submit
to
:
There
is
nothing
contained
in
it
which
offers
any
violence
to
the
faculties
of
the
Mind
,
or
can
be
rightly
interpreted
to
the
prejudice
of
the
Body
.
3.
There
are
no
such
insuperable
difficulties
and
inaccessible
Alpes
in
the
way
to
Heaven
,
as
the
supine
negligence
of
some
suggests
unto
them
,
who
have
made
the
most
impossible
tasks
to
be
emblemes
of
the
Gospel
Precepts
,
and
cry
out
the
burden
of
the
Lord
,
the
burden
of
the
Lord
,
though
they
do
not
so
much
as
touch
it
with
one
of
their
fingers
.
The
Lion
in
this
way
is
not
so
fierce
as
he
is
painted
;
there
are
no
such
dreadful
Apparitions
,
no
such
horrid
Spectres
and
affrighting
Mormoes
as
are
conjur'd
up
by
the
power
of
a
deluded
Imagination
;
the
difficulties
which
occurr
,
are
not
half
so
great
as
they
are
represented
to
be
by
them
which
look
at
the
wrong
end
of
the
Perspective
.
These
sons
of
Anak
are
not
so
formidable
as
Supposition
makes
them
:
The
story
of
those
great
Giants
is
a
Romantick
Fiction
:
These
fiery
Drrgons
that
watch
the
Garden
of
the
Hesperides
are
nowhere
but
in
a
Poetique
Fable
.
Those
Centaurs
,
&c.
which
are
so
terrible
,
are
the
Chimaera's
of
a
teeming
Fancy
,
and
have
no
other
being
then
what
misapprehension
doth
confer
upon
them
.
Men
do
first
draw
the
Picture
of
Religion
with
a
sad
and
lowring
Countenance
,
and
then
take
occasion
to
dislike
it
;
disguise
it
with
uncouth
notions
,
and
so
keep
themselves
at
a
distance
from
it
,
and
are
terrified
with
a
Vizzard
of
their
own
putting
on
.
They
cast
a
Mantle
of
Darkness
upon
the
face
of
Light
,
and
represent
Religion
to
themselves
in
the
most
averting
form
;
and
no
wonder
if
they
be
no
otherwise
affected
with
it
;
they
conclude
there
are
many
hardships
to
be
undergone
,
and
great
opposition
to
be
overcome
,
and
so
give
themselves
a
Writ
of
Ease
from
the
pursance
of
it
,
without
any
further
inquiry
into
the
nature
of
it
,
making
an
excuse
of
their
own
slanders
and
jealousies
:
doubtless
such
which
criminate
Religion
as
uneasie
,
and
except
against
it
as
harsh
and
rigorous
,
are
such
as
never
give
themselves
the
trouble
to
justifie
or
condemn
their
fears
,
by
experiencing
whether
they
were
true
or
false
;
but
pass
a
severe
sentence
upon
it
,
without
any
other
evidence
then
the
testimony
of
its
greatest
Adversary
,
and
their
degenerate
Nature
suborned
by
him
;
never
appealing
to
their
own
Reason
,
nor
putting
it
to
a
tryal
of
Sense
,
either
of
which
would
answer
their
Objections
,
silence
their
clamours
,
confute
their
fears
,
and
vindicate
Religion
from
that
sourness
and
moroseness
of
which
it
is
impeached
,
and
make
its
unjust
Judges
become
powerful
Advocates
to
plead
its
easiness
,
pleasantness
and
desireableness
.
4.
't
is
mens
want
of
acquaintance
with
Religion
deceives
them
into
a
misbelief
concerning
the
conversable
and
acceptable
nature
of
it
;
to
all
that
know
it
,
it
appears
very
aimable
and
attractive
;
't
is
mens
Ignorance
of
it
is
the
Mother
of
their
want
of
devotion
to
it
.
The
meaning
of
the
matchless
Spencer
is
apparent
,
in
making
Ignaro
Porter
to
the
Castle
of
the
Imposturess
Duessa
.
Wisdom
is
justified
of
all
her
Children
,
they
rise
up
and
call
her
blessed
;
Let
the
Brats
of
Folly
and
Darkness
calumniate
never
so
strongly
,
when
men
take
no
other
view
of
Religion
then
what
they
have
through
the
Devils
Opticks
,
't
is
no
news
to
hear
them
speak
of
it
as
difficult
,
and
decline
the
pursuit
of
it
as
not
worth
their
while
;
but
to
him
that
hath
seen
it
in
its
native
excellency
and
beauty
,
and
understands
the
worth
and
importance
of
it
,
the
greatest
labour
imployed
about
it
,
is
a
kind
of
recreative
divertisement
,
and
nothing
that
conduceth
to
it
esteemed
a
difficulty
.
5.
What
except
Ignorance
and
Oscitancy
could
infuse
into
mens
minds
,
such
pernicious
prejudices
concerning
Virtue
and
Piety
,
as
is
too
apparent
in
the
fatal
consequences
?
What
other
causes
can
be
assigned
of
that
Irreligion
and
Immorality
,
which
is
so
Epidemical
,
if
these
be
denyed
?
What
else
could
beget
such
practical
Contradictions
in
reasonable
creatures
,
and
make
them
Antipodes
to
themselves
?
How
passionately
do
men
languish
and
suspire
after
life
,
yet
how
importunately
do
they
court
the
embraces
of
death
?
At
how
great
a
value
do
men
pretend
they
prize
the
blessings
of
Eternity
,
and
the
Happiness
of
the
World
to
come
,
yet
sell
them
at
the
vilest
rate
,
and
exchange
their
Salvation
for
a
Penny
?
What
kindness
do
men
profess
they
have
to
their
Souls
,
and
how
sollicitous
will
they
seem
to
be
to
procure
their
welfare
,
when
in
the
mean
time
they
will
forfeit
all
their
happiness
to
gratifie
a
sensual
desire
,
and
expose
them
to
eternal
misery
for
a
moment
of
pleasure
?
Speak
with
most
men
,
they
will
tell
us
,
the
end
of
their
being
here
is
to
glorifie
and
enjoy
God
,
and
prepare
themselves
for
an
Inheritance
in
the
future
life
,
when
all
their
actions
proclaim
them
wholly
immerst
in
this
present
world
:
and
all
their
designs
levell'd
at
these
sublunary
vanities
;
as
if
their
houses
should
continue
for
ever
,
and
their
dwelling
place
unto
all
generations
.
How
unbecoming
these
contradictions
are
those
active
intellectual
and
generous
powers
of
their
Souls
,
the
labour
of
reflection
will
inform
them
.
6.
Did
men
enquire
into
,
and
make
experience
of
the
blessings
of
Religion
,
and
lay
aside
those
prejudices
wherewith
their
ignorance
and
idleness
hath
prepossessed
them
,
touching
its
trouble
and
difficulty
,
we
should
find
the
foundation
which
supports
the
Kingdom
of
Darkness
razed
,
and
the
tents
of
wickedness
made
desolate
in
a
moment
.
Religion
looks
upon
us
with
a
serene
and
pleasant
Aspect
;
engageth
us
to
cope
with
no
power
so
great
,
as
threatens
a
despair
of
Victoiy
;
puts
us
upon
no
task
which
shall
frustrate
sedulous
endeavours
;
it
gives
assistance
proportionable
to
its
commands
,
and
allows
Straw
enough
to
make
the
number
of
Bricks
it
exacts
from
us
.
7.
The
Fundamental
Truths
of
Christian
Religion
are
easie
and
intelligible
,
and
its
most
important
Duties
feasible
;
acquaintance
with
Philosophical
Distinctions
,
Scholastical
Notions
,
thin
and
airy
Speculations
are
not
Essential
to
a
Christian
;
a
little
Theory
is
a
sufficient
Basis
to
raise
a
large
Structre
of
Piety
upon
.
Religion
,
as
Erasmus
complains
,
is
become
now
res
ingeniosa
;
as
if
it
were
intended
more
for
to
exercise
our
wits
then
regulate
our
lives
;
and
were
rather
to
scratch
mens
Itch
of
Disputation
,
then
advance
true
Devotion
,
and
to
furnish
them
with
Discourse
,
and
not
better
their
Converse
:
But
the
Doctrine
of
our
Saviour
is
designed
to
more
noble
and
glorious
ends
;
't
is
to
insinuate
an
heavenly
nature
into
the
minds
of
men
,
and
effectually
to
ingratiate
the
Precepts
of
Virtue
,
and
to
propagate
Goodness
in
the
World
;
and
those
previous
dispositions
which
are
indispensably
necessary
for
the
minds
of
men
to
be
qualified
with
,
for
the
entertainment
of
this
sacred
Doctrine
,
are
not
a
large
stock
of
humane
learning
and
natural
abilities
,
but
an
humble
and
pacate
composure
of
soul
.
8.
The
superficies
of
the
Gospel
,
at
first
sight
presents
us
with
so
much
Truth
as
is
needful
to
usher
in
Vertue
,
though
we
should
never
dig
into
the
bowels
of
this
golden
Mine
,
and
find
out
those
rich
treasures
which
are
hidden
there
.
We
do
much
abuse
our selves
and
injure
the
Doctrine
of
our
Salvation
,
by
framing
such
Idaea's
of
it
,
as
are
no
way
correspondent
to
the
nature
of
it
,
viz.
supposing
it
to
be
folded
up
in
some
inexplicable
mysteries
,
and
shadowed
over
with
clouds
of
thick
Darkness
,
or
sublimated
into
such
thin
and
volatile
notions
,
as
are
too
subtil
for
the
ken
of
Vulgar
Understandings
:
Whereas
the
wise
Legislator
of
the
Gospel
,
(
pardon
the
Solaecism
)
hath
promulgated
it
in
so
condescending
a
manner
,
that
the
meanest
of
those
who
are
concerned
in
it
,
may
be
soon
Doctors
,
of
what
doth
immediately
relate
to
their
Obedience
.
Who
is
so
Idiotical
as
to
ignore
the
meaning
of
these
and
the
like
most
necessary
and
important
truths
,
Without
faith
it
is
impossible
to
please
God
;
Without
holiness
no
man
shall
see
the
Lord
:
That
God
hath
shewed
thee
O
man
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
walk
humbly
with
thy
God
,
&
c
?
All
the
Principal
and
Fundamental
Truths
of
Religion
are
writ
in
so
fair
a
character
,
that
he
that
runs
may
read
them
,
and
he
that
reads
may
understand
them
.
God
speaks
not
to
us
in
the
language
of
Eternity
,
but
as
the
Hebrews
frequently
express
it
,
{αβγδ}
with
the
tongue
of
the
sons
of
men
;
he
hath
graciously
accommodated
his
speeches
to
the
lowest
capacities
,
fitted
truths
of
Scripture
to
the
lowest
understandings
:
We
need
not
go
to
a
Seer
to
enquire
what
is
most
important
expressions
signifie
,
they
shine
so
cleerly
in
their
own
light
:
The
Oracles
of
God
speak
not
ambiguously
as
the
Pagan
Oracles
,
whose
sayings
might
be
interpreted
to
contrary
senses
;
and
those
which
consulted
them
left
in
suspence
to
which
construction
they
should
give
credit
,
till
oftentimes
the
fatal
events
decided
it
.
As
the
conspicuous
and
eminently
apparent
Stars
are
sufficient
to
direct
the
Mariner
which
way
he
is
to
steer
his
course
,
though
many
of
the
lesser
magnitude
cannot
be
discerned
without
the
advantage
of
a
Telescope
;
so
those
blessed
Truths
which
are
necessary
for
the
government
and
regulating
of
our
actions
,
are
clear
and
visible
to
a
dim
eye
,
though
there
be
some
collateral
Truths
,
which
are
not
so
neerly
allied
unto
Piety
,
intimated
in
the
Gospel
,
which
are
{αβγδ}
,
hard
to
be
understood
,
and
fall
not
under
the
cognisance
of
every
ordinary
Intellect
,
but
,
may
be
,
prove
too
hard
for
the
greatest
Linguist
,
Critick
,
or
Scholastick
,
to
satisfie
himself
,
or
others
in
,
as
might
be
evidenced
by
many
Instances
,
were
it
not
a
digression
.
9.
The
Truths
of
Christianity
are
rather
adapted
to
Sensation
then
Speculation
;
our
Sentient
faculties
do
acquaint
us
with
more
of
the
nature
of
true
Religion
,
then
our
Noetical
can
arrive
to
;
't
is
better
understood
by
a
lively
taste
and
rellish
,
then
by
any
artificial
description
.
The
manner
of
the
Gospel
dispensation
as
well
as
its
design
,
argues
all
those
to
whom
it
is
propounded
,
to
be
capable
of
receiving
the
benefits
promised
in
it
,
and
discharging
the
duty
required
in
order
thereunto
.
Religious
Duties
were
never
yet
found
so
perplext
with
difficulties
as
to
defer
any
Probationer
from
becoming
a
Votary
;
Who
ever
espoused
her
sued
out
a
Bill
of
divorce
?
Those
Exercises
to
which
it
doth
engage
us
are
to
invigorate
and
to
quicken
the
Soul
,
and
to
breath
out
those
noxious
fumes
,
which
are
so
apt
to
weaken
and
distemper
it
;
and
becomes
a
soveraign
Antidote
against
those
Diseases
to
which
Idleness
exposes
it
.
10.
Let
wicked
men
compare
but
those
real
difficulties
wherewith
the
ways
of
sin
are
incumbred
,
with
those
imaginary
ones
which
they
have
set
in
the
way
of
Vertue
,
to
affright
themselves
out
of
it
,
and
they
will
upon
the
audit
of
the
account
soon
renounce
their
present
opinion
;
so
obvious
is
it
,
that
every
Vertue
is
more
facile
and
easie
then
its
opposite
Vices
:
What
torment
is
their
in
Love
?
What
trouble
in
the
concomitants
of
Faith
,
viz.
Joy
and
Peace
?
What
wrong
is
their
in
forgiving
an
Injury
,
and
forbearing
Revenge
?
What
weight
in
the
bearing
Evil
with
Patience
?
what
prejudice
is
there
sustained
by
Moderation
?
where
doth
Humility
press
,
or
Truth
and
Sincerity
aggrieve
?
Doth
Contentment
disquiet
and
perplex
?
Do
the
gentle
Dove-like
breathings
of
the
blessed
Spirit
raise
storms
and
tempests
?
Doth
the
hope
of
Eternal
Happiness
interrupt
pleasure
and
delight
?
Doth
an
entire
resignation
of
a
mans
self
,
and
all
his
concernments
,
to
the
goodness
and
wisedom
of
Gods
Providence
,
and
a
peaceable
acquiescence
in
his
dispensations
to
him
,
betray
to
any
inconveniences
?
what
doth
God
require
of
us
,
or
do
unto
us
,
which
can
give
us
any
just
cause
,
to
complain
of
any
hard
usage
or
cruel
dealing
?
which
of
his
Laws
could
we
desire
should
be
abrogated
and
repeal'd
,
as
burdensome
and
prejudicial
?
CHAP.
VIII
.
1.
The
Asperities
of
Christianity
more
eligible
then
Sensual
Dissolutions
.
2.
An
Induction
of
some
Vices
which
are
more
difficult
then
the
opposite
Vertues
.
3.
There
is
a
Moral
power
in
Custom
engageth
men
to
sin
.
4.
The
beginning
of
Religion
is
not
ordinarily
very
grateful
.
5.
In
its
progress
it
appears
easie
and
rational
.
6.
The
Proleptical
Notions
of
our
minds
attest
its
Equity
and
Necessity
.
7.
The
principal
parts
of
it
,
Faith
and
Love
,
consonant
to
our
Natural
Dictates
.
1.
THe
Devil
as
great
a
Liar
as
he
is
,
did
never
yet
censure
the
commands
of
Meekness
,
Love
,
Temperance
,
Contentment
,
&c.
Every
vertue
hath
that
inseparable
sweetness
adhearing
to
it
,
which
renders
it
not
only
easie
,
but
also
pleasant
,
and
makes
it
not
only
light
,
but
a
delight
to
those
noble
&
generous
souls
which
live
in
the
practice
of
it
.
The
denial
of
our selves
,
the
susception
of
the
Cross
,
the
maceration
of
the
Flesh
,
the
renuntiation
of
the
World
,
which
are
the
most
irksome
Duties
,
wherewith
Christianity
is
charged
,
and
carry
in
them
the
greatest
repugnancy
to
the
Inclinations
of
soft
and
tender
natures
,
putting
into
the
account
that
intimate
pleasure
which
is
incorported
into
them
,
and
that
constant
serenity
which
results
from
them
,
are
rather
pleasureable
divertisements
,
then
oppressing
employments
,
and
arguments
of
a
magnanimous
and
heroick
Soul
,
which
hath
subdued
it self
to
the
Divine
will
,
and
lives
above
the
delights
of
Sense
,
pleasing
it self
more
in
serving
the
pleasure
of
the
Almighty
,
then
in
the
indulging
its
natural
and
vitious
propensions
;
so
that
even
these
reputed
severities
,
and
harsh
injunctions
,
are
infinitely
more
eligible
,
then
the
rudenesses
and
dissolutions
of
a
sensual
life
.
2.
Every
Vice
labours
under
its
own
imperfections
;
there
is
no
sinful
habit
nor
inordinate
Passion
,
which
puts
not
the
minds
of
men
,
to
undergo
more
labour
and
travel
to
gratifie
it
,
then
is
necessary
for
the
acquist
and
exercise
of
a
vertuous
disposition
.
He
that
is
of
a
malicious
and
envious
temper
,
makes
himself
miserable
,
because
he
cannot
make
others
so
,
and
sucks
Poyson
out
of
those
Flowers
wherewith
others
are
adorned
:
when
on
the
contrary
,
he
which
is
possessed
with
a
spirit
of
universal
love
,
pleaseth
himself
in
the
prosperity
of
others
,
and
in
a
sense
shares
of
that
good
which
they
enjoy
,
and
thus
partakes
of
Happiness
in
common
with
the
whole
world
:
Intemperance
makes
men
nauseate
and
disgust
those
pleasures
they
are
so
ravenous
after
,
when
Moderation
in
the
use
of
lawful
and
natural
pleasures
,
makes
them
grateful
and
desirable
:
Covetousness
engageth
its
Proselytes
to
be
perpetually
sacrificing
to
a
lust
which
cannot
be
satisfied
,
though
all
the
Mines
of
Peru
and
Gold
of
Ophir
were
consecrated
to
it
;
but
Contentment
heals
this
Bond-man
,
and
charms
the
Soul
into
a
quiet
repose
,
under
those
circumstances
of
affairs
which
Providence
appoints
;
and
he
only
that
is
thus
satisfied
,
can
boast
himself
a
Son
of
Wisedom
,
which
hath
attained
that
Elixir
turns
all
to
Gold
.
Ambition
't
is
a
rack
on
which
men
greedy
of
applause
torture
themselves
;
their
heads
lie
too
high
to
sleep
well
,
and
their
very
slumbers
are
disturb'd
by
dreams
of
Honour
;
they
look
for
rest
in
agitation
,
and
Panther
like
,
leap
at
this
poysonous
Aconite
till
they
burst
.
He
that
studies
Revenge
,
and
travels
with
the
accomplishment
of
a
mischievous
purpose
,
if
he
frame
not
an
engine
which
doth
immediately
recoil
upon
himself
,
shall
certainly
be
molested
by
such
future
regret
and
anxieties
,
which
will
more
then
preponderate
the
sweetness
of
Revenge
.
How
free
from
all
such
sollicitudes
are
the
spirits
of
those
men
which
are
of
a
benign
and
obliging
disposition
,
and
ready
to
gratifie
and
engage
all
men
by
an
affable
and
courteous
demeanour
!
To
instance
in
every
particular
grace
and
vertue
,
would
be
to
prevent
the
Readers
thoughts
,
which
may
readily
furnish
him
with
the
same
notions
of
those
other
vertues
and
vices
which
I
have
not
suggested
.
3.
Were
there
not
so
great
a
moral
power
in
Custom
,
and
an
averseness
in
men
to
the
relinquishment
of
that
to
which
they
have
been
habituated
,
men
could
not
rebel
so
much
against
the
Laws
of
Reason
,
as
to
give
themselves
up
to
the
tyranical
Impositions
of
their
brutish
lusts
,
considering
the
labour
which
they
undergo
in
their
acting
of
them
,
and
pains
they
suffer
after
;
to
this
the
Prophet
refers
,
Can
the
Aethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
you
that
are
accustomed
to
evil
learn
to
do
well
.
4.
It
must
be
conceded
,
that
true
Religion
is
not
easie
to
flesh
and
blood
.
Lust
will
be
very
importunate
to
be
gratified
;
there
will
be
a
renitency
against
Self-denial
and
Mortification
;
the
old
man
will
be
urging
for
his
accost
and
fare
;
the
Sensative
Appetite
will
at
first
especially
be
solliciting
to
be
indulged
.
The
strong
man
armed
will
not
presently
quit
his
house
,
and
peaceably
surrender
unto
the
summons
of
Religion
;
there
is
need
of
a
great
power
to
beat
him
out
of
all
his
Fortifications
.
Abraham
was
unwilling
,
though
the
Father
of
the
faithful
,
that
the
bond-woman
and
her
son
should
be
cast
out
.
The
women
will
be
weeping
for
Tammuz
.
The
right-hand
cannot
be
cut
off
and
cast
away
without
some
reluctancy
;
yet
men
to
prevent
a
Gangrene
will
condescend
to
Amputation
.
The
method
prescribed
by
the
Gospel
Physitian
,
for
the
healing
the
distempers
of
Humane
Nature
,
engageth
men
to
such
a
diet
as
it
not
acceptable
to
an
Inordinate
Appetite
.
The
New-birth
is
not
accomplished
without
some
throws
.
The
Devil
will
rage
when
dispossess'd
.
The
peccant
humours
cannot
be
evacuated
without
some
gripings
;
and
the
corrosives
applyed
to
the
proud
flesh
will
occasion
smart
:
't
is
some
pain
to
rack
and
fetch
the
flesh
from
of
the
lees
,
to
ratifie
and
attenuate
the
spirits
incrassate
by
vitious
diet
,
as
the
learned
Dr.
Hammond
speaks
.
The
whole
body
of
sin
cannot
be
carried
out
to
its
funeral
without
being
condoled
by
the
brutish
part
.
When
the
old
man
breaks
up
house
,
there
are
many
retainers
to
the
family
are
loth
to
part
,
and
will
pretend
a
title
from
prescriprion
.
Those
that
have
liked
Satans
service
so
well
,
as
to
have
given
him
leave
to
bore
their
ears
,
it
s
an
argument
of
their
approbation
of
it
,
will
at
first
take
it
ill
of
them
,
which
shall
perswade
them
to
change
their
Master
,
whom
they
so
much
delight
in
.
And
say
of
Christ
as
those
in
the
Gospel
,
We
will
not
have
this
man
to
reign
over
us
.
The
dull
Ass
,
as
Luther
styles
corrupt
Nature
,
cannot
endure
to
be
laden
.
Those
seditious
Lusts
and
Passions
,
which
have
so
long
bore
sway
in
the
minds
of
degenerate
men
,
will
be
molding
Factions
and
Combinations
against
the
Soveraignty
and
Dominion
of
Reason
and
Religion
,
and
't
will
be
some
difficulty
to
repeal
every
law
of
the
members
.
The
first
Scene
of
this
New-life
appears
Tragical
,
and
there
is
an
aptness
to
draw
back
upon
the
entrance
into
the
Harness
;
before
the
vitiated
Palat
be
restored
to
its
proper
temperament
,
it
tastes
no
sweetness
in
the
hidden
Manna
;
the
Onions
and
Garlike
of
Egypt
are
as
savoury
.
Depraved
Nature
calls
Darkness
Light
;
and
Light
Darkness
.
5.
That
there
should
be
any
easiness
in
the
bearing
that
yoke
,
which
is
to
bridle
the
wildness
of
an
unruly
Appetite
,
is
a
Paradox
to
all
such
which
have
not
submitted
to
it
;
but
a
certain
and
known
truth
to
all
who
have
had
experience
of
both
Estates
,
and
't
is
to
stand
of
fall
according
to
the
suffrage
of
so
competent
Judges
.
Those
who
converse
with
true
Religion
most
familiarly
,
do
not
complain
of
any
burdensom
tasks
and
uneasy
services
,
't
is
a
weight
to
them
who
are
weak
through
sinful
infirmities
,
and
painful
only
to
such
who
labour
under
their
own
idleness
.
't
is
easie
to
the
more
noble
part
of
Man
;
every
way
correspondent
to
those
powers
wherewith
our
rational
Souls
are
endowed
.
't
is
not
cooked
for
a
vitious
Palat
,
or
gratifie
the
unbounden
licorishness
of
a
depraved
Appetite
:
't
is
not
to
treat
our
brutish
and
inordinate
desires
,
with
those
varieties
which
they
affect
;
but
't
is
to
entertain
our
angelick
faculties
,
with
such
delicacies
as
are
agreeable
to
their
spiritual
nature
.
Nothing
more
easie
and
genuine
to
sanctified
Nature
and
undistorted
Reason
,
nor
more
satisfactory
to
the
minds
of
men
free
from
the
Impositions
of
Lusts
and
Passions
,
then
to
worship
their
Creator
,
and
endeavour
to
please
him
by
an
entire
devotion
of
themselves
to
such
actions
as
are
consonant
unto
his
holy
Will
.
To
give
honour
to
whom
honour
is
due
,
fear
to
whom
fear
,
and
to
love
our
Benefactors
,
and
them
that
love
us
,
is
currant
coin
all
the
world
over
;
the
Publicans
the
worst
of
men
,
did
thus
;
and
to
be
deficient
in
this
,
is
an
argument
of
greater
sottishness
and
stupidity
,
then
is
to
be
found
in
Bruits
;
for
,
The
Oxe
knows
his
Owner
,
and
the
Ass
his
Masters
crib
.
6.
By
the
renunciation
of
Religion
,
men
recede
from
the
laws
of
their
being
,
and
walk
in
contradiction
to
their
very
natures
:
There
are
those
anticipations
in
our
minds
,
which
do
attest
not
only
the
equity
,
but
the
necessity
of
it
too
,
in
order
to
the
attainment
of
the
supreme
good
;
so
that
if
men
offer
no
violence
to
their
faculties
,
they
will
naturally
conduct
them
to
such
apprehensions
of
the
Divine
Wisdom
,
Power
and
Goodness
,
as
are
proper
to
insinuate
that
Affiance
,
Love
and
Reverence
,
which
if
regulated
,
and
improved
according
to
Gospel
Revelation
,
will
be
effectual
through
the
grace
of
God
,
to
bring
men
to
everlasting
Happiness
.
7.
Man
as
bad
as
he
is
,
is
not
so
far
degenerate
,
as
not
to
acknowledge
the
wayes
of
Virtue
,
in
many
respects
more
advantagious
,
and
less
burdensom
,
then
those
of
Vice
;
to
this
the
Heathen
Moralists
,
Epictetus
,
Seneca
,
Plutarch
,
&c.
give
in
their
testimony
,
and
the
Conscience
of
every
man
is
a
witness
.
Christian
Religion
,
if
we
view
it
in
the
Epitome
,
viz.
Faith
,
and
Love
,
evinceth
it
's
own
excellency
.
What
more
rational
then
to
give
up
our
Understandings
,
to
the
belief
of
those
Truths
which
challenge
assent
upon
such
unquestionable
evidence
?
What
more
consonant
to
Humane
Nature
then
to
love
that
which
is
every
way
amiable
and
affecting
?
God
because
of
his
absolute
Perfection
and
infinite
Beauty
,
being
altogether
lovely
,
and
because
of
his
relative
Goodness
and
constant
Beneficence
to
us
,
he
that
loves
not
God
for
his
Excellency
,
is
less
then
a
Man
;
he
that
loves
him
not
for
his
Kindness
,
is
worse
then
a
Beast
:
If
the
apprehensions
of
his
transcendent
glory
work
not
upon
our
Reasons
;
if
the
sense
of
his
bounty
and
mercy
work
not
upon
our
ingenuity
,
't
is
too
infallible
an
argument
that
we
live
Excommunicate
from
our
own
Natures
,
and
that
our
demeanour
is
inconsistent
with
those
Principles
which
give
us
a
right
to
the
title
of
Humanity
.
Love
't
is
part
of
that
homage
and
quit-rent
that
we
owe
to
him
in
whom
we
live
,
and
move
and
have
our
beings
;
and
is
it
not
fit
that
he
which
plants
a
Vineyard
should
eat
of
the
fruit
of
it
?
To
love
God
is
not
so
much
a
duty
as
priviledge
,
Salvation
and
eternal
glory
consisting
chiefly
in
the
consummation
of
Divine
Love
;
and
't
is
difficult
to
determine
,
whether
he
that
is
destitute
of
this
blessed
grace
lies
under
greater
sin
or
punishment
.
CHAP.
IX
.
1.
An
ardent
desire
after
Happiness
is
intimate
to
our
Natures
.
2.
The
love
of
our
Neighbour
very
congruous
to
our
reasons
and
condition
in
this
state
of
Mortality
.
3.
The
excellency
of
the
Law
of
our
Saviour
manifested
.
4.
The
joy
of
one
only
conjectural
to
another
.
5.
The
Gospel
Precepts
founded
upon
immutable
Reason
.
6.
Gods
indulgence
to
us
in
these
Laws
to
be
admired
.
1.
THe
Harmony
of
the
Universe
,
and
the
Wisdom
of
the
Creator
consists
in
this
,
that
all
kinds
of
things
are
endowed
with
such
Natures
and
Principles
as
may
accommodate
them
for
the
work
to
which
they
are
appointed
;
and
in
that
they
are
goverened
by
such
laws
as
are
suitable
to
the
natures
at
first
implanted
in
them
.
The
most
universal
Principle
is
Self-preservation
;
in
man
a
rational
agent
,
't
is
accompanied
with
a
strong
desire
after
a
state
of
happiness
,
and
this
predominates
all
others
,
which
eager
appetite
of
good
is
so
intimately
twisted
into
him
,
that
he
can
assoon
divest
himself
of
his
being
,
as
of
his
desire
of
being
happy
.
Self-love
proposeth
happiness
as
the
last
end
of
Man
,
and
he
is
under
no
liberty
of
suspending
his
desires
thereunto
,
but
doth
so
necessarily
,
and
can
do
no
otherwise
,
as
is
evident
in
all
men
,
who
eagerly
chace
that
,
in
the
attainment
of
which
they
apprehend
happiness
is
to
be
enjoyed
;
and
because
they
are
not
firmly
convinced
,
that
their
chief
felicity
consisteth
in
the
favour
of
God
,
therefore
do
they
fall
in
love
with
painted
beauties
,
grow
fond
of
appearances
,
and
court
whatsoever
hath
the
shadow
and
semblance
of
good
,
and
are
tost
with
the
vehement
motions
of
Love
and
Desire
,
through
all
the
false
glozing
excellencies
of
this
world
,
finding
no
object
which
can
bear
any
proportion
to
their
indigence
and
necessities
.
Whereas
if
they
were
certainly
perswaded
that
this
happiness
which
they
are
sollicitous
to
procure
,
did
consist
in
the
fruition
of
God
alone
,
they
must
as
readily
love
and
desire
him
,
as
hungry
men
eat
,
or
the
thirsty
drink
,
and
prefer
him
unto
all
things
whatsoever
may
challenge
a
place
in
their
affection
;
and
to
direct
and
set
aright
,
not
eradicate
,
this
natural
inclination
,
is
the
design
of
the
Gospel
.
2.
As
the
Love
of
God
contains
nothing
in
it
which
carries
not
the
greatest
congruity
to
the
understandings
and
minds
of
men
;
so
neither
doth
that
love
of
others
which
the
Gospel
enjoyns
,
include
any
thing
which
is
not
highly
rational
,
beneficial
and
agreeable
to
the
ingenuity
of
mankind
,
and
can
be
dissatisfactory
only
to
those
which
have
exchanged
the
nature
of
Man
for
that
of
Panther
and
Tyger
,
and
proclaim
open
war
against
their
own
species
.
That
golden
rule
of
our
Saviours
,
That
whatsoever
we
would
that
men
should
do
unto
us
,
that
we
should
do
to
them
,
is
to
mind
us
to
act
in
pursuance
of
those
Principles
which
are
deeply
radicated
in
our
Souls
.
Can
it
be
called
burdensom
and
unreasonable
,
to
bear
the
same
affection
to
another
which
I
would
have
him
bear
to
me
?
to
put
my
soul
in
his
souls
stead
,
as
Job
speaks
;
to
suppose
my self
under
those
circumstances
which
attend
him
,
and
cloathing
my self
with
his
condition
,
demean
my self
towards
him
,
as
I
should
be
heartily
willing
to
be
dealt
withal
,
were
the
scene
changed
,
and
be
in
that
state
wherein
I
am
;
exacting
no
more
of
him
then
in
such
a
case
I
my self
would
allow
?
considering
that
as
he
is
in
the
world
,
so
am
I
;
that
we
participate
of
the
same
nature
,
that
the
same
blood
runs
in
both
our
veins
,
that
we
are
flesh
of
one
anothers
flesh
,
and
bone
of
one
anothers
bone
,
and
have
the
same
relative
obligations
to
all
acts
of
curtesie
and
charity
,
being
of
the
same
original
and
extraction
,
obnoxious
to
the
same
casualties
,
subject
to
the
same
passions
,
cloathed
with
the
same
infirmities
,
streightned
by
the
same
necessities
,
and
capable
of
the
same
glorious
felicity
;
What
greater
inducement
can
there
be
to
love
,
then
so
much
likeness
and
similitude
?
3.
Whatsoever
circumstances
can
concur
to
make
any
Laws
effectual
and
acceptable
,
take
place
in
the
whole
systeme
of
the
Gospel
Precepts
;
the
indispensable
necessity
of
the
things
commanded
,
their
relative
and
intrinsecal
goodness
,
the
indisputable
right
and
soveraign
authority
of
the
Legislator
to
impose
them
;
their
commendation
as
eligible
by
such
which
have
lived
under
the
power
of
them
;
the
greatness
of
that
reward
which
is
consequent
upon
the
observance
of
them
,
and
the
moderation
of
the
rigour
of
all
penal
Statutes
by
a
Court
of
Chancery
,
candidly
interpreting
,
and
favourably
accepting
the
sincere
endeavours
of
all
those
which
cordially
apply
themselves
to
the
performance
of
them
,
without
any
severe
administrations
against
any
offenders
,
except
them
which
by
their
own
obstinacy
render
themselves
uncapable
of
the
grace
and
mercy
which
is
offered
therein
.
4.
To
give
an
exact
account
with
what
pleasure
and
ease
,
alacrity
and
activity
some
run
the
ways
of
Gods
Commandements
,
is
beyond
anothers
power
.
Who
knows
what
abundance
of
joy
and
strength
may
be
communicated
to
holy
men
by
the
Divine
Spirit
?
or
how
their
Souls
may
be
enlarged
in
their
addresses
to
God!
A
stranger
intermeddles
not
with
this
joy
;
nor
can
one
acquainted
with
its
nature
know
its
extent
,
and
determine
its
measure
.
But
to
this
every
Saint
subscribes
his
Probatum
est
,
that
it
is
good
for
to
draw
near
to
God
,
and
that
the
Introduction
to
eternal
blessedness
,
is
more
easie
and
satisfactory
to
vertuous
and
gracious
souls
,
then
are
those
paths
of
carnal
pleasure
which
vain
men
so
much
delight
in
,
that
lead
to
the
cbambers
of
death
.
Though
men
may
hear
much
of
the
easiness
,
and
delightfulness
of
the
yoke
of
Christ
,
yet
the
half
of
it
cannot
be
told
them
,
when
they
come
to
experience
what
the
{αβγδ}
means
,
and
find
how
gracious
,
benign
,
good
and
profitable
a
yoke
it
is
,
then
will
they
cry
out
concerning
it
,
as
the
Queen
of
Sheba
did
of
the
wisdom
of
Solomon
,
The
report
that
I
have
heard
is
true
,
but
the
one
half
of
it
was
not
declared
to
me
.
Though
men
hear
never
so
much
of
the
excellency
of
Religion
,
their
experience
will
acquaint
them
with
more
then
relation
can
make
out
.
Three
things
I
shall
insist
on
,
which
much
contribute
towards
the
facilitating
the
commands
of
the
Gospel
.
1.
Their
Agreeableness
to
our
Reasons
.
2.
The
Assistance
of
the
Spirit
.
3.
The
Assurance
of
a
Reward
.
5.
First
,
The
Evangelical
Precepts
carry
a
congruity
to
our
natures
,
are
founded
upon
such
immutable
reasons
as
our
Understandings
can
readily
assent
to
;
they
have
in
them
an
intrinsick
and
essential
goodness
,
and
borrow
not
their
obligation
meerly
from
their
injunction
,
but
are
to
be
reckoned
with
those
things
which
are
commanded
because
they
are
good
;
not
them
which
are
good
only
because
they
are
commanded
;
under
the
Mosaical
dispensation
God
made
greater
use
of
his
Soveraignty
,
the
greatest
number
of
those
Laws
being
Symbolical
and
Ceremonial
,
having
only
a
Positive
goodness
depending
upon
the
command
;
they
were
not
founded
upon
natural
reasons
,
but
were
purely
arbitrary
;
and
the
reason
of
them
could
be
resolved
only
into
the
Soveraign
will
and
pleasure
of
the
Almighty
,
there
being
no
obligation
antecedent
to
the
commands
,
the
matter
of
the
Precepts
being
destitute
of
any
real
and
internal
good
,
and
had
only
such
which
was
relative
,
and
in
order
to
some
higher
end
.
Hence
the
greatest
part
of
those
Precepts
are
enforced
by
this
reason
,
I
am
the
Lord
;
intimating
his
Legislative
Authority
to
be
the
ground
of
their
Obedience
.
Besides
those
two
Positive
duties
of
Divine
Institution
,
which
considering
the
lapse
of
man
,
and
the
goodness
of
God
,
are
accommodate
to
our
necessities
,
the
holy
Sacraments
:
All
the
commands
of
the
Gospel
concern
the
difference
of
good
and
evil
;
they
have
their
foundation
in
the
Nature
of
God
,
and
are
imitations
of
the
Divine
Perfections
,
and
have
an
innate
tendency
to
the
perfecting
of
our
natures
,
the
equity
of
them
easily
discerned
,
and
their
accommodation
to
their
end
readily
apprehended
.
The
matter
of
the
Precepts
recommends
them
to
our
observance
;
the
Laws
there
prescribed
,
being
founded
upon
such
considerations
as
we
are
naturally
affected
withal
;
that
which
is
thus
consonant
to
the
Principles
of
our
nature
,
will
be
found
more
easie
to
be
performed
then
those
positive
Laws
which
seem
to
be
given
only
pro
imperio
.
The
first
transgression
was
of
such
a
command
that
was
meerly
arbitrary
,
whose
goodness
did
depend
on
the
will
of
God
;
not
of
a
law
commended
from
any
natural
reason
.
6.
Unless
we
will
abjure
our
humanity
,
and
call
our selves
by
some
other
name
then
that
of
Man
;
we
cannot
complain
of
the
yoke
of
Christ
as
burdensome
and
oppressive
;
't
is
by
interpretation
to
tax
the
Almighty
of
tyranny
and
cruelty
in
requiring
us
to
live
comformable
to
our
nature
;
which
is
no
more
then
this
,
that
we
which
are
reasonable
creatures
should
act
according
to
the
dictates
of
our
reasons
,
and
live
up
to
the
heighth
of
our
beings
,
which
is
the
universal
notion
and
agreement
of
mankind
.
Whosoever
will
consult
with
his
own
soul
,
and
attend
to
the
deliberate
debates
thereof
,
concerning
those
terms
upon
which
he
stands
in
this
life
in
relation
to
a
future
state
,
will
admire
and
adore
the
indulgence
and
benignity
of
so
gracious
a
Law-giver
,
in
imposing
no
other
Laws
then
those
which
have
so
much
agreeableness
to
our
natures
,
as
to
carry
in
themselves
such
weighty
and
forcible
motives
as
are
effectual
to
engage
us
to
the
observance
of
them
,
not
only
without
complaint
and
reluctancy
,
but
also
with
an
high
measure
of
easiness
and
complacency
.
Upon
this
account
the
Apostle
styles
wicked
men
,
2
Thes
.
3.
2.
{αβγδ}
,
absurd
and
unreasonable
,
such
whom
no
Topicks
can
prevail
upon
,
and
Ephes
.
2.
2.
{αβγδ}
,
sons
of
unperswasibleness
,
whom
no
reason
can
satisfie
and
convince
.
CHAP.
X.
1.
God
nigh
at
hand
in
the
assistance
of
his
Spirit
to
all
such
which
desire
it
.
2.
He
hath
provided
relief
suitable
to
that
infirmity
our
degenerate
state
hath
brought
upon
us
.
3.
The
difficulty
supposed
to
be
in
Religion
ariseth
from
our
own
deficiency
.
4.
Assurance
of
future
Happiness
animates
the
Soul
to
encounter
any
hazards
.
5.
Rational
Agents
encreases
their
strength
proportionable
to
the
consideration
of
their
end
.
6.
Temptation
to
Sin
not
so
strong
,
but
encouragement
to
Vertue
greater
.
7.
An
happy
end
reconciles
men
to
the
love
of
the
means
which
conduce
to
it
,
though
otherwise
abhorred
.
8.
Religion
abstract
from
present
and
future
pleasure
would
have
few
Proselytes
.
9.
't
is
the
nature
of
Hope
to
encourage
men
to
desert
little
for
the
present
in
hope
of
a
great
reversion
.
10.
Our
designing
our
own
Happiness
consistent
with
our
making
Gods
Glory
our
chiefest
end
.
11.
God
useth
all
rational
methods
to
bring
Man
to
Heaven
.
12.
Fear
in
its
own
nature
apt
to
be
effectual
thereunto
.
13.
The
Promises
of
the
Gospel
appropriated
to
the
various
dispositions
of
men
.
1.
SEcondly
,
The
assistance
of
the
Spirit
makes
the
commands
,
if
a
burden
,
easie
to
be
born
;
God
leaves
nothing
of
himself
forlorn
and
destitute
,
but
cherisheth
and
aids
it
with
the
continual
influences
of
his
grace
;
He
doth
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
,
not
despise
the
day
of
small
things
:
His
Power
is
always
imploying
it self
in
the
promotion
of
Piety
among
the
children
of
men
.
God
is
at
hand
to
second
any
that
set
themselves
in
opposition
to
the
Power
of
Darkness
;
and
where
he
is
the
reserve
,
there
is
no
forlorn
.
It
was
no
haughty
strain
of
arrogance
in
the
Apostle
St.
Paul
,
speaking
of
himself
,
{αβγδ}
,
Phil
.
4.
13.
I
am
able
for
all
things
through
Christ
which
strengtheneth
me
;
and
the
same
Apostle
Petitions
for
the
same
almightiness
to
be
vouchsafed
to
the
Colossians
,
Colos
.
1.
12.
Strengthened
with
all
might
according
to
his
glorious
power
.
The
Spirit
of
the
Gospel
is
styl'd
the
Spirit
of
Power
,
and
is
always
ready
and
able
to
help
our
infirmities
;
and
when
we
are
foil'd
by
temptations
,
't
is
not
for
want
of
power
to
oppose
them
with
;
't
is
not
because
the
weapons
of
our
warfare
are
not
mighty
through
God
to
prevail
against
them
;
but
because
we
betray
our selves
,
cast
away
our
armour
,
and
deliver
our
glory
into
captivity
,
and
our
strength
into
the
enemies
hands
.
Wherefore
should
Man
plead
weakness
,
and
charge
all
his
sin
upon
the
impotence
of
his
nature
?
when
God
attends
upon
him
with
sufficient
grace
,
and
is
never
wanting
to
him
which
seriously
seeks
his
assistance
,
but
makes
his
Power
perfect
in
mans
greatest
weakness
.
Men
lie
not
under
any
Physical
infirmity
whereby
they
are
disabled
for
the
discharge
of
their
duties
;
their
hands
are
not
bound
,
nor
are
their
feet
put
into
fetters
;
the
perversness
and
contumacy
of
their
wills
is
the
only
impediment
by
which
they
are
hindred
from
the
performance
of
them
;
and
how
absurd
and
unreasonable
is
it
for
men
to
complain
that
Christs
burden's
heavy
,
only
because
they
have
no
mind
to
bear
it
?
2.
This
should
awaken
us
to
the
most
uncessant
industry
,
to
consider
that
our
labours
shall
not
be
frustrated
,
nor
our
designs
disappointed
,
through
the
concurrent
assistance
of
the
Deity
:
God
hath
mercifully
provided
for
the
children
of
men
in
their
degenerate
condition
,
against
all
those
disadvantages
which
their
present
state
exposeth
them
unto
;
and
because
we
are
liable
to
many
miscarriages
,
by
reason
of
the
darkness
of
our
understandings
,
which
are
apt
to
be
deluded
with
false
apprehensions
,
and
absurd
and
inconsequent
deductions
,
through
the
propensity
of
our
wills
to
hearken
to
the
suggestions
of
the
flesh
,
and
comply
with
the
sollicitations
of
the
inferiour
appetite
;
God
hath
not
left
us
in
the
hands
of
our
own
counsel
,
nor
set
us
to
grapple
with
the
enemies
of
our
Salvation
in
the
strength
of
an
arm
of
flesh
,
but
graciously
co-opperates
by
the
assistances
of
his
Spirit
,
that
in
his
might
we
may
prevail
over
all
those
spiritual
fleshly
and
worldly
lusts
that
war
against
our
souls
,
yea
,
be
more
then
conquerours
through
his
Almighty
power
,
who
never
suspendeth
the
auxiliary
concurrence
of
it
from
any
which
endeavour
the
propagation
of
Vertue
and
Religion
,
but
is
ever
working
in
them
both
to
will
and
to
do
of
his
good
pleasure
.
3.
Difficult
and
easie
are
relative
terms
,
are
nothing
in
themselves
,
but
as
they
have
respect
to
us
,
the
difficulty
and
hardness
of
a
thing
being
the
disproportion
between
the
faculty
and
the
object
;
thus
a
little
weight
becomes
a
burden
to
an
infirm
person
,
and
an
easie
question
hard
to
him
which
is
illiterate
,
when
the
one
may
be
as
easily
carried
by
one
which
is
strong
,
as
the
other
be
resolved
by
the
one
that
is
learned
.
Religion
might
pass
not
only
for
an
impossible
task
,
if
the
duties
which
it
enjoyns
us
to
perform
were
to
be
wrought
by
the
strength
of
man
,
who
cannot
do
any
thing
of
himself
,
but
as
he
is
enabled
by
the
grace
of
God
;
qui
jubet
juvat
.
The
Leopard
may
assoon
change
his
spots
,
and
the
Aethiopian
his
hue
,
as
men
of
themselves
change
their
natures
,
and
root
out
those
vitious
habits
which
custom
hath
so
deeply
riveted
into
them
.
Therefore
God
chargeth
nothing
upon
us
as
our
duty
for
which
he
hath
not
afforded
unto
us
a
proportionable
measure
of
ability
,
and
unto
the
accomplishment
whereof
he
hath
not
engaged
himself
by
promise
,
if
we
do
not
offer
violence
to
the
grace
of
God
,
reject
his
counsel
against
our selves
,
and
resist
the
holy
Spirit
which
we
are
to
Petition
and
attend
for
;
so
that
notwithstanding
many
duties
of
Religion
be
accounted
difficult
by
those
which
are
spectators
only
,
or
be
so
in
themselves
,
yet
those
which
imploy
themselves
in
the
severest
and
irksomest
part
of
it
,
have
that
assistance
from
an
unseen
hand
which
facilitates
and
sweetens
their
labours
;
They
walk
and
are
not
weary
,
they
run
and
are
not
faint
;
as
their
work
,
so
their
strength
is
increased
;
the
more
they
do
,
the
more
they
may
;
the
greater
the
burden
is
which
is
laid
upon
them
,
the
better
they
can
bear
it
;
and
't
is
no
wonder
if
neither
a
Christians
Active
or
Passive
Obedience
subject
him
to
faintness
or
lassitude
when
the
{αβγδ}
,
Phil
.
1.
19.
the
supply
of
the
Spirit
is
so
cordial
and
corroborative
.
4.
Thirdly
,
The
assurance
of
reward
tends
to
the
facilitating
the
work
of
Religion
;
That
exceeding
and
eternal
weight
of
glory
,
which
is
in
the
Gospel
propounded
to
those
which
are
truly
religious
,
is
an
inducement
so
connatural
,
and
of
so
easie
an
access
unto
the
minds
of
men
,
and
withal
of
so
weighty
an
importance
,
that
whosoever
shall
diligently
poize
it
,
will
undoubtedly
give
in
his
suffrage
to
this
truth
,
that
the
well
grounded
expectation
of
felicity
,
so
incomparably
great
,
so
eternally
durable
,
so
shortly
to
be
enjoyed
,
must
more
then
counter-ballance
all
the
asperities
and
difficulties
which
incommodate
men
in
the
way
unto
it
.
't
is
sufficient
to
make
the
roughest
places
smooth
,
and
level
the
highest
Mountains
into
a
Plain
,
and
make
the
torrid
Zone
temperate
;
in
the
view
of
this
glory
all
difficulties
are
swallowed
up
,
and
the
edge
of
all
dangers
turned
,
and
opposition
is
so
far
from
being
a
bridle
to
restrain
,
that
't
is
a
spur
to
quicken
endeavour
;
it
animates
Resolution
,
inflames
the
Appetite
,
and
improves
the
Soul
to
an
higher
degree
of
vigour
and
generousness
,
whilst
it
looks
not
so
much
at
the
things
which
are
seen
which
are
temporal
,
as
at
the
things
which
are
not
seen
which
are
eternal
.
5.
All
Rational
Agents
are
carried
on
by
their
ends
,
as
Watches
move
according
to
the
strength
of
the
Spring
,
and
Clocks
proportionable
to
the
weight
which
is
hung
upon
them
;
by
how
much
the
more
glorious
and
excellent
the
reward
propounded
and
expected
is
,
with
so
much
the
more
energy
and
vertue
is
the
mind
of
the
agent
possessed
,
and
an
answerable
weight
put
upon
the
Soul
for
the
accelerating
of
its
motion
.
Whatsoever
an
man
proposeth
as
his
end
,
he
gives
that
an
Empire
and
Dominion
over
him
,
to
regulate
and
dispose
his
actions
to
the
attainment
of
it
;
he
who
makes
the
eternal
fruition
of
God
his
ultimate
end
,
and
liveth
in
expectance
of
it
,
is
governed
and
swayed
thereby
,
to
be
constant
in
the
pursuance
of
it
,
notwithstanding
the
means
which
only
can
instate
him
in
that
felicity
be
very
irksome
and
laborious
.
6.
There
is
no
temptation
to
sin
so
strong
,
but
the
motives
to
Obedience
are
of
far
greater
force
and
efficacy
;
the
encouragement
to
Duty
doth
infinitely
preponderate
the
difficulty
of
it
;
't
is
worth
the
while
to
dive
for
this
Pearl
,
to
dig
for
this
Treasure
,
though
they
lie
deep
;
this
Gold
cannot
be
bought
too
dear
.
What
though
thou
shouldst
prick
thy
fingers
to
gather
the
Rose
of
Sharon
,
and
go
over
a
craggy
Mountain
to
find
the
Lilly
of
the
Valleys
?
What
if
thou
in
the
sweat
of
thy
brows
eatest
of
the
tree
of
life
?
What
if
thou
dost
toyl
all
the
night
,
when
thou
art
certain
of
so
rich
a
draught
in
the
morning
?
Who
will
not
press
with
an
holy
violence
to
enter
in
at
the
straight
gate
,
when
assoon
as
he
is
in
he
beholds
the
beatifical
Vision
,
and
is
befriended
with
a
view
of
all
the
glory
of
the
new
Jerusalem
?
Let
him
that
begins
to
be
weary
of
well
doing
,
or
to
faint
in
his
mind
in
the
prosecution
of
this
happiness
,
lift
up
his
eyes
unto
Heaven
,
and
every
glance
of
that
glory
will
renew
his
strength
,
and
refresh
his
spirits
more
then
the
touching
of
the
earth
did
Antaeus
in
his
fatal
conflict
with
Alcides
.
7.
God
indeed
values
not
the
glory
of
his
Kingdom
at
so
cheap
a
rate
,
as
to
prostitute
it
to
the
enjoyment
of
every
supine
and
idle
wish
,
yet
sets
it
not
beyond
the
reach
of
diligent
endeavours
.
Nothing
can
be
justly
esteemed
difficult
which
conduceth
to
such
an
end
;
though
there
be
an
averseness
and
reluctancy
in
men
to
make
use
of
those
means
which
are
effectual
to
the
procuring
so
great
felicity
;
yet
doth
the
strength
of
their
desires
and
expectations
reconcile
them
to
affect
the
means
,
which
without
consideration
of
the
end
they
so
much
abhorre
.
In
the
most
religious
and
refined
Souls
there
is
so
much
Humane
Nature
left
,
as
would
recoil
and
start
back
at
the
appearance
of
some
Duties
which
sometimes
Religion
may
exact
,
if
they
had
not
respect
unto
the
recompence
of
reward
,
and
fled
for
refuge
unto
the
hope
which
is
set
before
them
.
In
all
secular
affairs
men
are
encouraged
by
the
expectation
of
atchieving
their
end
,
to
encounter
with
the
greatest
oppositions
which
contradict
their
designs
.
The
Merchant
adventures
himself
upon
the
mercy
of
a
boisterous
and
unruly
Element
,
in
hope
of
advancing
his
Estate
.
The
Scholar
with
indefatigable
industry
pursues
his
studies
,
in
expectance
of
having
access
unto
those
mysteries
which
are
lockt
up
from
vulgar
understandings
.
The
Souldier
is
not
terrified
by
danger
,
but
courts
an
Enemy
to
a
battle
in
hope
of
being
crown'd
with
spoil
and
triumph
.
By
a
Romanist
even
the
scorching
flames
of
Purgatory
are
cheerfully
expected
,
as
being
introductory
to
the
Paradise
of
Gods
immediate
presence
,
That
far
more
exceeding
and
eternal
weight
of
glory
,
which
is
prepared
for
the
reward
of
holy
men
,
cannot
to
them
that
eye
it
,
but
make
the
heaviest
burdens
light
,
and
longest
pressures
momentary
.
8.
't
is
very
probable
that
the
practice
of
Vertue
abstracted
from
all
present
pleasure
,
and
future
felicity
,
would
be
a
burden
wherewith
few
or
none
would
charge
themselves
;
therefore
God
hath
graciously
daigned
to
recommend
unto
us
the
duties
of
Christianity
,
under
such
inducements
and
motives
that
are
most
apt
effectually
to
prevail
upon
us
;
his
ways
are
so
amiable
and
pleasant
in
themselves
,
that
they
may
invite
us
to
walk
in
them
,
if
there
were
no
other
happiness
in
the
conclusion
;
and
withal
the
reward
which
at
last
shall
be
conferred
,
is
of
such
transcendent
worth
,
that
the
hope
of
it
is
a
sufficient
incentive
to
engage
us
chearfully
to
conflict
with
the
sharpest
difficulties
can
possibly
occur
in
our
pursuance
of
it
,
and
as
the
blessed
Apostle
with
the
greatest
earnestness
and
intention
of
soul
press
toward
the
mark
for
the
price
of
the
high
calling
of
God
in
Jesus
Christ
,
being
stedfast
and
immoveable
,
always
abounding
more
and
more
in
the
work
of
the
Lord
,
knowing
that
our
labour
shall
not
be
in
vain
in
the
Lord
;
but
that
having
our
fruit
unto
holiness
,
we
shall
have
the
end
,
eternal
life
.
9.
't
is
the
nature
of
Hope
to
strengthen
the
weak
hands
and
confirm
the
feeble
knees
;
to
keep
up
the
Soul
amidst
all
storms
,
and
make
it
impregnable
against
all
assaults
;
to
sweeten
the
bitterest
potions
,
and
lighten
the
heaviest
burdens
;
the
holy
Scripture
abounds
in
pregnant
instances
of
the
powerful
influences
of
it
;
it
provoked
Abraham
to
relinquish
his
own
Country
,
and
sojourn
in
a
strange
land
,
he
looking
for
a
City
whose
builder
and
maker
was
God
.
It
prevail'd
upon
Moses
to
refuse
the
pleasures
,
honours
and
advantages
of
a
Favourite
at
Court
,
and
to
accept
of
the
servitude
and
misery
which
was
undergone
by
the
Israelites
at
the
Kilne
,
for
he
had
respect
to
the
recompence
of
reward
,
and
saw
him
that
was
invisible
.
The
Primitive
Christians
welcomed
the
Plunders
,
and
did
not
weep
when
they
beheld
the
ruine
and
pillage
of
their
temporal
means
,
but
took
joyfully
the
spoiling
of
their
goods
,
knowing
in
themselves
,
that
they
had
in
Heaven
a
better
and
more
enduring
substance
,
and
under
torture
would
not
accept
of
deliverance
.
Our
blessed
Lord
and
Saviour
,
unto
whom
we
are
to
look
as
the
most
eminent
instance
and
example
,
Heb
.
12.
2.
for
the
joy
which
was
set
before
him
,
endured
the
Cross
,
and
despised
the
shame
,
and
suffered
the
contradiction
of
sinners
.
10.
't
is
no
indulgence
to
the
infirmities
of
weak
Believers
,
but
necessary
for
the
strongest
Saints
to
encourage
themselves
against
all
difficulties
by
the
consideration
of
future
glory
.
Nor
is
it
any
disparagement
to
the
ingenuity
and
generousness
of
those
Souls
,
whose
obedience
floweth
from
such
a
Principle
as
hath
relation
to
themselves
in
the
attainment
of
everlasting
bliss
,
for
that
the
desire
of
happiness
is
our
nature
,
and
the
right
expression
of
self-love
our
great
duty
;
and
such
which
censure
that
love
of
God
mercenary
and
meretricious
,
which
is
in
conjunction
with
the
love
of
our selves
,
do
not
understand
that
we
then
make
the
glory
of
God
our
principal
end
,
when
we
place
our
chiefest
happiness
in
the
enjoyment
of
him
;
it
being
a
vain
thing
to
imagine
we
can
glorifie
God
any
better
way
then
in
the
eternal
fruition
of
him
and
communion
with
him
;
the
glory
of
God
being
nothing
contrary
to
,
or
abstracted
from
the
salvation
of
man
,
but
that
in
which
it
doth
consist
,
and
whereby
it
doth
most
effectually
display
it self
.
Nor
can
we
be
said
to
love
our selves
more
then
God
,
or
subordinate
his
glory
to
our
designs
,
in
chiefly
intending
and
endeavouring
our
own
happiness
,
when
this
can
only
be
accomplished
by
the
denyal
of
our
sinful
affections
,
and
entire
resignation
of
our selves
to
his
Will
,
and
the
entertainment
of
those
Divine
Impressions
upon
our
Souls
by
which
we
are
made
conformable
unto
him
;
and
by
a
participation
of
a
Divine
Nature
,
in
the
communication
of
which
,
the
honour
of
God
doth
become
most
illustrious
and
triumphant
,
and
the
Souls
of
men
are
made
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
light
.
11.
God
in
Scripture
hath
been
pleased
to
use
all
rational
methods
,
and
pathetical
insinuations
to
engage
us
to
look
after
our
own
happiness
;
by
vehement
Perswasions
,
passionate
Expostulations
,
convictive
Reasonings
,
melting
Lamentations
,
and
serious
Protestations
,
accommodating
himself
unto
every
faculty
,
and
touching
every
string
of
the
Humane
Soul
that
may
move
it
toward
himself
;
and
because
fear
of
Punishment
,
and
hope
of
Reward
,
are
the
most
suitable
arguments
to
work
upon
reasonable
creatures
,
God
hath
not
been
wanting
in
his
addressing
himself
to
us
in
such
a
manner
that
may
deterre
us
from
evil
,
and
allure
us
to
good
.
12.
If
we
have
any
pity
for
our selves
,
what
can
be
more
effectual
to
prevail
upon
us
to
desist
from
all
impiety
,
then
the
apprehension
of
that
just
severity
and
displeasure
of
God
,
which
we
expose
our selves
unto
by
our
disobedience
?
The
Apostle
was
well
acquainted
with
the
force
of
this
motive
,
2.
Cor
.
5.
11.
Knowing
the
terrours
of
the
Lord
,
we
perswade
men
.
Let
us
think
if
we
can
bear
the
indignation
of
the
Lord
,
and
stand
before
the
power
of
his
anger
;
as
is
his
fear
,
so
is
his
wrath
,
Psal
.
90.
11.
Can
we
dwell
with
devouring
fire
,
and
lie
down
in
everlasting
burnings
?
Isa
.
33.
14.
This
consideration
was
matter
of
fear
to
the
sinners
,
and
surprized
the
Hypocrites
with
terrour
;
't
is
a
probable
way
to
awaken
men
to
flee
from
the
wrath
to
come
.
No
arguments
take
a
faster
hold
of
the
nature
of
man
in
this
degenerate
state
,
then
the
apprehension
of
danger
and
fear
of
misery
:
for
when
all
ingenuity
is
lost
,
and
desire
of
enjoyment
of
Heaven
is
extinguished
,
there
will
remain
a
strong
propension
,
which
we
cannot
quit
our selves
from
,
to
flee
from
misery
,
and
escape
punishment
.
13.
If
we
love
our
own
souls
,
and
can
be
affected
with
what
is
best
for
us
,
behold
,
God
hath
courted
our
love
with
the
promises
of
Eternal
Happiness
,
and
endeavoured
to
charm
us
to
Obedience
by
the
most
desirable
end
,
and
given
unto
us
as
certain
an
assurance
of
it
as
we
can
rationally
expect
,
or
as
the
nature
of
the
thing
is
capable
of
,
it
being
both
spiritual
and
future
.
And
because
men
of
different
tempers
and
constitutions
,
do
not
propound
one
and
the
same
thing
as
the
scope
and
design
of
their
actions
,
but
are
variously
affected
,
one
with
Honour
,
a
second
with
Wealth
,
a
third
with
Pleasure
,
&c.
God
hath
represented
the
state
of
future
bliss
in
such
variety
of
expressions
,
as
will
recommend
it
unto
all
sorts
and
conditions
of
men
.
Let
him
that
aspires
unto
Honour
,
take
a
view
of
the
Crown
of
Glory
,
which
shall
be
set
on
the
head
of
him
whom
God
will
honour
,
and
it
will
provoke
him
to
this
laudable
ambition
.
Let
him
that
thirsts
after
worldly
Wealth
,
survey
the
Riches
and
Treasures
of
the
heavenly
Kingdom
,
which
is
the
Inheritance
of
holy
men
,
and
it
will
quicken
him
in
his
endeavours
to
be
rich
toward
God
,
that
he
may
for
ever
inherit
the
portion
of
the
just
in
the
land
of
life
.
Let
him
who
pursues
the
Delights
of
Sense
,
and
seeks
for
satisfaction
in
these
low
entertainments
,
lift
up
his
eyes
to
the
Joy
of
Gods
Salvation
,
In
whose
presence
is
fulness
of
joy
,
and
at
whose
right
hand
are
pleasures
for
evermore
;
and
it
will
possess
him
with
the
importunity
of
David
,
When
,
O
when
shall
I
appear
before
the
Lord
,
that
I
may
be
satisfied
with
the
fatness
of
his
House
,
and
drink
abundantly
of
the
River
of
his
pleasure
!
CHAP.
XI
.
1.
The
belief
of
a
future
Reward
admitted
by
all
pretenders
to
Religion
.
2.
Rationally
inferred
by
the
wiser
Heathens
.
3.
Probably
the
Virtuosi
among
them
may
be
happy
in
the
future
state
.
4.
The
Heathens
had
some
slight
intimations
of
the
nature
of
it
.
5.
The
Nature
of
that
Happiness
not
possible
to
be
fully
conceived
by
us
here
below
.
6.
The
Conclusion
of
the
whole
Chapter
.
1.
SUch
persons
which
have
admitted
into
the
Articles
of
their
Creed
these
two
Fundamental
Principles
of
all
Religion
,
the
Existence
of
God
,
and
the
Immortality
of
the
Soul
,
can
never
scruple
the
faith
of
a
state
of
future
felicity
,
or
once
doubt
whether
such
as
are
really
good
and
vertuous
,
shall
be
blessed
with
the
participation
of
it
.
't
is
to
me
as
easie
to
believe
all
the
fabulous
Narrations
of
the
Popish
Legend
,
all
the
monstrous
absurdities
of
the
Turkish
Alcoran
,
and
ridiculous
stories
of
the
Jewish
Talmud
,
as
't
is
to
believe
that
such
which
have
made
the
principal
employment
of
their
lives
to
be
serviceable
to
their
Creator
,
constantly
adhering
to
him
in
faithful
obedience
,
and
breathing
after
him
with
vigorous
affections
,
shall
be
then
defeated
of
the
fruition
of
God
,
when
they
are
most
capable
to
enjoy
him
,
viz.
when
freed
from
those
impediments
which
their
conjunction
with
a
terrestrial
vehicle
doth
necessarily
carry
with
it
.
2.
That
there
is
a
condition
of
bliss
reserved
for
the
reward
of
such
whose
vertuous
actions
qualifie
them
for
admission
thereunto
;
or
as
the
Apostle
speaks
,
That
there
remains
a
rest
for
the
people
of
God
,
hath
been
rationally
inferred
by
the
more
prudent
Heathens
from
their
observation
of
the
unequal
distribution
of
good
and
evil
in
this
world
;
for
surveying
the
present
oeconomy
of
affairs
,
and
finding
such
which
were
most
notoriously
vitious
,
highly
gratified
with
all
those
pleasures
to
which
their
sensual
Appetite
inclin'd
them
;
and
that
the
most
exactly
and
severely
vertuous
,
for
the
most
part
laboured
under
those
infirmities
and
necessities
which
were
inconsistent
with
the
happiness
of
Humane
Nature
,
seeing
these
oblique
transactions
,
that
they
might
reconcile
this
administration
of
Providence
with
the
Wisdom
,
Justice
,
and
Goodness
of
God
,
did
genuinely
conclude
that
this
world
was
a
place
of
tryal
and
probation
,
and
that
there
was
a
future
state
for
reward
and
remuneration
;
intimating
withal
,
that
the
state
to
which
men
were
appointed
upon
the
quitting
this
earthly
stage
,
is
not
to
be
primarily
assigned
to
an
absolute
and
fatal
decree
,
or
the
manifestation
of
any
Soveraign
and
Arbitrary
Power
,
but
to
the
righteous
progress
of
that
Divine
Nemesis
which
insinuates
it self
through
the
whole
Contexture
of
the
Universe
,
and
will
not
fail
to
dispose
of
persons
to
such
an
habitation
and
such
society
,
for
which
by
their
previous
Actions
and
Passions
they
have
prepared
themselves
,
consonant
to
the
Divinity
of
the
Apostle
,
who
tells
us
,
Rom.
9.
2.
of
vessels
of
wrath
fitted
to
destruction
,
and
Col.
1.
12.
Of
a
being
meet
to
partake
of
the
Inheritance
of
the
Saints
in
light
.
3.
I
do
not
find
it
repugnant
to
Christian
Divinity
,
to
embrace
a
favourable
opinion
of
the
entertainment
of
Socrates
,
Seneca
,
Plato
,
Plotinus
,
Epictetus
,
and
such
worthy
Pagans
,
in
the
other
World
,
whose
invincible
ignorance
of
many
Articles
of
Religion
(
whose
neglect
doth
certainly
conclude
them
under
damnation
,
which
live
under
the
Gospel
Meridian
)
might
fairly
consist
with
their
moral
innocency
and
integrity
,
and
possibly
not
hazard
their
future
happiness
,
sith
even
they
might
have
that
faith
which
the
Apostle
allows
to
be
sufficient
to
make
a
man
acceptable
to
God
,
viz.
a
belief
that
he
is
,
and
that
he
is
a
rewarder
of
them
which
seek
him
,
Heb
.
11.
6.
which
if
it
produce
those
fruits
,
and
accomplish
those
ends
for
the
effecting
of
which
faith
is
requisite
,
in
the
want
of
necessary
means
for
the
arriving
to
any
particular
and
explicite
notions
of
Redemption
,
't
is
probable
that
the
root
of
the
matter
,
the
very
essence
of
Religion
being
found
in
them
,
God
,
(
according
to
the
dictates
of
our
faculties
concerning
his
clemency
and
bounty
,
and
the
revelation
of
his
Philanthropy
)
will
not
condemn
them
for
what
was
never
in
their
power
to
act
or
acquire
;
and
for
ought
he
hath
made
known
to
the
contrary
,
may
by
some
special
indulgence
favour
them
with
that
revelation
of
himself
which
is
necessary
to
eternal
blessedness
:
but
this
looks
so
like
a
Controversie
,
I
shall
decline
it
,
referring
the
Reader
to
the
12
,
13
,
14.
verses
of
the
2.
of
the
Romans
,
as
being
the
Tropick
of
the
question
,
beyond
which
it
cannot
go
,
nor
I
neither
.
4.
Sith
not
only
the
light
of
Reason
,
and
natural
Religion
,
but
also
divine
Revelation
doth
sufficiently
demonstrate
that
vertuous
and
pious
persons
shall
after
their
departure
from
this
world
be
translated
into
a
state
of
bliss
and
glory
:
It
may
be
worth
our
enquiry
,
to
understand
,
if
we
can
,
what
this
blessedness
is
;
where
if
we
follow
the
guidance
of
the
Ethnick
Poets
,
they
will
lead
us
—
ad
amaena
vireta
Fortunatorum
nemorum
,
sedesque
beatas
.
To
the
Elisium
Fields
,
the
Fortunate
Islands
,
&c.
and
treat
us
with
Nectar
and
Ambrosia
,
and
celestial
Viands
,
and
admit
us
into
the
rank
of
the
Aerial
Genii
,
and
feast
us
with
the
Gods
.
If
the
diviner
sort
of
Philosophers
,
they
will
advance
us
to
a
further
degree
of
blessedness
and
knowledge
of
it
;
but
we
shall
leave
their
worthy
Essays
,
and
Philosophical
conjectures
about
the
happiness
of
the
life
to
come
,
and
wishing
them
an
interest
in
it
,
shall
attempt
the
knowing
of
this
Riddle
by
plowing
with
Gods
Heifer
.
5.
God
hath
,
as
it
were
,
ransacked
the
whole
Treasury
of
the
Creation
for
the
imbellishment
of
that
condition
into
which
he
will
instate
his
People
,
and
omitted
nothing
whereby
it
may
be
rendred
excellent
and
eligible
:
't
is
call'd
life
,
and
what
is
more
,
eternal
life
;
that
it
is
life
,
makes
it
desirable
;
but
that
this
life
is
eternal
,
that
makes
it
infinitely
so
.
Sin
when
finished
,
brings
forth
death
;
but
Religion
when
consummate
,
brings
forth
life
;
its
end
is
life
without
end
.
The
knowledge
of
the
happiness
of
Heaven
is
reserved
,
not
reveal'd
;
we
speak
of
it
,
as
of
God
,
not
what
we
ought
,
but
what
we
can
:
No
man
can
declare
to
you
what
it
is
,
and
if
he
could
,
you
were
not
able
to
bear
it
;
't
is
more
then
an
exceeding
and
eternal
weight
of
glory
,
2
Cor
.
4.
17.
{αβγδ}
.
There
is
both
an
emphasis
and
elegancy
in
the
Original
,
lost
in
the
Translation
;
't
is
glory
from
one
Hyperbole
to
another
Hyperbole
;
't
is
{αβγδ}
,
somewhat
which
is
not
capable
of
being
exprest
by
words
;
raise
up
your
souls
to
the
highest
{αβγδ}
,
yet
then
they
will
disparage
the
happiness
of
Heaven
by
too
low
and
unworthy
apprehensions
of
it
;
't
is
to
be
limned
like
Agamemnens
grief
,
only
by
a
veil
;
our
faculties
are
too
weak
and
impotent
to
frame
an
exact
idea
of
it
.
The
objects
we
converse
with
are
too
scanty
and
indigent
to
furnish
us
with
a
notion
commensurate
with
its
perfection
.
Our
conceptions
are
too
narrow
to
let
in
a
full
and
determine
Map
of
that
State
.
There
is
a
great
part
of
the
Holy
Land
not
yet
discovered
.
We
have
but
little
more
acquaintance
with
the
particulars
of
our
entertainment
in
the
state
of
separation
,
then
of
that
of
Pre-existence
(
if
the
Hypothesis
may
pass
for
truth
.
Didst
thou
ever
look
within
the
veil
,
and
see
that
perfection
of
beauty
and
glory
which
is
in
the
holyest
of
all
?
Dost
thou
know
the
worth
of
that
Crown
,
the
magnificence
of
that
Throne
,
the
stateliness
of
that
Mansion
,
the
richness
of
that
Prize
,
the
sweetness
of
that
Manna
,
the
brightness
of
that
Glory
,
the
generousness
that
fruit
,
the
purity
of
that
joy
,
and
happiness
of
that
society
,
wherewith
God
will
entertain
his
Children
?
Canst
thou
tell
me
what
it
is
to
know
as
thou
art
known
?
to
be
like
him
,
to
be
one
with
him
,
to
enter
into
joy
,
to
appear
in
glory
,
to
have
God
thy
portion
and
exceeding
great
reward
?
Prethee
tell
me
,
if
thou
canst
,
what
estate
thou
shalt
be
possessed
of
,
who
art
a
coheir
with
Christ
,
and
shalt
inherit
all
things
,
what
dignities
thou
shalt
be
preferred
to
,
whom
the
King
of
Heaven
delights
to
honour
;
what
transporting
pleasures
thou
shalt
enjoy
,
who
art
alwayes
ravished
with
divine
love
,
and
in
his
imbraces
whose
favour
is
better
then
life
?
Who
can
tell
how
great
that
goodness
is
,
which
God
hath
laid
up
for
his
?
or
what
is
that
largess
they
shall
receive
from
his
bounty
?
who
knows
how
far
the
helix
of
happiness
may
inlarge
,
or
can
say
,
Hitherto
shall
it
come
and
no
further
?
Canst
thou
give
me
a
bill
of
that
fare
wherewith
those
shall
be
feasted
which
are
invited
to
the
Marriage
Supper
of
the
Lamb
?
Hath
God
told
thee
what
portion
he
will
give
his
children
?
or
what
Estate
he
will
settle
upon
his
Spouse
?
or
what
that
Charter
is
he
hath
granted
to
the
Citizens
of
the
New
Jerusalem
?
Glorious
things
are
spoken
of
this
City
of
God
;
but
no
descriptions
,
Metaphors
,
or
resemblances
which
an
active
fancy
may
suggest
can
insinuate
into
our
minds
an
express
character
thereof
;
for
the
Apostle
tells
us
,
It
doth
not
yet
appear
what
we
shall
be
;
till
Experience
be
our
Tutor
,
we
must
make
a
vertue
of
Necessity
,
and
let
our
Ignorance
increase
our
Devotion
;
whilst
we
are
without
,
all
these
things
are
in
Parables
;
but
after
death
,
he
,
who
now
looks
forth
at
the
window
,
and
shows
himself
through
the
Lattess
,
Cant
.
2.
9.
will
take
the
veil
from
his
face
,
and
the
scales
from
our
eyes
,
and
enable
us
to
behold
the
brightness
of
his
glory
;
till
then
the
summum
bonum
will
not
be
unridled
.
No
Mathematicks
can
make
a
Jacobs
Staffe
to
take
the
dimensions
of
this
State
;
't
is
not
to
be
measured
,
though
by
the
cubit
of
the
Sanctuary
;
it
hath
an
heighth
and
length
,
and
depth
,
and
breadth
,
which
we
cannot
stand
upon
the
Earth
and
find
out
.
We
know
not
here
the
sweetness
of
being
inebriated
at
the
Fountain
:
For
ought
we
can
tell
,
there
may
be
some
powers
in
our
souls
,
that
in
his
contracted
state
are
wrapt
up
in
silence
and
inactivity
,
which
upon
our
release
from
this
present
confinement
to
inert
and
sluggish
matter
may
awaken
,
unfold
and
dilate
themselves
for
the
entertaining
of
Happiness
,
now
,
altogether
unconceiveable
.
But
by
how
much
the
more
men
live
in
conformity
to
the
Divine
Will
,
and
in
familiar
converse
with
the
Deity
,
so
much
the
more
neer
approaches
do
they
make
towards
an
acquaintance
with
the
blessedness
in
which
the
spirits
of
just
men
made
perfect
are
instated
.
Such
which
are
in
the
Apostles
expression
,
alienated
from
the
life
of
God
,
must
likewise
be
estranged
,
as
from
the
sense
,
so
also
from
the
understanding
of
its
concomitant
felicity
.
6.
Let
our
busie
faculties
run
into
never
so
great
a
variety
of
opinions
concerning
the
appendices
and
circumstances
of
the
happiness
of
Heaven
,
yet
will
this
abide
as
an
undoubted
verity
,
that
the
essence
of
that
bliss
is
such
,
that
wicked
men
cannot
,
considering
the
nature
of
it
,
be
partakers
thereof
;
the
beauty
of
holiness
is
not
visible
to
an
evil
eye
;
the
fruit
of
the
Tree
of
Life
cannot
be
relished
by
a
voluptuous
Palate
;
the
paths
of
pleasure
in
the
Paradise
of
God
,
will
be
but
as
obscure
and
melancholick
shades
,
to
him
which
hath
walked
contrary
to
God
;
he
will
be
Tantalized
in
the
waters
and
under
the
Tree
of
life
;
he
can
neither
enjoy
this
happiness
nor
(
if
possibly
he
could
)
rejoyce
in
it
;
the
reason
is
,
because
he
is
destitute
of
faculties
proportionate
and
analogous
to
such
kind
of
objects
,
whereby
the
pleasure
of
them
should
be
conveyed
to
the
Soul
;
in
this
sense
the
Apostle
may
be
understood
,
when
he
tells
us
,
That
the
natural
man
cannot
receive
the
things
of
the
Spirit
of
God
,
because
they
are
spiritually
discerned
.
The
happiness
of
Man
being
the
fruition
of
God
as
the
chiefest
good
,
the
foundation
of
this
enjoyment
is
in
that
communion
which
there
is
between
God
and
Man
,
which
consists
in
the
assimilation
and
conformity
of
our
actions
,
affections
and
dispositions
unto
the
nature
and
goodness
of
God
,
which
work
,
if
it
be
not
accomplished
in
some
measure
in
us
,
it
is
impossible
we
should
be
happy
;
for
God
being
eternally
the
same
,
cannot
recede
from
the
holiness
of
his
own
nature
to
have
communion
with
us
in
a
sinful
state
;
therefore
we
ought
to
endeavour
a
reconciliation
of
our selves
to
the
purity
and
perfection
of
the
Divine
Being
,
that
thereby
we
may
be
made
capable
of
the
enjoyment
thereof
.
What
fellowship
can
light
have
with
darkness
,
or
what
concord
can
there
be
between
Christ
and
Belial
?
till
we
lay
aside
the
weapons
of
our
hostility
against
Heaven
,
and
heartily
comply
with
the
will
of
God
,
and
entirely
devote
our selves
by
self-denial
unto
him
,
that
he
may
be
all
in
all
,
we
have
no
ground
of
expectance
for
that
happiness
which
knows
no
end
.
CHAP.
XII
.
An
Appendix
containing
certain
Propositions
for
the
Explicating
the
Nature
of
Religion
.
HAving
frequently
asserted
that
true
Religion
completes
the
happiness
of
Humane
Nature
,
and
that
it
is
impossible
such
whose
minds
are
wholly
destitute
of
the
Principles
thereof
,
and
whose
lives
are
irreconcileable
with
its
practice
,
should
arrive
here
to
any
considerable
degree
of
that
peaceable
and
sedate
temper
of
soul
,
which
indicates
present
happiness
;
or
upon
their
departure
out
of
this
scene
of
life
,
be
admitted
to
a
participation
of
the
blessedness
of
the
World
to
come
;
It
is
not
improbable
but
some
one
or
other
which
may
read
this
Discourse
,
will
be
desirous
to
have
an
account
of
the
Nature
of
Religion
,
in
such
particulars
at
least
which
may
conduce
to
their
direction
in
the
management
of
so
important
an
affair
as
I
have
affirmed
it
is
,
as
interesting
them
in
the
happiness
of
this
life
,
and
intitling
them
to
that
to
come
:
That
I
may
satisfie
such
a
reasonable
request
,
and
improve
to
the
best
advantage
I
can
that
end
which
I
aim
at
in
this
present
Treatise
,
viz.
to
endear
Religion
to
the
world
,
by
rendring
it
most
rational
in
it self
,
and
advantagious
to
its
Votaries
;
I
shall
attempt
the
Explication
of
it
in
these
ensuing
Propositions
.
1.
Proposition
.
There
is
one
Supreme
,
Eternal
,
necessary
,
Independent
Being
,
infinite
in
Wisdom
,
Power
,
and
Goodness
,
viz
God
.
The
belief
of
this
is
the
first
step
to
Religion
,
and
so
propounded
by
the
Author
of
the
Epistle
to
the
Hebrews
,
He
that
comes
to
God
,
must
believe
that
he
is
;
where
by
comming
to
God
,
according
to
the
ordinary
way
of
speech
with
the
Hebrews
,
is
meant
worshipping
him
,
to
which
none
will
or
can
address
themselves
,
without
believing
that
he
is
.
So
that
a
firm
assent
to
the
Existence
of
a
Deity
necessarily
precedes
all
Adoration
of
and
Obedience
to
him
:
Now
if
to
this
Proleptical
Principle
of
the
Being
of
God
which
is
implanted
in
the
Nature
of
Man
,
be
added
a
diduction
of
such
Truths
which
do
immediately
flow
therefrom
,
as
that
he
hath
Soveraign
Jurisdiction
and
Authority
over
us
;
that
he
hath
an
especial
care
and
providence
for
us
,
and
respect
to
us
,
and
such
other
Truths
which
are
obvious
,
to
infer
from
the
precedent
Supposition
;
we
have
a
true
account
of
the
Original
of
Natural
Religion
,
and
the
Foundation
of
all
that
Vertue
and
Veneration
which
we
meet
with
in
the
Pagan
World
;
for
unto
this
Idea
engraven
in
their
Souls
,
and
the
rational
consequences
thereof
,
were
they
indebted
for
the
seminal
Principles
of
Honesty
and
Piety
,
as
might
,
were
it
appropriate
to
the
present
design
,
be
easily
manifested
.
Proposition
2.
The
Soul
of
Man
is
of
an
Immortal
Nature
,
viz.
It
subsists
and
acts
after
its
dissolution
from
the
body
.
This
hath
been
generally
conceded
by
all
Pretenders
to
any
Rel●gion
,
and
runs
parallel
with
the
beleif
of
the
precedent
Proposition
,
which
abstracted
from
this
,
would
have
had
a
weaker
influence
upon
the
Nature
of
Man
,
to
have
encountred
with
the
difficulties
of
Vertue
and
Piety
:
And
from
these
two
prime
notions
dictated
by
the
common
reason
of
mankind
,
hath
naturally
succeeded
the
belief
of
Reward
and
Punishment
,
and
an
enquiry
after
the
means
of
attaining
the
one
,
and
avoiding
the
other
,
which
the
dim
light
of
Nature
could
not
sufficiently
manifest
;
therefore
God
hath
communicated
himself
unto
mankind
,
through
his
Son
,
the
Narrative
of
whose
Transactions
we
have
recorded
in
the
Gospel
;
and
we
ought
to
consult
those
sacred
Oracles
,
that
we
may
be
assured
what
Articles
of
Faith
we
are
to
assent
to
,
and
what
Duties
to
perform
,
which
neither
the
Light
of
Reason
,
nor
the
Mosaical
Dispensation
hath
dictated
unto
us
:
And
that
we
may
have
as
brief
and
perspicuous
account
as
the
nature
of
the
Subject
is
capable
of
,
I
shall
proceed
to
lay
down
such
further
Propositions
,
as
may
conduce
to
the
ease
of
the
weakest
Understanding
,
in
the
apprehension
of
the
sum
and
epitome
of
that
Gospel
which
recommends
to
us
the
Doctrine
and
Practice
of
Christian
Religion
.
3.
Proposition
.
God
was
pleased
to
send
his
Son
into
the
world
,
to
take
our
Nature
upon
him
,
to
redeem
the
lapsed
Posterity
of
the
first
Adam
,
by
a
perfect
accomplishment
,
through
his
Active
and
Passive
Obedience
,
of
whatsoever
was
required
of
him
,
as
the
Sponsor
and
Mediator
of
the
New
Covenant
,
wherein
is
promised
remission
of
sin
and
eternal
life
.
4.
Proposition
.
Such
only
partake
of
the
blessings
of
this
Covenant
,
confirmed
by
the
Death
and
Resurrection
of
our
blessed
Saviour
,
which
faithfully
perform
those
conditions
which
are
on
their
part
required
in
order
to
the
attainment
thereof
.
This
Proposition
is
evident
by
its
own
light
to
all
those
which
understand
the
nature
of
a
Covenant
,
which
is
a
mutual
agreement
between
different
Parties
,
that
upon
the
performance
or
failure
of
the
conditions
therein
expressed
,
such
and
such
shall
be
the
consequences
;
so
that
if
one
of
the
Covenanters
neglect
to
perform
the
condition
to
which
he
hath
obliged
himself
,
he
cannot
justly
challenge
the
other
,
to
give
unto
him
any
thing
covenanted
for
,
to
which
he
was
engaged
,
upon
no
other
consideration
;
they
by
vertue
of
that
Obligation
from
which
he
is
legally
discharged
,
by
the
others
evacuating
the
force
of
the
Covenant
,
in
a
contradicting
of
the
Conditions
of
it
.
The
Application
of
this
to
Gods
Covenant
with
the
Sons
of
Men
,
through
Jesus
Christ
,
is
so
plain
and
obvious
,
I
shall
not
insist
thereon
.
5.
Proposition
.
The
principal
and
fundamental
Condition
,
whereby
we
are
Entitled
to
a
Right
to
all
the
B●nefits
of
the
Gospel
Covenant
,
is
Faith
:
The
exercise
of
this
divine
grace
in
the
various
circumstances
of
our
lives
is
indeed
Christian
Religion
,
and
an
effectual
means
,
through
Gods
appointment
for
the
obtaining
eternal
happiness
.
As
under
the
oeconomy
of
Moses
,
the
whole
duty
of
man
was
comprehended
in
this
expression
,
the
fear
of
God
:
So
under
the
Gospel
administration
the
substance
of
a
Christians
duty
is
included
in
this
word
Faith
.
That
no
man
may
be
defrauded
of
his
happiness
,
by
being
imposed
on
in
his
apprehensions
of
Faith
,
by
swallowing
down
such
imperfect
definitions
of
it
as
too
many
systemes
of
Divinity
,
and
confessions
of
Faith
do
offer
him
:
I
shall
tender
to
his
consideration
such
a
description
of
the
nature
thereof
as
may
justifie
it self
by
Scripture
,
and
correspond
with
the
main
design
of
God
in
the
Gospel
,
viz.
the
advancement
of
the
Divine
life
in
the
world
,
which
hath
been
not
a
little
checked
in
its
progress
,
by
the
reception
of
some
supposititious
notions
concerning
it
,
as
if
the
whole
of
Faith
were
a
recumbency
and
affiance
on
God
for
,
or
a
particular
perswasion
of
our
own
Salvation
,
making
that
which
is
but
a
part
or
product
of
Faith
,
comprehensive
of
its
entire
nature
,
that
they
may
relax
themselves
from
the
strictness
of
that
obedience
which
the
Faith
of
the
Gospel
doth
exact
;
the
object
of
which
is
then
only
full
,
complete
,
and
adequate
,
when
there
is
a
firm
assent
to
its
Truth
,
a
secure
reliance
upon
its
Promises
,
an
awful
dread
of
its
Threatnings
,
and
an
universal
obedience
to
its
Precepts
;
He
that
thus
believes
on
the
Name
of
the
Son
of
God
,
shall
not
perish
,
but
have
eternal
life
.
Had
not
self-love
,
vain-glory
,
worldly
interest
,
and
carnal
indulgence
given
so
signal
evidences
of
their
prevalency
in
other
affairs
,
it
would
have
been
strange
how
that
perspicuous
and
practical
description
of
Christian
Faith
,
which
so
frequently
occurs
in
sacred
Writ
,
should
be
so
ordinarily
rejected
;
and
cloudy
,
and
knotty
,
and
speculative
notions
substituted
in
lieu
thereof
.
The
Scripture
makes
an
hearty
belief
of
Jesus
his
being
the
Christ
,
viz.
the
anointed
of
God
,
to
be
that
Faith
which
is
absolutely
necessary
to
Eternal
Happiness
,
as
being
that
to
which
Justification
and
acceptance
with
God
is
promised
;
the
full
understanding
of
which
would
silence
most
of
these
disputes
wherewith
the
world
is
disturbed
concerning
the
Nature
of
Faith
,
and
the
influence
it
hath
into
the
pardon
of
sin
,
and
setling
a
man
firm
in
the
favour
of
God
,
which
those
will
never
be
willing
to
understand
,
whose
sturdy
and
peremptory
perswasion
that
they
are
the
Elect
of
God
,
is
the
greatest
reason
which
they
have
to
believe
they
are
so
,
and
who
would
fain
prescind
all
acts
of
Vertue
and
Piety
from
being
essential
thereunto
.
To
believe
,
to
confess
,
to
know
,
and
such
words
of
knowledge
,
and
acknowledgement
,
in
the
Dialect
of
Scripture
,
suppose
such
apprehensions
and
affections
as
are
agreeable
to
the
nature
of
such
actions
;
Confession
of
sin
includes
in
it
a
regret
and
repentance
;
and
the
belief
that
Jesus
is
the
Christ
,
the
anointed
of
God
,
the
Prophet
,
the
Priest
,
and
the
King
,
comprehends
demeanour
becoming
such
faith
.
To
attend
to
his
voyce
,
to
believe
his
Revelations
,
to
follow
his
guidance
and
direction
,
is
to
believe
him
a
Prophet
.
A
perswasion
that
he
hath
done
whatsoever
God
required
for
the
satisfaction
of
his
justice
,
for
the
expiation
of
guilt
,
and
for
procuring
divine
acceptance
,
and
that
there
is
Salvation
in
no
other
name
but
his
;
this
is
to
believe
him
Christ
a
Priest
.
A
perfect
subjection
of
our selves
to
his
Laws
,
and
willingness
that
he
should
reign
in
us
by
the
power
of
his
Spirit
;
this
is
to
believe
him
Christ
a
King
.
The
consideration
of
this
tends
to
the
relief
of
the
minds
of
men
,
apt
to
be
perplexed
with
unnecessary
scruples
concerning
the
nature
of
Faith
,
and
their
own
assurance
of
the
happiness
thereon
dependant
,
and
is
pregnant
with
powerful
arguments
to
perswade
to
the
exercise
of
all
Christian
graces
and
Moral
vertues
,
which
is
the
scope
of
all
true
Religion
,
and
the
end
of
this
Discourse
.
ERRATA
.
Page
12.
line
13.
for
nature's
read
nature
is
.
p.
19.
l.
24.
l.
14.
del
.
Ephes
.
4.
18.
Ephes
.
5
1.
p.
22.
l.
16.
for
criticism
,
we
r
.
critism
who
.
p.
25.
l.
21.
for
the
r
.
their
.
p.
44.
l.
11.
left
out
former
.
p.
53.
l.
18.
for
variety
r
.
verity
.
p.
83.
l.
24.
for
defer
r
.
deter
.
p.
88.
l.
16.
for
bondman
r
.
boulemia
.
p.
91.
l.
20.
for
its
r
.
as
.
p.
92.
l.
9.
insert
at
,
or
to
gratifie
.
p.
111.
l.
18.
del
.
the
.
l.
19.
del
.
not
only
.