Winter-Evening
CONFERENCE
BETWEEN
Neighbours
.
PART
III
.
Sebastian
,
Philander
,
Biophilus
.
Sebastian
.
WELL
met
again
,
Gentlemen
,
I
hope
we
shall
one
day
meet
in
Heaven
.
Philander
.
God
grant
it
,
good
Sebastian
,
and
truly
for
my
part
,
I
am
perswaded
we
shall
the
sooner
come
there
,
the
more
we
have
of
your
Company
and
Conversation
in
the
mean
time
.
Sebast
.
No
Complements
,
Philander
,
I
am
glad
to
observe
you
so
cheerful
.
Come
,
Gentlemen
,
what
think
you
of
our
Journey
,
I
hope
by
this
time
Biophilus
is
resolved
;
you
promised
,
Sir
,
to
consider
of
it
.
Biophilus
.
I
have
considered
a
little
,
but
in
truth
I
think
Winter
no
good
time
for
travelling
,
especially
for
the
undertaking
of
so
long
a
Journey
.
Sebast
.
Be
not
discouraged
,
Sir
,
the
Journey
is
not
so
long
as
perhaps
you
may
fancy
it
to
be
;
and
the
way
is
so
very
good
,
that
it
is
but
taking
up
a
good
resolution
,
and
we
shall
be
there
presently
.
Phil
.
Nay
(
if
I
mistake
not
)
we
may
make
some
considerable
advance
that
way
,
even
as
we
now
sit
by
the
Fire
side
.
Bioph
.
You
talk
merrily
,
Phil
.
like
a
Man
that
hath
travelled
all
the
World
over
in
a
Map
,
and
yet
never
went
beyond
the
smoke
of
his
own
Chimney
.
Sebast
.
You
will
think
it
strange
perhaps
,
Winter
and
old
Age
are
peculiar
Seasons
for
the
business
of
another
World
.
but
it
's
very
true
,
that
no
time
so
good
as
Winter
for
this
Expedition
;
the
short
dayes
,
dark
and
cold
Nights
,
the
very
dirt
and
wet
,
and
all
the
seeming
disadvantages
of
the
Season
(
which
probably
may
run
in
your
head
,
Biophilus
)
all
make
for
our
purpose
.
The
severities
of
the
weather
which
constrain
us
to
lay
aside
other
business
,
give
us
the
more
leisure
to
attend
this
;
the
short
dayes
are
followed
with
long
Evenings
,
which
afford
us
opportunity
to
set
things
in
order
,
to
discourse
together
,
and
to
instruct
and
animate
one
another
in
our
intended
Enterprize
;
and
in
the
dark
solitary
Nights
(
our
minds
being
then
free
from
the
distraction
of
variety
of
objects
)
our
thoughts
will
run
this
way
with
wonderful
speed
,
if
we
do
but
direct
them
right
.
So
that
(
as
Philander
said
)
in
truth
we
may
so
order
it
,
as
to
make
real
progress
towards
our
designed
Port
,
even
as
we
sit
here
.
Bioph
.
Nay
,
if
Philander
have
such
a
Voucher
,
I
know
not
what
to
say
;
but
in
earnest
,
I
am
somewhat
too
old
and
crasy
to
undertake
the
Journey
.
Sebast
.
Nay
,
believe
me
,
the
older
the
better
.
An
old
Man
,
if
he
set
to
it
in
earnest
,
will
outstrip
all
others
in
this
Voyage
;
such
men
will
lose
no
time
in
trifles
,
experience
hath
taught
them
caution
,
and
made
them
very
wary
of
all
diversions
and
impediments
,
and
they
have
less
clog
of
flesh
and
blood
about
them
.
In
short
,
such
men
are
so
sensible
of
the
inconveniences
of
this
our
present
Country
,
that
it
is
great
odds
,
but
they
will
put
on
so
vigorously
,
as
to
get
to
their
Journies
end
before
the
youngest
of
us
all
.
Besides
all
which
it
is
very
considerable
,
that
the
older
and
more
infirm
any
man
is
,
the
more
need
he
hath
of
the
relief
of
that
benign
and
wholsome
air
,
and
to
be
at
rest
in
that
quiet
and
peaceable
Region
of
Urania
See
Conf
.
II
.
p.
129.
,
whither
we
are
going
.
Bioph
.
I
see
you
are
too
many
for
me
at
this
way
of
Drollery
;
but
now
that
I
know
whereabouts
you
are
,
I
must
be
forced
to
tell
you
plainly
,
that
(
though
I
very
much
esteem
your
Company
)
I
am
sorry
you
are
fallen
again
upon
this
Romance
of
Urania
:
Is
it
not
time
to
lay
aside
this
new
kind
of
Knight-Errantry
?
Sebast
.
You
may
remember
,
Biophilus
,
(
by
what
passed
between
us
at
our
last
meeting
)
that
by
Urania
we
mean
nothing
less
than
the
Kingdom
of
Heaven
;
and
by
taking
a
Journey
thither
,
we
(
consequently
)
intend
nothing
else
than
Religion
and
a
devout
prosecution
of
happiness
in
another
World
.
Now
therefore
if
you
will
not
be
perswaded
to
bear
us
Company
in
the
expedition
,
yet
can
you
find
in
your
heart
to
reproach
either
the
end
or
the
means
(
as
you
seem
to
do
)
the
former
under
the
contemptible
name
of
a
Romance
,
and
the
latter
by
that
of
Knight-Errantry
?
What
,
in
the
name
of
God
,
do
you
call
realities
,
if
these
things
be
Romantick
?
As
for
the
present
World
,
The
Vanity
of
this
World
,
and
reality
of
that
which
is
to
come
.
it
is
notoriously
a
meer
piece
of
Pageantry
,
and
all
the
glory
of
it
passes
away
in
a
vain
shew
:
and
if
in
it self
it
were
not
altogether
so
inconsiderable
as
experience
shews
it
to
be
;
yet
humane
life
is
so
very
short
,
that
a
man
can
be
little
more
than
a
Spectator
of
that
pomp
as
it
passes
by
him
.
For
by
that
time
he
begins
to
live
,
he
more
than
begins
to
die
.
Either
therefore
there
must
be
another
Life
and
a
World
to
come
in
reality
,
or
else
nothing
at
all
is
so
,
but
all
is
Romance
indeed
.
Bioph
.
I
cry
you
mercy
if
I
used
an
indecent
expression
.
I
did
not
intend
to
give
any
offence
,
nor
is
it
either
my
temper
or
custom
to
put
affronts
upon
other
mens
Perswasions
;
but
I
appeal
to
you
(
Sebastian
,
as
a
man
of
Judgment
)
what
name
ought
I
to
call
that
thing
by
,
of
which
(
when
I
hear
men
talk
confidently
of
)
I
have
notwithstanding
neither
any
sense
in
my
own
mind
,
nor
see
any
rational
ground
to
believe
it
.
Sebast
.
I
acknowledge
your
Civility
,
good
Biophilus
,
and
in
answer
to
your
question
,
I
tell
you
truly
,
Serious
Consideration
necessary
to
Religion
.
that
without
any
offence
to
me
you
may
call
that
thing
by
what
name
you
please
,
of
which
no
rational
account
can
be
given
(
let
men
talk
as
confidently
of
it
as
they
will
)
provided
you
have
taken
full
information
about
it
,
and
have
so
maturely
and
impartially
considered
of
it
,
that
you
may
be
thought
a
competent
Judge
in
the
Case
:
But
otherwise
,
let
me
tell
you
,
you
may
happen
to
call
some
of
the
most
certain
truths
in
nature
by
some
such
opprobrious
names
;
forasmuch
as
some
very
certain
things
may
on
the
sudden
,
and
at
the
first
glimpse
,
seem
not
only
mere
Paradoxes
,
but
utter
Impossibilities
;
which
yet
afterwards
,
upon
more
deliberate
inquiry
,
will
abundantly
confute
that
censure
by
their
own
evidence
.
And
even
in
sensible
perceptions
,
you
know
it
is
not
sufficient
that
a
man
have
eyes
in
his
head
,
but
there
must
be
a
fit
disposition
of
those
eyes
,
a
proper
medium
or
well-disposed
air
,
convenient
light
,
due
distance
of
the
object
,
and
competent
time
for
our
senses
to
survey
and
take
hold
of
it
,
or
else
we
shall
make
no
true
estimate
of
that
which
is
presented
to
us
.
Now
if
you
transfer
this
to
Religion
,
and
imitate
the
same
care
and
caution
in
judging
of
that
,
you
will
doubtless
be
so
far
from
concluding
it
to
be
a
Romance
,
that
you
will
find
it
not
only
recommended
to
you
by
the
wisdom
and
experience
of
all
the
World
,
but
agreeable
to
the
reason
of
your
own
mind
,
and
to
the
internal
sense
of
your
own
Conscience
.
And
which
is
more
,
you
will
observe
the
belief
of
those
things
whereupon
it
is
founded
,
to
be
so
necessary
,
and
of
such
moment
and
consequence
,
as
that
they
will
appear
to
be
the
very
pillars
of
the
World
,
the
bond
of
humane
Society
,
and
the
very
things
wherein
your
own
neerest
and
most
peculiar
interest
is
involved
;
insomuch
,
that
it
will
be
utterly
impossible
that
you
should
either
live
or
dye
comfortably
without
an
hearty
perswasion
of
them
.
Bioph
.
Now
you
speak
like
your self
,
and
I
understand
you
,
but
I
hope
I
understand
my self
better
than
to
be
willing
to
be
reputed
an
enemy
to
Civil
Society
,
or
much
less
to
be
an
enemy
to
my self
;
let
me
therefore
see
those
two
things
(
which
you
last
mentioned
)
clearly
made
out
,
and
(
without
further
trouble
to
you
)
I
shall
think
my self
obliged
to
take
new
measures
,
or
at
least
to
make
more
diligent
inquiry
into
this
affair
.
Sebast
.
Though
I
should
have
been
right
glad
to
have
found
you
better
resolved
,
and
hoped
that
this
present
Conference
should
rather
have
been
directed
to
the
incouraging
one
another
in
our
course
,
than
spent
in
disputing
our
Port
;
yet
in
hopes
that
at
length
you
will
become
a
Votary
for
the
Holy-Land
,
I
will
comply
with
your
desires
,
and
represent
to
you
the
evidence
of
those
two
things
you
insist
upon
.
And
for
the
first
you
will
easily
be
sensible
of
the
influence
of
Religion
upon
Civil
Society
,
The
danger
of
irreligion
to
Civil
Society
.
when
you
consider
how
inconceivable
it
is
,
that
mere
external
force
or
fear
of
humane
Punishment
should
be
sufficient
to
keep
the
World
in
order
,
when
(
as
it
often
happens
that
)
lewd
and
flagitious
men
shall
find
themselves
either
secured
from
that
danger
by
the
secrecy
of
their
Plots
,
or
protected
by
their
strength
and
multitude
.
And
then
you
must
acknowledge
that
to
the
ends
aforeused
there
is
a
necessity
that
some
superiour
power
not
only
protect
Governours
from
violence
,
but
also
strike
the
minds
of
men
with
an
awful
apprehension
of
them
as
his
Favourites
and
Vicegerents
;
but
this
cannot
be
done
but
upon
such
Principles
of
Religion
as
we
now
speak
of
:
therefore
he
that
infringes
that
,
weakens
both
Law
and
Government
,
and
is
an
Enemy
to
Civil
Society
.
Again
,
there
can
be
no
obligation
of
Oaths
,
and
consequently
no
security
of
faith
and
trust
between
man
and
man
,
but
upon
supposition
of
a
God
that
takes
notice
of
what
men
do
,
and
who
will
call
them
to
an
account
accordingly
in
another
World
:
so
that
the
man
who
is
destitute
of
these
perswasions
,
can
neither
give
security
of
his
Loyalty
to
his
Prince
,
nor
of
Fidelity
to
his
Friend
or
Neighbour
,
or
any
man
he
deals
with
.
Bioph
.
Why
I
pray
you
,
Sebastian
,
may
not
men
trust
one
another
upon
the
security
of
honour
,
good
nature
,
or
gratitude
,
or
some
such
obligation
,
without
those
fetters
of
Conscience
which
you
speak
of
?
Sebast
.
Alas
,
alas
,
Biophilus
,
all
those
bonds
which
you
mention
are
too
weak
to
restrain
the
licentious
humour
of
mankind
;
they
may
put
some
little
byass
upon
mens
spirits
,
but
they
cannot
bridle
their
passions
,
curb
their
desire
of
revenge
,
nor
prevail
with
them
to
deny
their
extravagant
interests
and
inclinations
,
when
they
shall
have
an
opportunity
to
gratify
any
of
them
,
as
we
find
by
daily
experience
.
For
in
all
the
obligations
(
below
Religion
and
Conscience
)
a
man
is
supposed
to
be
accountable
only
to
himself
;
and
therefore
may
dispense
with
himself
,
and
acquit
himself
upon
what
terms
he
pleases
.
And
therefore
wise
men
,
and
especially
wise
Princes
,
use
not
to
trust
to
any
of
those
defeisible
securities
,
but
only
to
that
of
Religion
.
Bioph
.
Well
,
but
have
not
pretenders
to
Religion
plaid
fast
and
loose
with
Laws
and
Government
,
as
well
as
other
men
?
Nay
generally
you
shall
observe
,
that
a
Bigotted
sort
of
men
are
the
principal
Conspirators
and
Actors
of
most
of
the
tumults
and
disorders
in
the
World
.
Sebast
.
If
I
should
object
to
you
the
daily
and
horrible
violations
of
Faith
amongst
the
pretenders
to
honour
,
ingenuity
,
and
gratitude
;
I
know
you
would
answer
me
,
That
those
persons
were
not
really
men
of
honour
,
&c.
but
only
pretenders
.
And
so
you
may
answer
your self
in
this
case
,
namely
,
That
they
are
but
pretenders
to
the
real
principles
of
Religion
,
that
falsify
their
Faith
and
disturb
Government
.
Besides
,
if
I
should
grant
you
,
That
the
very
Bonds
of
Religion
are
not
able
always
to
restrain
the
rage
and
folly
of
some
exorbitant
persons
;
yet
certainly
it
is
the
most
powerful
means
amongst
mankind
to
that
end
,
and
incomparably
beyond
all
those
you
have
named
,
for
the
sake
of
that
reason
I
have
already
given
you
.
And
therefore
(
as
I
was
about
to
say
)
you
may
remember
,
when
upon
occasion
,
Ptolomy
King
of
Egypt
,
sent
one
Theodorus
,
in
the
quality
of
his
Embassadour
,
to
Lysimachus
:
this
latter
refuses
to
treat
with
him
,
or
admit
him
under
that
Character
,
because
he
was
reputed
an
Atheist
;
and
being
such
,
he
lookt
upon
him
as
a
person
with
whom
there
could
be
no
security
of
civil
intercourse
.
Bioph
.
I
remember
the
story
,
but
I
pray
you
then
(
by
the
way
)
if
Lysimachus's
Objection
against
Theodorus
was
sufficient
,
how
came
Ptolomy
notwithstanding
to
trust
him
with
the
management
of
his
affairs
?
Sebast
.
Truly
I
can
give
you
no
other
Answer
,
but
that
it
seems
he
did
not
well
understand
the
loose
tenure
of
an
Atheist
,
nor
had
so
much
prudence
as
his
Neighbour
.
But
let
that
pass
,
if
you
please
,
and
give
me
leave
in
the
next
place
to
represent
to
you
every
mans
personal
concern
in
the
truth
of
Religion
,
which
is
such
(
as
I
intimated
before
)
that
no
man
can
either
live
or
die
comfortably
without
it
.
Bioph
.
I
,
with
all
my
heart
.
Let
Princes
and
States
alone
to
manage
their
own
matters
.
Shew
me
but
that
one
point
you
last
mentioned
,
and
it
shall
suffice
in
the
present
case
.
Sebast
.
For
that
,
Biophilus
,
you
will
easily
apprehend
,
that
no
man
can
die
cheerfully
without
the
supports
of
Religion
(
I
mean
if
he
die
sensibly
,
and
with
his
wits
about
him
)
because
the
very
best
of
such
a
mans
Game
,
and
the
summ
of
his
expectations
can
be
but
this
,
That
he
shall
die
like
the
Beast
,
and
that
vital
principle
in
him
,
which
we
call
the
Soul
,
shall
be
absolutely
extinguished
:
so
that
he
shall
thenceforth
as
perfectly
cease
to
be
what
he
was
,
as
if
he
had
never
been
.
Death
very
uncomfortable
without
the
supports
of
Religion
.
Now
this
I
suppose
you
will
readily
grant
me
,
must
needs
be
not
only
a
very
uncomfortable
prospect
,
but
such
a
condition
as
a
man
cannot
think
of
without
just
abhorrence
,
nor
be
reconciled
to
,
without
as
great
a
contradiction
,
as
it
were
for
him
to
be
supposed
to
hate
his
own
being
,
which
surely
is
impossible
.
Yet
(
as
I
said
)
this
is
the
very
best
of
the
irreligious
mans
case
,
and
that
which
he
can
never
be
secure
,
will
be
the
worst
that
shall
befal
him
;
for
if
it
shall
prove
in
the
issue
of
things
,
that
there
is
another
World
(
and
at
least
it
may
do
so
for
ought
he
knows
)
then
his
case
is
so
much
worse
,
as
that
now
by
death
he
must
enter
upon
an
estate
for
ever
,
which
he
hath
had
no
foresight
of
,
nor
made
any
preparations
for
.
He
encounters
a
God
,
whom
he
hath
taken
no
care
to
propitiate
towards
himself
in
all
the
course
of
his
life
,
by
any
acts
of
Piety
and
Devotion
;
and
what
a
dismal
plunge
must
the
approaches
of
Death
(
together
with
such
a
surprizal
)
of
necessity
put
such
a
man
into
?
Bioph
.
As
for
Death
,
I
shall
easily
grant
all
you
say
,
for
that
is
no
very
comfortable
thing
at
the
best
;
the
only
refuge
I
know
,
is
to
make
a
virtue
of
necessity
,
and
seeing
die
we
must
,
to
take
it
patiently
:
but
for
that
reason
I
am
resolved
to
live
as
long
as
I
can
,
and
as
cheerfully
too
,
and
why
may
not
this
be
done
without
the
business
of
Religion
?
Sebast
.
In
truth
,
No
man
can
live
comfortably
,
but
upon
the
grounds
of
Religion
.
Biophilus
,
the
impossibility
of
living
comfortably
,
without
the
helps
of
Religion
,
is
every
whit
as
evident
as
that
of
dying
so
,
and
for
the
very
same
reasons
,
for
as
much
as
whatsoever
renders
Death
terrible
,
must
needs
make
life
uneasy
too
.
For
since
death
is
acknowledged
to
be
unavoidable
,
it
cannot
choose
but
run
continually
in
such
a
mans
head
,
Shortly
I
must
die
,
and
either
Everlastingly
cease
to
be
,
or
(
which
is
far
worse
)
begin
to
be
Eternally
miserable
:
The
least
of
which
two
things
(
without
the
miserable
refuge
of
a
perpetual
debauch
to
keep
such
a
man
from
thinking
)
must
be
of
force
enough
to
make
his
heart
ake
,
and
to
spoil
all
the
pleasures
of
the
present
life
:
Especially
considering
withal
,
the
uncertainty
of
the
tenure
,
and
the
innumerable
accidents
of
humane
life
;
which
last
circumstance
makes
it
to
become
just
matter
of
fear
at
all
times
,
that
by
some
or
other
of
those
accidents
of
mortality
,
his
frail
thred
may
abruptly
be
broken
;
and
consequently
who
knows
but
by
to
morrow
,
not
only
all
his
projects
and
contrivances
,
but
all
his
delights
and
entertainments
will
suffer
a
total
interruption
.
But
then
if
there
be
a
God
and
another
World
(
which
he
can
never
be
sure
that
there
is
not
)
then
he
can
expect
nothing
less
than
very
suddenly
to
fall
under
the
vengeance
of
that
great
majesty
whom
he
hath
always
provoked
and
never
appeased
.
Besides
all
this
,
The
causes
of
the
timorousness
of
Atheists
.
as
we
commonly
observe
,
that
Atheistical
persons
are
of
all
men
the
most
timorous
;
so
there
is
great
reason
for
it
,
if
we
consider
what
a
dark
and
melancholy
thing
it
must
needs
be
,
for
so
impotent
a
Creature
as
man
is
,
to
live
in
a
World
without
a
God
,
and
without
the
security
of
a
Providence
:
for
there
are
a
thousand
things
confessedly
too
strong
for
us
,
and
which
are
able
to
crush
and
destroy
us
every
moment
.
And
in
this
case
where
a
man
hath
no
help
in
himself
,
if
he
have
no
Guardian
about
him
neither
,
if
(
I
say
)
he
cannot
look
up
to
some
higher
Being
as
his
Patron
and
Protector
;
it
were
meer
madness
to
be
Valiant
:
for
all
the
grounds
of
Courage
fail
him
,
and
therefore
no
wonder
if
his
Spirits
be
broken
and
baffled
by
the
danger
of
his
Case
,
and
the
lonesomness
of
his
Condition
.
Upon
which
account
a
person
of
Honour
,
and
a
great
Witt
of
this
present
Age
,
acknowledged
some
time
before
his
death
;
That
,
although
he
,
for
his
part
,
Late
E.
of
Roch
.
had
no
feeling
of
the
comforts
of
Religion
,
yet
he
accounted
those
to
be
happy
men
,
that
could
,
and
did
live
under
the
advantage
of
it
.
For
indeed
life
is
not
life
with
those
supports
which
that
(
and
that
only
)
affords
us
.
But
when
a
man
hath
,
by
the
benefit
of
that
Holy
prudence
,
put
all
his
interest
into
God's
Custody
,
and
secured
himself
of
another
World
;
then
he
begins
to
live
indeed
,
then
he
may
laugh
at
the
present
World
,
despise
temporal
life
,
and
defy
death
;
for
as
much
as
thenceforth
he
is
out
of
the
reach
of
Chance
,
Fate
,
or
Fortune
.
Phil
.
't
is
true
,
Philander
ravish'd
with
the
comforts
of
Religion
.
Biophilus
,
't
is
true
,
as
Sebastian
saith
,
the
World
to
come
is
the
only
Reality
,
and
Religion
the
only
Comfort
.
O
happy
we
that
know
there
is
a
God
in
the
World
,
under
whose
Providence
we
live
!
and
blessed
be
that
Divine
Goodness
,
which
hath
provided
another
World
to
receive
us
,
and
there
promised
us
Eternal
Life
.
O
Urania
,
Urania
,
(
Heaven
I
mean
)
thou
end
of
cares
and
fears
,
and
beginning
of
Joy
without
end
!
thou
rest
of
Souls
,
and
only
satisfaction
of
great
and
wise
minds
!
I
am
ravisht
with
the
thoughts
of
thee
;
I
am
so
transported
with
hopes
of
thee
,
that
I
am
become
all
life
and
spirit
;
methinks
I
begin
to
have
wings
,
and
could
fly
to
Heaven
.
Bioph
.
Sebastian
speaks
shrewdly
,
I
confess
;
but
you
,
Philander
,
are
too
high
a
Flyer
for
me
:
you
are
so
much
in
the
Altitudes
,
that
you
must
pardon
me
,
if
I
,
a
little
,
suspect
that
you
have
(
according
to
your
former
custom
)
been
taking
of
a
cheerful
Cup
,
which
,
as
a
wise
man
observes
,
1
Esdr.
3.
v.
21.
makes
men
speak
all
things
by
Talents
.
Phil
.
You
are
in
the
very
right
of
it
,
Biophilus
,
I
have
taken
a
Dose
,
and
a
lusty
one
too
(
as
Sebastian
will
be
my
witness
)
so
that
I
find
my self
not
a little
elevated
at
this
time
.
But
,
mistake
me
not
,
it
is
not
with
drink
;
no
(
though
I
say
it
)
I
am
grown
a
better
husband
,
and
more
frugal
of
my
time
,
than
to
spend
it
on
a
Debauch
:
or
(
if
you
will
)
I
am
become
a
great
Coward
,
and
am
afraid
of
an
after
reckoning
.
Bioph
.
What
reckoning
,
man
?
Phil
.
Nay
,
The
sin
and
danger
of
Drunkenness
,
and
that
the
pleasures
of
it
are
false
and
delusory
.
no
other
than
that
which
Sebastian
hath
given
us
warning
of
,
the
Judgment
to
come
.
For
I
must
tell
you
,
I
very
much
doubt
whether
God
Almighty
(
who
hath
endowed
us
with
noble
Faculties
,
and
thereby
seems
to
have
designed
us
for
excellent
purposes
,
and
who
hath
also
appointed
our
time
to
be
but
short
in
this
world
)
will
take
it
well
at
our
hands
,
that
we
should
drown
the
one
,
and
drivel
away
the
other
in
Sensuality
.
Bioph
.
Now
you
grow
serious
,
but
what
made
you
so
brisk
even
now
?
In
truth
I
suspected
you
might
have
been
bitten
with
your
own
Dog
(
as
they
say
)
and
had
prevented
the
Civility
of
my
house
,
by
a
liberal
glass
at
home
.
Phil
.
O
Biophilus
,
I
thank
God
I
am
come
to
that
pass
now
,
that
I
can
dance
without
a
Fiddle
,
and
be
merry
without
the
aid
of
the
Bottle
;
and
I
look
upon
those
men
to
be
in
a
very
pittiable
condition
that
cannot
do
so
.
For
I
have
learned
,
by
my
former
unhappy
experience
,
that
those
liquid
Consolations
are
meer
cheats
and
palliative
cures
of
Melancholy
;
and
though
perhaps
a
man
may
by
the
help
of
them
rid
himself
of
the
trouble
of
his
own
thoughts
for
the
present
(
which
is
all
that
Wine
can
pretend
to
)
yet
he
doth
but
reprieve
himself
for
a
time
,
and
he
will
find
himself
again
just
where
he
was
,
as
soon
as
he
becomes
sober
:
for
Conscience
is
not
to
be
totally
drowned
in
Drink
,
nor
the
clamour
thereof
to
be
deaded
by
the
noise
of
Huzza's
.
Sebast
It
is
very
true
which
Philander
saith
;
for
generally
the
mirth
of
a
debauch
,
as
it
is
strained
and
artificial
,
so
it
cannot
last
long
:
it
is
at
best
but
like
the
effects
of
an
high
Cordial
,
which
may
serve
to
rally
the
spirits
for
some
present
encounter
,
but
then
they
are
spent
in
the
conflict
,
and
fall
and
flagg
again
quickly
after
;
or
like
those
mighty
efforts
which
you
shall
observe
some
person
to
make
in
a
Convulsion
,
the
result
of
which
will
be
,
that
such
a
man
shall
become
so
much
less
than
himself
after
the
Fit
,
as
he
was
more
than
himself
whilst
it
was
upon
him
:
for
any
man
shall
find
,
that
whensoever
the
spirits
are
extraordinarily
exhilarated
and
dilated
,
they
thereby
become
so
thin
and
volatile
,
that
they
easily
exhale
and
vanish
,
and
so
a
man
becomes
far
more
melancholy
and
lumpish
after
,
than
he
was
before
.
But
now
in
intellectual
delights
and
entertainments
,
wherein
a
man
may
be
merry
and
wise
together
,
and
so
have
no
fear
of
an
after-reckoning
to
pall
the
present
enjoyment
,
and
especially
in
such
pleasures
as
come
in
upon
the
account
of
Religion
,
they
afford
a
still
and
sedate
delight
,
which
refresh
the
heart
more
than
dilate
the
countenance
,
and
gently
raise
and
strengthen
the
spirits
,
but
do
not
in
any
measure
exhaust
them
.
Bioph
.
You
discourse
ingeniously
,
Sebastian
,
but
sure
you
have
not
mended
the
matter
:
for
it
as
good
to
be
drunk
with
Wine
as
with
conceitedness
,
which
is
the
more
lasting
distemper
;
and
I
pray
let
me
see
if
you
can
excuse
this
transport
of
Philander
from
fanaticism
as
well
as
from
that
which
I
at
first
suspected
,
for
sure
it
must
be
one
of
them
.
Sebast
.
Why
,
Biophilus
,
That
religious
joy
is
not
fanatical
,
and
the
nature
of
Fanaticism
explained
.
do
you
think
a
man
cannot
be
cheerful
unless
he
be
either
mad
or
drunk
?
Bioph
.
It
seems
then
in
your
opinion
,
fanaticism
is
madness
.
Sebast
.
Truly
,
Sir
,
I
profess
to
you
,
I
take
it
to
be
little
better
;
especially
,
if
it
be
in
any
high
degree
.
For
what
(
I
pray
you
)
is
it
to
be
mad
,
but
for
a
mans
fancy
or
passions
so
to
get
head
of
him
,
that
he
is
hurried
on
wildly
and
extravagantly
by
such
an
unaccountable
impetus
,
as
that
his
reason
(
the
common
principle
of
mankind
)
is
not
able
to
restrain
or
govern
him
?
And
on
the
other
side
,
what
is
it
for
a
man
to
fear
without
danger
,
and
to
hope
without
ground
;
to
believe
without
〈◇〉
and
to
think
,
and
speak
,
or
do
such
〈◇〉
whereof
he
can
give
no
account
which
〈◇〉
intelligible
by
the
rest
of
Mankind
?
this
I
take
to
be
Fanaticism
,
and
this
is
as
plainly
a
Disease
and
a
Fit
of
the
Body
,
as
those
Convulsions
which
we
spake
of
but
now
.
As
for
Example
,
If
you
shall
observe
a
man
pretend
to
believe
plain
impossibilities
,
and
not
only
supinely
and
credulously
swallow
them
,
but
confidently
avouch
and
maintain
them
;
it
may
be
in
●egard
of
his
seriousness
and
good
meaning
,
you
will
call
him
an
Enthusiast
or
Fanatick
:
yet
for
as
much
as
you
are
satisfied
,
that
the
things
he
is
so
confident
of
,
are
contradictions
to
the
common
sense
and
experience
of
Mankind
(
notwithstanding
his
confidence
and
devotion
)
you
will
conclude
he
is
governed
by
other
principles
than
those
of
a
man
;
and
consequently
that
he
is
besides
himself
,
and
under
some
degree
of
madness
.
Again
,
When
you
see
a
man
,
who
can
make
no
pretence
to
any
Character
of
publick
Authority
,
nor
can
give
any
sufficient
proof
of
any
special
and
extraordinary
Commission
from
God
Almighty
,
shall
notwithstanding
be
acted
by
such
a
heady
and
intemperate
zeal
,
as
to
supersede
the
publick
Magistrate
,
and
take
upon
himself
to
govern
and
reform
the
World
;
this
indeed
is
Fanaticism
,
but
it
cannot
be
acquitted
of
some
spice
of
madness
withal
.
Or
lastly
(
to
come
more
home
to
you
)
When
a
man
shall
be
perplexed
with
endless
scruples
,
and
fears
and
doubts
of
the
danger
and
damnableness
of
such
things
as
are
manifestly
the
violation
of
no
Law
,
and
shall
be
dejected
in
his
Conscience
,
and
ready
to
sink
into
desperation
,
at
such
time
as
yet
he
is
not
conscious
to
himself
,
of
either
omitting
any
known
duty
,
or
committing
any
wicked
thing
:
Or
on
the
other
side
,
when
such
a
man
shall
run
into
the
other
extream
,
and
be
transported
with
Joy
,
and
ravisht
with
Comfort
;
but
upon
no
more
intelligible
grounds
,
than
he
had
before
for
his
fears
and
dejections
of
spirit
.
Both
these
cases
may
be
very
pittiable
,
but
they
are
as
well
plain
symptoms
of
a
crasy
mind
,
as
they
are
instances
of
Fanaticism
.
But
—
Bioph
.
I
am
very
glad
to
hear
these
things
from
you
,
Sebastian
,
and
that
you
have
so
slight
an
opinion
of
that
sort
of
men
,
who
make
such
a
figure
,
or
rather
such
a
dust
in
the
World
.
Sebast
.
So
far
then
we
are
agreed
,
but
by
your
favour
,
I
believe
all
this
which
I
have
said
will
make
nothing
towards
the
proof
of
your
charge
against
Philander
;
for
though
I
impute
unreasonable
and
extravagant
raptures
to
Fancy
rather
than
to
Faith
,
and
account
them
rather
a
distemper
of
the
body
than
the
devotion
of
the
mind
;
yet
I
must
tell
you
after
all
,
that
true
and
manly
Religion
is
no
cold
and
comfortless
thing
,
it
is
not
a
lukewarm
notionality
,
not
a
formal
and
bayardly
round
of
duties
,
not
a
dull
temperamentum
ad
pondus
,
as
they
call
it
,
but
is
lively
,
vigorous
and
sparkling
,
and
hath
its
joys
and
ravishments
too
;
only
they
are
more
sedate
and
governable
,
as
well
as
more
rational
and
accountable
,
than
those
we
spake
of
before
;
and
so
I
suppose
you
will
find
it
to
be
with
Philander
:
He
hath
exprest
some
heat
,
but
not
without
light
,
and
is
both
able
to
govern
his
expressions
,
and
to
give
you
a
sober
reason
of
them
.
Phil
.
Hearty
thanks
,
dear
Sebastian
,
for
vindicating
me
from
the
mis-apprehensions
my
innocent
joy
had
exposed
me
to
with
Biophilus
;
and
herein
you
have
not
only
done
me
a
kindness
,
but
obliged
all
good
men
,
and
done
a
right
to
true
Piety
it self
,
which
is
apt
to
be
put
out
of
countenance
with
the
imputation
of
Fanaticism
,
and
so
far
it
suffers
thereby
,
that
a
great
many
well-disposed
(
but
over
bashful
and
timorous
)
men
are
tempted
to
a
very
strange
kind
of
Hypocrisy
,
and
to
pretend
themselves
worse
than
they
are
,
and
to
trim
it
off
in
the
indifferent
strain
of
the
World
,
for
fear
of
incurring
the
censure
of
being
Zealots
and
Bigots
in
Religion
.
But
now
I
shall
take
heart
,
The
true
grounds
of
comfort
in
Religion
.
and
adventure
to
let
my
light
shine
out
abroad
,
as
well
as
burn
within
my
Breast
.
And
I
cannot
forbear
upon
this
occasion
to
return
my
most
humble
thanks
to
God
Almighty
,
who
hath
given
me
cause
to
hope
in
his
goodness
,
and
the
cordial
of
that
hope
,
hath
in
some
measure
antidoted
me
against
the
troubles
and
vexations
of
this
present
World
;
for
I
profess
to
you
,
there
is
so
much
of
care
and
fear
,
of
labour
and
pain
,
of
sorrow
and
disquiet
here
below
,
what
by
cross
accidents
and
disappointments
,
what
by
the
malice
of
evil
men
,
or
by
the
follies
,
peevishness
,
and
jealousies
of
weak
and
silly
men
;
that
were
it
not
for
the
prospect
of
a
better
state
of
things
above
,
and
of
rest
and
peace
,
stability
and
satisfaction
in
another
World
,
I
should
be
very
far
from
being
fond
of
this
present
Life
.
But
now
when
I
consider
,
and
am
satisfied
,
that
at
the
worst
I
am
under
a
Providence
,
so
that
nothing
befals
by
chance
,
or
by
the
mere
will
of
man
,
but
by
divine
appointment
and
ordination
;
and
consequently
there
is
nothing
but
what
he
both
can
and
will
make
to
work
for
good
in
the
conclusion
:
And
when
withal
I
find
my self
resolved
to
submit
to
his
wise
purposes
,
by
which
means
it
is
in
my
power
to
be
wiser
and
better
by
all
Occurrences
;
and
in
so
doing
,
have
my
hopes
improved
into
some
measure
of
assurance
,
that
I
shall
in
due
time
be
translated
into
those
happy
Regions
above
.
This
comforts
my
heart
under
all
the
present
inconveniences
,
and
not
only
supports
my
spirits
,
but
cheers
them
,
and
refreshes
my
very
countenance
.
And
sometimes
it
happens
,
that
the
more
the
vexations
of
the
World
had
deprest
me
,
the
higher
do
these
Contemplations
raise
me
;
so
that
I
break
out
into
such
an
holy
triumph
and
bravery
,
as
that
which
you
(
Biophilus
)
took
notice
of
in
me
since
we
came
together
.
Sebast
.
What
think
you
,
now
,
Biophilus
,
is
Philander
mad
or
drunk
?
Bioph
.
No
,
I
acknowledge
he
speaks
like
a
Man
,
or
an
Angel
rather
(
if
there
were
any
such
thing
)
but
still
I
suspect
there
is
some
trick
or
other
in
it
;
I
cannot
satisfie
my self
in
these
religious
braveries
,
as
he
calls
them
.
Sebast
.
Why
,
Biophilus
,
what
is
there
to
amuze
you
in
this
matter
?
Consider
with
your self
,
how
can
it
be
otherwise
,
but
that
he
who
is
throughly
satisfied
that
it
is
neither
blind
chance
,
nor
surly
fate
,
nor
some
ill-natur'd
and
unlucky
Being
;
but
contrariwise
,
a
great
and
wise
and
good
God
,
that
governs
the
World
:
how
can
it
be
(
I
say
)
but
that
such
a
man
must
needs
be
very
comfortable
under
such
a
Protection
?
Or
how
can
it
come
to
pass
that
a
man
that
lives
virtuously
and
piously
,
who
approves
himself
to
his
own
Reason
and
Conscience
,
and
,
as
near
as
he
can
,
to
the
mind
of
that
great
God
,
who
made
,
and
governs
the
World
,
should
be
tormented
with
pannick
fears
of
he
knows
not
what
;
since
,
whether
he
looks
upward
or
downward
,
into
himself
or
abroad
,
there
is
nothing
can
hurt
him
;
nothing
but
what
must
needs
cheer
him
with
an
hopeful
expectation
of
a
good
issue
of
such
a
course
in
the
upshot
of
things
;
The
admirable
and
unspeakable
consolation
of
believing
Eternal
Life
.
especially
if
withall
he
have
a
firm
belief
of
Eternal
Life
in
another
world
,
and
of
unspeakable
joy
and
felicity
there
attainable
,
and
certainly
to
be
enjoyed
by
him
that
pursues
it
in
his
life
by
such
a
course
of
Vertue
and
Piety
as
aforesaid
.
How
can
you
imagine
that
such
a
man
should
be
down
in
the
mouth
(
as
we
say
)
or
dull
and
out
of
humour
?
Nay
,
rather
,
how
is
it
possible
he
should
be
able
to
smother
such
hopes
,
and
conceal
such
joys
?
no
,
they
are
too
great
to
be
kept
secret
in
his
bosom
;
they
will
break
out
now
and
then
in
triumphant
expressions
.
Eternity
,
Biophilus
,
eternal
life
(
I
mean
)
is
so
great
,
so
glorious
,
so
admirable
an
happiness
,
that
I
can
never
be
perswaded
that
man
really
believes
it
,
and
hath
any
good
measure
of
hopes
that
he
shall
attain
it
,
who
can
be
so
reserv'd
and
Stoical
,
as
to
keep
his
countenance
whenever
he
thinks
of
it
.
Do
but
judge
with
your self
,
if
you
could
have
ground
to
believe
you
should
never
forgoe
this
present
life
,
but
for
ever
enjoy
your
house
,
your
wife
and
children
,
nor
ever
be
parted
from
those
wise
and
good
friends
you
have
made
choice
of
,
that
no
accident
,
no
disease
,
nor
malice
of
men
or
evil
spirits
could
reach
you
;
but
you
might
pursue
your
designs
,
and
meet
with
nothing
to
interrupt
the
train
of
your
thoughts
and
projections
,
so
that
you
could
know
Death
only
in
speculation
;
in
this
case
you
may
easily
imagine
,
how
much
at
ease
a
mans
thoughts
would
be
,
how
secure
his
mind
,
how
bold
his
spirit
,
and
how
cheerful
his
countenance
.
But
now
to
live
for
ever
in
the
Glories
of
the
Kingdom
of
Heaven
,
to
be
not
only
secure
from
all
pain
or
care
,
fear
or
danger
,
but
to
be
in
the
possession
of
perfect
and
consummate
bliss
,
to
injoy
the
favour
of
God
,
the
presence
of
the
ever-blessed
Jesus
,
and
the
perpetual
society
of
all
good
men
made
perfect
,
and
free
from
their
ignorances
,
errors
,
passions
and
infirmities
.
This
is
a
state
of
life
that
I
protest
I
cannot
think
of
without
astonishment
,
nor
speak
of
without
a
passion
,
nor
hope
for
without
a
rapture
.
Bioph
.
I
should
easily
consent
to
you
in
all
this
,
Sebastian
,
if
I
thought
it
was
real
;
for
I
am
neither
so
fond
of
a
Grave
as
not
to
be
desirous
to
live
as
long
as
it
is
possible
,
nor
so
severe
to
my self
as
to
be
willing
to
want
any
of
those
comforts
of
Life
and
supports
in
Death
that
are
attainable
:
but
in
truth
I
suspect
all
these
great
things
,
Philander
,
that
you
talk
of
to
be
but
pleasant
Dreams
and
the
high
rants
of
Fancy
.
Sebast
.
But
why
should
you
think
so
,
Biophilus
,
seeing
it
is
very
plain
,
that
the
soberest
and
best
men
are
of
this
perswasion
;
and
for
the
most
part
,
the
better
the
men
are
,
the
more
lively
is
their
sense
of
these
things
.
Can
you
imagine
that
either
God
Almighty
should
put
a
cheat
upon
the
very
best
of
mankind
(
and
upon
them
especially
?
)
or
can
you
think
that
the
best
of
men
should
be
the
greatest
lyars
,
and
pretend
to
that
of
which
they
had
no
real
grounds
?
I
pray
therefore
be
free
with
me
,
and
tell
me
the
causes
of
your
mistrust
in
this
case
.
Bioph
.
I
think
I
have
reason
to
doubt
these
high
pretences
to
the
wonderful
comforts
of
Religion
,
in
the
first
place
;
because
I
observe
the
state
of
mankind
to
be
generally
very
uneasie
,
and
the
World
to
be
full
of
nothing
more
than
melancholy
and
complaint
,
which
sure
could
not
be
,
if
there
were
such
effectual
Remedies
ready
at
hand
,
and
such
an
Hearts
Ease
in
Religion
.
Sebast
.
I
will
answer
you
in
that
presently
,
but
I
pray
first
tell
me
(
by
the
way
)
what
do
you
think
is
the
reason
that
there
are
so
many
sickly
and
valetudinary
People
in
the
World
?
Bioph
.
Truly
I
think
we
may
resolve
the
greatest
part
of
those
long
and
tedious
distempers
,
under
which
so
many
People
languish
,
into
Surfeits
and
other
instances
of
their
own
Riot
and
Luxury
.
Sebast
.
Very
well
,
but
you
do
not
yet
reach
my
meaning
;
I
ask
you
therefore
again
,
Do
you
not
think
that
there
are
a
great
many
amongst
those
that
pine
away
under
the
aforesaid
lingring
distempers
,
who
might
possibly
receive
help
and
ease
if
they
took
due
care
of
themselves
?
Bioph
.
Yes
doubtless
,
for
in
those
chronical
Diseases
there
is
time
for
advice
and
application
,
and
fit
intermissions
for
Medicines
to
take
place
in
;
but
the
mischief
is
,
some
men
are
humoursome
and
obstinate
,
and
will
take
no
advice
whatever
come
of
it
:
others
deliver
themselves
up
to
Empiricks
and
unskilful
Persons
,
who
often
make
the
Disease
worse
than
it
was
;
and
then
there
are
some
so
soft
and
delicate
,
that
although
they
have
good
advice
given
them
,
and
might
be
cured
,
yet
will
not
follow
the
rules
that
are
prescribed
to
them
.
Seb
.
Very
good
,
now
you
have
saved
me
the
labour
,
and
have
answered
your
own
objection
against
the
real
comfortableness
of
Religion
:
The
causes
of
the
uncomfortableness
of
mens
spirits
generally
.
For
there
are
the
same
three
accounts
to
be
assigned
of
the
uncomfortableness
of
mens
spirits
,
which
you
have
given
of
the
sickly
estate
of
their
Bodies
,
viz.
In
the
first
place
there
are
some
men
who
fansie
themselves
either
too
wise
to
be
advised
,
or
think
the
case
of
Humane
Nature
too
desperate
to
be
cured
;
and
therefore
grow
morose
and
sceptical
,
and
will
rather
cloke
themselves
up
in
a
musty
melancholy
reservedness
for
the
present
,
and
run
the
venture
of
all
for
the
future
,
than
give
themselves
the
trouble
of
any
serious
thoughts
of
Religion
.
Now
you
cannot
expect
that
these
men
should
find
the
comfort
of
Religion
,
who
were
so
far
from
making
experiment
of
it
,
that
they
were
afraid
of
it
,
like
those
wise
men
that
for
fear
they
should
one
time
or
other
be
poisoned
,
will
therefore
never
eat
any
meat
.
Bioph
.
If
you
would
pardon
my
interrupting
of
you
,
I
could
tell
you
for
all
this
,
that
there
are
some
certain
men
in
the
World
(
though
not
many
I
confess
)
who
enjoy
themselves
very
well
,
and
yet
never
were
in
debt
to
any
Religion
for
it
.
Sebast
.
Very
likely
,
Biophilus
,
for
so
as
I
remember
,
King
John
killed
a
very
fat
Stag
that
had
never
heard
Mass
in
its
life
;
and
so
you
shall
see
an
Oxe
in
the
stall
,
let
him
but
have
meat
and
drink
and
ease
enough
,
he
never
repines
at
the
approach
of
the
day
of
slaughter
:
in
like
manner
there
are
a
sort
of
dull
unthinking
men
,
that
pass
away
their
time
in
a
pleasant
dream
of
sensuality
,
and
never
feel
any
want
of
the
consolations
of
Religion
;
How
it
comes
to
pass
that
some
men
seem
to
live
cheerfully
without
God
and
Religion
.
but
it
is
not
because
there
is
no
need
of
them
,
but
because
such
Persons
do
not
feel
the
need
,
nor
indeed
are
sensible
of
any
thing
else
that
is
manly
and
generous
.
If
I
should
tell
you
it
was
dangerous
being
upon
such
a
precipice
,
I
suppose
you
would
not
think
it
a
confutation
of
my
caution
to
tell
me
,
that
notwithstanding
a
certain
blind
man
slept
and
snored
securely
upon
it
;
for
real
danger
is
danger
whether
men
be
apprehensive
of
it
or
no
:
or
if
you
should
observe
a
poor
man
to
dream
of
plenty
and
all
the
affluence
of
the
World
,
you
will
not
count
him
to
be
as
happy
as
he
that
really
enjoys
those
things
;
a
dream
is
one
thing
,
and
real
felicity
is
another
:
and
though
the
former
fansies
himself
for
the
present
as
happy
as
the
other
,
yet
I
am
sure
you
who
know
one
is
asleep
and
the
other
awake
,
do
not
think
it
to
be
so
.
Thus
it
is
in
Religion
.
Bioph
.
Your
pardon
again
,
it
is
not
only
true
that
some
stupid
and
incapable
Persons
are
at
hearts
ease
without
Religion
,
but
you
shall
observe
some
of
a
better
mold
;
polite
and
ingenious
men
live
very
pleasantly
,
and
yet
are
not
beholden
to
Religion
for
it
.
Sebast
.
It
may
be
so
;
but
then
I
doubt
they
must
be
beholden
to
the
Bottle
for
it
,
which
they
must
ply
continually
too
to
keep
them
from
thinking
:
for
I
have
shewed
you
already
that
it
is
as
impossible
for
a
thinking
man
(
out
of
a
Debauch
and
who
cannot
but
be
sensible
that
he
must
die
)
to
be
comfortable
without
the
aids
of
some
Religion
or
other
;
as
it
is
for
you
or
me
to
caper
and
frollick
upon
the
brink
of
such
a
Precipice
as
we
spoke
of
but
now
:
In
short
,
such
men
as
have
Eyes
in
their
heads
have
no
other
refuge
,
but
to
wink
hard
that
they
may
not
be
sensible
of
their
danger
.
And
so
much
for
that
.
Now
if
you
please
I
will
proceed
:
In
the
second
place
then
there
is
(
as
you
well
observed
)
another
sort
of
men
,
who
,
though
they
are
not
so
refractory
and
contumacious
as
to
defy
the
whole
art
of
Physick
(
as
a
perfect
cheat
)
yet
,
out
of
stinginess
,
or
some
other
folly
,
will
apply
themselves
only
to
Quacks
and
Mountebanks
,
who
,
instead
of
curing
their
present
infirmities
,
by
unskilful
management
,
render
them
more
dangerous
and
intolerable
.
So
it
is
in
this
case
of
Religion
and
the
minds
of
men
,
there
are
those
who
do
not
abandon
themselves
to
desperate
Atheism
,
nor
sceptically
cast
off
all
care
of
Religion
;
but
finding
they
cannot
be
at
ease
without
some
regard
of
God
,
and
provision
for
another
World
;
yet
(
not
falling
into
the
hands
of
those
that
were
able
to
principle
them
right
)
entertain
such
imperfect
and
inconsistent
Notions
of
Religion
,
as
can
really
afford
them
no
solid
consolation
.
And
this
is
a
second
cause
why
the
World
is
so
uncomfortable
,
notwithstanding
all
the
relief
that
Religion
pretends
to
give
.
As
for
example
;
False
notions
of
God
and
Religion
very
uncomfortable
.
Suppose
a
man
believes
there
is
a
God
,
yet
if
he
look
upon
him
under
the
notion
of
a
cruel
and
unrelenting
Tyrant
,
governed
by
meer
will
,
and
who
aims
at
nothing
but
the
securing
and
greatning
his
own
power
,
and
consequently
is
so
far
unconcerned
for
any
of
his
creatures
,
that
it
is
all
one
to
him
whether
they
be
saved
or
damned
eternally
;
you
will
easily
grant
me
that
the
belief
of
such
a
God
cannot
be
very
comfortable
,
since
a
man
cannot
think
of
him
,
nor
much
less
exercise
any
act
of
Devotion
towards
him
without
horrour
and
affrightment
.
Or
,
again
,
Suppose
a
man
should
entertain
a
less
horrid
notion
of
God
,
as
that
though
he
be
not
such
a
monster
as
the
former
render'd
him
;
yet
that
he
is
a
nice
and
captious
Deity
,
very
techy
and
hard
to
please
,
that
would
make
no
candid
and
equitable
interpretation
,
nor
allow
of
sincerity
and
good
meaning
,
but
must
have
his
mind
to
a
tittle
,
and
every
thing
must
be
done
precisely
according
to
rule
,
and
consequently
must
needs
be
able
to
find
frequent
occasions
against
his
creatures
,
and
was
likely
as
often
to
animadvert
severely
upon
them
.
This
must
needs
be
a
very
uncomfortable
principle
of
Religion
,
as
well
as
the
former
,
since
such
a
God
is
only
the
object
of
fear
and
not
of
love
,
1
Jo
.
4.18
.
and
all
fear
hath
torment
.
Moreover
,
put
case
a
man
should
have
a
more
kindly
and
benign
notion
of
God
,
than
either
of
the
former
,
but
yet
finds
himself
perfectly
at
a
loss
how
to
please
the
Divine
Majesty
,
and
propitiate
him
towards
himself
,
in
regard
he
knows
of
no
declaration
of
his
Mind
and
Will
that
he
hath
made
(
because
he
either
never
heard
of
,
or
doth
not
believe
the
Holy
Scriptures
)
it
is
impossible
but
that
a
devout
Mind
in
this
case
must
be
very
much
perplexed
and
uneasie
;
and
the
more
devout
the
man
is
,
the
more
will
his
perplexity
be
,
in
regard
that
when
he
hath
done
all
he
can
to
please
God
,
he
cannot
rest
satisfied
whether
he
hath
served
or
disserved
him
all
the
while
.
Which
in
a
great
measure
was
the
condition
of
the
gentile
World
,
for
lack
of
Divine
Revelation
;
and
therefore
they
were
necessitated
in
their
Devotions
to
make
use
of
abundance
of
various
Rites
,
in
hopes
that
if
one
sort
of
them
missed
,
the
other
might
hitt
to
be
acceptable
to
the
Deity
.
And
when
all
was
done
,
they
were
not
sure
that
either
,
or
any
of
them
was
perfectly
agreeable
to
his
mind
:
and
therefore
as
their
Devotion
must
needs
be
Superstitious
in
the
nature
of
it
;
so
consequently
it
must
be
attended
with
pannick
fears
,
and
uncomfortable
apprehensions
,
as
the
fruit
of
it
.
Furthermore
,
Let
us
suppose
a
man
of
so
high
an
attainment
in
Religion
,
as
that
he
had
some
intimations
of
the
Divine
Will
,
as
to
matter
of
fact
,
but
yet
was
under
a
dispensation
of
Religion
,
which
(
at
least
in
the
letter
of
it
)
consisted
mainly
of
sundry
nice
and
curious
observances
;
such
as
the
abstaining
from
such
or
such
meats
;
the
performing
such
or
such
Rites
and
Ceremonies
;
of
none
of
which
he
could
give
himself
any
rational
account
,
or
be
conscious
of
any
other
obligation
to
them
,
but
only
,
this
is
commanded
,
and
thus
it
must
be
(
which
was
the
case
of
the
superstitious
Jews
,
as
it
is
also
of
a
sort
of
degenerate
and
Judaizing
Christians
)
now
it
is
plain
that
this
state
of
Religion
must
needs
be
very
uncomfortable
also
;
because
a
man
must
of
necessity
dragg
on
very
heavily
,
where
his
reason
doth
not
go
before
him
,
and
his
judgment
is
not
convinced
of
the
goodness
and
excellency
of
those
observances
,
as
well
as
of
the
necessity
of
them
.
Lastly
,
if
a
man
was
under
a
Religion
which
could
give
him
no
assurance
of
any
reward
of
his
Devotion
,
but
that
for
ought
he
knew
he
might
at
last
have
only
his
labour
for
his
pain
:
forasmuch
as
there
was
no
way
to
assure
him
whether
it
should
be
his
portion
to
rot
for
ever
in
the
Grave
,
or
whether
after
death
he
should
be
transformed
into
some
other
creature
;
or
that
though
the
name
and
memory
of
his
good
actions
should
remain
,
yet
his
particular
person
was
to
be
swallowed
up
into
the
womb
of
general
nature
,
and
he
for
ever
lost
(
such
as
which
were
the
utmost
hopes
of
the
generality
of
the
blind
Pagans
.
)
Now
I
say
such
principles
of
Religion
as
this
,
or
any
of
the
aforementioned
,
must
needs
be
very
uncomfortable
;
but
all
these
,
Biophilus
,
are
as
manifestly
false
,
as
they
are
sadly
melancholy
;
and
therefore
it
is
not
any
defect
in
Religion
that
the
spirits
of
men
are
uncomfortable
,
but
the
default
of
those
bad
notions
they
have
taken
up
,
instead
of
the
true
principles
of
Religion
.
And
so
much
for
that
second
sort
of
men
.
Bioph
.
I
am
wonderfully
pleased
with
this
last
Discourse
of
yours
,
in
which
you
have
not
more
demonstrated
the
uncomfortableness
,
than
exposed
the
nonsense
and
absurdity
of
a
great
number
of
Religionists
;
and
therefore
so
far
I
thank
you
.
But
then
again
,
I
must
tell
you
,
upon
due
consideration
,
it
makes
as
much
against
your self
as
any
of
them
,
so
far
as
concerns
the
point
in
hand
between
us
.
For
after
all
that
can
be
said
,
it
is
undeniable
,
that
some
men
of
very
different
perswasions
,
are
as
cheerful
in
their
several
and
respective
ways
,
one
as
the
other
:
now
forasmuch
as
these
cannot
all
be
true
,
in
regard
they
contradict
each
other
;
doth
it
not
therefore
follow
from
hence
,
that
the
comfortableness
of
mens
spirits
doth
not
depend
meerly
upon
Religion
,
but
upon
something
else
?
Sebast
.
In
truth
you
follow
me
very
close
,
The
causes
of
the
comfortableness
of
some
mistaken
Religions
.
yet
I
have
two
or
three
things
to
say
,
which
I
do
not
doubt
will
acquit
me
in
what
I
have
said
,
and
I
hope
may
satisfy
you
.
First
,
It
is
to
be
considered
,
that
a
man
may
be
sound
in
his
principles
of
Religion
,
and
right
for
the
main
,
who
yet
may
differ
from
other
men
,
and
perhaps
from
the
truth
too
,
so
much
as
to
make
him
be
reputed
of
a
different
Religion
;
yet
notwithstanding
those
great
principles
which
he
is
sound
in
,
and
that
honest
zeal
he
shews
in
the
prosecution
of
them
,
will
procure
him
acceptance
with
God
,
and
inable
him
to
live
very
comfortably
:
for
fervent
devotion
will
cover
a
multitude
of
errours
,
as
well
as
charity
doth
a
multitude
of
sins
.
And
this
is
to
be
hoped
is
the
condition
of
a
great
many
well-meaning
,
but
deluded
people
.
Again
,
secondly
,
it
is
observable
in
this
case
,
that
many
warm
themselves
by
sparks
of
their
own
kindling
,
and
are
heated
more
by
their
own
motion
,
than
by
the
grounds
and
causes
of
it
:
Zeal
naturally
warms
the
blood
,
and
whatsoever
warms
,
in
some
measure
comforts
too
;
insomuch
that
some
men
of
very
rascally
opinions
,
and
such
as
in
the
consequences
of
them
,
tend
towards
Hell
,
are
yet
raised
up
towards
Heaven
by
the
power
of
an
active
and
heated
Phancy
.
But
after
all
,
you
must
remember
(
what
I
said
before
)
that
Truth
is
Truth
,
and
Dream
is
Dream
;
my
meaning
is
,
the
man
of
a
mighty
Zeal
in
his
way
,
may
seem
to
himself
happy
(
whatever
his
principles
be
)
but
it
is
only
the
man
of
sound
Principles
of
Religion
,
that
can
be
truly
and
understandingly
and
constantly
comfortable
.
And
now
I
suppose
I
may
come
to
the
third
and
last
sort
of
men
,
which
disparage
Religion
(
just
as
an
unruly
Patient
discredits
his
Physician
)
namely
those
,
who
,
A
wicked
life
cannot
be
comfortable
,
if
a
mans
Religion
be
never
so
good
.
though
they
have
right
notions
of
Religion
,
yet
live
carelesly
,
and
are
by
no
means
answerable
to
their
Principles
in
the
conduct
of
their
Lives
.
Now
it
can
be
no
wonder
,
nor
any
slander
to
Religion
,
that
such
men
who
live
wickedly
should
be
uncomfortable
in
their
Spirits
.
For
we
may
as
well
expect
this
cold
Weather
to
warm
our selves
by
a
Glow-Worm
,
or
a
painted-Fire
,
as
that
any
mans
heart
should
be
truly
cheerful
by
the
advantage
of
a
Religion
which
consisted
only
in
notion
,
and
was
not
vigourously
practised
:
nay
,
it
would
be
a
wonder
indeed
if
such
a
man
should
not
be
sadly
melancholy
,
lying
continually
under
the
lashes
of
his
own
Conscience
,
for
contradicting
the
very
Principles
of
his
own
mind
.
And
this
is
so
far
from
reflecting
any
dishonour
upon
Religion
,
that
it
is
a
mighty
vindication
of
the
truth
and
power
of
it
,
when
a
mans
own
heart
shall
revenge
upon
him
his
contempt
of
her
dictates
and
Sentiments
:
and
certainly
the
better
and
more
generous
a
mans
Principles
are
(
which
he
in
this
manner
violates
by
a
lewd
Life
)
so
much
more
sharp
will
be
the
stings
of
Conscience
,
and
the
uneasiness
of
his
condition
.
But
now
,
take
a
man
who
to
right
Principles
in
his
mind
joyns
a
conformable
Holy
Life
,
and
(
as
there
is
all
the
reason
in
the
World
for
it
,
so
)
it
is
a
thousand
to
one
in
experience
,
but
he
lives
comfortably
.
And
thus
I
think
I
have
fully
acquitted
my self
of
your
prime
objection
against
the
comfortableness
of
Religion
.
Bioph
.
I
confess
,
Sebastian
,
you
have
spoke
a
great
deal
of
reason
,
but
yet
perhaps
you
are
not
so
clearly
come
off
as
you
may
imagine
:
for
I
have
still
to
object
,
that
many
men
of
your
Principles
,
and
who
(
as
it
seems
)
in
consequence
of
them
,
carry
it
sometimes
with
full
sail
of
joy
and
courage
,
yet
at
other
times
are
not
able
to
maintain
this
tide
,
but
flag
,
and
are
as
much
down
by
fits
as
other
men
;
nay
,
do
you
not
observe
that
there
are
men
in
the
World
,
whose
Principles
I
know
you
will
allow
,
and
withal
whose
lives
you
cannot
blame
,
and
yet
these
very
men
shall
be
remarkably
uncomfortable
,
and
no
men
fuller
of
complaints
and
more
uneasie
than
they
.
Therefore
it
seems
Religion
is
neither
such
a
stable
Principle
of
Comfort
,
nor
such
a
Panacea
,
such
a
general
remedy
of
the
troubles
of
Humane
Life
,
as
is
pretended
:
if
you
can
reconcile
this
with
your
former
assertions
,
I
think
I
shall
then
be
forced
to
yield
you
the
Cause
.
Sebast
.
It
is
true
which
you
observe
,
How
it
may
happen
that
pious
men
may
be
uncomfortable
.
That
sometimes
those
that
seem
to
have
all
the
advantages
of
Religion
,
are
notwithstanding
uncomfortable
under
them
,
and
yet
this
may
be
no
impeachment
either
of
the
truth
,
or
of
the
efficacy
of
those
Principles
.
For
this
which
you
speak
of
may
come
to
pass
upon
several
other
accounts
;
as
namely
,
In
the
first
place
,
it
may
be
that
he
,
in
whose
whole
course
of
life
we
can
observe
no
blemish
,
may
notwithstanding
be
justly
charged
by
his
own
Conscience
for
several
such
miscarriages
as
may
well
make
him
uneasie
till
he
hath
made
his
peace
with
God
and
himself
again
,
by
hearty
Repentance
and
Reformation
.
Now
you
must
not
impute
this
to
the
defect
of
consolation
in
the
Principles
of
Religion
,
but
to
the
mans
own
defect
of
Piety
For
whensoever
we
see
a
man
troubled
for
violating
the
rules
of
his
Religion
,
we
have
a
kind
of
sensible
experiment
of
the
great
reality
and
mighty
power
of
it
;
and
this
may
happen
,
though
you
see
not
the
causes
of
it
.
Again
,
It
may
be
the
Person
who
now
lives
very
vertuously
,
and
consequently
might
live
comfortably
upon
the
Principles
of
Religion
,
hath
formerly
been
a
great
sinner
:
and
now
,
though
his
Repentance
hath
made
his
Peace
with
God
,
and
so
there
is
nothing
justly
to
interrupt
his
Comfort
;
yet
as
often
as
he
reflects
upon
the
hainousness
of
his
former
miscarriages
,
no
wonder
if
the
briskness
of
his
spirit
be
abated
,
if
it
be
but
by
the
consideration
of
the
danger
he
hath
escaped
.
Again
,
It
may
happen
that
he
who
is
not
indeed
conscious
to
himself
of
any
guilt
which
should
deject
his
confidence
towards
God
;
yet
by
the
malicious
artifice
of
the
great
Enemy
of
mankind
,
may
have
such
black
and
frightful
fancies
raised
in
his
head
,
as
may
very
much
discompose
him
for
the
present
,
till
by
Prayer
and
Application
to
the
Grace
of
God
he
overcomes
them
.
Moreover
sometimes
,
when
all
is
well
within
,
and
a
mans
own
Heart
doth
not
accuse
him
,
yet
it
may
happen
that
outward
afflictions
may
be
so
vexatious
,
so
sharp
and
pinching
to
him
,
that
for
a
time
even
a
good
mans
spirits
may
be
disordered
by
them
,
till
he
recollect
himself
,
and
,
Sampson
like
,
shake
off
those
Philistims
that
are
upon
him
;
I
mean
until
he
rally
the
forces
of
his
Reason
,
or
rather
till
by
Faith
he
take
Sanctuary
in
the
impregnable
Fortress
of
Conscience
and
Religion
,
and
there
he
securely
weathers
out
the
storm
,
and
all
becomes
quickly
serene
and
calm
again
.
But
after
all
that
is
or
can
be
said
,
allowance
must
still
be
made
for
an
unhappy
temper
of
Body
:
for
it
must
be
remembred
that
Religion
is
a
medicine
for
the
Soul
or
Mind
,
and
not
for
Bodily
Diseases
.
You
know
the
intimate
correspondence
and
quick
sympathy
between
those
two
Inmates
,
Soul
and
Body
,
which
is
such
,
that
like
Hippocrates's
Twins
,
they
mutually
affect
one
another
,
so
that
one
of
them
cannot
well
enjoy
it self
,
if
the
other
be
in
disorder
.
Do
but
consider
how
exceeding
difficult
it
is
to
maintain
the
rate
of
a
mans
common
Conversation
,
and
especially
to
bear
up
to
any
measure
of
brisk
airyness
,
when
the
Body
is
but
a
little
sickly
and
discomposed
.
And
then
how
can
you
imagine
but
that
there
will
be
an
unevenness
of
temper
in
a
melancholy
mans
deportment
,
notwithstanding
that
the
comforts
of
Religion
should
be
as
solid
and
stable
as
I
have
represented
them
to
be
?
Bioph
.
But
by
your
leave
,
Sir
,
I
understood
you
that
there
was
such
a
Catholick
and
Paramount
Antidote
of
all
sorrow
to
be
found
in
Religion
,
that
your
pious
man
could
never
have
been
sad
any
more
(
like
the
Chimaera
of
a
wise
man
amongst
the
Stoicks
)
neither
outward
Accidents
could
discompose
him
,
nor
Bodily
Infirmities
interrupt
his
tranquillity
and
self-enjoyments
.
Sebast
.
Sure
,
Biophilus
,
you
did
not
think
I
took
every
good
man
to
become
a
God
Almighty
,
or
the
powers
of
Religion
to
be
so
omnipotent
,
as
that
because
they
can
recreate
a
mans
spirits
,
they
should
therefore
also
make
him
intirely
another
Creature
.
The
unhappy
influence
of
a
melancholy
Body
upon
the
Mind
.
You
might
as
well
imagine
I
asserted
that
this
spiritual
Remedy
should
preserve
men
from
dying
,
as
from
being
sick
or
melancholy
,
when
their
constitution
is
prone
to
it
.
For
although
by
reason
of
the
neer
relation
between
Soul
and
Body
(
as
I
said
before
)
it
is
not
to
be
doubted
,
but
that
the
comforts
of
the
mind
upon
account
of
Religion
,
may
,
in
a
good
measure
,
cheer
the
bodily
Spirits
,
yet
,
on
the
other
side
,
it
is
to
be
expected
that
the
Body
will
have
its
influence
reciprocally
;
and
when
it
is
infirm
,
will
depress
and
clog
the
Mind
that
it
shall
be
sure
to
be
sensible
of
the
burden
,
and
be
able
to
move
the
less
briskly
in
its
course
.
In
short
,
the
business
between
the
Soul
and
Body
stands
thus
;
namely
,
as
,
on
the
one
hand
,
the
Body
can
affect
the
mind
so
far
as
to
retard
its
motion
,
and
check
its
flight
;
but
not
so
as
altogether
to
oppose
and
hinder
them
:
so
,
on
the
other
hand
,
the
mind
(
if
that
be
comfortable
)
comforts
and
refreshes
the
bodily
Spirits
,
but
is
not
able
entirely
to
alter
them
:
For
Temper
will
be
Temper
,
and
Melancholy
will
be
Melancholy
still
.
That
therefore
which
I
assert
and
have
hitherto
endeavoured
to
prove
,
and
that
which
the
common
experience
of
Pious
men
attests
,
is
no
more
but
this
,
That
there
are
never-failing
Springs
of
Consolation
in
Religion
,
provided
the
Issues
of
them
be
not
obstructed
by
some
or
other
of
the
aforesaid
occasions
.
Phil
.
I
know
,
Sebastian
,
you
have
well
considered
all
that
which
you
have
said
,
and
I
thank
God
I
have
some
experience
of
the
truth
of
it
for
the
most
part
;
and
therefore
have
reason
to
rely
upon
your
judgment
for
the
rest
.
But
yet
there
is
one
thing
runs
in
my
thoughts
,
concerning
which
I
would
gladly
ask
your
opinion
,
if
I
do
not
unseasonably
interrupt
your
discourse
with
Biophilus
.
Sebast
.
You
will
not
interrupt
me
,
Philander
,
for
I
was
at
a
full
period
;
or
if
it
was
otherwise
,
we
would
make
a
Parenthesis
for
your
satisfaction
:
What
is
it
therefore
wherein
I
can
serve
you
?
Phil
.
The
matter
,
in
short
then
,
is
this
:
I
have
observed
several
Divines
,
amongst
the
causes
of
perplexity
and
uncomfortableness
of
good
men
,
to
reckon
one
,
of
which
you
have
hitherto
taken
no
notice
;
namely
,
the
case
of
Desertion
,
which
they
define
to
be
,
The
unreasonableness
of
a
commonly
received
opinion
concerning
God's
deserting
of
good
men
.
When
God
withdraws
himself
arbitrarily
from
such
persons
for
a
time
,
and
hides
his
face
from
them
upon
the
sole
account
of
his
Prerogative
,
or
for
some
reason
best
known
to
himself
,
but
without
the
least
guilt
or
provocation
on
their
parts
.
Now
if
this
be
true
,
it
may
then
not
only
happen
that
the
very
best
,
and
also
the
most
sanguine
and
cheerful
men
naturally
,
may
be
very
uncomfortable
;
but
the
very
state
of
Spiritual
comfort
will
be
very
uncertain
and
fluctuating
:
and
which
is
worst
of
all
,
there
will
be
a
Disease
without
a
Remedy
,
a
case
that
admits
of
no
Consolation
.
For
what
can
all
Counsels
and
Discourses
,
or
all
the
Exercises
of
Faith
or
Reason
avail
against
a
Peremptory
Act
of
God
?
Sebast
.
It
is
very
true
,
Philander
,
as
you
observe
,
there
hath
been
such
a
Notion
broached
,
and
the
effects
and
consequences
have
been
bad
enough
:
For
besides
what
you
have
well
alledged
,
The
absurd
consequences
of
that
opinion
.
under
the
pretence
hereof
,
some
have
been
so
abused
as
to
indulge
their
own
humour
,
and
as
Jonas
said
,
He
did
well
to
be
angry
,
so
they
fancy
they
ought
to
be
melancholy
,
when
God
(
as
they
imagine
)
sets
himself
against
them
,
and
they
thereby
are
tempted
to
think
hardly
of
the
Divine
Majesty
,
as
if
he
was
a
great
Tyrant
who
took
pleasure
in
the
complaints
of
his
Creatures
;
and
which
is
worse
than
that
(
if
worse
can
be
)
sometimes
evil
men
get
this
notion
by
the
end
,
and
then
whensoever
their
wicked
lives
render
their
Consciences
uneasie
to
them
,
they
presently
conceit
it
may
be
only
the
withdrawing
of
the
Divine
Favour
from
them
,
and
how
can
they
help
it
,
since
it
is
the
Case
of
good
men
to
be
so
dealt
with
?
But
what
ground
there
is
for
all
this
I
cannot
imagine
.
The
groundlesness
of
the
aforesaid
opinion
.
It
is
true
we
ought
not
to
dispute
the
Divine
Prerogative
;
or
what
he
may
do
if
he
pleases
.
For
we
find
it
dangerous
to
take
upon
us
to
limit
the
Prerogative
of
Earthly
Princes
;
and
if
they
may
have
reasons
for
such
things
as
we
do
not
understand
,
much
more
hath
God
,
whose
Wisdom
is
infinite
and
unsearchable
:
therefore
not
to
define
what
God
may
or
may
not
do
,
it
is
plain
that
there
is
no
foundation
in
Holy
Scripture
(
which
is
the
declaration
of
his
Will
)
to
think
he
will
take
such
a
course
as
this
case
supposes
;
and
besides
,
it
seems
inconsistent
with
his
sincerity
and
goodness
,
and
can
by
no
means
be
reconciled
with
that
setled
and
immoveable
delight
he
declares
himself
to
take
in
good
men
,
that
he
should
play
fast
and
loose
with
them
,
or
(
as
some
have
rudely
exprest
it
)
play
at
bo-peep
with
his
Children
.
No
,
Philander
,
assure
your self
,
infinite
Goodness
will
not
disguise
it self
,
and
put
on
a
frightful
Vizard
meerly
to
scare
his
weak
and
timorous
Children
;
so
far
from
it
,
that
contrariwise
,
so
long
as
men
continue
Constant
,
Loyal
,
and
Dutiful
towards
him
,
he
will
be
unchangeable
in
his
favour
,
and
constantly
shine
out
upon
them
in
the
bright
Beams
of
love
and
kindness
.
And
if
it
shall
happen
that
(
as
I
granted
to
Biophilus
)
the
melancholy
of
mens
Constitution
shall
rise
up
in
such
black
fumes
,
as
not
only
to
cloud
their
minds
,
but
that
(
consequently
thereof
)
they
may
entertain
dismal
apprehensions
of
him
;
yet
against
all
this
he
is
ready
to
relieve
them
by
his
Providence
,
and
to
assist
and
comfort
them
by
his
Holy
Spirit
,
if
he
be
devoutly
applied
to
:
but
to
be
sure
he
will
never
exasperate
the
condition
of
a
sincerely
good
man
by
any
unprovoked
act
of
his
own
.
He
hath
told
us
,
He
will
not
break
a
bruised
reed
,
Matth
.
12.20
.
James
4.8
.
nor
quench
smoaking
flax
.
And
that
,
if
men
draw
nigh
to
him
,
he
will
draw
nigh
to
them
;
and
he
neither
needs
it
,
nor
is
inclined
to
try
experiments
upon
poor
melancholy
men
.
Let
us
have
a
care
therefore
of
charging
the
effects
of
our
own
changeable
humour
(
either
of
body
or
mind
)
upon
the
unchangeable
God
.
For
so
long
as
we
walk
by
the
Light
of
his
Word
,
we
may
live
under
the
Light
of
his
Countenance
,
if
(
at
least
)
our
own
Melancholy
interpose
not
,
and
eclipse
it
to
us
:
and
(
bateing
outward
troubles
)
we
may
,
upon
those
terms
,
in
a
good
measure
enjoy
Heaven
upon
earth
;
we
may
be
as
bold
as
Lions
,
as
cheerful
as
Angels
;
in
a
word
,
as
full
of
joy
as
our
hearts
can
hold
:
For
the
Principles
of
Religion
will
beat
all
this
out
,
and
God
will
never
interrupt
the
efficacy
of
them
.
Phil
.
Oh
Blessed
!
For
ever
Blessed
be
the
Divine
Goodness
,
and
God's
Blessing
on
your
heart
,
Sebastian
,
for
the
good
report
and
assurance
you
have
given
us
of
it
.
And
now
,
Friends
,
why
should
we
not
be
very
good
,
that
we
may
be
thus
comfortable
?
An
Holy
Triumph
in
contemplation
of
the
comfort
of
true
Religion
.
and
why
should
we
not
be
comfortable
if
we
be
good
?
Why
should
the
jolly
Fellows
out-do
us
,
whose
hearts
are
filled
with
froth
,
and
their
heads
with
steam
,
and
we
that
(
if
we
be
as
we
pretend
to
be
)
have
God
,
and
Conscience
,
and
Heaven
on
our
sides
,
hang
down
our
heads
,
and
hands
,
and
by
so
doing
reproach
our
God
,
our
Religion
,
and
our selves
too
.
Have
not
we
such
Notions
of
a
God
,
as
render
him
a
just
and
a
faithful
Creator
,
a
wise
and
benign
Being
,
that
is
tender
of
,
and
exorable
towards
his
Creatures
:
How
then
can
we
choose
but
love
him
,
and
delight
in
him
?
Hath
not
this
Divine
Majesty
made
his
mind
so
well
known
to
us
,
that
we
cannot
be
to
seek
what
will
please
him
,
but
may
go
on
cheerfully
in
the
course
of
our
Duty
without
Distrust
or
Scruple
?
And
can
we
doubt
his
constancy
to
himself
,
and
to
that
declaration
he
hath
made
of
his
Will
,
that
we
should
suspect
the
end
,
if
we
use
the
means
;
since
we
may
read
our
own
destiny
before-hand
,
and
anticipate
the
Sentence
of
the
Great
Day
of
Judgment
?
Are
not
all
his
Laws
so
just
and
rational
,
that
they
agree
with
the
very
sense
of
our
own
Minds
,
so
that
his
Service
is
perfect
Freedom
?
For
as
much
as
in
a
very
proper
sense
we
are
governed
by
our
own
Laws
,
those
of
the
Gospel
being
enacted
in
our
own
Consciences
.
And
are
we
not
satisfied
that
we
shall
be
so
far
from
losing
our
labour
in
Religion
,
that
we
have
the
fullest
assurance
(
such
a
thing
is
capable
of
)
that
in
reward
of
faithful
serving
God
in
this
Life
,
we
shall
after
death
be
raised
up
again
,
and
live
for
ever
and
ever
with
him
in
his
Kingdom
of
Heaven
?
Surely
all
this
together
is
sufficient
to
make
us
fervent
and
hearty
in
the
exercise
of
Religion
,
and
comfortable
in
our
Spirits
when
we
have
so
done
.
Sebast
.
Bravely
resolved
,
Philander
,
this
pace
(
if
you
hold
it
)
will
bring
you
to
Urania
presently
.
But
I
will
bear
you
company
if
I
can
;
and
therefore
I
add
to
what
you
have
said
,
why
should
we
be
afraid
to
be
alone
,
or
in
the
dark
,
since
we
believe
God
is
every
where
,
and
in
the
greatest
solitude
will
afford
us
the
comfortable
effects
of
his
Presence
and
Providence
?
or
why
should
we
be
under
dreadful
apprehensions
of
the
power
and
malicious
enterprises
of
evil
Spirits
upon
us
,
seeing
we
are
convinced
that
greater
is
he
that
is
with
us
,
than
he
that
is
in
the
World
?
Why
should
we
be
dejected
at
worldly
losses
,
or
miscarriages
in
our
temporal
affairs
,
when
we
know
that
in
Heaven
we
have
a
more
enduring
Substance
?
Why
should
we
be
dismayed
at
the
infliction
of
any
pain
or
torture
upon
our
bodies
,
either
by
the
hand
of
God
in
a
violent
disease
,
or
by
the
cruelty
of
men
that
hate
and
persecute
us
;
since
God
hath
promised
that
no
temptation
shall
overtake
us
,
but
what
we
shall
be
able
to
bear
?
that
is
,
he
both
can
,
and
will
either
abate
the
torments
,
or
support
us
under
them
.
In
a
word
,
What
need
we
be
afraid
of
death
it self
,
since
it
cannot
kill
the
Soul
,
and
is
no
more
but
only
a
dark
passage
to
a
Kingdom
of
light
and
glory
—
Bioph
.
You
talk
bravely
,
Gentlemen
,
but
I
protest
I
am
amazed
at
you
:
for
to
this
very
day
I
never
lookt
upon
Religion
as
any
other
than
an
austere
and
melancholy
course
of
life
,
and
the
most
undesireable
thing
in
the
whole
World
.
Phil
.
For
God's
sake
then
,
Biophilus
,
what
is
comfortable
,
if
Religion
be
melancholy
?
Is
the
World
so
very
comfortable
,
when
you
know
it
is
full
of
nothing
but
care
and
folly
,
If
Religion
be
not
comfortable
,
nothing
is
,
and
Mankind
is
a
sad
and
deplorable
Creature
.
vexation
and
disappointment
?
Is
sin
so
comfortable
,
which
(
after
the
commission
of
it
)
perpetually
doggs
a
man
with
guilt
,
and
ordinarily
blemishes
his
Credit
,
disorders
his
Fortunes
,
impairs
his
Health
,
and
cows
and
debases
his
Spirit
?
Or
is
Death
so
comfortable
a
thing
,
which
represents
to
a
man
nothing
but
an
horrible
pit
of
Darkness
,
and
the
Land
of
Oblivion
.
What
(
I
say
)
then
can
be
comfortable
,
if
that
be
not
so
,
which
is
the
only
remedy
against
all
the
former
?
for
it
is
plain
that
nothing
but
the
hopes
of
another
and
better
World
at
last
can
enable
a
man
to
enjoy
himself
tolerably
in
this
present
:
Nothing
but
living
virtuously
for
the
time
to
come
,
can
repair
the
mischief
of
sins
formerly
committed
;
and
nothing
but
Eternal
Life
is
a
sufficient
antidote
against
the
fears
of
Death
:
and
all
these
are
the
effects
and
benefits
of
Religion
.
Therefore
if
this
be
uncomfortable
,
mankind
must
needs
be
the
most
deplorably
unhappy
kind
of
Being
in
the
whole
World
.
For
though
other
Creatures
are
in
some
sort
fellow-sufferers
in
the
common
calamity
of
this
World
;
yet
besides
that
their
share
is
ordinarily
not
so
great
as
his
,
it
is
evident
that
they
fear
nothing
,
for
the
future
,
but
only
feel
the
present
evil
,
and
they
have
no
restraint
upon
them
from
what
they
desire
,
nor
no
remorse
for
what
they
have
done
;
therefore
if
mankind
have
not
the
glory
of
his
Conscience
when
he
doth
well
,
to
set
against
the
checks
and
girds
of
it
when
he
doth
amiss
;
and
if
he
have
not
hopes
to
counter-ballance
his
fears
,
and
a
reward
hereafter
for
his
self-denial
at
present
,
his
condition
is
far
the
worst
of
any
Creature
in
the
World
.
Therefore
,
as
I
said
,
Religion
is
his
peculiar
concern
,
and
singular
advantage
,
as
that
which
only
can
repair
all
his
misfortunes
.
Sebast
.
But
I
pray
,
Biophilus
,
what
do
you
apprehend
in
Religion
that
can
make
it
look
so
melancholy
to
you
?
Is
it
because
it
sets
a
God
before
you
,
than
which
nothing
can
be
more
desirable
?
for
God
is
love
,
is
rich
in
goodn●ss
,
nay
goodness
it self
;
insomuch
,
that
if
it
were
possible
any
thing
in
the
Universe
should
be
more
good
than
he
,
that
would
be
God
:
He
made
man
,
preserves
him
,
loves
him
,
delights
in
him
,
designs
him
to
live
eternally
with
himself
.
In
a
word
,
all
imaginable
Comfort
is
so
wrapt
up
in
this
one
word
,
God
,
that
I
remember
a
brave
Heathen
said
,
M.
Antoninus
.
He
would
not
be
willing
to
live
a
day
in
the
World
,
if
he
thought
there
was
not
a
God
in
it
.
It
may
be
,
you
will
say
,
this
God
is
Just
and
Holy
,
and
jealous
of
his
Honour
,
and
will
revenge
himself
upon
stubborn
and
incorrigible
Sinners
;
The
great
truths
of
Religion
vindicated
from
the
imputation
of
uncomfortableness
.
all
this
is
true
,
but
what
need
you
be
one
of
those
that
provoke
him
;
and
then
,
the
juster
and
holier
he
is
,
the
better
and
more
comfortable
it
is
for
you
;
or
if
you
have
offended
him
heretofore
,
yet
if
you
repent
and
turn
to
him
,
he
is
so
exorable
and
pittiful
,
that
no
tender
Parent
hath
more
yerning
Bowels
,
or
more
open
Arms
,
to
receive
his
Prodigal
and
lost
Son
returning
home
to
him
,
than
God
hath
towards
penitent
Sinners
.
Will
you
object
the
self-denials
required
by
Religion
,
as
that
a
man
must
restrain
himself
for
Gods
sake
of
many
things
that
are
pleasant
to
flesh
and
blood
?
It
is
true
there
are
such
things
required
,
but
they
are
not
so
many
as
that
a
many
may
not
live
very
pleasantly
notwithstanding
;
and
if
they
were
more
than
they
are
,
who
would
not
comply
with
them
to
obtain
the
favour
of
such
a
God
,
and
to
gain
Eternal
Life
upon
those
terms
?
I
am
sure
you
cannot
object
against
the
direct
and
positive
duties
of
Religion
,
such
as
Prayers
and
Praises
to
God
,
reading
and
meditating
on
his
Word
,
or
Acts
of
Beneficence
and
Charity
towards
mankind
;
for
there
is
nothing
more
pleasant
and
entertaining
,
nothing
more
delicious
than
these
,
if
they
be
rightly
understood
.
So
that
in
short
,
it
is
no
better
than
a
meer
slander
to
call
Religion
uncomfortable
,
and
such
as
could
proceed
from
nothing
but
the
Devil
himself
;
or
if
from
men
,
it
must
be
such
as
had
never
tried
it
,
nor
were
resolved
ever
to
do
so
.
Bioph
.
You
must
pardon
me
,
Gentlemen
,
I
tell
you
plainly
I
never
felt
any
of
these
Comforts
of
Religion
which
you
speak
of
.
Phil
.
I
,
there
's
the
business
,
now
you
have
said
all
,
here
lies
the
bottom
of
all
the
scandalous
reports
of
Religion
,
as
if
it
was
a
sowre
melancholy
thing
.
Try
it
,
Biophilus
,
and
you
will
quickly
confute
your self
,
experience
will
do
it
for
you
;
you
used
to
say
,
Seeing
is
believing
;
now
in
Gods
name
make
experiment
,
Taste
and
see
how
good
the
Lord
is
;
and
let
me
tell
you
this
for
your
incouragement
,
there
were
never
yet
any
who
effectually
made
the
experiment
,
and
were
disappointed
.
A
great
many
who
slighted
Religion
for
a
great
while
,
at
last
have
become
sensible
of
their
folly
,
and
made
their
refuge
in
it
;
but
it
is
very
rare
,
and
next
to
impossible
,
to
find
any
who
in
earnest
applied
themselves
to
it
,
that
ever
apostatized
from
it
,
or
pretended
they
were
disappointed
of
Comfort
in
it
.
Bioph
.
But
for
God's
sake
what
do
you
mean
by
trying
?
what
would
you
have
me
do
?
I
should
be
very
glad
to
live
comfortably
.
Phil
.
By
trying
,
we
mean
no
more
but
this
:
The
true
method
of
experimenting
the
comforts
of
Religion
.
You
must
apply
your self
in
earnest
to
the
knowledge
and
practice
of
Religion
,
the
very
first
step
to
which
is
gravity
and
seriousness
of
spirit
.
It
was
,
I
remember
,
the
short
and
weighty
Counsel
of
the
Great
Hugo
Grotius
,
when
he
lay
on
his
Death-Bed
,
to
some
about
him
,
who
asked
his
advice
,
Be
serious
,
said
he
,
and
your
work
is
half
done
:
leave
off
tricks
of
wit
and
captious
evasions
,
do
not
please
your self
in
a
trifling
pretence
to
extraordinary
sagacity
in
finding
flaws
in
so
weighty
a
concern
as
this
we
speak
of
;
but
be
willing
to
believe
,
and
then
(
as
I
said
)
resolve
to
live
up
to
the
convictions
of
your
conscience
,
and
you
will
in
due
time
find
the
c●●fort
of
so
doing
.
You
do
not
expect
to
feel
the
warmth
of
the
fire
,
this
cold
Season
,
unless
you
draw
near
to
it
,
and
continue
by
it
;
no
more
reasonably
can
you
expect
to
feel
the
Comforts
of
Religion
,
till
you
have
imbraced
the
Doctrines
,
and
at
least
begun
to
live
by
the
Laws
of
it
:
but
when
you
have
so
done
,
from
thenceforth
you
will
begin
to
be
sensible
of
what
we
have
discoursed
,
and
according
to
your
progress
,
such
will
be
the
proportion
of
your
Comfort
,
and
persevering
in
your
course
you
will
every
day
find
your self
drawing
nearer
and
nearer
to
Heaven
;
is
it
not
so
,
Sebastian
?
Sebast
.
True
to
a
tittle
,
Philander
,
and
so
you
,
Biophilus
,
will
find
it
,
if
you
(
as
I
hope
you
will
)
make
the
experiment
;
for
though
(
as
our
good
Friend
here
hath
well
observed
)
the
joys
of
Religion
come
in
gradually
,
and
not
all
at
once
;
yet
,
like
the
rising
Sun
,
they
are
always
growing
higher
and
higher
to
a
perfect
Day
of
Glory
,
and
(
therein
unlike
to
that
)
never
more
setting
or
shutting
in
upon
us
in
a
total
darkness
again
;
as
soon
as
you
set
your
Face
towards
Heaven
,
and
begin
to
live
conscientiously
,
you
shall
find
your
mind
easie
,
and
your
spirits
cheared
with
an
admirable
serenity
;
and
when
in
consequence
of
such
beginning
,
you
worship
God
devoutly
,
you
will
find
a
comfort
in
his
Presence
,
and
a
sweet
sense
of
him
when
you
have
finished
your
duty
;
thence
you
will
proceed
to
feel
a
motion
of
bravery
in
your
mind
to
resist
all
kind
of
sin
,
and
that
will
be
followed
with
an
unspeakable
Pleasure
and
Glory
in
Victory
over
your
Passions
and
corrupt
Inclinations
;
and
thence-forward
Religion
will
grow
easie
and
delightful
to
you
,
and
you
shall
be
able
to
look
towards
the
other
World
with
hope
and
desire
;
and
then
finally
the
Holy
Spirit
will
come
into
your
Soul
,
and
seal
you
to
the
day
of
Redemption
,
and
give
you
such
a
relish
of
the
Glories
above
,
that
you
shall
despise
the
present
World
,
and
be
able
to
look
through
the
dark
Vault
of
Death
,
and
take
a
view
of
Heaven
.
Bioph
.
Whatever
the
matter
is
,
you
two
are
able
to
ravish
any
mans
heart
with
this
Discourse
,
I
am
sure
you
have
filled
me
with
admiration
,
you
have
astonish'd
me
.
But
I
pray
what
Religion
must
a
man
be
of
,
that
he
may
make
this
experiment
?
Sebast
.
Nay
,
sure
enough
it
must
be
the
Old
Religion
,
The
Old
Religion
is
only
the
comfortable
Religion
.
or
you
will
lose
your
labour
.
All
Newfangles
are
mere
cheats
;
they
may
serve
men
to
talk
of
,
and
make
a
noise
with
in
the
World
,
but
they
will
never
afford
sound
Comfort
in
a
man's
need
:
so
far
from
it
,
that
they
distract
a
man
with
Novelty
,
and
fill
his
head
with
endless
scrupulosity
.
The
way
to
Peace
of
Conscience
,
and
Spiritual
Joy
,
is
not
to
be
of
such
an
Opinion
,
Sect
,
or
Party
,
or
to
be
zealous
of
such
a
Mode
or
Ceremony
;
but
to
have
a
firm
Faith
in
God
,
to
live
an
Holy
and
Devout
Life
,
this
is
the
Old
Religion
,
truly
so
called
,
for
it
is
as
old
as
Gospel
it self
,
and
consequently
is
the
tried
way
to
solid
Consolation
.
But
I
pray
,
upon
this
occasion
,
give
me
leave
to
ask
you
a
bold
Question
,
What
Religion
are
you
of
at
present
?
Bioph
.
It
is
a
free
Question
,
I
confess
,
but
,
(
knowing
whom
I
am
amongst
)
I
will
give
you
as
free
an
Answer
:
truly
,
Sebastian
,
I
am
of
no
Religion
at
all
,
that
I
know
of
,
unless
you
make
me
to
be
of
one
.
Phil
.
Then
I
do
not
wonder
that
you
are
such
a
Stranger
to
the
Comforts
of
Religion
,
for
it
seems
all
was
Romance
to
you
(
as
you
call'd
it
)
but
I
hope
,
however
,
you
do
not
look
upon
it
as
a
modish
Qualification
,
and
a
piece
of
Gallantry
to
be
without
Religion
;
take
heed
of
that
,
good
Biophilus
,
for
God
will
not
be
mocked
.
Bioph
.
You
see
I
do
not
,
Philander
,
but
I
know
,
on
the
other
side
,
you
would
not
have
me
dissemble
,
and
play
the
Hypocrite
neither
;
and
therefore
I
have
told
you
the
very
truth
.
Phil
.
You
do
very
well
in
both
those
particulars
,
but
it
's
pity
you
should
not
find
out
a
middle
between
Scepticism
and
Hypocrisy
,
which
you
have
now
a
fair
opportunity
to
do
,
being
in
the
company
of
Sebastian
,
if
you
please
to
make
use
of
it
.
Sebast
.
In
earnest
,
Biophilus
,
you
are
one
of
the
strangest
men
in
the
World
,
if
this
be
true
which
you
say
of
your self
;
I
pray
,
give
me
leave
to
inquire
how
you
came
to
be
in
this
condition
?
Several
occasions
of
mens
being
irreligious
.
I
am
confident
you
have
not
drowned
your
Religion
in
drink
,
(
as
some
have
done
)
for
I
take
you
to
be
a
wiser
man
,
and
more
careful
of
your
Life
and
Health
;
and
I
am
as
confident
that
you
have
not
carelesly
lost
it
in
your
Travels
in
foreign
Countries
,
as
some
young
Gentlemen
have
done
:
What
then
!
Hath
the
Hypocrisy
of
some
high
Pretenders
(
who
either
ridiculously
over-acting
their
parts
,
or
lewdly
prostituting
Religion
to
base
and
villainous
designs
)
made
you
ashamed
of
it
?
Or
(
which
hath
been
very
common
in
this
Age
)
have
you
run
a
wild
round
through
all
Opinions
,
till
at
last
,
being
come
about
to
the
very
point
you
set
out
from
,
you
thenceforth
concluded
with
your self
according
to
the
Proverb
,
As
good
never
a
whit
,
as
never
the
better
!
Bioph
.
You
are
very
ingenious
in
your
guesses
,
Sebastian
,
but
all
in
vain
;
for
you
can
never
find
what
was
never
lost
,
nor
can
I
have
lost
what
I
never
had
.
I
tell
you
again
,
I
neither
have
,
nor
ever
had
any
Religion
that
I
know
of
.
Phil
.
You
might
well
have
spared
those
last
words
,
Biophilus
;
for
I
will
undertake
for
you
,
you
have
no
Religion
indeed
,
if
you
do
not
know
of
it
.
Religion
is
not
,
like
a
disease
,
to
be
catch'd
before
we
are
aware
,
nor
can
it
be
imposed
upon
us
without
our
consent
and
privity
:
besides
,
it
is
so
active
and
vigorous
a
Principle
,
that
it
will
discover
it self
;
and
a
man
may
as
well
carry
fire
in
his
bosome
,
and
not
be
burnt
,
as
carry
Religion
in
his
heart
,
and
not
be
sensible
of
it
.
Sebast
.
You
mightily
increase
my
wonder
;
I
am
at
a
loss
how
this
could
come
to
pass
:
did
you
grow
,
like
a
Mushrome
,
out
of
the
Earth
?
Or
what
was
the
manner
of
your
Education
?
Bioph
.
My
Birth
,
Sebastian
,
was
,
Ill
Education
.
I
suppose
,
like
other
mens
,
but
,
perhaps
,
my
Breeding
might
have
something
peculiar
in
it
.
For
,
amongst
other
things
that
happened
to
me
,
it
fell
out
that
one
of
those
persons
,
who
should
especially
have
taken
care
of
my
institution
,
being
a
great
Fanatick
,
was
strongly
of
the
opinion
,
that
the
Spirit
of
God
(
as
his
Phrase
was
)
must
immediately
,
and
by
himself
,
effect
all
the
good
that
is
in
any
man
;
and
therefore
he
concluded
it
would
not
only
be
lost
labour
,
but
a
derogation
from
the
Grace
of
God
to
make
use
of
any
means
,
or
to
be
much
concerned
about
my
Education
.
And
then
for
the
rest
of
them
to
whom
I
was
committed
in
my
minority
,
they
were
great
Politicians
,
and
pretended
they
should
consult
my
interest
most
by
keeping
me
disingaged
from
any
party
in
Religion
,
that
so
I
might
be
always
at
liberty
to
joyn
my self
with
that
which
should
prove
most
to
my
temporal
advantage
.
Phil
.
Shrewdly
projected
on
both
parts
,
insomuch
that
it
is
hard
to
say
whether
the
Divinity
of
the
former
,
or
the
Politicks
of
the
latter
be
the
more
wonderful
.
Sebast
.
Here
was
a
beginning
bad
enough
,
I
confess
,
but
then
when
you
grew
a
man
,
and
became
at
your
own
dispose
,
what
kept
you
unresolv'd
in
this
great
Affair
?
Bioph
.
For
that
,
I
must
tell
you
,
that
my
setting
out
in
the
world
fell
about
the
late
times
of
publick
distraction
,
and
then
I
observed
there
were
so
many
Religions
,
that
it
was
not
easy
to
resolve
which
to
choose
,
and
upon
that
account
I
continued
neuter
still
.
Sebast
.
Nay
,
Biophilus
,
there
you
were
wanting
to
your self
,
as
much
as
your
Guardians
had
been
wanting
to
you
before
;
for
the
more
disputes
concerning
Religion
there
are
in
the
World
,
it
is
far
the
greater
probability
that
there
is
at
least
some
general
truth
amongst
them
,
though
many
of
the
particulars
must
needs
be
mistakes
:
besides
,
if
you
had
considered
that
matter
diligently
,
you
would
have
found
that
few
,
or
none
of
those
disputes
were
about
the
Fundamentals
of
Religion
,
but
only
about
certain
Notions
,
or
Modes
and
Forms
,
and
you
might
have
abstracted
from
them
,
and
been
a
good
Christian
nevertheless
.
Bioph
.
It
may
be
so
,
and
,
I
confess
,
I
had
sometimes
such
thoughts
;
but
then
whenever
I
began
to
look
that
way
,
there
were
those
brisk
young
men
about
me
,
that
,
observing
me
to
grow
a
little
serious
,
would
preach
to
me
at
this
rate
;
What
,
Biophilus
,
Ill
company
betrays
men
to
Atheism
.
do
you
grow
weary
of
your
Liberty
?
Do
you
not
know
there
are
bonds
in
Religion
,
as
well
as
in
Matrimony
?
Are
you
not
aware
how
it
restrains
the
pleasures
of
life
,
and
damps
all
jollity
?
if
once
you
let
loose
that
thing
called
Conscience
,
it
will
cost
you
a
great
deal
of
art
and
pains
to
hamper
it
again
,
and
subdue
it
to
your
interests
.
Do
but
observe
(
say
they
)
that
whensoever
any
man
comes
under
the
power
of
Religion
,
it
abates
his
Courage
and
Bravery
,
and
renders
him
tame
and
sheepish
,
liable
to
be
affronted
by
every
body
.
In
a
word
,
said
they
,
all
that
which
they
call
the
fear
of
God
,
and
concern
for
another
World
,
is
nothing
but
either
the
effect
of
Ignorance
,
Pedantry
,
or
Hypocrisie
;
but
to
make
our selves
merry
with
both
,
is
true
Wit
and
Gallantry
.
Phil
.
Lord
,
what
pity
it
is
that
such
men
as
you
speak
of
were
not
condemned
to
wear
Fools
Coats
,
or
that
they
have
not
some
mark
set
upon
them
,
that
men
might
avoid
them
as
Lepers
,
or
men
infected
with
some
such
loathsome
and
contagious
Disease
.
I
pray
,
Sir
,
what
opinion
had
you
of
that
sort
of
men
and
the
preachments
they
made
?
Bioph
.
To
tell
you
the
truth
,
The
rudeness
and
barharity
of
Atheists
.
I
had
not
much
better
conceit
of
them
my self
,
than
you
have
:
for
though
they
pretend
to
Wit
,
yet
it
is
little
more
than
impudence
and
scurrility
;
and
besides
that
,
they
are
rude
towards
the
most
general
perswasion
of
mankind
;
I
observe
withal
that
the
greatest
talkers
at
that
rate
,
are
commonly
men
that
not
only
prostitute
their
Reputation
,
but
squander
away
their
Estate
,
their
Health
and
Lives
also
with
such
incogitancy
and
prodigious
folly
,
that
I
can
by
no
means
think
their
Judgment
is
to
be
relied
upon
in
any
serious
matter
;
yet
I
must
needs
say
,
something
stuck
with
me
by
the
frequent
Harangues
and
Conversation
of
such
men
.
Phil
.
I
am
in
great
hopes
of
you
,
Biophilus
,
that
you
will
come
over
to
us
,
now
you
betray
the
secrets
of
Atheism
.
You
have
revealed
the
very
Mystery
of
Iniquity
;
't
is
liberty
to
be
lewd
and
wicked
,
and
perfect
licentiousness
that
is
the
secret
root
and
cause
of
Atheism
,
and
men
of
a
profligate
sense
and
debauch'd
tempers
,
are
the
principal
Advocates
for
it
,
and
the
sworn
Enemies
to
Religion
,
as
indeed
they
are
to
every
thing
that
is
serious
.
Sebast
.
Biophilus
speaks
like
a
man
of
sense
and
ingenuity
,
and
give
me
leave
to
say
,
Sir
,
I
cannot
tell
whether
I
ought
more
to
applaud
the
sagacity
of
your
mind
,
or
to
deplore
the
unhappiness
of
your
Education
and
Acquaintance
;
it
is
a
thousand
pities
the
former
should
lye
under
the
fatal
prejudices
of
the
latter
.
And
I
should
account
nothing
to
have
befallen
me
in
my
whole
Life
more
lucky
or
desireable
,
than
an
opportunity
of
rescuing
such
a
temper
from
such
a
calamity
.
But
,
I
pray
,
with
the
same
ingenuity
you
have
hitherto
exprest
,
tell
me
,
have
you
gone
away
currently
with
this
incuriousness
or
unconcernedness
for
Religion
?
have
you
not
sometimes
had
conflicts
within
your self
upon
the
point
we
are
upon
?
Bioph
.
I
confess
I
have
;
for
sometimes
,
The
irreligious
man's
conflict
with
himself
.
whenas
I
could
not
but
observe
this
business
of
Religion
to
be
the
great
Theme
of
the
World
,
I
mean
to
be
that
which
the
generality
of
mankind
are
very
busy
and
sollicitous
about
(
for
I
can
call
to
mind
but
very
few
who
have
not
in
some
sort
or
other
pretended
to
it
)
and
I
take
notice
also
,
that
most
of
the
sharpest
disputes
and
hottest
contests
are
raised
about
it
;
surely
then
(
thought
I
)
these
men
are
in
earnest
,
and
believe
themselves
in
this
affair
,
and
then
why
should
I
make
the
adventure
alone
?
it
may
become
me
in
prudence
to
have
some
concern
about
it
too
:
especially
when
I
considered
and
saw
plainly
that
by
the
course
of
all
the
World
I
must
shortly
dye
;
and
forasmuch
as
it
was
impossible
for
me
to
be
certain
what
might
or
might
not
come
afterwards
,
and
what
strange
revolutions
might
succeed
my
going
off
the
Stage
of
this
World
,
within
the
compass
of
that
vast
tract
of
time
which
I
was
likely
to
leave
behind
me
.
Hereupon
methought
it
became
me
in
discretion
to
provide
for
the
worst
.
To
all
which
I
must
add
,
that
I
have
at
several
times
had
unaccountable
qualms
and
mis-givings
of
heart
(
upon
some
of
the
foregoing
considerations
,
or
something
of
that
nature
)
which
not
a
little
startled
me
for
the
present
;
but
then
I
endeavoured
to
check
them
as
the
effects
of
melancholy
and
mere
panick
fears
,
notwithstanding
,
in
spight
of
my
heart
,
they
would
return
upon
me
,
and
gave
me
suspicion
that
they
might
have
some
other
ground
than
I
was
aware
of
.
Sebast
.
Well
,
and
would
not
these
things
prevail
upon
you
to
lay
aside
your
neutrality
,
and
determine
you
to
a
serious
consideration
of
Religion
?
Bioph
.
No
truly
they
did
not
,
for
I
had
other
thoughts
came
into
my
mind
,
which
seemed
to
counter-ballance
the
former
,
and
brought
me
to
an
aequilibrium
,
or
to
hang
in
such
a
suspence
as
you
now
find
me
in
;
for
I
suspected
my
suspicions
,
and
fell
in
doubt
whether
those
odd
kind
of
bodeings
and
presages
of
my
own
mind
,
which
I
told
you
of
,
concerning
God
and
a
future
State
,
might
not
proceed
from
the
meer
weakness
and
timidity
of
Humane
Nature
,
or
from
Ignorance
,
Melancholy
,
or
natural
Superstition
,
without
any
just
and
reasonable
foundation
.
And
then
as
for
those
apprehensions
of
Religion
,
which
I
observed
to
be
generally
in
other
men
,
I
therein
suspected
the
arts
of
cunning
men
and
State-Politicians
,
who
might
possibly
have
designs
to
over-reach
others
into
those
perswasions
which
they
had
no
sense
of
themselves
.
Upon
such
considerations
as
these
,
I
was
inclined
on
the
other
side
,
not
to
give
my self
any
trouble
about
that
which
seemed
so
dark
and
uncertain
.
Sebast
.
I
pity
you
with
all
my
heart
,
Biophilus
,
Devotion
towards
God
is
neither
the
effect
of
Ignorance
,
Cowardise
,
Superstition
,
&c.
but
hath
real
,
and
rational
grounds
.
and
yet
my
wonder
is
almost
equal
to
my
pity
,
that
a
man
of
your
sagacity
should
be
staggered
by
such
groundless
phancies
;
and
withal
,
I
cannot
but
hope
that
your
second
thoughts
will
easily
assoil
you
in
this
case
.
For
in
the
first
place
,
&c.
but
hath
real
,
and
rational
grounds
.
you
cannot
but
have
observed
that
many
of
the
shrowdest
men
in
the
World
,
are
as
much
under
an
awful
sense
of
Religion
as
the
most
easy
and
injudicious
.
Nay
ordinarily
,
the
more
throughly
learned
and
wise
any
men
are
,
the
more
hearty
and
earnest
they
are
in
this
affair
.
From
whence
you
cannot
(
without
doing
violence
to
your
discretion
)
but
conclude
,
that
Religion
and
Devotion
are
far
from
being
the
meer
effects
of
ignorance
and
imposture
;
whatever
some
shatter
brain'd
and
debauch'd
Persons
would
fain
perswade
themselves
and
others
.
And
then
in
the
second
place
,
when
you
consider
that
the
most
brave
and
couragious
do
as
well
take
sanctuary
in
Religion
,
and
imbrace
it
as
ardently
as
the
most
timorous
and
cowardly
;
you
will
have
no
more
reason
to
impute
the
rise
of
Piety
to
pusillanimity
or
superstitious
fears
,
than
you
had
before
to
charge
it
upon
folly
and
ignorance
,
or
the
cheats
of
Politicians
,
but
must
be
forced
to
conclude
this
great
business
to
be
more
deeply
founded
,
and
to
depend
upon
higher
Causes
.
Bioph
.
You
say
well
,
Sir
,
and
I
should
be
apt
to
think
so
too
,
if
I
could
learn
what
those
higher
Causes
and
deep
Foundations
are
,
which
you
speak
of
;
and
herein
I
would
gladly
have
your
advice
,
who
(
as
I
am
perswaded
)
have
too
great
a
judgment
to
be
led
away
with
popular
errors
,
and
(
I
am
confident
)
whose
integrity
is
such
as
will
not
suffer
you
to
be
accessary
to
the
imposing
upon
me
.
Tell
me
,
therefore
,
I
beseech
you
,
into
what
real
causes
I
ought
to
resolve
,
either
those
private
impressions
of
Religion
I
have
found
in
my self
,
or
those
more
publick
effects
of
it
,
which
I
have
observed
in
others
.
Sebast
.
Play
the
man
,
Biophilus
,
and
judge
with
your self
,
into
what
causes
should
you
,
or
can
you
resolve
such
effects
,
but
those
that
are
as
real
,
and
substantial
as
the
effects
themselves
:
namely
,
the
plain
reasonableness
of
that
thing
(
called
Religion
)
approving
it self
both
to
the
inward
sense
of
your
own
mind
,
and
to
humane
nature
in
general
;
that
is
to
say
,
there
is
first
a
natural
impress
of
Religion
,
which
God
hath
left
upon
the
consciences
of
men
,
which
is
,
as
it
were
,
the
internal
sense
of
the
Soul
:
and
then
when
reason
reflects
also
upon
this
business
,
humane
judgment
prudentially
weighing
and
estimating
the
reasons
for
it
,
and
the
objections
against
it
,
together
with
the
moment
and
importance
of
the
thing
,
pronounces
it
upon
due
consideration
,
to
be
the
prime
and
most
necessary
concern
of
mankind
.
Bioph
.
But
if
you
will
make
me
your
disciple
,
I
must
intreat
you
to
deal
more
expresly
,
and
particularly
with
me
,
and
to
open
,
to
the
very
bottom
,
the
Foundations
of
the
thing
in
question
.
And
let
me
beg
your
pardon
,
if
I
tell
you
that
you
are
observed
to
be
a
man
of
such
Eloquence
,
that
you
are
able
to
wheedle
a
man
into
your
opinion
,
be
it
what
it
can
.
But
I
pray
deal
plainly
,
and
rationally
with
me
,
seeing
that
otherwise
if
I
should
become
your
Convert
,
you
will
have
but
little
credit
by
me
,
since
,
in
that
case
,
my
zeal
would
be
without
knowledge
,
and
my
heat
without
light
;
and
,
besides
,
(
to
wiser
men
)
you
will
but
seem
to
beg
the
question
,
and
artificially
to
perswade
to
that
which
you
cannot
prove
.
Therefore
(
as
I
intimated
before
)
pray
make
me
to
understand
,
that
Religion
is
as
reasonable
in
it self
,
and
in
its
Principles
,
as
you
have
represented
it
to
be
important
in
the
consequences
of
it
.
Sebast
.
I
understand
you
,
but
I
have
gone
more
than
half
way
in
that
already
;
for
having
shewed
you
the
consequence
of
Religion
to
be
such
,
as
that
a
man
can
neither
live
nor
die
comfortably
without
it
,
there
is
therefore
all
the
reason
in
the
world
for
it
.
For
he
that
proves
a
thing
to
be
necessary
,
does
more
than
prove
it
to
be
real
.
Bioph
.
That
was
a
side-blow
,
which
I
did
not
expect
,
I
confess
.
Sebast
.
Prudence
,
and
Selflove
oblige
a
man
to
be
religious
.
But
it
is
an
home-thrust
to
the
business
,
it
doth
jugulum
petere
(
as
they
say
)
for
it
obliges
you
as
you
are
a
man
,
and
pretend
either
to
prudence
,
or
self-love
,
to
apply
your self
seriously
to
this
affair
;
nay
,
if
there
should
be
wanting
such
other
proofs
as
you
require
,
you
cannot
reasonably
insist
upon
that
,
for
you
will
acknowledge
that
self-preservation
is
the
first
and
surest
Principle
in
Nature
;
and
sure
that
is
good
proof
,
which
proves
that
man
to
be
worse
than
a
Fool
who
doth
not
follow
it
.
Bioph
.
That
is
home
indeed
:
But
let
me
tell
you
,
it
is
one
of
my
greatest
prejudices
against
Religion
,
that
the
most
zealous
Defenders
of
it
talk
of
probable
arguments
,
and
prudential
considerations
,
&c.
Now
for
my
part
,
I
require
natural
and
direct
proofs
,
and
nothing
less
will
satisfie
me
.
Sebast
.
And
,
good
Biophilus
,
had
you
not
such
given
you
in
our
last
Conference
,
and
that
in
the
very
point
which
you
chose
to
joyn
Issue
upon
?
Bioph
.
I
must
confess
,
in
that
one
point
,
of
a
Judgment
to
come
,
you
argued
so
shrewdly
,
that
something
of
it
sticks
by
me
still
,
but
it
may
be
it
was
because
I
granted
some
things
then
for
Civility
sake
,
which
I
will
not
be
held
to
now
;
besides
,
if
you
should
make
out
some
single
point
,
and
not
the
rest
,
I
shall
be
never
the
nearer
:
for
it
will
but
make
a
Dispute
and
Confusion
in
my
mind
,
and
will
come
to
no
Issue
:
for
as
much
as
if
all
those
things
that
are
necessary
to
the
Being
,
and
to
the
Obligation
of
Religion
,
be
not
resolved
of
,
there
can
be
no
such
thing
as
it
.
I
desire
therefore
now
to
see
your
whole
Hypothesis
laid
together
,
and
all
the
grounds
of
it
substantially
made
out
.
Sebast
.
Why
,
that
is
done
to
my
hand
,
and
yours
too
,
Biophilus
,
and
you
may
save
me
the
labour
,
if
you
please
,
by
consulting
the
incomparable
Hugo
Grotius
,
Bishop
Wilkins
,
or
several
other
excellent
Persons
,
(
whom
I
need
not
name
)
who
have
performed
this
with
exquisite
Learning
and
Judgment
.
And
if
you
have
not
the
Books
by
you
,
I
will
furnish
you
with
any
of
them
.
Bioph
.
The
advantage
of
conference
above
reading
of
Books
in
this
debate
of
Religion
.
I
thank
you
for
the
kind
offer
,
but
,
with
your
leave
,
I
will
stick
to
my
first
Request
;
that
we
may
discuss
this
matter
between
our selves
;
both
because
in
this
way
of
Conference
you
can
explain
your self
to
me
more
fully
,
if
I
should
not
reach
your
meaning
at
first
;
and
besides
,
I
do
not
love
that
other
men
should
make
my
Answers
,
or
Objections
for
me
,
but
had
rather
make
them
my self
,
(
as
best
knowing
where
the
Shoe
pinches
)
.
Sebast
.
If
you
will
have
it
so
,
I
am
content
to
be
at
your
service
to
the
uttermost
of
my
power
;
but
let
me
tell
you
by
the
way
,
that
,
though
I
take
offence
at
nothing
,
yet
I
a
little
wonder'd
at
the
caution
you
put
in
(
even
now
)
against
Eloquence
;
what
did
you
mean
,
Biophilus
?
What
was
you
afraid
of
?
For
my
part
,
I
can
pretend
to
no
other
Skill
,
than
to
render
those
things
plain
and
easy
,
that
were
before
true
and
reasonable
,
or
at
most
to
be
able
to
deliver
hard
arguments
in
soft
words
.
Now
,
is
an
argument
ever
the
stronger
for
being
crabbed
,
and
rough
?
Or
the
weaker
,
or
less
effectual
,
for
being
smooth
and
oyly
?
Is
it
such
a
pleasure
to
be
non-plus'd
in
Mood
and
Figure
,
that
you
had
rather
be
snap'd
in
the
Mouse-trap
of
a
Syllogism
,
than
treated
Socratically
,
and
gentilely
?
I
promise
you
,
I
will
use
no
Legerdemain
,
no
slight
of
hand
with
you
;
or
if
I
should
go
about
it
,
you
are
too
sagacious
to
be
imposed
upon
by
me
.
If
you
have
a
phancy
for
scholastick
Gibberish
,
and
love
to
be
cramp'd
with
an
Ergo
,
I
am
not
altogether
to
seek
in
that
way
neither
:
but
,
if
you
give
me
leave
,
I
would
rather
chuse
that
way
of
discoursing
which
we
have
held
hitherto
,
as
that
which
is
least
apt
to
raise
any
heat
or
passion
,
and
which
will
the
most
plainly
and
naturally
represent
the
truth
of
things
to
you
.
Bioph
.
Nay
,
marry
,
in
such
a
case
as
this
,
I
have
as
little
phancy
for
chopping
of
Logick
,
as
for
the
long
wheedles
of
Rhetorick
;
I
require
only
(
as
I
said
)
substantial
proofs
;
and
so
your
arguments
be
strong
,
I
care
not
how
soft
and
silken
the
lines
be
.
Go
on
,
therefore
,
in
your
own
way
,
in
God's
name
.
Sebast
.
I
,
that
was
well
thought
of
indeed
;
for
without
God's
Blessing
we
shall
lose
all
our
labour
:
which
that
we
may
not
do
,
let
us
both
beg
of
him
to
guide
our
minds
in
this
affair
,
and
let
me
also
request
of
you
,
Biophilus
,
that
you
will
grant
me
these
two
or
three
reasonable
things
,
which
are
so
very
necessary
to
the
success
of
our
debate
,
that
I
shall
be
able
to
calculate
the
issue
of
it
,
from
your
ingenuity
in
the
concession
of
them
.
Bioph
.
Without
more
words
,
what
are
your
demands
?
Sebast
.
Preliminaries
to
the
dispute
about
Religion
.
In
the
first
place
,
I
desire
that
you
will
wholly
lay
aside
all
Drollery
,
in
the
management
of
this
cause
,
not
only
because
the
business
we
are
upon
(
as
I
hope
you
shall
acknowledge
by
and
by
)
is
too
weighty
and
solemn
to
be
lightfully
,
and
triflingly
dealt
withall
:
but
especially
because
this
wanton
trick
of
Drollery
,
Against
wanton
Wit
and
Drollery
in
religious
matters
.
is
the
only
Engine
in
the
World
that
can
do
mischief
to
Religion
.
Reason
,
with
all
its
batteries
,
can
never
shake
it
;
Experience
can
never
confute
it
;
the
greatest
shrewdness
and
sagacity
can
never
discover
any
flaws
in
it
:
but
there
is
no
fence
against
this
flail
of
prophane
and
scurrilous
Drollery
,
that
,
with
its
apish
tricks
and
Buffoonry
,
is
able
to
render
,
not
only
the
wisest
man
in
the
world
,
but
the
most
solid
and
substantial
truth
,
ridiculous
.
And
therefore
I
have
observed
that
speculative
Atheists
are
commonly
well
gifted
this
way
;
and
the
best
of
their
game
is
to
put
off
that
with
a
jest
,
which
they
can
never
answer
with
all
the
wit
they
have
.
Bioph
.
't
is
granted
;
I
will
be
very
serious
:
what
would
you
more
?
Sebast
.
My
next
demand
is
,
that
you
will
not
doubt
without
cause
,
or
some
reason
assignable
of
your
doubting
or
denying
any
thing
in
Religion
;
for
besides
that
otherwise
the
humour
of
doubting
is
endless
and
infinite
,
Doubting
without
end
,
and
denying
without
ground
,
are
the
usual
methods
of
Atheists
.
and
a
man
may
at
this
rate
doubt
and
deny
the
things
that
are
most
evident
in
nature
,
and
even
the
principles
of
Discourse
it self
,
as
well
as
of
Religion
;
besides
this
,
I
say
,
to
doubt
and
deny
thus
groundlesly
and
licentiously
or
peevishly
,
is
not
so
much
properly
to
doubt
,
as
plainly
to
shew
an
unwillingness
we
have
that
the
thing
we
dispute
about
should
be
true
,
which
is
cowardly
and
disingenuous
.
There
is
,
certainly
,
a
modesty
,
or
a
kind
of
gentile
carriage
due
to
all
disputes
,
especially
of
this
nature
as
we
are
upon
;
and
it
is
not
allowable
to
be
carping
and
captious
,
or
to
make
use
of
little
tricks
and
shifts
to
evade
and
put
off
an
argument
instead
of
answering
it
.
And
let
me
tell
you
,
this
I
have
observed
to
be
the
usual
method
of
the
Adversaries
of
Religion
.
They
will
put
a
man
to
prove
every
thing
,
even
the
most
self-evident
proposition
:
and
one
question
shall
beget
another
,
and
that
another
,
only
to
perplex
the
cause
,
and
to
stave
off
the
conclusion
:
or
when
a
man
hath
given
very
reasonable
evidence
of
the
point
,
they
will
yet
put
it
off
with
,
It
may
be
otherwise
;
as
if
nothing
could
be
true
,
but
what
is
impossible
to
be
otherwise
:
which
is
as
absurd
,
as
if
when
a
man
hath
with
the
greatest
care
and
choice
of
his
Materials
,
and
according
to
the
best
Rules
of
Architecture
built
an
house
,
he
should
yet
be
afraid
to
dwell
in
it
when
all
is
done
,
merely
because
you
cannot
prove
it
to
be
impossible
but
that
such
an
house
may
presently
fall
and
oppress
him
in
its
Ruine
.
Bioph
.
Be
secure
of
me
in
that
point
also
,
I
will
discourse
fairly
and
ingenuously
,
and
weigh
the
force
of
your
arguments
with
the
best
judgment
I
have
:
is
that
all
you
would
have
?
Sebast
.
There
is
but
one
thing
more
I
would
ask
,
and
indeed
that
is
implied
in
what
you
have
yielded
already
;
but
that
we
may
not
mistake
one
another
,
I
will
mention
it
,
viz.
that
you
will
be
willing
to
believe
Religion
,
if
you
see
reason
for
it
.
Bioph
.
That
is
not
an
ingenuous
demand
,
Sebastian
,
if
I
understand
you
:
for
whilst
you
seem
to
ask
my
consent
,
you
plainly
beg
your
cause
;
whereas
you
are
to
prove
it
with
that
evidence
,
as
to
make
me
believe
it
whether
I
will
or
no
.
Sebast
.
Nothing
can
make
a
man
believe
against
his
will
.
There
it
is
now
,
that
makes
the
necessity
of
my
demand
apparent
:
for
it
is
a
mighty
mistake
,
Biophilus
,
to
think
that
any
arguments
whatsoever
can
be
sufficient
to
make
a
man
believe
whether
he
will
or
no
.
It
is
a
great
question
whether
God
Almighty
can
make
any
man
believe
against
his
will
:
indeed
it
seems
a
contradiction
to
suppose
it
.
He
hath
given
men
Freedom
of
Will
,
and
put
them
in
the
hand
of
their
own
counsel
;
bid
them
make
their
election
,
choose
life
or
death
:
by
which
means
,
as
wise
and
good
men
have
the
Glory
and
Comfort
to
co-operate
towards
their
own
happiness
;
so
perverse
and
obstinate
men
have
the
shame
and
remorse
of
being
guilty
of
their
own
destruction
.
For
when
both
Parties
have
light
to
guide
them
,
and
motives
and
arguments
to
perswade
them
,
the
one
ingenuously
complies
,
but
the
other
willfully
refuses
,
and
imploys
the
Prerogative
of
his
nature
,
both
against
God
,
and
his
own
Soul
.
But
in
an
humane
way
,
it
is
plainly
impossible
:
for
if
a
man
have
taken
up
his
post
,
which
he
resolves
to
maintain
,
it
is
not
in
the
power
of
reason
to
remove
him
from
it
;
the
will
is
immoveable
by
any
thing
but
it self
,
and
reason
is
no
equal
match
for
it
.
Now
this
is
the
case
of
a
great
part
of
the
Adversaries
to
Religion
,
and
this
is
the
main
disadvantage
of
it
's
cause
,
that
such
men
have
no
mind
it
should
be
true
;
and
then
,
non
persuadebis
etiamsi
persuaseris
,
they
will
hold
the
Conclusion
in
spight
of
the
Premisses
:
and
this
is
the
reason
why
I
require
of
you
to
be
willing
to
believe
,
before
I
begin
my
argument
;
not
that
I
require
you
should
believe
without
proof
,
but
that
you
should
not
oppose
prejudice
to
my
argument
,
but
be
true
to
your
reason
and
to
the
evidence
that
shall
be
given
.
Bioph
.
If
that
be
all
you
mean
,
't
is
granted
also
;
and
now
that
you
have
done
with
your
cautions
,
before
you
enter
upon
the
business
,
I
must
ask
one
thing
of
you
,
namely
,
that
in
this
Socratical
way
of
discoursing
as
you
call
it
)
you
will
not
be
too
prolix
in
your
arguments
,
heaping
one
consequence
upon
the
neck
of
another
,
till
they
make
so
long
a
train
,
that
a
man
cannot
see
from
end
to
end
,
but
deal
concisely
and
dcretorily
,
that
I
may
be
brought
as
compendiously
as
may
be
to
the
point
you
drive
at
.
Sebast
.
Indeed
,
Shortness
of
reason
and
impatience
of
the
whole
process
of
an
argument
,
is
the
fatal
miscarriage
of
Atheists
.
Biophilus
,
if
I
had
thought
of
it
,
I
ought
to
have
cautioned
against
that
very
thing
which
you
now
demand
:
for
this
is
another
capital
mistake
in
those
men
that
are
strangers
to
these
matters
,
and
which
hath
the
fatal
mischief
to
confirm
a
great
many
in
Atheism
,
they
expect
to
jump
into
the
full
understanding
of
Religion
presently
,
whensoever
they
make
it
the
subject
of
their
discourse
;
and
if
it
be
not
decided
in
one
Syllogism
or
two
,
they
immediately
begin
a
triumph
,
and
conclude
it
is
a
thing
cannot
be
proved
at
all
by
reason
.
I
confess
to
you
that
God
in
compassion
to
mankind
hath
discovered
a
short
cut
over
to
the
other
World
;
I
mean
a
very
compendious
way
to
a
full
knowledge
of
,
and
satisfaction
in
,
all
the
mysteries
of
Religion
,
and
that
is
by
the
Holy
Scripture
,
which
he
devised
on
purpose
,
because
some
mens
capacities
will
not
reach
to
a
long
argument
,
and
the
occasions
and
busy
life
of
others
will
not
give
them
leisure
to
attend
the
difficult
and
laborious
process
of
reason
.
But
because
you
reject
that
,
and
will
not
permit
God
Almighty
to
judge
for
you
,
but
will
be
your
own
judge
in
the
case
;
therefore
you
must
have
patience
in
this
way
of
probation
you
put
me
upon
.
For
if
a
man
will
take
nothing
for
current
Coin
,
but
what
he
hath
wrought
out
of
the
Ore
himself
,
nor
believe
any
thing
to
be
truth
but
what
he
hath
drawn
out
of
the
depth
by
his
own
skill
and
strength
,
he
must
be
content
to
take
a
great
deal
of
pains
,
and
be
at
the
expence
of
a
great
deal
of
time
,
before
he
can
arrive
at
satisfaction
;
however
,
I
hope
,
you
shall
have
no
occasion
to
accuse
me
of
tediousness
in
this
argument
.
Bioph
.
You
speak
reason
,
I
confess
,
and
I
yield
you
this
together
with
all
your
other
Preliminaries
:
Now
therefore
to
the
business
.
Sebast
.
Know
then
,
Biophilus
(
without
any
farther
preface
)
that
all
this
great
Fabrick
of
Religion
stands
upon
these
three
Pillars
,
viz.
First
,
That
there
is
a
God
,
The
three
Pillars
of
Religion
,
&
the
stress
that
lies
o●
each
of
them
.
as
the
Object
of
Devotion
and
Religious
Observance
.
Secondly
,
That
this
God
exercises
a
Providence
over
his
Creatures
,
and
mankind
especially
;
and
so
by
observing
how
they
carry
themselves
towards
him
,
and
consequently
being
able
to
reward
or
punish
them
accordingly
,
lays
an
obligation
upon
them
to
observe
and
worship
him
.
Thirdly
,
That
mankind
is
a
subject
capable
of
such
an
obligation
,
and
of
paying
such
Devotion
and
Observance
to
the
Deity
.
Mistake
me
not
:
I
say
,
upon
all
these
three
together
in
conjunction
doth
the
truth
and
reality
of
Religion
depend
;
but
if
any
one
of
them
was
wanting
,
it
will
be
manifest
that
Religion
would
vanish
into
a
Romance
,
and
come
to
nothing
.
For
in
the
first
place
,
If
there
were
no
God
,
it
would
not
only
be
certain
that
there
is
nothing
to
whom
Religion
could
be
due
,
but
it
would
be
as
certain
that
there
could
be
no
Providence
nor
other
consideration
to
inforce
the
care
of
it
;
and
then
consequently
let
the
constitution
of
mankind
be
as
capable
of
noble
performances
as
can
be
imagined
,
yet
there
could
be
no
ground
nor
foundation
of
Religion
.
Again
,
If
we
should
acknowledge
the
Being
of
a
God
,
and
him
also
fit
to
be
worshipped
;
yet
if
there
be
no
Providence
,
so
that
this
God
doth
not
mind
whether
men
serve
or
disserve
him
,
and
consequently
could
not
reward
or
punish
accordingly
,
though
it
might
in
this
case
be
fansied
to
be
a
decent
thing
for
all
Creatures
to
pay
some
kind
of
homage
to
so
excellent
a
Being
;
yet
there
can
be
no
danger
to
them
if
they
do
not
so
,
and
consequently
no
sufficient
obligation
upon
them
to
perform
it
.
And
lastly
,
If
there
be
both
a
God
and
a
Providence
acknowledged
,
and
consequently
an
obligation
to
Religion
:
yet
if
mankind
be
not
a
subject
capable
of
it
;
that
is
,
If
either
he
hath
it
not
in
his
power
to
know
Gods
Will
,
or
it
is
not
in
his
choice
to
serve
or
disserve
him
,
the
business
of
Religion
cannot
concern
him
,
nor
can
it
be
expected
from
him
.
But
if
all
these
three
things
meet
,
and
prove
certainly
true
,
then
is
this
business
of
Religion
fully
founded
,
and
as
immoveable
as
the
foundations
of
Heaven
and
Earth
.
For
,
as
I
said
,
the
first
proposition
describes
the
Object
,
the
third
qualifies
the
Subject
,
and
the
second
lays
the
Obligation
of
Religion
,
which
is
all
that
can
be
required
in
the
case
.
Bioph
.
You
begin
very
shrewdly
,
I
protest
,
and
like
a
man
that
would
do
the
business
at
last
.
Your
argument
is
close
and
substantial
,
your
enumeration
of
particulars
exact
,
and
your
consequence
undeniable
:
I
say
,
if
those
three
things
be
proved
,
which
yet
you
only
suppose
;
the
pinch
of
the
business
therefore
lies
in
the
proof
of
those
three
assertions
;
and
if
you
are
able
to
make
out
the
truth
of
them
severally
,
as
you
have
done
the
consequence
of
Religion
from
the
acknowledgement
of
them
joyntly
,
I
must
turn
over
a
new
leaf
,
and
be
a
Proselyte
,
there
is
no
help
for
it
.
First
therefore
how
do
you
prove
there
is
a
God
?
Sebast
.
Ah
,
Biophilus
,
Hath
not
God
given
sufficient
proof
of
himself
to
your
own
Heart
and
Conscience
,
by
the
lively
impresses
he
hath
made
of
himself
there
;
and
hath
he
not
made
demonstration
of
his
Divinity
to
all
the
World
by
all
his
operations
,
especially
by
the
creation
of
this
mighty
Fabrick
of
Heaven
and
Earth
,
and
all
that
admirable
Power
,
Wisdom
and
Goodness
,
which
shines
through
the
whole
frame
of
Nature
.
This
(
let
me
tell
you
)
is
the
proof
of
himself
,
which
he
himself
appeals
to
,
Psal
.
19.1
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
setteth
forth
his
handy-work
.
And
again
,
Rom.
1.22
.
The
invisible
things
of
him
are
seen
by
the
creation
of
the
world
,
&c.
Bioph
.
What
pity
it
is
that
so
brave
a
beginning
should
come
off
thus
poorly
!
I
did
suspect
it
would
come
to
this
;
but
could
you
think
,
Sebastian
,
that
I
would
be
born
down
with
the
Authority
of
an
old
Book
in
such
a
case
as
this
is
?
The
proof
of
the
Being
of
God
.
no
,
no
,
I
must
have
my
reason
satisfied
:
I
say
again
therefore
,
how
do
you
prove
there
is
a
God
?
Sebast
.
You
are
,
I
perceive
,
as
quick
in
replying
as
you
are
slow
in
believing
;
however
I
am
glad
,
that
though
you
are
incredulous
,
you
are
not
humoursome
too
.
Some
man
perhaps
in
your
place
would
have
said
,
Let
me
see
a
God
;
but
it
seems
you
are
content
to
have
your
reason
satisfied
.
Now
do
not
mistake
me
,
Biophilus
,
I
did
not
intend
to
urge
you
with
the
Authority
of
those
Sacred
Writers
,
but
with
the
force
of
the
Argument
they
make
use
of
.
Tell
me
then
in
earnest
,
how
do
you
satisfie
your
reason
concerning
the
existence
of
any
thing
which
you
do
not
see
?
or
,
in
brief
,
Do
you
not
think
that
to
be
sufficient
proof
of
the
Being
of
a
Cause
,
when
it
is
made
out
by
its
effects
?
Bioph
.
Yes
,
I
do
;
for
if
I
see
(
Phaenomena
,
or
)
appearances
of
things
,
which
I
can
give
no
account
of
without
resolving
them
into
such
a
cause
,
then
I
conclude
such
a
cause
must
be
as
real
as
those
appearances
or
effects
are
.
Sebast
.
Very
good
,
then
I
tell
you
,
after
the
same
manner
I
prove
there
is
a
God
,
namely
,
because
there
are
such
effects
as
speak
and
necessarily
require
such
a
Cause
.
Bioph
.
Now
you
are
right
again
,
make
that
out
and
you
do
your
work
.
Sebast
.
That
there
is
such
a
thing
as
that
which
we
call
the
World
,
or
this
great
building
of
Heaven
and
Earth
,
with
all
the
Furniture
and
Inhabitants
of
it
,
this
I
am
sure
you
will
grant
;
but
how
this
World
came
to
be
what
it
is
,
is
to
be
considered
of
:
Now
say
I
,
as
Art
betrays
an
Artist
,
and
the
Effect
the
Cause
;
so
doth
the
Being
of
a
World
speak
a
God
that
made
it
.
The
meer
existence
of
such
a
thing
as
a
World
,
requires
that
there
be
a
Cause
of
that
existence
,
and
that
is
it
which
we
mean
by
a
first
Cause
;
and
then
the
admirable
art
and
plain
footsteps
of
skill
and
contrivance
,
which
are
visible
in
the
frame
of
this
world
,
require
that
this
first
Cause
be
wise
and
powerful
,
which
is
the
more
compleat
Notion
of
a
God
.
So
that
(
as
I
said
)
so
surely
as
there
is
a
World
,
so
surely
there
must
be
a
God
;
for
as
much
as
if
there
had
not
been
a
God
to
make
it
,
there
could
have
been
nothing
at
all
:
is
not
this
plain
proof
,
Biophilus
,
and
such
as
you
required
?
Bioph
.
Very
far
from
it
I
assure
you
(
if
my
understanding
fail
me
not
)
for
,
in
the
first
place
,
why
might
not
the
world
make
it self
?
Or
,
secondly
,
why
might
it
not
be
from
Eternity
,
without
beginning
?
Or
,
lastly
,
why
might
it
not
be
made
by
chance
?
All
which
opinions
,
you
know
,
have
had
their
respective
Patrons
.
Now
any
of
these
ways
(
it
is
evident
,
that
)
your
argument
for
a
God
comes
to
nothing
.
Sebast
.
God
help
you
,
That
the
World
could
not
make
it self
.
Biophilus
,
Did
not
you
promise
that
you
would
not
seek
to
shift
off
the
arguments
I
should
bring
for
this
cause
,
by
little
quirks
and
evasions
?
And
can
you
so
soon
find
in
your
heart
to
give
countenance
to
the
most
exploded
absurdities
?
Nay
,
to
swallow
the
most
palpable
contradictions
,
rather
than
yield
to
reason
for
the
belief
of
a
God
.
And
that
this
is
your
case
,
is
evident
enough
,
by
the
multitude
of
shifts
you
muster
together
at
this
present
:
for
I
assure
my self
,
if
you
durst
have
trusted
to
any
one
of
these
singly
,
you
would
have
insisted
on
that
,
and
not
mentioned
the
other
;
and
you
know
if
each
of
them
single
are
absurd
,
the
combination
of
them
all
together
,
cannot
mend
the
matter
,
nor
make
a
reasonable
objection
against
the
argument
I
have
brought
.
Bioph
.
You
say
well
,
but
then
you
must
make
it
appear
that
all
these
are
mere
subterfuges
,
otherwise
they
must
stand
for
a
sufficient
answer
:
and
,
I
pray
you
,
in
the
first
place
,
why
might
not
the
world
make
it self
?
and
then
there
is
no
need
of
a
God
.
Sebast
.
Even
for
this
small
reason
the
world
could
not
make
it self
,
because
it
implies
a
flat
contradiction
:
for
then
it
must
be
Cause
and
Effect
,
in
the
same
respect
,
and
at
the
same
time
;
i.e.
it
must
act
before
it
was
,
and
be
before
it self
:
in
a
word
,
it
must
be
and
not
be
together
,
and
if
that
be
not
absurd
enough
,
I
know
not
what
is
so
.
Bioph
.
I
confess
,
you
seem
to
have
loaded
that
conceit
with
odium
enough
;
but
then
,
how
comes
it
to
pass
that
the
men
of
your
perswasion
digest
all
this
impossibility
well
enough
in
another
way
,
when
they
say
God
had
his
being
from
himself
,
or
gave
being
to
himself
?
If
this
can
be
true
,
I
see
not
but
the
other
may
.
Sebast
.
Very
right
,
Sir
,
for
either
of
them
is
impossible
:
but
you
mistake
(
the
men
of
my
perswasion
,
as
you
call
them
)
for
there
is
no
man
of
sense
will
say
or
mean
that
positively
God
gave
beginning
,
or
being
to
himself
;
but
only
negatively
,
that
he
had
not
his
being
from
any
other
cause
;
that
is
,
he
is
properly
an
Eternal
necessary
Being
,
without
any
causes
,
or
beginning
at
all
:
and
if
you
go
about
to
apply
this
to
the
World
,
you
forsake
your
first
hold
,
and
fly
to
your
second
refuge
.
Bioph
.
I
am
sensible
of
what
you
say
.
I
confess
,
my
first
objection
is
not
tenable
,
but
what
say
you
then
to
the
second
?
Why
may
not
the
World
be
eternal
?
And
then
you
seem
to
grant
there
can
be
no
necessity
of
a
God
.
Sebast
.
To
your
second
evasion
I
oppose
these
three
things
,
which
when
you
have
considered
of
,
I
doubt
not
but
you
will
see
it
to
be
no
better
than
the
former
.
Namely
,
That
the
world
could
not
be
from
Eternity
.
first
,
I
will
shew
you
that
you
can
gain
nothing
by
it
,
if
it
should
be
true
.
Secondly
,
That
the
supposition
of
it
is
more
difficult
and
incredible
,
than
that
which
you
seek
to
avoid
by
it
:
and
Thirdly
,
that
it
is
impossible
it
should
be
true
.
First
,
You
can
gain
nothing
towards
the
satisfaction
of
your
mind
,
or
for
the
easing
you
of
any
difficulty
,
by
asserting
the
Eternity
of
the
World
.
For
the
greatest
difficulty
in
the
whole
business
of
Religion
,
and
indeed
in
all
Philosophy
too
,
is
to
acknowledge
such
a
thing
as
an
Eternal
Being
,
or
any
thing
that
hath
neither
causes
nor
beginning
,
which
here
you
swallow
without
chewing
,
in
supposing
the
world
to
be
eternal
.
It
is
true
indeed
,
if
a
man
look
to
the
very
bottom
of
things
,
it
is
not
to
be
avoided
,
but
that
some
Eternal
,
and
self-existent
Being
must
be
granted
.
For
seeing
nothing
can
give
being
to
it self
(
as
I
shew'd
you
but
now
)
it
is
plain
that
either
something
must
have
been
without
beginning
,
or
nothing
could
have
been
at
all
;
i.e.
there
must
be
either
an
Eternal
God
,
or
some
eternal
Cause
or
other
,
or
nothing
could
ever
have
been
in
time
.
For
whatever
first
begins
to
be
,
must
take
its
rise
from
something
that
had
no
beginning
.
This
,
I
say
,
must
necessarily
be
yielded
by
every
considering
man
,
and
you
confess
as
much
,
when
,
to
avoid
the
acknowledgment
of
a
God
,
you
suppose
the
World
to
be
eternal
.
Now
in
so
doing
you
bring
in
as
great
a
difficulty
(
at
least
)
as
that
which
you
would
seem
to
avoid
;
for
the
belief
of
an
eternal
Being
is
manifestly
the
hardest
thing
to
conceive
in
the
whole
Notion
of
a
God
:
so
that
(
as
I
said
)
you
expedite
no
difficulty
thereby
,
but
only
plainly
betray
an
unwillingness
to
believe
there
is
a
God
,
and
that
is
all
that
comes
of
it
.
Nay
,
secondly
,
This
supposition
of
yours
is
far
more
difficult
than
that
which
it
is
designed
to
avoid
.
For
it
is
apparently
more
unreasonable
to
allow
Eternity
to
the
World
than
to
God
;
because
to
be
eternal
,
or
to
be
without
cause
and
beginning
,
implies
a
necessity
of
existence
,
or
that
such
a
thing
could
not
but
be
:
for
nothing
can
be
conceived
to
be
without
Efficient
or
Cause
of
its
being
,
but
that
which
could
not
but
be
,
or
which
was
impossible
not
to
be
.
Now
I
dare
appeal
to
you
whether
it
be
not
more
reasonable
to
suppose
such
a
superlatively
excellent
kind
of
Being
,
to
be
the
priviledge
of
a
wise
,
powerful
and
free
Agent
(
by
which
we
mean
a
God
)
than
to
apply
it
to
that
Lump
of
Matter
(
which
we
call
the
World
)
or
(
which
amounts
to
the
same
thing
)
whether
it
be
not
more
likely
that
this
wonderful
Prerogative
of
first
being
,
or
necessity
of
existence
(
which
you
acknowledge
must
be
seated
somewhere
)
should
be
accompanied
with
Life
,
Understanding
,
Freedom
of
Will
,
&c.
all
which
are
in
the
Notion
of
a
God
,
than
that
such
a
Prerogative
should
go
alone
,
and
so
the
first
and
principal
being
be
in
effect
one
of
the
meanest
,
as
being
destitute
of
all
those
other
perfections
,
as
must
needs
be
,
if
the
World
be
that
first
and
Eternal
Being
.
Especially
if
you
cast
in
this
also
,
that
neither
you
nor
any
rational
man
would
ever
have
gone
about
to
fansie
the
Worlds
being
necessarily
existent
or
without
beginning
,
but
only
for
want
of
a
God
to
make
it
(
I
mean
upon
account
of
the
difficulty
of
understanding
such
a
Being
as
is
required
in
the
case
)
now
forasmuch
as
that
includes
no
greater
difficulty
,
than
what
you
are
constrained
to
acknowledge
without
a
God
,
it
is
extreamly
unjust
to
rely
upon
it
as
a
sufficient
objection
against
him
.
But
,
thirdly
and
lastly
,
This
suggestion
of
yours
concerning
the
Eternity
of
the
World
is
plainly
impossible
to
be
true
:
as
it
were
easy
to
make
out
in
any
of
the
several
parts
or
parcels
,
of
which
it
consists
.
But
I
will
content
my self
to
shew
it
you
in
the
instance
of
mankind
only
,
and
that
after
this
manner
.
If
mankind
was
from
Eternity
or
without
beginning
,
then
it
must
consequently
be
acknowledged
that
there
have
been
infinite
Successions
of
men
,
one
after
another
,
and
that
some
of
those
Generations
have
been
infinitely
distant
from
others
.
For
all
this
is
implyed
in
infinite
Succession
,
or
the
Eternity
of
successive
Beings
.
But
now
let
us
take
what
link
we
will
of
this
Chain
,
I
mean
,
let
us
take
what
man
soever
in
this
infinite
line
,
it
is
certain
he
will
be
but
Thirty
,
or
Forty
,
or
an
Hundred
Years
(
more
or
less
)
elder
than
some
son
of
his
,
which
proceeded
from
him
by
lineal
Descent
.
And
then
it
is
as
plain
that
in
this
case
,
that
Son
of
his
(
whoever
he
was
)
is
not
eternal
or
of
infinite
duration
,
because
he
is
of
less
duration
than
his
Father
,
by
the
said
Thirty
or
Forty
Years
(
or
more
or
less
;
)
and
on
the
other
side
,
it
is
plain
also
,
that
the
Father
cannot
be
eternal
,
or
of
infinite
duration
neither
,
because
he
is
but
Thirty
or
Forty
Years
(
as
aforesaid
)
elder
than
the
said
Son
who
was
finite
.
For
a
finite
number
added
to
a
finite
can
never
make
an
infinite
.
Therefore
(
upon
the
whole
)
this
race
of
mankind
cannot
be
infinite
,
but
must
have
had
a
beginning
,
and
consequently
there
must
be
a
God
who
gave
beginning
to
him
,
and
to
all
things
else
.
What
think
you
now
,
Biophilus
?
what
is
become
of
your
second
evasion
of
a
God
,
by
supposing
the
World
to
be
eternal
?
Bioph
.
Truly
I
cannot
well
tell
what
to
say
,
but
that
I
am
deceived
in
you
;
I
suspected
you
would
have
entertained
me
with
long
Harangues
,
and
have
wheedled
me
with
Oratory
:
but
I
fear
now
you
will
run
me
down
by
main
force
,
unless
there
be
some
trick
of
sophistry
in
it
.
Sebast
.
God
forbid
that
I
should
tell
a
lye
for
him
,
whose
Cause
needs
not
to
be
defended
by
a
Cheat
;
no
,
assure
your self
the
argument
is
sound
and
substantial
,
if
I
had
known
the
least
flaw
in
it
,
I
would
never
have
made
use
of
it
;
and
I
am
confident
,
the
more
you
consider
it
,
the
more
solid
and
unanswerable
you
will
find
it
.
Bioph
.
Then
I
perceive
,
I
am
reduced
to
my
last
refuge
,
that
the
World
was
made
by
chance
,
That
the
World
was
not
made
by
chance
.
or
else
I
must
yield
you
there
is
a
God
;
and
why
may
not
that
be
true
,
which
a
great
Sect
of
Philosophers
,
I
mean
the
Epicureans
,
held
,
viz.
That
some
lucky
hitt
of
matter
at
last
produced
the
World
without
a
God
?
And
if
once
things
were
gotten
into
Being
without
him
,
there
could
be
no
necessity
afterwards
to
introduce
him
,
and
consequently
no
obligation
of
Religious
Observance
towards
him
.
Sebast
.
In
those
last
words
you
reason
very
well
,
Biophilus
,
and
it
's
pity
you
had
not
a
better
Hypothesis
to
exercise
it
upon
.
For
it
is
very
true
,
that
if
it
was
possible
to
imagine
a
World
to
be
made
any
other
way
,
or
without
a
God
,
there
could
be
no
sufficient
reason
to
bring
him
upon
the
stage
,
or
much
less
any
Religious
Obligation
towards
him
;
and
therefore
doubtless
it
was
only
hypocrisy
and
a
piece
of
cunning
in
your
Epicurean
Friends
,
to
bring
in
a
God
when
they
had
fansied
the
making
of
the
World
without
him
:
the
former
they
did
to
decline
the
odium
of
flat
Atheism
,
and
to
secure
themselves
from
the
danger
of
Humane
Laws
;
but
by
the
latter
they
undermined
the
reasons
of
Religion
,
which
was
the
thing
they
aimed
at
.
But
as
to
that
Hypothesis
of
theirs
,
which
you
now
espouse
,
it
is
the
most
miserable
shift
of
all
you
have
made
.
For
1.
This
takes
for
granted
,
That
the
matter
of
the
World
existed
of
it self
and
was
eternal
,
which
I
doubt
not
but
hath
appeared
absurd
enough
by
what
hath
been
said
already
upon
the
former
head
.
2.
It
supposes
also
matter
to
be
in
motion
,
without
any
cause
of
that
motion
;
which
is
worse
than
the
former
,
since
we
can
never
satisfie
our selves
that
motion
naturally
belongs
to
matter
,
but
contrariwise
,
that
it
is
only
passive
,
and
capable
of
receiving
it
from
something
else
.
Now
till
these
two
things
be
proved
,
it
is
in
vain
to
dream
what
lucky
hits
might
happen
in
order
to
the
production
of
a
World
.
3.
It
supposes
mere
Chance
and
blind
Contingency
to
be
the
sole
cause
of
the
most
wise
,
regular
,
and
artificial
effects
that
can
be
imagined
.
Now
it
seems
beyond
measure
ridiculous
to
think
that
such
a
World
as
this
plainly
is
,
wherein
there
are
undeniably
all
the
footsteps
of
the
most
exquisite
skill
and
contrivance
;
wherein
(
I
say
)
there
is
both
such
admirable
variety
of
things
,
and
yet
such
exact
order
and
correspondence
of
one
thing
with
another
,
and
withal
such
constancy
in
the
laws
of
the
whole
,
that
this
should
be
effected
notwithstanding
,
without
any
reason
or
wisdom
,
and
be
the
product
of
blind
Chance
.
It
were
certainly
a
thousand
times
more
manly
to
imagine
that
Books
were
written
by
the
casual
coincidence
of
letters
,
or
Houses
and
Ships
were
built
by
a
fortuitous
jumble
of
Stones
,
Iron
and
Timber
,
than
that
chance
should
make
such
a
World
as
this
,
which
for
Greatness
,
Order
,
Symmetry
and
Beauty
,
and
all
other
instances
of
Art
and
Wisdom
,
infinitely
surpasses
all
humane
performances
whatsoever
:
and
now
what
is
become
of
your
three
formidable
objections
?
Bioph
.
Nay
,
do
not
triumph
too
soon
,
Sebastian
,
the
field
is
not
yet
won
,
for
I
have
a
reserve
that
may
chance
put
you
to
it
still
,
and
it
is
this
;
You
have
,
I
confess
,
argued
smartly
to
prove
the
World
could
not
be
made
without
an
Efficient
,
but
you
forget
that
this
will
recoil
upon
your self
,
who
have
taken
no
care
for
matter
out
of
which
God
should
make
a
World
;
and
sure
it
is
as
difficult
to
want
Matter
as
to
want
an
Architect
.
Sebast
.
It
is
very
true
,
I
have
not
,
God
needed
not
matter
out
of
which
to
make
a
World
.
in
my
Hypothesis
,
provided
matter
for
the
making
of
the
World
,
but
yet
I
have
proved
an
eternal
,
perfect
and
unlimited
Being
for
the
Efficient
,
who
may
very
well
be
supposed
to
be
able
to
supply
the
want
of
that
out
of
his
own
eminent
perfection
:
for
it
is
certain
that
the
first
and
supream
cause
must
needs
have
the
Root
and
Seeds
of
all
things
in
himself
,
and
eminently
contain
all
the
powers
of
inferiour
causes
,
and
consequently
may
well
be
supposed
able
to
supply
a
material
Cause
,
at
least
here
is
no
contradiction
in
all
this
,
and
therefore
it
cannot
be
said
to
be
impossible
,
(
for
nothing
can
be
justly
pronounced
to
be
the
latter
,
but
what
falls
under
the
former
)
but
now
for
motion
to
begin
without
a
mover
,
and
any
thing
to
be
effected
without
an
active
cause
,
is
plainly
contradictious
to
our
Reason
,
and
therefore
to
be
pronounced
impossible
.
You
see
an
instance
,
or
at
least
some
kind
of
resemblance
of
the
former
in
our selves
;
we
frame
thoughts
out
of
the
pregnancy
of
our
own
minds
without
any
matter
to
make
them
of
,
and
therefore
we
may
much
rather
allow
God
to
be
able
to
do
so
.
Besides
,
if
I
should
grant
you
that
God
had
matter
at
hand
out
of
which
to
make
a
World
,
you
would
be
at
the
same
loss
still
to
know
how
he
was
able
to
make
Souls
out
of
it
;
and
such
things
there
are
in
the
World
,
which
it
is
every
whit
as
difficult
to
shew
how
they
can
be
extracted
out
of
matter
,
as
to
suppose
matter
it self
to
be
supplyed
by
the
unconsined
power
of
the
supream
Agent
;
and
therefore
you
had
as
good
rest
satisfied
in
the
answer
above
,
viz.
that
for
any
thing
to
begin
to
be
without
an
Efficient
is
contradictious
,
but
to
begin
to
be
without
a
material
Cause
can
never
be
proved
to
be
so
.
And
now
,
I
hope
,
your
Reserve
is
vanquished
as
well
as
your
Main
Body
,
and
you
will
now
acknowledge
that
,
notwithstanding
all
your
objections
to
the
contrary
,
the
mere
Fabrick
of
the
World
is
a
sufficient
evidence
of
a
God
.
Phil
.
I
have
with
great
satisfaction
heard
all
this
long
dispute
between
you
my
two
Friends
;
I
could
not
in
Conscience
take
your
part
,
Biophilus
,
and
I
know
,
Sebastian
,
you
needed
not
my
assistance
,
and
I
am
glad
to
see
Victory
begin
to
incline
to
the
right
side
:
but
all
this
while
I
could
not
choose
but
stand
and
admire
the
Divine
Patience
,
who
suffers
the
curious
and
ingrateful
with
of
man
to
impeach
his
very
Being
.
Lord
!
that
those
who
were
brought
into
the
World
by
him
,
should
so
strenuously
endeavour
to
exclude
him
out
of
it
;
and
that
those
should
muster
up
all
their
wits
against
him
,
that
made
them
to
differ
from
the
Beasts
.
But
what
should
be
the
occasion
of
this
I
cannot
imagine
,
It
is
matter
of
just
wonder
that
men
should
be
so
unwilling
to
believe
a
God
,
and
take
so
much
pains
to
dispute
him
out
of
Being
.
nor
what
should
tempt
men
to
be
so
unwilling
to
believe
a
God
.
If
like
(
what
the
Poets
say
of
)
Saturn
,
he
eat
up
his
own
Children
;
or
like
Moloch
,
the
Idol
of
the
Ammonites
,
he
could
be
pretended
to
take
delight
in
the
sad
cryes
and
dying
groans
of
his
Worshippers
,
they
could
not
well
do
more
against
him
than
they
do
.
Or
if
he
was
a
severe
Tyrant
,
that
lay
at
catch
for
his
Subjects
,
and
like
Busyris
or
Phalaris
,
imployed
himself
wholly
in
devising
Tortures
for
them
;
or
if
he
was
a
God
of
meer
Power
and
Will
,
and
so
always
to
be
horribly
dreaded
,
because
men
know
not
what
use
he
would
make
of
his
unlimited
Power
,
no
wonder
then
if
they
were
willing
to
be
rid
of
him
.
Or
if
he
was
only
(
{αβγδ}
)
a
meer
necessary
Agent
,
that
only
served
a
certain
turn
in
the
World
,
namely
,
to
give
beginning
to
motion
,
then
when
that
work
was
done
,
men
might
perhaps
be
content
to
spare
him
.
But
since
he
is
perfect
Wisdom
,
and
perfect
Goodness
,
and
in
one
word
,
Perfection
it self
,
containing
in
his
own
Nature
all
that
is
desireable
,
the
first
of
Beings
,
and
therefore
can
want
nothing
,
because
there
was
nothing
before
him
to
restrain
or
limit
him
,
and
because
all
things
were
in
him
as
in
their
Fountain
,
infinitely
full
and
self-sufficient
,
that
he
can
need
nothing
from
his
Creatures
,
nor
can
grudge
them
any
thing
that
is
fit
for
them
.
A
God
that
made
us
meerly
out
of
the
over-flowings
of
his
own
Goodness
,
and
that
he
might
have
those
whom
he
might
delight
and
make
happy
in
the
communications
of
himself
to
them
.
That
God
is
a
desireable
Being
,
&c.
A
God
that
is
always
present
to
us
,
tender
of
us
,
and
daily
doth
us
good
in
this
World
,
and
hath
provided
an
Heaven
of
unspeakable
felicity
to
receive
us
into
,
and
treat
us
in
,
when
he
takes
us
hence
.
What
can
tempt
us
,
I
say
,
to
wish
he
were
not
,
to
dispute
his
Being
,
or
so
much
as
to
entertain
a
doubt
concerning
him
,
who
is
the
most
desirable
thing
in
the
whole
World
?
Come
,
Biophilus
,
lay
down
your
Arms
,
and
submit
to
this
great
and
good
God
,
and
he
will
pardon
you
;
you
dispute
all
this
while
against
your self
and
your
own
Comfort
more
than
against
him
.
There
is
no
contending
with
the
Almighty
,
he
can
confute
you
with
Thunder
,
and
Fire
and
Brimstone
,
and
so
he
might
right
himself
,
but
then
you
will
perish
;
but
he
is
pitiful
and
gracious
,
and
had
rather
you
should
be
sensible
of
his
Goodness
,
than
feel
the
effects
of
his
Power
.
You
said
reason
would
satisfie
you
,
and
I
think
you
have
had
it
from
Sebastian
;
deal
ingenuously
therefore
,
Do
you
not
see
sufficient
ground
to
believe
there
is
a
God
?
It
is
no
dishonour
to
yield
to
truth
.
Bioph
.
I
perceive
I
am
assaulted
on
both
sides
,
like
the
Traveller
in
the
Fable
,
by
the
Sun
and
the
Wind
;
Sebastian
hath
prest
hard
upon
me
by
Arguments
,
and
you
,
Philander
,
have
charmed
me
with
your
Eloquence
,
and
the
lovely
Picture
you
have
drawn
of
God
.
I
can
no
longer
withstand
you
,
I
yield
,
I
yield
there
is
a
God
.
Sebast
.
God
be
thanked
we
are
gotten
one
step
onwards
of
our
way
towards
Religion
,
we
have
a
God
to
Worship
;
but
I
must
ingenuously
confess
to
you
(
as
I
have
intimated
already
)
that
this
will
not
do
the
business
if
we
go
no
further
.
For
though
in
consideration
that
there
is
a
God
,
and
he
a
great
and
excellent
Being
,
it
may
be
fit
and
decent
to
worship
him
;
yet
this
hath
not
the
effect
of
a
Law
,
nor
sufficiently
obliges
any
Creature
to
the
doing
of
it
,
That
there
is
a
Providence
in
and
over
the
World
,
is
the
second
Principle
of
Religion
.
unless
it
appear
also
that
this
God
exercise
a
Providence
over
the
World
,
that
is
,
unless
he
observe
the
Carriage
,
remark
the
Actions
,
whether
good
or
evil
,
of
those
he
expects
Religious
Observance
from
,
and
will
some
way
or
other
call
them
to
account
,
and
reward
or
punish
them
respectively
.
But
if
this
second
Point
be
made
out
too
,
this
will
bring
the
business
home
,
and
make
it
the
great
concern
of
all
those
that
love
themselves
,
to
be
Devout
and
Religious
.
Bioph
.
I
am
very
sensible
of
it
,
Sebastian
,
and
that
not
only
because
my
old
Master
Epicurus
granted
a
God
,
but
denying
a
Providence
,
thought
himself
secure
enough
from
that
God
,
and
under
no
Obligations
to
Religion
;
but
also
because
your
own
method
,
which
you
have
laid
down
,
requires
it
:
let
that
therefore
be
your
next
undertaking
.
Sebast
.
It
shall
be
so
,
Biophilus
,
and
that
not
only
for
the
reasons
you
give
me
for
so
doing
,
but
also
because
I
am
aware
,
that
although
the
Argument
I
made
use
of
for
the
proof
of
the
Being
of
God
,
be
strong
and
unanswerable
,
yet
I
confess
it
was
something
obscure
and
metaphysical
(
which
there
was
no
help
for
)
but
now
if
I
make
out
that
there
is
a
Providence
,
this
will
add
both
light
and
strength
to
what
I
have
hitherto
discoursed
.
For
though
it
may
be
imagined
that
there
is
a
God
,
and
yet
no
Providence
,
yet
it
is
indubitable
,
that
if
there
be
a
Providence
,
there
must
be
a
God
.
Now
that
there
is
such
a
Providence
as
we
speak
of
,
I
doubt
not
to
convince
any
considerate
man
of
,
these
two
ways
,
viz.
1.
From
the
Causes
and
Reasons
of
it
.
2.
From
the
visible
Instances
and
Effects
of
it
.
In
the
first
place
,
Proofs
of
a
Providence
.
There
is
very
great
reason
to
assure
ones
self
that
God
exercises
a
Providence
over
the
World
from
the
consideration
of
those
perfections
,
which
(
by
what
hath
been
said
already
)
appear
to
be
in
the
Divine
Nature
,
namely
,
infinite
Wisdom
and
Power
,
both
which
we
must
necessarily
ascribe
to
him
,
whom
we
allow
to
be
Creator
of
the
World
.
Now
there
can
be
no
reason
to
doubt
whether
it
be
in
his
power
to
look
over
and
mind
all
the
passages
of
the
World
,
when
we
have
acknowledged
his
Power
to
have
been
sufficient
to
give
beginning
to
that
which
was
not
,
and
to
make
a
World
out
of
nothing
,
which
is
incomparably
the
more
difficult
Province
.
And
then
if
we
are
satisfied
that
such
a
Providence
is
not
impossible
,
the
same
Wisdom
which
joyned
with
his
Power
in
making
the
World
,
will
oblige
him
to
exert
and
put
forth
himself
in
the
management
of
it
when
he
hath
made
it
.
For
it
is
not
conceiveable
that
a
wise
Being
should
wholly
abandon
and
be
unconcerned
for
that
piece
of
Workmanship
of
his
wherein
he
hath
made
the
greatest
demonstration
of
Art
and
Skill
in
the
contrivance
of
.
Such
a
supine
negligence
as
this
is
not
easily
to
be
suspected
in
the
meanest
of
intelligent
Beings
;
and
therefore
there
can
be
no
colour
of
reason
that
the
first
and
most
perfect
of
Beings
should
be
thought
guilty
of
it
.
This
I
take
to
be
a
sufficient
argument
of
a
Providence
between
you
and
me
,
now
that
you
are
come
to
the
acknowledgment
of
a
God
and
Creator
of
the
World
;
but
I
will
not
insist
upon
it
,
because
I
promised
to
give
such
evidence
of
this
point
,
as
should
at
the
same
time
(
and
à
majori
,
as
they
say
)
conclude
the
former
Principle
also
,
I
mean
,
That
there
is
a
God
.
And
therefore
I
should
now
come
to
the
second
way
of
probation
,
viz.
from
the
visible
instances
and
effects
of
a
Providence
,
but
(
you
remember
)
I
have
already
prevented
my self
herein
,
by
what
past
between
us
in
a
former
Conference
,
Vid
.
Conf
.
2.
pag
.
183.
to
p.
201.
where
I
shew'd
,
at
large
,
the
evident
Footsteps
of
Providence
in
his
manageing
or
over-ruling
the
ordinary
course
of
nature
in
two
remarkable
instances
,
viz.
1.
In
the
Prophecies
and
Predictions
of
things
to
come
,
which
have
been
so
admirably
verified
in
the
Event
,
as
must
argue
an
All-seeing
Eye
over
all
the
motions
of
second
causes
.
And
2.
In
the
Miracles
that
have
been
wrought
in
the
several
Ages
of
the
World
,
wherein
the
Divine
Majesty
hath
apparently
interposed
,
and
either
suspended
or
over-ruled
,
heightned
or
accelerated
the
motion
and
force
of
natural
Causes
,
and
by
both
together
,
given
proof
of
his
Being
,
and
of
his
minding
the
affairs
of
the
World
.
I
assure
my self
I
shall
not
need
to
repeat
that
Argument
at
large
,
but
may
trust
your
memory
for
it
;
only
,
if
now
upon
so
long
time
of
consideration
,
you
have
any
thing
material
to
object
on
that
account
,
I
am
ready
to
make
good
what
I
have
asserted
.
Bioph
.
I
must
needs
say
you
deal
fairly
and
ingenuously
thus
far
;
and
now
that
I
recollect
the
summ
and
drift
of
that
discourse
of
yours
,
I
have
,
as
I
think
,
The
great
Objection
against
Providence
is
,
that
there
are
no
miracles
to
be
seen
now
.
this
very
material
thing
to
say
against
it
,
namely
,
that
we
cannot
observe
any
such
interpositions
of
Divine
Providence
as
you
speak
of
,
now-a-days
,
but
the
World
is
left
wholly
to
the
course
of
natural
Causes
.
If
you
could
have
appealed
either
to
Miracles
or
Prophecy
in
the
present
Age
,
so
that
a
man
might
have
made
his
own
Eyes
witnesses
of
matter
of
fact
,
then
the
Argument
would
have
been
irrefragable
;
but
forasmuch
as
we
see
no
such
things
in
the
present
times
,
why
should
we
be
so
credulous
as
to
believe
there
ever
were
?
Assoil
me
this
difficulty
clearly
and
substantially
,
and
it
will
go
a
great
way
with
me
;
for
I
acknowledge
(
as
you
observe
)
that
if
this
Argument
be
sound
,
the
influence
of
it
extends
further
than
the
present
question
,
and
to
be
sure
will
leave
no
doubt
that
there
is
a
God
.
Sebast
.
I
am
very
sensible
of
the
importance
of
your
objection
,
and
of
the
necessity
that
a
sufficient
answer
be
made
to
it
;
but
I
do
not
,
in
the
least
,
doubt
but
you
will
find
it
in
the
following
particulars
,
A
full
Answer
to
the
aforesaid
Objection
.
by
that
time
you
have
laid
them
together
.
First
,
I
suppose
you
will
grant
me
that
there
can
be
no
need
of
,
or
reason
for
God's
displaying
himself
by
Miracles
or
a
Spirit
of
Prophecy
in
the
present
Age
,
for
the
assurance
of
a
Providence
,
if
so
be
we
may
be
sufficiently
secured
that
he
hath
indubitably
given
those
evidences
already
in
former
Ages
.
For
he
that
hath
once
sufficient
grounds
given
him
to
believe
such
a
point
,
hath
always
an
obligation
upon
him
to
believe
that
thing
,
without
repeated
proofs
of
it
.
And
it
is
unreasonable
to
expect
that
God
Almighty
should
be
bound
to
exert
his
Omnipotency
,
or
any
way
put
out
of
course
the
order
of
natural
causes
,
merely
for
the
gratification
of
mens
curiosity
or
phancy
,
but
only
for
the
satisfaction
of
their
reason
in
so
important
a
point
.
Then
,
Secondly
,
In
the
next
place
I
will
shew
you
that
(
bateing
merely
the
gratifying
of
curiosity
and
phancy
,
as
aforesaid
)
we
may
have
as
credible
and
sufficient
assurance
of
a
Miracle
or
other
extraordinary
passage
of
Providence
,
which
was
done
many
Ages
agone
,
as
we
could
have
,
if
such
a
thing
was
to
be
done
in
the
present
Age
.
This
will
perhaps
seem
a
little
strange
to
you
at
first
,
but
your
wonder
will
abate
when
you
consider
these
two
things
:
1.
That
it
cannot
be
expected
that
God
should
so
far
comply
with
the
humour
of
men
,
as
to
work
Miracles
every
day
,
and
in
the
sight
of
every
man
.
Miracles
are
a
kind
of
Parenthesis
in
the
ordinary
course
of
Nature
,
or
,
as
it
were
,
a
short
digression
from
the
usual
method
of
things
.
Now
if
such
digressions
should
be
daily
made
,
it
would
be
,
in
a
manner
,
a
total
superseding
of
the
ordinary
course
of
Nature
;
and
so
instead
of
serving
the
particular
turn
or
humour
of
some
men
,
the
whole
Race
of
Mankind
would
be
deprived
of
a
greater
and
more
remarkable
Miracle
than
all
the
other
put
together
,
namely
,
that
of
the
stable
and
constant
course
of
Nature
.
The
demand
of
daily
and
frequent
Miracles
is
very
absurd
.
And
such
frequent
irregularities
as
must
follow
upon
that
concession
,
would
put
a
very
great
temptation
upon
men
to
suspect
that
there
was
no
constant
Law
and
Rule
in
the
Creation
,
but
that
Chance
carried
all
before
it
;
which
would
make
an
objection
indeed
against
Providence
.
And
yet
it
is
certain
that
notwithstanding
this
horrible
mischief
,
so
it
must
be
done
,
if
every
particular
man
must
have
his
eyes
witnesses
of
Miracles
before
he
believes
them
.
For
it
is
plain
that
if
God
should
vouchsafe
one
or
more
Miracles
to
the
present
Age
,
it
could
not
be
done
before
every
man
:
and
therefore
some
of
them
,
if
they
will
believe
a
Providence
upon
that
account
,
must
trust
to
other
mens
eyes
for
the
grounds
of
their
belief
.
And
thus
we
see
it
was
in
those
times
and
places
where
Miracles
were
most
frequent
,
as
suppose
in
the
time
of
our
Saviour
,
those
mighty
Works
which
he
wrought
whilst
he
was
upon
Earth
,
and
even
his
Resurrection
it self
,
were
not
obvious
to
the
eyes
of
all
men
,
but
only
to
so
many
as
might
render
them
sufficiently
credible
by
their
testimony
;
and
as
for
the
generality
,
they
must
content
themselves
to
believe
without
seeing
,
St
John
20.29
.
as
he
himself
told
them
.
2.
Antient
Miracles
are
as
credible
as
those
that
are
present
,
and
in
some
respects
more
certain
.
If
God
should
so
far
condescend
to
the
incredulity
of
men
,
as
to
permit
generally
their
Eyes
and
Senses
to
be
witnesses
of
such
extraordinary
passages
of
Providence
as
we
speak
of
,
it
would
not
have
such
success
as
you
imagine
;
for
there
would
not
want
objections
against
this
also
:
some
would
then
suspect
their
very
Senses
,
or
say
that
either
their
imaginations
were
deluded
,
or
else
it
may
be
all
was
done
by
natural
causes
,
though
perhaps
they
did
not
well
understand
them
,
or
at
least
would
conclude
that
which
appears
to
be
a
Miracle
was
merely
an
accident
,
and
so
there
is
no
account
to
be
sought
or
given
of
it
.
Thus
we
know
the
greatest
Miracles
that
ever
were
wrought
have
been
shifted
off
,
and
eluded
even
in
the
times
wherein
they
were
done
,
and
by
those
men
that
saw
them
.
But
now
when
those
things
that
I
make
the
instances
of
a
Providence
,
(
the
antient
Miracles
I
mean
)
have
undergone
the
Test
of
time
,
and
been
canvassed
and
discussed
in
several
Ages
,
and
yet
no
flaw
is
found
in
them
:
in
this
case
,
I
say
,
we
have
more
full
ground
for
our
belief
,
than
if
the
things
had
been
fresh
before
our
eyes
:
for
that
same
incredulous
humour
which
now
objects
against
the
credit
of
things
,
because
they
were
done
long
ago
,
would
find
out
as
good
a
trick
to
put
upon
a
present
Miracle
(
if
it
was
to
be
had
)
,
namely
such
a
man
would
say
(
and
with
more
colour
of
reason
,
)
that
though
I
cannot
detect
the
cheat
of
this
for
the
present
,
yet
time
may
discover
it
,
which
cannot
be
said
in
the
other
case
.
But
,
Thirdly
and
lastly
,
The
present
times
not
destitute
of
marks
of
Providence
.
I
add
to
all
aforesaid
,
that
though
it
is
true
that
all
Ages
are
not
alike
illustrated
with
such
prodigious
Acts
of
Providence
as
are
properly
and
strictly
called
Miracles
,
yet
there
is
no
time
of
the
World
wherein
there
are
not
very
plainly
the
prints
of
Divinity
,
and
evidences
of
a
Providence
continually
presiding
over
the
World
:
if
men
do
not
humoursomly
despise
them
(
for
want
of
the
pompous
circumstances
of
Miracles
)
or
stupidly
overlook
them
,
because
of
their
commonness
and
frequency
;
such
as
(
for
example
)
the
preserving
the
several
species
of
things
in
the
World
,
that
amongst
that
vast
multitude
of
the
kinds
of
Birds
,
or
Insects
,
&c.
and
their
several
enmities
to
one
another
,
and
the
many
accidents
all
of
them
are
exposed
to
,
there
should
notwithstanding
in
so
long
a
tract
of
time
,
not
be
any
one
kind
of
them
lost
or
extinguished
.
That
the
Holy
Scriptures
and
Christian
Religion
should
be
upheld
in
spight
of
the
combination
of
Wit
and
Ignorance
,
Power
and
Malice
against
them
.
That
civil
Government
should
be
preserved
against
all
the
interests
of
resolvedly
wicked
men
,
and
against
all
the
brutish
violence
of
the
inraged
Mobile
.
Besides
the
remarkable
infatuation
of
the
Counsels
,
discovering
the
Plots
,
and
defeating
the
designs
of
crafty
and
Atheistical
Politicians
:
The
frequent
terrours
upon
the
Consciences
,
and
damps
upon
the
Spirits
of
the
most
desperate
and
flagitious
men
,
and
the
assisting
,
animating
and
comforting
the
hearts
of
good
men
in
their
greatest
Agonies
and
most
difficult
undertakings
.
Some
of
these
things
I
mentioned
before
in
our
former
Conference
,
and
all
of
them
are
such
as
happen
in
every
Age
,
and
are
never
the
less
evidences
of
a
Providence
for
being
ordinary
.
Indeed
it
may
and
doth
fall
out
that
now
and
then
things
happen
quite
otherwise
,
as
that
Conspiracies
of
wicked
men
are
successful
,
&c.
and
God
Almighty
seems
to
order
it
so
on
purpose
,
because
he
will
not
be
traced
in
his
methods
,
and
because
he
will
leave
some
trials
of
mens
willingness
to
believe
in
him
and
depend
upon
him
;
but
the
other
course
is
so
usual
,
and
things
often
fall
out
so
patly
that
way
,
that
it
must
be
extream
humourousness
to
deny
a
Providence
in
them
.
But
,
besides
all
these
,
there
is
one
thing
more
comes
now
to
my
mind
,
which
is
indeed
beyond
all
the
forementioned
,
and
seems
to
be
set
up
on
purpose
by
Divine
Providence
as
a
standing
monument
of
it self
to
all
Ages
,
and
that
is
the
present
condition
of
the
Jews
.
They
were
once
a
great
and
flourishing
Kingdom
,
and
fortunate
beyond
all
example
;
but
now
from
the
time
that
they
grew
incurably
wicked
and
rebellious
against
the
God
that
had
so
signally
blest
them
,
and
had
to
all
their
other
impieties
crucified
the
Saviour
of
the
World
;
They
have
now
(
I
say
)
for
the
space
of
sixteen
or
seventeen
hundred
of
years
,
been
like
the
field
which
God
hath
cursed
,
and
been
the
most
prodigious
instance
of
unhappiness
that
ever
was
in
the
World
.
Forasmuch
as
though
they
are
still
vastly
numerous
,
a
cunning
,
crafty
and
projecting
sort
of
people
,
yet
they
are
every
where
scattered
through
all
Nations
,
but
every
where
under
marks
of
infamy
,
and
no
where
able
to
become
a
people
so
as
to
live
under
Laws
,
and
a
Government
of
their
own
:
notwithstanding
all
which
,
and
which
is
the
wonder
of
all
,
they
keep
up
their
Stock
and
Pedigree
with
the
greatest
exactness
imaginable
,
as
if
God
intended
(
as
certainly
he
did
)
by
all
this
to
set
them
forth
as
a
lively
instance
both
of
his
just
Providence
,
and
of
the
truth
of
the
Spirit
of
Prophecy
in
the
Holy
Scriptures
.
And
now
this
,
together
with
the
foregoing
instances
,
I
think
,
affords
sufficient
evidence
that
God
doth
not
now
neglect
the
World
,
and
leave
all
to
run
in
the
Road
of
natural
causes
,
but
even
in
these
latter
Ages
as
well
as
formerly
gives
some
signal
strokes
of
an
over-ruling
hand
:
which
was
the
thing
to
be
proved
.
And
thus
the
two
first
Principles
of
Religion
are
secured
.
What
think
you
,
Biophilus
?
deal
plainly
,
and
if
you
have
any
thing
further
to
say
to
the
contrary
,
propound
it
.
Bioph
.
Truly
I
have
nothing
very
material
to
say
farther
.
Sebast
.
Then
God
be
thanked
we
have
now
gained
two
feet
for
Religion
to
stand
upon
;
namely
,
we
have
a
God
to
whom
it
is
due
,
and
we
have
an
obligation
from
the
consideration
of
his
Providence
,
to
make
all
the
World
careful
and
observant
of
him
,
at
least
so
far
as
any
part
of
the
Creation
is
capable
of
such
a
duty
.
Bioph
.
Very
right
,
but
I
remember
you
said
,
That
to
lay
the
foundation
of
Religion
effectually
,
there
must
be
consideration
also
of
the
subjects
of
it
;
The
third
Principle
of
Religion
,
that
man
is
a
Subject
capable
of
it
.
and
it
must
appear
in
particular
,
that
mankind
is
under
a
capacity
of
the
aforesaid
obligation
,
and
of
paying
and
performing
this
duty
towards
the
Divine
Majesty
accordingly
.
Now
as
for
this
,
though
I
foresee
no
difficulty
in
the
case
,
yet
however
,
I
pray
,
express
your self
a
little
more
fully
about
it
,
lest
I
should
be
under
any
mistake
.
Sebast
.
The
bottom
of
this
third
point
is
no
more
but
this
.
To
make
mankind
a
subject
capable
of
the
obligations
of
Religion
,
these
three
things
are
requisite
;
1.
That
he
be
able
in
some
measure
to
judge
what
carriage
from
himself
is
fit
and
decent
towards
God
.
2.
That
he
be
a
free
Agent
,
and
have
it
in
his
choice
and
power
to
determine
himself
towards
the
performance
of
what
he
understands
to
be
fit
and
decent
,
or
towards
the
contrary
if
he
will
.
3.
That
he
be
able
to
reflect
upon
what
he
hath
done
,
so
as
to
accuse
and
condemn
,
or
to
acquit
and
justifie
himself
accordingly
as
his
actions
and
carriage
towards
the
Deity
have
been
agreeable
or
disagreeable
to
the
judgment
aforesaid
.
The
first
of
these
Powers
and
Capacities
is
commonly
called
Understanding
;
the
second
,
Will
or
Freedom
of
choice
;
and
the
third
is
known
by
the
name
of
Conscience
.
Without
the
first
of
these
,
namely
if
mankind
had
not
Understanding
to
discern
the
difference
of
things
,
and
some
rule
within
him
whereby
to
judge
of
moral
good
end
evil
,
he
would
be
lawless
and
brutish
,
having
no
other
measures
to
go
by
than
his
passions
and
senses
.
Without
the
second
,
namely
,
If
he
had
not
Freedom
of
Will
to
determine
himself
towards
good
and
evil
,
as
he
pleased
,
he
must
then
be
under
a
fatal
necessity
of
doing
whatsoever
he
should
happen
to
do
:
and
then
as
he
could
give
no
proof
of
his
temper
and
inclination
,
so
there
could
be
no
such
thing
as
acceptableness
to
God
when
he
did
well
,
nor
blameableness
when
he
did
otherwise
;
because
there
could
be
no
such
things
as
virtue
or
vice
in
his
case
:
and
consequently
no
more
room
for
either
rewards
or
punishments
,
than
there
is
in
the
motion
of
Plants
or
Stones
,
or
any
other
the
most
insensible
things
.
Without
the
third
and
last
,
viz.
If
mankind
had
not
such
a
faculty
in
him
as
we
call
Conscience
,
so
as
to
reflect
upon
his
own
actions
and
carriage
,
and
by
virtue
of
which
he
either
applauds
and
justifies
himself
when
he
hath
obeyed
the
best
reason
of
his
mind
,
or
upbraids
and
scourges
himself
whensoever
he
hath
done
otherwise
,
he
could
neither
have
any
spur
to
virtue
,
nor
check
upon
vice
,
and
consequently
would
have
no
regard
what
use
he
made
of
his
liberty
.
But
by
all
these
together
(
if
they
appear
to
be
inherent
in
humane
nature
)
mankind
is
fully
qualified
for
the
obligations
of
Religion
.
Now
looking
over
the
World
as
far
as
we
can
,
we
find
no
Creature
that
we
converse
with
,
to
be
indowed
with
these
faculties
but
our selves
,
and
then
looking
into
our selves
we
find
by
undeniable
experience
that
we
have
every
one
of
the
aforesaid
capacities
in
our
nature
:
and
hence
I
conclude
that
man
,
and
man
only
of
all
Creatures
(
in
the
visible
World
)
is
the
Subject
of
Religion
.
And
this
I
called
the
third
fundamental
Principle
of
Religion
;
not
that
I
take
it
to
be
properly
and
strictly
so
,
but
in
regard
it
is
manifest
by
what
hath
been
said
,
that
there
can
be
no
sure
ground
for
Religion
without
it
.
And
thus
,
I
think
,
I
have
fully
answered
your
demand
concerning
the
ground-work
of
Religion
,
and
laid
out
a
Foundation
both
large
enough
,
and
strong
enough
to
bear
the
whole
Structure
.
And
now
I
hope
you
will
see
no
cause
to
suspect
it
to
be
a
meer
melancholy
Fancy
,
or
politick
Stratagem
,
the
Result
of
Education
,
or
effect
of
Weakness
and
Fear
,
but
the
most
manly
and
rational
thing
that
any
man
can
concern
himself
about
.
Bioph
.
I
confess
,
you
have
done
as
you
say
,
Sebastian
,
and
I
thank
you
heartily
for
it
;
it
is
true
,
I
could
still
have
found
out
something
or
other
to
have
replied
,
but
I
promised
you
I
would
not
use
mere
subterfuges
and
disingenuous
shifts
,
and
I
find
without
them
there
is
nothing
to
be
said
further
in
the
case
:
so
that
in
plain
English
I
must
profess
I
cannot
tell
whether
more
to
admire
you
or
my self
,
pardon
the
expression
;
I
mean
,
whether
more
to
be
ashamed
of
my
own
stupidity
,
that
have
thus
long
laugh'd
in
my
sleeve
at
Religion
,
or
your
prudence
that
first
hedg'd
me
in
with
your
preliminary
demands
,
that
my
mind
could
not
rove
from
the
point
,
and
then
pursued
me
with
close
arguments
,
that
I
have
no
way
to
escape
.
In
short
,
I
am
convinced
so
far
,
that
Religion
is
a
thing
diligently
to
be
heeded
,
and
carefully
inquired
into
;
I
pray
therefore
,
leave
me
not
in
the
Briers
you
have
brought
me
into
,
but
as
you
have
discovered
to
me
the
Foundations
,
so
tell
me
what
Superstructions
must
be
made
upon
them
.
In
the
first
place
,
what
do
you
mean
by
Religion
?
Sebast
.
By
Religion
in
general
I
understand
nothing
else
but
a
serious
Study
to
know
God
,
A
general
description
of
Religion
.
together
with
a
careful
endeavour
to
please
him
,
and
procure
his
favour
.
This
is
that
which
not
only
the
several
Sects
of
Christians
mean
by
Religion
,
but
is
that
which
all
men
of
Sense
,
and
even
the
better
sort
of
Pagans
themselves
agree
in
.
Bioph
.
By
the
easiness
of
your
expression
,
and
the
few
words
you
have
made
use
of
in
this
description
,
one
would
think
the
business
it self
was
more
easy
than
I
doubt
I
shall
find
it
to
be
:
but
,
I
pray
,
however
consider
me
as
an
Idiot
and
a
Stranger
to
this
matter
,
and
condescend
to
explain
your self
more
particularly
;
and
first
give
me
leave
to
ask
you
what
you
mean
by
the
knowing
of
God
?
Do
you
intend
any
thing
more
than
the
acknowledgment
that
there
is
a
God
?
Sebast
.
Yes
,
Biophilus
,
I
here
understand
a
great
deal
more
by
the
knowing
of
God
,
than
I
did
in
all
our
former
discourse
whilst
we
were
only
laying
the
Foundations
of
Religion
;
there
indeed
no
more
was
required
than
to
acknowledge
his
Being
,
and
that
because
(
as
I
then
shew'd
you
)
therein
lies
the
first
reason
of
such
a
thing
as
we
call
Religion
.
For
there
is
nothing
to
oblige
a
man
to
have
any
regard
to
himself
,
nor
to
make
any
difference
of
his
actions
,
The
necessity
of
studying
to
know
the
Divine
Nature
.
till
he
acknowledge
such
a
Being
as
hath
a
Sovereignty
over
him
,
and
to
whom
he
is
accountable
for
his
Carriage
.
But
now
when
that
is
resolved
of
,
then
there
arises
a
two-fold
occasion
of
studying
farther
to
know
the
God
which
he
acknowledges
to
be
;
Namely
,
First
,
because
it
cannot
but
appear
a
point
of
great
decency
and
regard
towards
this
acknowledged
Sovereign
of
the
World
,
that
we
imploy
our
minds
,
the
noblest
powers
we
have
,
in
the
study
and
contemplation
of
him
;
and
indeed
to
do
otherwise
is
not
only
unmanly
,
but
an
argument
of
such
contempt
as
is
not
consistent
with
the
real
perswasion
of
such
a
Being
as
God
.
Again
,
Secondly
,
Forasmuch
as
by
the
bare
acknowledgment
that
there
is
a
God
,
we
see
reason
to
make
a
difference
of
things
,
and
to
have
a
care
of
our
actions
with
respect
to
him
;
so
now
when
we
are
come
to
that
,
it
will
further
concern
us
in
particular
to
have
some
rule
and
measure
to
govern
our selves
by
,
and
whereby
to
make
a
distinction
of
good
and
evil
,
to
the
end
that
we
may
please
him
in
what
we
do
:
and
that
is
only
attainable
by
serious
study
of
the
Divine
Nature
,
Attributes
and
such
declarations
of
his
Mind
and
Will
as
he
hath
made
.
For
you
must
know
that
it
is
not
every
thing
whatsoever
we
may
fansie
,
that
will
please
him
.
For
then
all
Religions
would
be
alike
true
and
safe
,
and
none
but
Atheists
and
Hypocrites
could
miscarry
.
But
it
is
certain
God
hath
a
mind
of
his
own
,
and
that
Devotion
or
observance
only
pleases
him
which
is
agreeable
to
him
;
all
other
is
foolish
Superstition
,
and
at
best
but
lost
labour
.
Bioph
.
But
I
hope
,
after
all
,
you
do
not
intend
to
represent
the
Deity
as
a
touchy
and
humoursome
kind
of
Being
:
for
then
consequently
,
Religion
must
needs
be
the
most
anxious
thing
in
the
World
,
and
far
from
what
you
have
hitherto
made
me
believe
it
was
.
Sebast
.
God
forbid
,
Biophilus
,
that
such
a
thought
of
the
Divine
Majesty
should
enter
into
any
man's
heart
,
or
that
I
should
be
guilty
of
misrepresenting
Religion
at
that
rate
.
As
for
God
himself
,
he
is
certainly
nothing
else
but
wise
and
great
Goodness
,
too
great
to
be
fondly
taken
with
little
things
,
and
too
wise
and
good
to
be
offended
with
little
things
;
and
therefore
Religion
cannot
consist
in
Niceties
and
Punctilio's
,
as
if
it
was
the
servile
flattery
of
a
Tyrant
,
and
not
the
ingenuous
service
of
loyal
Subjects
to
a
brave
and
generous
Prince
;
notwithstanding
,
as
I
said
before
,
he
hath
a
Mind
and
Will
of
his
own
,
and
expects
that
should
be
complied
with
,
if
we
intend
to
procure
his
favour
.
The
necessity
of
studying
to
know
the
Divine
Will
as
well
as
his
Nature
.
Bioph
.
But
is
it
not
enough
that
a
man
live
well
and
virtuously
,
and
serve
God
devoutly
?
Will
not
that
please
and
propitiate
him
to
us
?
Sebast
.
Yes
doubtless
it
will
,
but
still
you
must
have
a
rule
and
standard
for
all
that
;
otherwise
there
will
be
no
real
difference
of
Virtue
and
Vice
,
nor
no
distinction
between
Superstition
and
Devotion
.
Bioph
.
Now
am
I
in
a
Wilderness
,
when
I
thought
my self
even
at
Canaan
.
Sebast
.
Why
,
what
's
the
matter
,
Biophilus
?
could
you
think
that
mere
good
meaning
,
or
any
kind
of
blind
Devotion
would
serve
the
turn
?
or
that
man
might
prescribe
to
his
Maker
what
he
should
be
pleas'd
withal
.
Bioph
.
The
matter
is
plainly
this
,
Sebastian
:
I
perceive
that
if
a
man
have
a
mind
to
be
Religious
,
he
shall
be
at
a
loss
which
way
to
take
,
and
what
to
do
;
his
own
Conscience
,
you
say
,
is
not
a
sufficient
Guide
for
him
,
because
that
may
be
mistaken
,
and
therefore
he
must
have
a
rule
;
well
,
to
come
by
this
rule
,
he
must
(
say
you
)
study
to
know
Gods
Nature
,
and
that
is
not
enough
,
but
God
hath
a
Mind
and
Will
of
his
own
,
and
that
must
be
known
too
;
and
that
's
not
all
neither
,
for
he
may
alter
his
mind
,
and
then
we
are
at
a
worse
loss
than
ever
:
if
therefore
this
be
the
state
of
the
case
,
it
is
to
no
purpose
to
think
or
talk
further
of
this
business
.
Sebast
.
Come
,
cheer
up
,
man
,
there
is
no
danger
of
all
this
you
dream
of
,
this
seeming
difficulty
will
presently
clear
up
,
by
that
time
I
have
told
you
,
that
Gods
Mind
and
Nature
are
so
intirely
the
same
,
that
whatsoever
is
agreeable
to
his
Nature
cannot
be
contradicted
by
any
act
of
his
Will
;
and
whatsoever
is
the
express
of
his
Will
,
is
also
a
true
Copy
of
his
Nature
(
at
least
in
the
general
)
.
And
therefore
if
we
perfectly
understood
the
Divine
Nature
,
there
would
be
no
need
that
he
should
make
any
declaration
of
his
Will
;
The
measures
of
Devotion
are
partly
the
Divine
Nature
,
and
partly
his
Will
.
for
then
it
would
be
the
only
instance
of
Religion
to
imitate
and
endeavour
to
resemble
him
,
which
is
the
truest
honour
that
can
be
done
to
him
,
and
consequently
could
not
fail
to
please
him
.
But
now
forasmuch
as
we
neither
do
nor
can
perfectly
understand
his
Nature
,
because
it
is
too
great
and
too
sublime
for
us
to
take
a
full
view
of
it
,
therefore
it
is
that
we
stand
in
need
of
the
declaration
of
his
Will
for
our
guide
in
his
service
.
Bioph
.
If
this
be
so
(
as
it
seems
reasonable
enough
)
then
why
did
you
speak
of
his
Nature
in
this
case
,
seeing
the
business
lies
in
the
studying
of
the
Divine
Will
,
at
least
,
if
there
be
any
such
thing
as
a
declaration
of
it
which
may
be
come
at
?
Sebast
.
The
reason
of
my
making
mention
both
of
the
Divine
Nature
and
the
Divine
Will
to
you
in
this
case
,
will
become
as
evident
to
you
as
any
thing
we
have
discoursed
of
,
by
that
time
you
have
considered
these
two
things
:
First
,
That
forasmuch
as
natural
light
(
which
is
the
common
principle
of
mankind
)
can
make
some
discovery
of
the
Nature
of
God
to
us
,
but
little
or
nothing
of
his
Will
;
therefore
it
is
necessary
,
that
such
as
have
not
Divine
Revelation
,
should
by
the
use
of
reason
study
the
Divine
Nature
for
their
guidance
in
the
mean
time
.
Again
,
secondly
,
It
is
very
considerable
,
that
even
those
that
live
under
the
advantage
of
Divine
Revelation
,
may
be
imposed
upon
by
counterfeit
Oracles
,
and
such
as
falsly
pretend
to
be
discoverers
of
the
Will
of
God
,
if
they
do
not
well
study
the
Divine
Nature
,
by
the
knowledge
of
which
they
may
be
able
to
detect
such
frauds
and
Impostures
;
for
if
a
Doctrine
be
broached
in
the
World
,
that
is
contrary
to
the
natural
and
reasonable
Notions
men
have
of
God
,
although
such
Doctrine
pretend
never
so
much
to
Divinity
;
See
Deuteronomy
13.1
,
2
,
3
,
&c.
nay
,
if
it
should
seem
to
have
the
same
miraculous
attestation
to
it
that
the
Gospel
it self
hath
,
we
may
and
ought
to
reject
it
upon
this
account
,
that
we
are
sure
nothing
can
come
from
God
which
contradicts
himself
,
nor
can
there
be
any
declaration
of
his
Will
which
is
contrary
to
the
known
measures
of
his
Nature
:
and
therefore
the
Nature
of
God
as
well
as
the
Will
of
God
,
is
to
be
studied
and
attended
to
as
our
Rule
in
this
great
affair
of
Religion
.
Bioph
.
Now
I
think
I
understand
you
thus
far
;
and
if
I
be
not
mistaken
,
then
I
have
two
great
things
still
to
ask
your
assistance
in
:
1.
That
you
will
help
me
to
understand
the
Divine
Nature
.
2.
That
you
will
direct
me
how
I
may
come
to
the
knowledge
of
his
Will
,
by
which
two
together
I
find
I
must
be
enabled
both
to
please
him
and
procure
his
favour
:
and
,
first
,
I
pray
explain
the
Nature
of
God
to
me
.
Sebast
.
I
know
you
are
a
wiser
man
than
to
expect
from
me
that
I
should
give
you
a
perfect
definition
of
the
Divine
Majesty
;
for
by
what
hath
been
said
already
,
you
cannot
but
be
sensible
of
the
vanity
and
impossibility
of
such
an
attempt
on
my
part
,
and
consequently
of
the
absurdity
of
such
a
demand
on
yours
:
but
if
your
desire
be
(
as
I
suppose
it
is
)
that
I
should
represent
God
to
you
under
such
expressions
as
that
we
may
understand
one
another
what
we
mean
when
we
speak
of
him
,
and
also
may
sufficiently
distinguish
him
from
all
other
Beings
,
then
I
doubt
not
to
give
you
satisfaction
.
Bioph
.
I
ask
no
more
but
what
you
promise
,
A
description
of
the
Divine
Nature
.
saving
that
I
expect
also
that
your
description
of
him
should
not
only
render
him
a
fit
Object
of
Religion
,
but
also
in
some
measure
a
rule
for
it
too
,
according
to
what
you
last
discoursed
.
Sebast
.
I
understand
you
,
and
why
may
not
these
few
words
satisfie
you
,
viz.
God
is
an
Infinite
and
Eternal
Spirit
.
Bioph
.
Ah
Sebastian
!
The
Words
are
few
indeed
,
but
they
are
such
as
will
put
you
to
the
expence
of
a
great
many
more
before
I
shall
understand
them
;
every
word
is
a
Mystery
,
Spirit
,
Eternal
,
Infinite
!
Sebast
.
Be
of
good
courage
,
Biophilus
,
for
though
I
foretold
you
we
should
never
be
able
fully
to
comprehend
the
Divine
Majesty
,
yet
with
a
little
Patience
and
Attention
you
shall
find
those
Phrases
very
intelligible
,
and
neither
to
be
Nonsense
or
Gibberish
,
nor
Cramp-words
to
conceal
a
conceited
Ignorance
under
,
as
your
old
Friends
the
Epicureans
are
wont
to
call
them
.
Bioph
.
I
confess
you
have
not
disappointed
me
hitherto
,
and
therefore
I
will
not
despair
,
nor
do
I
intend
any
longer
to
dispute
with
you
,
The
word
[
Spirit
]
explained
,
and
the
nature
of
the
thing
.
but
to
learn
of
you
;
therefore
,
I
pray
,
in
the
first
place
,
tell
me
plainly
and
intelligibly
what
a
Spirit
is
,
and
what
you
mean
when
you
say
God
is
a
Spirit
.
Sebast
.
You
may
remember
,
that
what
you
now
demand
was
the
Subject
of
part
of
our
former
Conference
,
Vid
.
Conf
.
2.
from
p.
176.
to
p.
179.
wherein
I
indeavoured
to
settle
the
Notion
of
a
Spirit
,
and
not
only
to
convince
you
of
the
necessity
of
acknowledging
such
a
kind
of
Being
,
but
also
to
possess
you
with
some
apprehensions
of
the
nature
of
it
:
and
therefore
,
I
hope
,
I
shall
not
need
to
go
over
that
again
.
But
now
,
when
I
call
God
a
Spirit
,
I
mean
neither
more
nor
less
than
this
,
namely
,
that
he
is
an
understanding
,
free
and
powerful
Substance
,
which
yet
is
not
visible
,
nor
can
fall
under
the
notice
of
our
bodily
Senses
:
this
,
I
take
it
,
is
the
proper
notion
of
a
Spirit
.
In
the
first
place
,
I
call
a
Spirit
a
Substance
,
that
you
may
be
sure
I
mean
not
a
Spectre
or
Fantom
(
as
your
Friends
use
to
suspect
)
but
something
which
is
as
real
as
Matter
or
Body
it self
.
And
yet
,
in
the
second
place
,
to
distinguish
it
from
Matter
or
bodily
Substance
,
I
say
it
is
not
visible
,
nor
can
fall
under
the
notice
of
our
bodily
Senses
,
as
that
other
kind
of
Substance
doth
,
or
at
least
is
supposed
to
do
.
And
then
,
in
the
last
place
,
to
shew
you
that
this
is
no
contradiction
,
and
to
deliver
you
from
the
prejudice
of
Sense
,
I
represent
to
you
the
Effects
and
Operations
of
a
Spirit
,
which
are
such
as
must
needs
argue
it
to
be
a
Substance
,
and
an
excellent
one
too
;
namely
that
it
hath
power
to
move
the
matter
wherein
it
resides
,
and
also
hath
Understanding
and
Will
or
Choice
,
which
Matter
is
incapable
of
.
So
that
look
what
that
thing
which
we
call
a
Soul
is
in
our selves
,
that
doth
this
notion
of
Spirit
imply
God
to
be
to
the
whole
World
;
namely
as
by
that
we
move
our
bodies
,
and
understand
a
reason
for
,
and
can
give
check
to
our
own
motion
,
so
doth
God
preside
over
the
World
.
Bioph
.
I
acknowledge
you
have
delivered
a
consistent
notion
of
such
a
thing
as
a
Spirit
,
and
therefore
I
see
no
impossibility
that
there
should
be
such
a
thing
.
But
how
doth
it
appear
that
there
is
really
and
actually
such
a
thing
as
a
Spirit
,
or
that
if
there
be
a
God
,
he
must
needs
be
a
Spirit
?
Sebast
.
The
reason
is
very
plain
by
what
hath
been
said
already
,
when
I
proved
to
you
the
existence
of
a
God
.
For
there
it
was
confessed
on
both
hands
that
something
must
be
eternal
,
or
nothing
could
have
been
at
all
;
and
then
I
demonstrated
that
Matter
could
not
be
that
Eternal
Being
,
therefore
it
must
be
Spirit
or
nothing
that
gave
beginning
to
things
,
and
consequently
this
thing
Spirit
is
not
only
a
consistent
Notion
,
but
a
necessary
Reality
,
and
God
is
that
Spirit
.
Besides
,
to
convince
you
of
this
the
more
effectually
,
let
me
mind
you
of
what
,
I
think
,
I
have
heretofore
observed
,
viz.
that
we
find
in
our selves
something
which
not
only
moves
and
acts
our
Bodies
,
but
also
sometimes
bears
hard
against
them
,
crosses
and
controls
them
in
their
Interests
and
Inclinations
.
The
usefulness
of
acknowledging
God
to
be
a
spiritual
Substance
.
Now
surely
that
which
doth
so
,
must
needs
be
something
of
an
higher
and
different
nature
from
them
,
and
is
no
other
than
that
kind
of
Spiritual
Being
which
we
call
a
Soul
;
and
so
you
have
another
and
more
obvious
Evidence
of
the
actual
existence
of
Spiritual
Substance
.
Bioph
.
I
apprehend
you
,
but
,
I
pray
,
excuse
me
one
question
more
on
this
point
,
and
that
is
,
What
is
the
importance
of
this
to
Religion
?
Or
of
what
influence
will
the
acknowledgment
of
God
to
be
a
Spirit
have
upon
the
ruling
and
directing
a
man
in
his
Devotions
towards
him
?
Sebast
.
The
belief
that
God
is
a
Spirit
is
of
very
great
consequence
to
Religion
upon
several
accounts
.
Partly
as
it
obliges
us
to
be
very
sincere
,
hearty
and
inward
in
all
our
Devotions
to
him
,
and
not
think
to
put
him
off
with
Out-sides
and
Complements
:
for
seeing
he
is
a
Spirit
,
John
4.24
.
he
will
be
worshipped
in
Spirit
and
Truth
.
Partly
also
as
it
renders
it
evident
to
us
,
that
neither
the
sound
of
Words
,
nor
any
peculiar
Posture
,
Ceremony
,
or
other
such
like
childish
Trifles
can
of
themselves
be
acceptable
to
him
who
is
a
great
and
a
wise
Spirit
,
no
nor
yet
the
Fat
of
Beasts
,
nor
the
Odours
of
sweet
Incense
,
nor
Gold
,
nor
Silver
,
nor
any
of
those
things
that
are
admired
amongst
men
;
but
least
of
all
such
sensual
and
lascivious
Rites
as
were
in
use
amongst
the
Pagans
:
for
as
none
of
the
former
can
be
suitable
Oblations
to
such
a
pure
Being
;
so
it
is
certain
those
last
named
can
only
befit
an
impure
Spirit
,
such
an
one
as
the
Devil
is
.
But
principally
,
as
it
convinces
us
of
the
Vanity
and
Impiety
of
making
Images
of
God
,
or
of
thinking
to
do
honour
to
him
by
the
use
of
them
in
his
Worship
,
since
he
being
a
Spiritual
Substance
can
by
no
means
be
represented
by
them
,
but
must
needs
be
debased
and
rendred
much
meaner
to
our
thoughts
than
he
is
by
such
representations
;
and
therefore
we
find
,
that
not
only
the
Holy
Scripture
in
the
Books
both
of
Old
and
New
Testament
,
utterly
condomas
such
usages
as
Idolatrous
,
and
abominable
to
him
;
but
we
may
also
observe
that
amongst
the
Pagans
themselves
,
all
those
who
arrived
at
this
notion
that
God
was
a
Spirit
,
rejected
Image-Worship
,
and
thought
that
of
the
Mind
and
Spirit
to
be
only
acceptable
to
him
.
To
all
which
add
,
that
the
belief
of
the
Spiritual
Nature
of
God
inables
us
more
easily
to
conceive
of
the
greatness
of
his
Power
,
and
that
it
is
easie
to
him
to
mind
and
govern
the
World
without
trouble
or
weariness
to
himself
,
and
with
the
greater
advantage
to
us
.
For
it
is
not
imaginable
that
a
perfectly
immaterial
Substance
should
be
sensible
of
any
lassitude
or
decay
:
and
thus
the
belief
of
God's
being
a
Spirit
,
confirms
our
trust
in
his
Divine
Providence
which
is
the
prime
Spring
and
Motive
of
Devotion
.
Bioph
.
I
am
abundantly
satisfied
that
God
is
a
Spirit
,
and
that
he
ought
to
be
so
acknowledged
.
Now
proceed
,
in
the
next
place
,
to
tell
me
what
you
mean
when
you
say
he
is
Eternal
.
Sebast
.
By
God's
being
an
Eternal
Spirit
,
Of
Gods
Eternity
,
and
the
necessity
of
acknowledging
it
.
I
mean
that
as
he
had
no
Beginning
,
so
he
can
have
no
end
of
his
Being
,
and
that
because
(
as
I
shewed
you
)
he
is
necessarily
,
or
could
not
but
be
;
for
we
agreed
even
now
that
such
an
excellency
of
Being
must
be
allowed
to
something
or
other
,
or
else
nothing
could
have
been
at
all
:
and
I
made
it
plain
that
it
could
not
be
attributed
to
the
World
,
or
any
part
of
it
,
and
therefore
must
be
due
to
God
.
Bioph
.
I
see
,
I
might
have
saved
you
the
trouble
of
that
question
,
yet
you
will
excuse
it
,
since
it
leads
me
to
another
,
which
I
cannot
so
well
resolve
without
your
help
:
viz.
of
what
moment
is
it
to
Religion
whether
God
be
acknowledged
to
be
Eternal
or
not
?
Sebast
.
Oh!
Of
very
great
moment
;
for
,
in
the
first
place
,
this
being
acknowledged
,
we
are
thereby
assured
that
all
the
inferiour
Gods
of
the
Gentiles
,
or
whatsoever
were
either
supposed
to
be
born
,
or
to
have
a
beginning
,
or
to
die
,
or
decline
in
Power
and
Divinity
,
could
not
be
Gods
,
but
the
Idols
of
foolish
and
deluded
men
;
and
at
the
same
time
we
are
as
certain
that
the
true
God
can
neither
do
,
nor
be
capable
of
any
hurt
or
detriment
,
no
nor
of
any
change
,
but
ever
remains
immutably
the
same
.
For
whatsoever
is
liable
to
change
,
may
also
cease
to
be
.
Again
,
Upon
the
consideration
of
God's
Eternity
depends
a
great
Obligation
to
Religion
,
forasmuch
as
by
this
means
he
hath
it
always
in
his
power
to
reward
or
punish
men
according
to
their
demerit
,
wherein
consists
a
great
Secret
of
his
Providence
,
namely
the
reason
of
his
Patience
and
Long-suffering
,
that
he
doth
not
presently
execute
vengeance
upon
wicked
men
,
nor
,
on
the
other
side
,
immediately
deliver
good
men
out
of
the
troubles
and
injuries
they
meet
with
in
this
World
,
because
he
hath
it
always
in
his
power
to
do
it
,
and
if
he
do
it
not
in
this
World
,
will
be
sure
to
do
it
in
the
next
.
To
both
which
may
be
added
,
that
although
the
notion
of
Eternity
of
time
to
come
be
a
great
deep
into
which
we
cannot
look
without
Giddiness
and
Disturbance
,
yet
we
may
be
certain
there
is
such
a
thing
,
because
we
are
sure
that
God
cannot
cease
to
be
,
no
more
than
he
began
to
be
;
and
therefore
the
follicitude
which
is
in
men
about
what
is
to
come
after
their
deaths
,
is
not
the
effect
of
timidity
and
weakness
,
(
as
you
sometime
suspected
)
but
a
rational
and
well-grounded
Prudence
,
as
I
then
told
you
.
Bioph
.
But
yet
there
is
one
very
difficult
thing
remains
to
be
explained
,
namely
,
what
do
you
mean
when
you
say
God
is
an
Infinite
Spirit
?
Sebast
.
By
that
I
mean
that
whereas
all
other
Beings
(
as
well
Spiritual
as
Material
)
which
are
not
necessarily
,
God's
Infinity
explained
,
and
the
use
of
believing
it
.
or
which
might
not
have
been
,
must
consequently
,
whensoever
they
come
into
Being
,
depend
upon
him
,
who
hath
Being
in
himself
,
and
so
be
limited
and
circumscribed
by
him
;
that
is
,
they
can
have
but
only
such
a
certain
portion
of
Power
,
Life
and
Understanding
as
he
hath
allotted
them
:
on
the
contrary
,
he
that
was
before
all
things
,
and
the
cause
of
all
things
,
and
who
could
not
but
be
,
must
needs
be
unlimited
in
all
kind
of
perfections
,
forasmuch
as
there
was
nothing
before
him
to
limit
him
,
nothing
equal
to
him
to
rival
him
,
nothing
after
him
to
intrench
upon
him
,
and
consequently
all
conceivable
perfection
must
be
essentially
in
him
;
that
is
,
he
must
be
most
powerful
,
most
wise
,
most
just
and
most
good
,
&c.
Bioph
.
I
think
I
need
not
ask
you
of
what
importance
this
last
point
is
to
Religion
,
for
(
as
dull
as
I
am
)
I
am
aware
that
this
Attribute
of
the
Deity
renders
him
the
Object
of
our
Admiration
,
Fear
,
Trust
,
and
all
other
instances
of
Devotion
.
Sebast
.
It
is
very
true
,
Biophilus
,
and
besides
,
by
virtue
of
this
infinity
he
can
be
present
to
all
places
,
to
take
notice
of
all
passages
,
he
can
easily
accomplish
whatsoever
he
promises
or
threatens
;
he
can
be
straitned
in
nothing
,
nor
need
any
thing
,
having
all
things
in
himself
,
and
consequently
of
that
,
it
is
impossible
to
conceive
of
him
as
a
stingy
,
narrow-hearted
Being
that
can
envy
or
malign
his
Creatures
,
but
contrariwise
,
he
must
be
unspeakably
good
,
and
take
delight
in
nothing
more
than
in
communicating
of
his
own
fulness
to
them
.
But
that
which
I
would
especially
remark
is
this
,
that
a
Being
infinite
in
Goodness
,
Wisdom
,
&c.
as
aforesaid
,
can
never
be
the
Author
of
absurd
,
or
harsh
and
impossible
Laws
;
for
any
such
would
be
a
contradiction
to
the
aforenamed
Perfections
of
his
Nature
:
and
therefore
as
we
have
upon
this
account
great
Obligations
to
serve
him
cheerfully
;
so
we
may
assure
our selves
that
whatsoever
pretends
to
be
a
Divine
Law
,
and
can
be
made
appear
to
be
inhumanely
rigorous
,
or
intolerably
difficult
to
be
observed
,
is
either
no
Law
of
his
,
or
at
the
least
it
is
not
rightly
interpreted
.
And
thus
,
I
hope
,
I
have
,
in
some
measure
,
explained
to
you
the
Nature
of
God
,
and
also
led
you
to
observe
the
main
strokes
of
Piety
,
or
the
Laws
of
natural
Religion
towards
him
,
deducible
from
those
Principles
:
and
you
your self
by
attentive
consideration
,
may
be
able
to
deduce
many
others
of
like
nature
.
What
other
service
do
you
now
command
me
?
Bioph
.
After
hearty
thanks
,
good
Sebastian
,
for
the
mild
and
candid
treatment
you
have
given
me
all
along
,
which
together
with
that
clearness
of
reason
which
shines
out
in
your
discourse
,
have
made
me
perfectly
yours
.
I
would
in
the
next
place
request
of
you
(
if
I
be
not
too
importunely
troublesome
)
that
you
will
in
like
manner
discourse
to
me
of
the
Divine
Will
,
as
you
have
done
of
his
Nature
;
that
so
I
may
be
more
fully
instructed
in
this
great
business
.
Sebast
.
I
shall
never
think
it
troublesome
,
or
unseasonable
to
serve
you
in
such
an
affair
as
this
;
but
,
Biophilus
,
if
we
should
go
no
further
,
and
that
I
had
nothing
to
say
concerning
Divine
Revelation
,
yet
you
see
we
have
enough
already
to
render
Religion
not
only
worthy
of
a
prudent
mans
care
,
but
to
be
the
most
reasonable
and
necessary
thing
in
the
whole
World
:
so
that
Atheism
with
all
its
boasts
of
Wit
and
extraordinary
Sagacity
,
and
Scepticism
too
with
all
its
Caution
and
Reservedness
,
are
quite
beaten
out
of
the
Field
.
Bioph
.
I
acknowledge
it
,
good
Sebastian
,
with
Glory
to
God
,
and
shame
enough
to
my self
—
Sebast
.
God
be
thanked
for
this
gentle
Thaw
,
and
the
prospect
we
have
of
a
fruitful
Season
after
the
cold
Weather
.
Bioph
.
I
observe
no
change
in
the
Air
;
but
however
,
good
Sebastian
,
let
not
the
thoughts
of
that
divert
you
from
what
we
were
upon
.
Sebast
.
Never
fear
it
,
Sir
,
I
am
mindful
of
you
,
and
glad
to
see
you
so
earnestly
inquisitive
after
that
you
was
so
cold
towards
,
and
so
incurious
of
heretofore
.
But
what
was
you
about
to
say
?
Bioph
.
I
remember
you
said
that
humane
reason
was
too
short
to
be
a
Standard
for
God
Almighty
,
Concerning
the
knowledge
of
the
Divine
Will
.
and
that
if
it
was
possible
for
us
perfectly
to
understand
the
Divine
Nature
(
which
we
cannot
)
yet
since
he
is
a
free
Agent
,
and
hath
a
mind
of
his
own
,
and
will
not
be
prescribed
to
by
us
,
it
is
necessary
in
order
to
the
pleasing
and
propitiating
him
towards
our selves
,
that
we
should
some
way
or
other
be
more
particularly
instructed
concerning
his
Will
and
Pleasure
:
now
therefore
my
desire
is
(
if
it
be
possible
)
to
be
ascertained
of
the
Divine
Will
,
that
I
may
know
how
to
carry
my self
agreeably
thereunto
.
Sebast
.
It
is
a
worthy
resolution
of
yours
,
and
a
very
noble
inquiry
that
hath
taken
rise
from
thence
,
and
let
me
add
,
it
is
such
an
inquiry
as
you
may
justly
expect
satisfaction
in
:
for
since
natural
reason
and
industry
cannot
give
us
sufficient
light
in
the
case
,
it
is
not
consistent
with
the
Divine
Goodness
to
leave
men
destitute
of
some
certain
way
of
information
,
what
he
requires
and
expects
from
them
:
And
that
it
is
possible
for
God
to
supply
that
defect
of
our
understanding
,
there
can
be
no
doubt
,
since
it
cannot
be
imagined
that
Almighty
Power
and
Wisdom
should
ever
want
means
to
express
his
Sence
to
the
sons
of
men
,
or
to
assure
them
that
such
is
indeed
his
mind
without
all
danger
of
imposture
or
delusion
.
Bioph
.
By
what
I
now
understand
of
the
Divine
Nature
,
I
cannot
but
grant
it
very
possible
for
God
to
do
so
;
and
I
insist
upon
the
fitness
and
reasonableness
that
some
such
thing
should
be
done
:
but
I
inquire
where
is
it
done
,
and
how
may
a
man
have
recourse
to
it
?
Sebast
.
First
let
me
ask
you
what
ways
are
there
imaginable
that
might
give
you
or
any
other
man
satisfaction
in
this
case
?
and
what
are
those
you
could
think
fit
for
God
to
make
use
of
to
this
purpose
?
Bioph
.
I
could
think
of
several
ways
whereby
God
might
,
if
he
pleased
,
Several
ways
of
Divine
Revelation
.
make
known
his
mind
to
men
;
namely
,
I
doubt
not
but
he
can
,
if
he
will
,
speak
from
Heaven
in
an
audible
Voice
,
so
that
we
shall
hear
him
as
we
hear
one
another
;
or
if
he
thought
good
to
condescend
so
far
,
he
could
personally
appear
in
the
World
,
and
instruct
men
in
what
he
requires
of
them
;
or
again
,
he
could
singly
apply
himself
to
particular
Persons
,
and
by
some
secret
operations
of
his
,
instill
his
mind
into
their
Hearts
;
or
,
to
name
no
more
,
he
could
guide
the
thoughts
and
hands
of
some
certain
men
,
whilst
they
committed
his
Will
to
Writing
,
which
should
be
a
Record
and
Digest
of
the
Divine
Laws
to
all
Ages
of
the
World
.
Sebast
.
Very
good
:
Then
I
hope
it
will
abundantly
satisfie
you
,
if
I
shew
you
that
God
hath
not
only
made
use
of
some
one
or
other
of
these
ways
you
mention
,
but
hath
by
all
and
every
one
of
them
notified
his
pleasure
at
some
time
or
other
to
the
sons
of
men
.
As
for
instance
,
In
the
first
Ages
of
the
World
,
before
there
were
any
Divine
Laws
settled
for
the
conduct
of
mens
lives
,
it
was
not
unusual
with
the
Divine
Majesty
to
give
particular
intimations
of
his
mind
,
especially
in
such
cases
as
the
use
of
natural
reason
could
not
extend
to
;
and
those
that
were
extraordinary
good
men
,
had
very
frequent
experience
of
this
in
those
antient
times
,
and
even
the
better
sort
of
Heathens
were
not
destitute
of
such
special
discoveries
of
Gods
Will
(
amongst
other
occasions
to
supply
the
defects
of
Humane
Reason
in
Divine
Things
)
and
there
is
nothing
more
known
and
acknowledged
amongst
them
than
this
.
And
then
it
is
also
certain
,
that
though
God
as
a
Spirit
hath
properly
no
voice
of
his
own
,
yet
he
hath
several
times
framed
a
voice
,
and
caused
it
to
be
heard
from
Heaven
as
his
,
the
famous
instance
whereof
was
at
the
giving
of
Laws
to
the
Jewish
Nation
from
Mount
Sinai
;
nor
have
later
times
(
no
not
amongst
the
Pagans
themselves
)
been
altogether
left
without
such
prodigious
discoveries
of
the
Divine
Will
,
unless
we
call
in
question
the
credit
of
all
their
Writings
.
But
for
Gods
condescending
to
come
himself
into
the
World
,
and
to
instruct
men
in
such
things
as
are
agreeable
to
his
Will
,
this
was
most
gloriously
verified
in
the
Conversation
of
our
Saviour
Christ
Jesus
in
Humane
Nature
upon
Earth
,
who
had
all
the
attestations
to
his
Divinity
that
could
be
desired
,
both
in
the
Wonders
of
his
Birth
,
the
Miracles
of
his
Life
,
and
the
Glories
of
his
Resurrection
,
but
especially
in
the
frequent
and
humble
Ministry
of
Angels
to
him
as
occasion
served
.
And
he
familiarly
and
fully
interpreted
the
mind
of
God
to
men
;
and
the
more
to
awaken
the
attention
of
mankind
to
him
,
Matt
.
3.17
.
a
voice
from
Heaven
also
attended
his
entrance
on
this
Office
.
And
then
in
the
last
place
,
for
Gods
declaring
his
mind
to
us
by
the
ministry
of
men
,
this
he
hath
abundantly
done
in
the
Books
of
Holy
Scripture
,
which
as
they
were
dictated
by
himself
to
those
Holy
Men
that
composed
them
,
so
they
have
been
carefully
preserved
by
his
special
Providence
from
the
changes
and
corruption
that
all
humane
things
are
liable
to
,
that
so
they
might
convey
his
Pleasure
to
all
Persons
,
Climates
and
Ages
of
the
World
.
Bioph
.
But
do
you
mean
that
a
man
may
consult
which
of
these
Oracles
,
and
when
he
pleases
,
for
a
resolution
in
any
matter
of
difficulty
that
occurs
in
the
business
of
Religion
.
Sebast
.
No
indeed
,
Biophilus
,
that
you
must
not
expect
,
but
must
content
your self
only
with
the
last
of
the
four
,
namely
,
the
Holy
Scripture
,
that
is
the
standing
and
lively
Oracle
of
God
,
Heb
.
5.12
.
2
Pet
.
1.18
,
19.
and
more
sure
than
a
voice
from
Heaven
.
Bioph
.
But
may
I
not
ask
,
why
might
not
some
of
those
other
Declarations
of
the
Divine
Mind
have
been
continued
as
well
as
that
of
the
Scripture
,
especially
either
a
voice
from
Heaven
,
or
some
immediate
impress
of
God
Almighty
upon
the
minds
of
men
,
if
it
had
been
but
for
the
attestation
to
,
and
fuller
confirmation
of
the
Bible
,
and
the
written
way
of
Divine
Revelation
.
Sebast
.
Nay
,
Biophilus
,
we
must
not
ask
God
a
reason
of
that
,
but
be
thankful
to
him
for
what
he
hath
afforded
us
,
especially
since
that
is
as
much
as
is
necessary
for
our
guidance
:
for
those
that
hear
not
Moses
and
the
Prophets
,
Luke
16.31
.
neither
will
they
hear
if
one
rose
from
the
Dead
,
much
less
if
they
heard
a
voice
from
Heaven
.
Nevertheless
I
must
tell
you
I
do
not
think
it
altogether
impossible
to
give
a
modest
man
more
particular
satisfaction
in
this
case
,
The
reason
of
the
surcease
of
voices
from
Heaven
and
special
Oracles
.
for
there
were
apparently
special
reasons
why
God
should
make
such
special
and
prodigious
discoveries
of
himself
in
former
times
as
he
doth
not
make
now-a-days
,
namely
because
for
a
good
part
of
the
Age
of
the
World
there
was
no
written
Law
,
and
so
God
must
apply
himself
to
men
in
some
extraordinary
way
,
or
they
would
have
had
no
instruction
in
his
Will
at
all
.
And
then
after
that
the
Law
was
given
by
voice
from
Heaven
on
Mount
Sinai
,
and
written
on
Tables
of
Stone
,
it
was
in
it self
so
imperfect
a
draught
of
the
Divine
Mind
,
and
for
the
most
part
so
accommodated
to
the
weakness
of
that
people
,
and
to
the
infancy
of
the
World
,
that
it
would
have
been
hard
to
have
kept
a
man
of
any
Sagacity
in
a
constant
belief
of
it
as
coming
from
God
,
if
he
had
not
continually
and
from
time
to
time
made
prodigious
Attestations
to
it
:
But
now
especially
since
our
Saviour
came
into
the
World
,
and
we
have
the
Books
of
the
New
Testament
,
as
well
as
of
the
Old
,
there
is
so
full
a
declaration
of
the
Divine
Mind
,
and
that
not
in
Types
and
Figures
neither
,
but
in
so
plain
a
way
,
and
with
so
much
agreeableness
of
the
things
discovered
to
the
reason
of
mankind
;
that
there
is
no
need
of
any
secondary
Attestation
,
nor
any
thing
more
than
that
it
appear
that
those
Writings
were
indited
by
God
.
Besides
,
it
is
to
be
considered
that
the
way
of
giving
answer
by
a
voice
from
Heaven
,
unless
it
had
been
granted
to
every
man
(
and
then
it
must
have
been
done
almost
every
day
and
hour
,
and
in
every
part
of
the
World
also
)
could
not
have
given
better
satisfaction
to
the
generality
of
men
(
I
mean
to
such
as
were
not
Ear-witnesses
of
such
a
voice
)
than
this
way
of
Scripture
doth
:
for
without
infinite
and
continual
Miracles
,
it
must
have
been
their
lot
and
duty
to
believe
without
hearing
such
a
voice
.
And
for
that
other
way
of
secret
intimation
of
God's
Mind
to
the
Minds
of
men
by
a
private
and
particular
Oracle
,
it
is
plain
that
it
could
go
no
farther
than
to
satisfie
that
particular
person
to
whom
such
answer
was
given
;
and
therefore
was
only
fit
to
be
made
use
of
in
extraordinary
cases
,
and
even
some
extraordinary
persons
,
and
even
then
there
was
need
of
some
Miracle
to
attend
such
intimations
,
in
order
to
the
securing
the
minds
of
such
men
from
the
delusions
of
the
Devil
,
or
their
own
Fancies
:
and
when
that
was
done
,
this
discovery
could
go
no
farther
than
the
person
to
whom
it
was
particularly
made
;
for
it
was
like
the
white
stone
which
no
man
knew
but
he
that
received
it
:
Revel
.
2.17
.
The
rest
of
mankind
could
have
no
other
advantage
by
it
,
nor
be
better
secured
of
the
Oracle
,
than
we
are
of
what
we
learn
by
the
Holy
Scripture
,
no
nor
so
well
neither
,
as
you
will
see
by
and
by
,
if
you
please
.
Bioph
.
With
all
my
heart
,
for
that
is
the
very
point
I
desire
to
be
resolved
in
;
but
in
order
thereto
,
first
,
let
me
intreat
you
to
explain
what
you
mean
by
this
way
of
Divine
Legislation
,
or
this
way
of
delivering
the
Will
of
God
by
the
writings
of
the
Holy
Scripture
.
Sebast
.
The
way
is
this
:
What
is
meant
by
God's
inditing
the
Holy
Scripture
,
and
the
reasonableness
of
it
.
Divine
Wisdom
resolving
to
give
a
standing
Law
and
Guide
to
mankind
,
in
the
first
place
,
inspired
certain
Holy
men
,
that
is
,
made
clear
impressions
of
his
own
Sentiments
upon
their
minds
,
and
then
also
guided
and
governed
them
in
the
writing
and
publishing
the
aforesaid
impressions
for
the
use
of
others
.
That
it
is
easie
for
God
Almighty
to
imprint
his
own
sense
upon
the
minds
of
such
men
as
he
shall
choose
for
that
purpose
,
you
cannot
doubt
when
you
consider
that
Power
of
his
which
he
displayed
in
the
Creation
,
and
that
therefore
the
minds
of
men
must
needs
be
in
his
hands
,
as
Clay
in
the
hands
of
the
Potter
,
so
that
he
can
mold
and
figure
them
as
he
pleases
.
That
he
can
give
assurance
to
the
minds
of
such
men
,
that
it
is
he
himself
that
makes
those
impressions
upon
them
,
and
no
other
Agent
,
you
have
acknowledged
already
;
and
there
can
be
no
more
cause
to
doubt
it
,
than
you
have
,
whether
it
be
I
that
speak
to
you
,
or
a
Spirit
out
of
the
Wall
:
for
certainly
God
hath
ways
enough
to
distinguish
himself
and
his
Motions
from
Illusions
.
That
also
he
should
be
able
to
guide
and
govern
those
holy
Pen-men
in
the
writing
of
what
he
himself
had
put
into
their
minds
,
The
Holy
Scripture
is
the
supply
of
the
defects
of
natural
reason
.
and
in
delivering
his
sense
so
fully
and
clearly
as
to
answer
his
end
,
and
become
a
sufficient
rule
for
men
to
govern
themselves
by
,
must
be
granted
,
or
you
make
him
more
impotent
than
a
man
.
Lastly
,
That
he
could
by
his
Providence
preserve
the
Books
so
written
from
being
imbezel'd
or
corrupted
,
that
so
they
may
answer
the
ends
aforesaid
,
cannot
be
denied
without
denying
his
Providence
,
and
subverting
the
foundation
of
Religion
.
So
that
in
summ
,
this
way
of
the
Holy
Scripture
must
needs
be
a
very
sufficient
way
of
Divine
Legislation
,
and
an
abundant
supply
of
the
defects
of
Natural
Reason
in
Divine
Things
.
Bioph
.
I
grant
all
you
have
hitherto
said
,
which
amounts
to
no
more
but
this
,
that
it
is
not
impossible
for
God
to
do
so
;
but
now
the
question
is
,
How
shall
it
appear
that
(
de
facto
)
he
hath
done
so
?
or
(
which
amounts
to
the
same
thing
)
How
do
you
prove
that
those
Books
(
commonly
call'd
the
Bible
)
are
indeed
what
they
pretend
to
be
?
Sebast
.
There
lies
the
pinch
of
the
business
indeed
,
as
you
well
observe
;
and
therefore
,
in
order
to
your
full
satisfaction
in
that
point
,
let
me
desire
you
to
lay
together
the
four
following
particulars
.
First
,
The
proof
of
the
Divine
Authority
of
the
Books
of
Holy
Scripture
.
It
cannot
be
denied
but
that
the
Books
of
Holy
Scripture
are
(
at
least
generally
speaking
)
the
most
antient
Monuments
in
the
whole
World
.
Wherefore
,
besides
the
veneration
which
we
commonly
allow
to
antiquity
,
it
is
apparent
that
they
have
indured
the
test
of
all
times
past
,
and
that
all
the
wit
of
man
hath
not
been
able
hitherto
to
find
any
considerable
flaw
in
them
,
and
consequently
their
authority
and
credibility
is
so
much
greater
than
any
other
Books
,
by
how
much
the
time
is
longer
since
they
were
written
and
published
;
for
there
have
not
been
wanting
those
that
have
endeavoured
to
expose
them
,
and
if
they
had
been
able
to
have
done
it
,
doubtless
long
e're
this
time
,
these
Books
had
lost
all
their
veneration
:
But
since
they
still
retain
their
Dignity
and
Esteem
(
notwithstanding
all
efforts
of
their
enemies
to
the
contrary
)
there
is
ground
enough
to
believe
they
never
shall
be
able
to
do
it
,
and
consequently
that
there
can
be
no
reasonable
suspicion
of
the
truth
of
them
.
To
which
may
be
added
,
that
since
Divine
Providence
hath
also
so
long
preserved
and
watch'd
over
these
writings
,
it
is
very
natural
to
collect
that
therefore
they
are
such
as
he
peculiarly
owns
and
recommends
to
us
.
Secondly
,
It
is
to
be
considered
that
the
Doctrine
of
these
Books
is
perfectly
agreeable
to
the
natural
notions
we
have
of
God
,
and
therefore
being
fit
for
him
to
be
the
Author
of
,
they
must
consequently
be
fit
for
us
to
entertain
,
as
coming
from
him
,
at
least
upon
reasonable
evidence
of
fact
that
they
did
so
.
If
indeed
any
man
could
justly
charge
these
writings
as
containing
any
thing
absurd
or
impossible
,
or
make
appear
that
they
countenanced
such
things
as
are
disagreeable
to
what
we
naturally
know
of
God
,
or
can
discern
to
be
in
him
by
the
best
improvement
of
our
understanding
:
Then
(
as
I
have
granted
before
)
we
could
not
be
bound
to
believe
them
,
although
they
should
be
supposed
to
have
all
the
confirmation
imaginable
;
for
no
man
can
believe
what
he
will
,
nor
be
obliged
to
act
contrary
to
the
natural
Sense
and
Principles
of
his
mind
,
upon
any
authority
whatsoever
.
But
whensoever
a
doctrine
is
propounded
that
is
reasonable
in
it self
,
and
besides
hath
reasonable
evidence
that
it
came
from
God
,
and
is
part
of
his
revealed
Will
,
then
it
is
highly
reasonable
that
we
should
receive
it
as
such
,
notwithstanding
some
trifling
objections
which
may
be
to
the
contrary
.
Thirdly
,
It
is
especially
to
be
minded
that
the
Doctrine
of
the
Holy
Scripture
hath
not
wanted
such
special
assurances
that
it
came
from
God
,
as
were
fit
for
him
to
give
,
or
for
men
to
expect
.
For
all
those
Holy
men
that
delivered
any
part
of
it
to
the
World
,
were
abetted
by
Miracles
wrought
for
the
confirmation
of
what
they
so
delivered
:
so
that
either
God
Almighty
must
be
supposed
to
set
the
seal
of
his
Omnipotency
to
a
Falshood
,
or
else
these
Doctrines
are
the
discoveries
of
the
Mind
of
God
.
Now
that
there
was
such
miraculous
proof
,
we
may
be
assured
in
the
general
by
this
consideration
,
that
it
is
not
imaginable
that
such
Doctrine
and
such
Books
should
have
obtained
that
credit
in
the
times
when
they
were
set
on
foot
,
without
such
confirmation
,
especially
since
the
matter
of
those
writings
in
a
great
part
was
so
very
different
from
the
Notions
,
and
Practices
,
and
Interests
of
those
Ages
and
Persons
to
whom
they
were
publish'd
.
Insomuch
that
(
as
a
great
Man
said
of
old
)
to
suppose
the
World
to
be
brought
to
the
reception
of
these
Doctrines
without
a
Miracle
,
might
justly
seem
the
greatest
Miracle
that
ever
was
.
And
in
particular
,
that
the
Books
of
the
Old
Testament
had
such
Divine
Attestation
,
the
very
Books
themselves
frequently
appeal
to
,
or
at
least
give
us
the
History
of
such
things
of
this
kind
as
could
neither
be
withstood
and
denied
by
the
men
of
the
present
Age
when
they
were
done
,
nor
confuted
by
those
that
came
after
;
besides
the
famous
Spirit
of
Prophecy
,
which
displayed
it self
all
along
those
times
(
of
which
more
by
and
by
)
.
And
then
for
the
New
Testament
,
besides
all
the
Miracles
wrought
by
our
Saviour
and
his
Apostles
,
that
one
of
his
Resurrection
was
a
thing
both
so
notorious
to
be
observed
,
and
so
easie
to
have
been
confuted
if
it
had
been
false
,
that
there
is
no
colour
of
reason
to
doubt
of
it
,
and
consequently
none
to
doubt
of
his
Doctrine
:
and
then
in
the
Apostles
times
,
that
miraculous
ability
of
speaking
with
all
kind
of
Tongues
,
which
was
suddenly
bestowed
upon
the
Christians
on
the
famous
day
of
Pentecost
,
Acts
2.1
.
was
a
thing
equally
stupendous
in
it self
,
and
irrefragable
in
its
Evidence
of
the
Christian
Religion
.
Now
I
have
shewed
you
before
,
that
whatsoever
point
hath
been
once
sufficiently
proved
,
it
must
be
true
for
ever
,
and
there
can
be
no
reason
to
expect
after-Miracles
for
confirmation
of
it
.
Lastly
,
it
is
observable
that
the
several
parts
of
Holy
Scripture
,
I
mean
the
Books
of
the
Old
and
New
Testament
,
(
as
they
are
usually
distinguished
)
do
,
like
a
pair
of
Indentures
,
justifie
one
another
,
and
assure
us
that
there
can
be
no
fraud
nor
forgery
in
either
of
them
;
for
besides
that
they
bearing
witness
to
one
another
,
one
of
them
cannot
be
false
,
unless
the
other
be
so
too
;
and
if
either
of
them
be
proved
by
Miracles
,
the
other
would
be
fully
assured
by
the
same
means
,
although
it
had
no
Miracles
peculiar
to
it self
.
Besides
this
I
say
,
it
is
,
in
the
first
place
,
certain
that
these
several
Books
,
or
Parts
of
Holy
Scripture
were
written
and
published
in
several
Ages
of
the
World
which
were
very
remote
from
each
other
,
and
consequently
by
such
men
as
could
possibly
hold
no
correspondence
or
confederacy
with
each
other
.
And
then
again
,
secondly
,
it
is
as
plain
also
that
(
for
instance
)
the
Old
Testament
foretells
,
many
Ages
before
,
what
things
should
come
to
pass
many
Ages
after
;
wherefore
if
those
things
come
to
pass
accordingly
,
there
can
be
no
doubt
but
God
inspired
those
men
that
prophesied
those
things
:
and
if
the
New
Testament
,
on
the
other
side
,
contain
a
relation
of
such
Events
as
fully
answer
to
those
Predictions
,
then
are
both
of
them
most
certainly
true
.
And
now
laying
these
four
things
together
,
and
only
setting
aside
the
demand
of
present
and
daily
Miracles
,
which
I
have
shewed
to
be
unreasonable
to
expect
,
I
pray
tell
me
,
Biophilus
,
what
further
evidence
can
any
ingenuous
man
require
in
such
a
case
as
this
is
?
Bioph
.
To
speak
the
truth
from
my
heart
,
I
cannot
tell
.
Sebast
.
Why
then
I
hope
,
Biophilus
,
you
think
your self
now
concerned
in
those
Sacred
Records
,
and
for
the
time
to
come
will
make
them
a
principal
part
of
your
study
,
especially
the
New
Testament
.
Bioph
.
I
plainly
see
I
ought
to
do
so
;
but
why
do
you
lay
that
Emphasis
especially
on
the
New
Testament
?
Sebast
.
For
no
less
reason
than
because
that
part
of
Holy
Scripture
contains
the
clearest
and
fullest
discovery
of
the
Mind
of
God
,
as
being
the
ultimate
and
most
perfect
declaration
of
himself
,
made
by
the
very
Son
of
God
in
humane
nature
.
Bioph
.
I
am
hitherto
an
utter
stranger
to
the
Contents
of
those
Books
;
(
to
my
shame
be
it
spoken
)
I
pray
therefore
,
give
me
in
short
the
Summ
of
them
.
Sebast
.
Nay
,
The
Summ
of
the
New
Testament
.
for
that
you
must
excuse
me
,
and
let
me
by
all
means
advise
you
to
study
the
Books
themselves
,
they
are
easie
to
be
had
,
and
I
can
assure
you
,
you
will
receive
greater
satisfaction
,
and
profit
more
by
that
course
,
than
by
any
Epitome
I
can
make
of
them
.
Bioph
.
Nay
,
good
Sebastian
,
it
is
not
my
intention
to
decline
the
reading
of
the
New
Testament
,
but
you
perceive
I
have
lost
too
much
time
already
,
therefore
let
me
again
request
you
to
give
me
(
at
least
)
a
compendious
view
of
the
principal
things
contained
in
these
Writings
.
Sebast
.
Since
you
will
have
it
so
,
I
comply
with
your
desires
,
and
as
far
as
I
can
comprehend
so
great
and
weighty
a
Subject
,
and
so
full
a
Writing
in
my
mind
,
I
must
tell
you
,
The
New
Testament
principally
consists
of
these
three
things
.
First
,
An
exact
and
excellent
rule
of
Holy
Living
,
by
conforming
our selves
to
which
,
we
shall
most
certainly
please
God
,
and
most
effectually
procure
his
Favour
.
Secondly
,
The
most
powerful
and
effectual
motives
to
provoke
us
to
an
uniform
and
thorough
compliance
with
the
aforesaid
rule
.
Thirdly
,
The
most
proper
means
and
assistances
to
that
end
,
that
so
we
may
not
only
be
incouraged
to
undertake
,
but
inabled
to
accomplish
that
Holy
course
which
is
propounded
and
prescribed
.
This
(
I
take
it
)
is
a
Summary
of
the
whole
Gospel
,
at
least
(
as
I
said
)
the
principal
contents
of
it
.
For
by
the
first
of
these
particulars
we
have
a
Law
given
us
to
guide
our
Consciences
,
and
a
generous
Model
or
Design
of
raising
and
improving
the
state
of
Mankind
.
By
the
second
our
Affections
are
inflamed
,
and
our
endeavours
incouraged
proportionably
to
the
design
aforesaid
,
and
by
the
last
particular
our
infirmities
are
relieved
,
and
we
are
assured
of
attaining
that
glorious
design
,
if
we
be
not
wanting
to
our selves
.
Bioph
.
I
wonder
in
my
heart
what
made
you
so
unwilling
to
gratifie
this
request
of
mine
;
by
this
little
glimpse
which
you
have
now
afforded
me
,
I
see
plainly
that
those
Books
contain
a
very
admirable
Institution
,
unless
it
be
that
you
have
some
strange
art
in
representing
things
,
and
raising
ones
opinion
.
Sebast
.
No
,
assure
your self
,
Biophilus
,
there
is
no
art
in
the
case
,
but
the
mere
excellency
of
Christianity
appearing
in
its
genuine
Colours
,
as
you
will
be
more
throughly
convinced
when
you
have
studied
it
well
,
and
especially
have
made
experiment
of
it
in
practice
.
Bioph
.
As
cold
and
diffident
as
my
temper
hath
been
hitherto
,
I
am
now
on
the
sudden
inflamed
,
I
am
inamour'd
on
this
Idea
of
Religion
you
speak
of
:
The
peculiar
Laws
of
the
Christian
Religion
.
pray
therefore
explain
these
things
more
fully
to
me
;
and
first
I
desire
to
know
more
particularly
what
the
peculiar
Laws
and
Rules
of
this
Institution
are
.
Sebast
.
For
that
,
Biophilus
,
you
must
know
,
that
this
Institution
of
the
Gospel
,
being
(
as
I
said
)
the
last
and
ultimate
Revelation
of
the
Divine
Will
,
must
consequently
be
more
exact
and
perfect
than
any
other
;
yet
notwithstanding
it
is
not
destructive
,
but
only
perfective
of
those
that
went
before
it
:
and
therefore
,
as
it
contradicts
no
former
Prophecy
or
Revelation
of
Gods
Will
;
so
it
repeals
no
Law
of
Nature
or
Reason
,
derogates
from
no
rule
of
Piety
,
Gratitude
,
Civility
or
Humanity
,
but
only
adds
to
them
and
improves
them
;
Matt
.
5.17
.
for
so
our
Saviour
himself
hath
told
us
,
He
came
not
to
destroy
the
Law
or
the
Prophets
,
but
to
fulfil
them
.
So
that
indeed
the
Christian
Institution
is
a
pandect
or
digest
of
all
that
is
grave
,
decent
,
prudent
,
Phil
.
4.8
.
virtuous
or
praiseworthy
,
all
which
thing
,
it
not
only
reinforces
by
more
powerful
arguments
(
as
I
will
shew
you
by
and
by
)
but
requires
every
of
them
in
greater
perfection
.
But
now
the
supplement
or
addition
it
makes
to
all
those
,
is
that
which
is
to
be
called
the
peculiar
character
of
this
Religion
,
and
that
,
I
think
,
may
be
reduced
to
these
three
heads
.
First
,
It
injoins
a
more
excellent
and
spiritual
Worship
of
God
.
Secondly
,
A
more
refined
Purity
of
Heart
and
Life
.
Thirdly
,
A
more
noble
,
generous
,
and
diffusive
Charity
.
1.
The
Gospel
prescribes
a
more
Spiritual
Worship
than
was
in
use
in
the
World
before
;
so
our
Saviour
expresly
affirms
,
Joh
.
4.23
,
24.
The
time
now
comes
when
the
true
worshippers
shall
worship
the
father
in
spirit
and
truth
,
and
gives
the
reason
,
because
God
is
a
spirit
,
&c.
More
Spiritual
Worship
peculiarly
required
by
the
Gospel
.
It
is
true
God
ever
was
a
Spirit
,
and
it
is
impossible
he
should
ever
have
been
otherwise
(
as
I
have
shown
you
before
)
but
his
Spiritual
Nature
was
not
so
well
understood
heretofore
,
whilst
he
was
wont
to
represent
himself
by
Fire
,
or
in
Humane
Shape
amongst
men
;
and
whilst
he
required
to
have
a
Temple
built
for
his
residence
,
as
if
he
required
an
external
state
of
Grandeur
or
bodily
accommodation
;
and
lastly
,
whilst
he
required
sacrifices
and
oblations
to
be
made
to
him
of
such
things
as
are
of
value
amongst
men
,
as
if
he
was
a
necessitous
Deity
,
and
used
to
eat
and
drink
as
his
Worshippers
do
.
But
now
,
since
he
hath
given
proof
of
his
mighty
Majesty
,
without
those
visible
appearances
and
the
sons
of
men
are
better
instructed
that
he
is
a
pure
Spirit
without
all
mixture
of
matter
,
and
infinitely
full
,
perfect
and
happy
in
himself
,
without
any
accession
of
other
things
to
him
:
Henceforth
he
will
not
be
worshipped
with
the
steams
of
blood
and
fat
,
nor
pleased
with
clouds
of
Incense
,
but
with
hearty
Adorations
,
with
raised
Affections
,
with
the
Contemplations
of
pure
Minds
,
with
inward
Reverence
and
Admiration
of
him
,
with
devout
Prayers
and
Praises
offered
to
him
,
with
Love
,
with
Trust
and
Confidence
in
him
,
and
endeavours
of
conforming
our selves
to
him
;
This
is
the
Worship
that
is
suitable
to
a
good
,
an
happy
,
and
a
spiritual
Being
,
yet
not
excluding
bodily
expressions
of
reverence
neither
,
but
as
principally
requiring
the
former
,
and
making
this
latter
only
the
accessary
and
effect
of
that
.
2.
Purity
of
heart
is
another
great
and
peculiar
Law
of
Christianity
.
The
Gospel
requires
a
more
refined
temper
of
Heart
and
Life
than
was
usually
practised
,
or
easie
to
be
arrived
at
before
,
namely
,
it
prescribes
to
our
inward
man
as
well
as
our
outward
actions
,
and
that
our
Hearts
be
pure
as
well
as
our
bodily
Members
;
that
our
Reason
have
the
mastery
of
our
Lusts
and
Passions
,
so
that
we
neither
indulge
our
sensuality
in
the
intemperate
use
of
Pleasure
,
nor
live
as
if
we
were
born
to
eat
and
drink
,
but
be
in
some
measure
above
the
gusto
and
relish
of
bodily
entertainments
;
that
we
subdue
our
passions
and
inclinations
to
anger
and
revenge
,
and
soar
above
the
tempest
of
this
World
,
so
as
to
despise
the
usual
cares
and
fears
,
and
solicitudes
of
the
present
life
,
and
enjoy
our selves
in
a
kind
of
divine
tranquillity
and
security
.
The
generality
of
mankind
,
both
Jews
and
Pagans
,
thought
it
a
mighty
felicity
to
hoard
up
Riches
,
to
grasp
Civil
Power
,
a
ravishing
thing
to
swim
in
sensual
Pleasures
,
and
nothing
was
counted
either
more
sweet
or
more
brave
than
to
revenge
a
mans
self
when
he
thought
he
was
affronted
;
but
as
the
glory
of
all
these
things
is
faded
by
the
light
of
the
Gospel
,
so
the
desires
of
them
are
to
be
mortified
by
the
Laws
of
Christianity
;
the
mind
is
to
be
freed
of
these
sordid
entertainments
,
and
to
be
taken
up
with
more
pure
and
spiritual
delights
,
with
intellectual
pleasures
,
with
the
treasures
of
Wisdom
and
Knowledge
,
with
the
Glory
of
Conquest
(
not
over
other
men
,
but
)
over
our selves
,
our
brutal
Lusts
,
with
the
joys
of
God's
Favour
,
and
the
peace
of
our
own
Conscience
.
3.
Universal
Charity
another
peculiar
Law
of
the
Christian
Religion
.
And
lastly
,
This
Religion
requires
a
larger
Spirit
,
and
a
more
noble
and
diffusive
Charity
than
agrees
with
the
common
standard
of
the
World
,
or
than
was
prescribed
by
any
other
Religion
.
The
Charity
of
a
Pagan
commonly
extended
no
farther
than
his
Family
and
Friends
,
or
at
most
to
his
own
City
and
Country
;
and
that
of
the
Jews
to
their
own
Nation
and
Religion
only
:
but
to
love
their
Enemies
was
by
both
of
them
lookt
upon
as
so
far
from
necessary
,
that
it
was
thought
impossible
and
absurd
.
Whereas
this
institution
requires
us
to
love
our
very
Enemies
,
and
those
that
mortally
hate
us
;
to
render
good
for
evil
;
to
embrace
all
the
World
in
our
Affections
;
to
look
upon
all
mankind
as
our
Brethren
,
the
Children
of
one
common
Parent
;
that
there
be
no
men
so
silly
or
peevish
,
so
mean
and
contemptible
,
or
so
remote
from
us
in
Blood
,
Country
,
Manners
or
Opinion
,
but
we
be
ready
to
do
all
good
offices
toward
them
;
to
oblige
them
by
kindness
;
and
to
conquer
and
over-power
them
by
real
instances
of
good
Will
and
indearing
Carriage
.
This
(
as
I
take
it
)
is
the
Summ
of
the
Christian
Law
,
and
the
peculiar
Character
of
that
Religion
,
at
least
so
far
as
concerns
the
rule
of
living
.
Bioph
.
You
have
thus
far
,
I
confess
,
described
a
very
brave
institution
,
but
sure
all
this
is
only
matter
of
speculation
,
or
at
most
a
draught
of
some
Monastick
Order
;
it
is
possible
perhaps
in
their
retired
way
of
living
(
where
they
are
free
from
the
temptations
and
provocations
that
are
incident
to
other
men
)
something
at
this
rate
may
be
pretended
to
,
or
at
least
dreamed
of
,
but
sure
these
Laws
are
too
strict
to
be
practicable
,
or
indeed
possible
to
the
generality
of
mankind
,
and
then
according
to
your
own
rule
they
cannot
come
from
God
,
who
must
be
supposed
so
wise
as
to
know
what
men
are
capable
of
performing
,
and
to
be
too
just
to
require
impossibilities
.
Sebast
.
You
will
better
judge
of
that
matter
by
and
by
,
when
you
have
considered
the
Motives
and
Assistances
this
Religion
affords
,
as
well
as
the
Rules
it
prescribes
:
for
you
know
that
things
of
this
nature
are
difficult
or
easie
in
proportion
to
the
incouragements
to
undertake
and
conflict
with
them
.
Great
rewards
raise
great
Spirits
,
and
you
can
never
tell
what
any
man
will
come
to
,
till
you
understand
what
Inducements
and
Motives
he
shall
be
acted
by
:
now
by
that
time
you
have
heard
what
remains
to
be
said
concerning
the
Christian
Religion
,
I
do
not
doubt
but
you
will
pronounce
it
to
be
every
whit
as
fecible
in
practice
as
noble
in
speculation
.
Bioph
.
You
say
right
:
The
peculiar
Motives
or
Incouragements
of
the
Gospel
.
for
God's
sake
therefore
go
on
,
and
in
the
next
place
represent
to
me
the
Inducements
the
Gospel
affords
a
man
to
live
at
such
a
rate
as
you
have
spoken
of
.
Sebast
.
Why
then
,
the
second
thing
remarkable
in
the
Gospel
is
the
powerful
Motives
it
makes
use
of
to
provoke
men
to
an
uniform
compliance
with
its
Laws
,
and
they
are
especially
these
three
.
First
,
It
charms
men
by
a
lively
draught
of
the
Divine
Goodness
.
Secondly
,
It
provokes
them
by
the
example
of
our
Saviour
.
Thirdly
,
It
inflames
them
by
the
promise
of
Eternal
Life
.
1.
The
first
Motive
is
the
divine
Goodness
lively
and
powerfully
set
forth
in
the
Gospel
.
The
Gospel
makes
so
lively
a
Representation
of
the
Divine
Goodness
and
Clemency
,
especially
in
the
free
pardon
and
total
abolition
of
all
sin
past
(
upon
condition
of
a
generous
Piety
and
Virtue
for
the
time
to
come
)
that
it
powerfully
works
upon
mens
ingenuity
,
and
melts
them
into
a
compliance
with
the
most
difficult
terms
that
such
Goodness
can
be
capable
of
propounding
to
them
and
requiring
of
them
.
Do
but
think
with
your self
,
if
you
had
so
far
offended
your
Prince
and
violated
the
Laws
of
your
Country
,
that
Majesty
was
exasperated
,
and
Justice
armed
with
severity
against
you
,
so
that
you
was
under
a
terrible
Sentence
,
and
expected
a
speedy
Execution
;
now
in
this
case
if
notwithstanding
your
Prince
should
condescend
to
make
you
an
offer
of
Pardon
and
full
Restitution
to
your
former
capacity
,
upon
certain
terms
;
Would
not
you
(
I
say
)
be
willing
to
enter
upon
a
very
difficult
Service
,
and
undertake
the
most
hazardous
Enterprise
?
Would
you
then
be
nice
and
captious
,
or
stand
carping
and
capitulating
?
Nay
,
would
you
not
be
inflamed
with
Resolution
,
spirited
by
Gratitude
,
and
find
your self
to
become
more
than
your self
,
in
such
an
undertaking
?
Now
this
is
the
case
,
Biophilus
:
we
have
infinitely
offended
Almighty
God
in
the
whole
course
of
our
lives
,
and
so
are
justly
fallen
under
his
displeasure
,
insomuch
that
a
Sentence
of
Eternal
Death
is
pass'd
against
us
;
notwithstanding
in
the
Gospel
an
Overture
of
Reconciliation
is
made
,
and
upon
those
terms
I
mentioned
even
now
,
he
offers
to
receive
us
into
favour
,
that
all
our
sins
,
how
many
and
great
soever
,
shall
be
blotted
out
,
and
never
come
in
remembrance
again
;
the
Sentence
shall
be
revoked
;
we
shall
never
be
upbraided
with
our
follies
;
no
cloud
shall
hang
over
us
;
no
ill
character
be
upon
us
;
but
our
Consciences
shall
be
quiet
,
and
God
Almighty
will
everlastingly
shine
upon
us
.
Now
can
any
man
in
this
case
expostulate
the
terms
with
God
Almighty
?
Can
he
find
in
his
heart
to
complain
of
the
trouble
of
his
Service
,
the
difficulty
of
Self-denial
,
or
think
it
hard
to
be
obliged
to
forgive
other
men
upon
condition
of
God's
forgiving
him
?
No
surely
:
he
will
heartily
embrace
the
Propositions
;
he
will
love
and
thank
God
with
all
his
Soul
,
and
rejoice
in
difficuity
it self
,
that
he
may
give
proof
of
his
gratitude
,
and
be
only
sorry
that
he
can
give
no
better
evidence
of
it
:
in
a
word
,
he
will
be
inflamed
in
his
Resolutions
,
and
winged
in
his
endeavours
of
serving
and
pleasing
such
a
God
:
a
God
of
Mercy
,
rich
in
Mercy
and
Goodness
,
pardoning
Iniquity
,
Transgression
and
Sin
;
forgiving
old
and
great
and
the
most
disingenuous
Sinners
.
Bioph
.
Oh!
Sebastian
,
you
break
my
heart
:
enough
,
enough
;
I
cannot
forbear
—
Sebast
.
The
second
Motive
of
the
Gospel
is
the
Example
of
our
Saviour
himself
:
The
Example
of
our
Saviour
another
Gospel-motive
.
this
it
sets
before
us
,
and
by
this
it
provokes
us
to
compliance
with
the
Laws
aforesaid
.
That
he
was
the
very
Son
of
God
,
Heb
.
1.2
.
the
Brightness
of
his
Glory
,
and
the
express
Character
of
his
Majesty
,
I
have
intimated
before
,
and
all
the
miraculous
Glories
of
his
Birth
,
Life
,
Resurrection
and
Ascension
to
Heaven
have
abundantly
demonstrated
it
;
now
that
He
should
come
down
from
Heaven
to
Earth
,
and
there
frame
himself
to
an
exact
conformity
to
the
aforesaid
Laws
of
the
Gospel
,
is
not
a
greater
instance
of
his
admirable
Self-humiliation
,
than
of
the
incomparable
Excellency
,
Wisdom
and
Goodness
of
those
Laws
,
in
that
they
are
such
as
God
himself
thought
fit
to
be
subject
to
them
himself
,
as
well
as
to
recommend
them
to
us
.
For
now
certainly
no
man
can
be
so
prodigiously
absurd
,
as
to
account
it
a
mean
drudgery
to
be
conversant
in
that
way
of
worshipping
God
which
the
Gospel
teaches
,
seeing
Christ
Jesus
himself
made
it
not
only
his
business
but
his
delight
.
No
man
sure
can
think
himself
hardly
used
,
if
he
be
a
little
restrained
in
the
use
of
bodily
pleasures
,
since
the
Son
of
God
,
when
he
was
in
humane
flesh
,
disdained
them
.
No
man
can
be
so
fond
as
to
admire
Riches
,
and
Honours
,
and
the
Preferments
of
this
World
,
which
our
Saviour
could
have
had
in
the
greatest
measure
that
is
imaginable
,
if
he
had
not
despised
them
:
no
man
can
be
so
madly
passionate
,
as
to
think
that
to
revenge
himself
is
a
great
point
of
Glory
,
and
that
it
is
unmanly
to
omit
it
,
when
he
observes
the
Son
of
God
,
who
could
have
done
it
effectually
,
instead
thereof
only
praying
for
his
Enemies
:
nor
can
any
man
be
so
mean
spirited
as
either
to
be
vainly
pufft
up
with
Prosperity
,
or
sink
under
Adversity
,
Reproach
,
or
the
deepest
Contempt
imaginable
,
that
sees
the
Son
of
God
to
be
the
poorest
,
meanest
,
and
most
ignominiously
treated
of
all
men
.
Besides
,
It
is
further
considerable
that
there
is
no
colour
for
any
man
to
pretend
an
impossibility
of
the
thing
,
or
impotency
in
himself
to
perform
any
of
the
forementioned
,
or
any
other
duty
of
Christianity
,
since
our
Saviour
performed
them
all
in
humane
nature
,
wherein
he
was
subject
to
the
same
infirmities
,
assaulted
with
the
same
temptations
,
and
press'd
with
the
same
necessities
that
we
are
;
he
had
the
same
flesh
and
blood
,
felt
the
same
pains
,
was
hungry
,
thirsty
and
weary
,
as
we
are
,
and
so
there
is
no
excuse
to
be
made
in
our
case
that
would
not
have
been
as
reasonable
in
his
.
Now
all
this
considered
(
together
with
the
mighty
power
of
example
in
general
,
as
that
it
takes
away
the
pretence
of
Ignorance
,
baffles
the
Plea
of
Impotency
,
shames
Cowardise
,
and
kindles
Emulation
)
cannot
but
have
the
force
of
a
mighty
Motive
,
and
prevail
upon
all
ingenuous
persons
to
cast
away
every
weight
and
the
sin
that
besets
them
,
Heb
.
12.1
.
and
to
run
with
Patience
and
Courage
the
Race
set
before
them
.
3.
The
promise
of
eternal
life
the
principal
motive
of
the
Gospel
.
But
the
third
and
most
powerful
Motive
of
the
Gospel
is
yet
behind
,
and
that
is
the
promise
of
Eternal
Life
to
all
those
that
frame
themselves
by
the
Rules
aforesaid
.
And
that
whereas
the
best
that
other
men
can
hope
for
is
to
rot
in
their
Graves
,
and
everlastingly
to
be
forgotten
(
but
that
will
not
serve
their
turn
,
for
they
shall
certainly
suffer
the
vengeance
of
Eternal
Fire
)
;
These
,
on
the
contrary
,
that
live
by
the
Laws
of
the
Gospel
,
shall
be
raised
again
out
of
the
dust
,
and
out-live
the
very
Heavens
in
unspeakable
and
endless
Felicity
.
That
this
is
not
a
Dream
but
a
real
Truth
you
may
be
thus
assured
.
First
,
For
the
possibility
of
it
,
because
I
have
shewed
you
already
that
God
is
a
necessary
Being
,
and
must
live
for
ever
;
and
therefore
he
that
had
it
in
his
power
to
make
things
out
of
nothing
,
cannot
want
ability
to
preserve
such
things
in
being
as
it
pleaseth
him
.
And
then
,
Secondly
,
That
he
will
do
so
,
is
the
great
promise
of
the
Gospel
,
which
he
delivered
by
his
own
Son
,
Acts
17.31
.
and
whereof
he
hath
given
assurance
in
that
he
raised
him
from
the
Dead
.
Now
,
Biophilus
,
this
is
such
a
thing
,
this
Living
for
ever
,
I
say
,
is
such
a
Motive
,
that
it
is
able
to
make
a
man
to
defie
all
difficulty
so
far
as
even
to
be
inflamed
the
more
by
the
apprehension
of
it
,
and
to
stick
at
nothing
but
flat
impossibility
;
but
never
any
man
yet
had
the
folly
to
object
that
in
the
case
:
it
may
be
said
to
be
difficult
to
maintain
a
constant
attendance
upon
God's
Worship
,
a
little
uneasie
to
deny
our
present
delight
and
pleasure
,
something
against
the
Grain
to
stifle
our
passions
,
and
to
lay
aside
revenge
;
but
never
any
body
said
or
thought
any
of
them
to
be
absolutely
impossible
.
For
it
is
plain
in
experience
that
many
men
have
undergone
greater
hardships
than
any
are
required
in
the
Gospel
,
either
to
demonstrate
their
Love
,
or
to
pursue
their
Passion
;
in
compliance
with
their
Fears
,
or
for
the
sake
of
their
Interests
;
sometimes
out
of
flattery
,
and
sometime
out
of
mere
reverence
of
some
person
;
but
at
any
time
for
self-security
and
preservation
:
Now
whatsoever
may
be
done
upon
those
inconsiderable
grounds
,
most
certainly
cannot
be
impossible
to
be
done
when
Eternal
life
is
at
stake
:
and
this
being
,
as
I
have
said
,
plainly
propounded
in
the
Gospel
as
the
great
wager
to
him
that
runs
that
race
,
and
withall
being
impossible
to
be
obtained
upon
any
other
terms
,
Matt
.
11.30
.
must
needs
make
the
Yoke
of
Christ
seem
(
at
least
comparatively
)
easie
,
and
his
Burthen
light
.
And
so
much
for
the
second
principal
point
of
Christianity
.
Bioph
.
Now
,
Sebastian
,
you
have
increased
my
wonder
more
than
ever
,
though
,
I
must
confess
,
you
have
translated
it
to
another
subject
;
forasmuch
as
whereas
I
suspected
before
the
possibility
of
complying
with
those
strict
Laws
of
the
Gospel
,
now
I
am
as
much
amazed
that
any
body
should
complain
of
difficulty
in
them
,
those
things
considered
which
you
have
last
represented
.
Sebast
.
God
be
thanked
for
that
change
,
Biophilus
,
but
your
wonder
of
the
second
sort
will
be
yet
heightened
,
when
you
consider
also
the
assistances
that
the
Gospel
affords
us
towards
the
performance
of
what
it
requires
,
which
is
the
third
and
last
of
those
things
whereby
I
designed
to
represent
the
summ
of
it
to
you
;
and
(
to
be
short
)
that
consists
principally
in
these
two
things
.
1.
The
Assistances
and
Helps
which
the
Gospel
affords
towards
the
performing
of
its
Laws
.
The
inward
assistance
and
co-operation
of
Gods
Holy
Spirit
.
2.
The
outward
advantages
of
the
society
of
his
Church
.
First
,
He
that
by
his
Son
hath
required
such
things
of
us
as
the
aforesaid
,
namely
Spiritual
Worship
,
Purity
of
Heart
,
and
universal
Charity
,
hath
also
promised
by
his
Divine
Power
to
co-operate
with
us
in
the
discharge
of
them
,
First
,
the
co
operation
of
the
Holy
Spirit
.
and
then
there
can
be
no
such
thing
as
impossibility
,
nor
scarcely
so
much
as
difficulty
in
the
case
:
for
what
is
impossible
to
Almighty
Power
?
Or
what
burthen
can
there
be
to
complain
of
,
when
we
have
such
an
helper
?
But
the
meaning
of
this
is
not
,
that
God
will
do
all
for
us
without
us
,
so
as
that
we
shall
be
only
passive
,
and
recipients
of
his
impressions
,
as
some
have
very
absurdly
fansied
:
for
then
all
the
acts
of
Piety
and
Virtue
would
be
more
properly
God's
acts
than
ours
,
and
could
be
capable
of
no
praise
or
reward
as
proceeding
from
us
:
and
besides
,
this
could
not
be
called
Divine
Assistance
,
but
his
Creation
rather
,
since
in
such
an
exertion
of
his
own
Omnipotency
,
he
did
wholly
over-bear
or
supersede
our
endeavours
.
But
the
meaning
is
this
,
that
whensoever
any
man
(
in
contemplation
of
the
Motives
and
Incouragements
aforesaid
)
sets
himself
in
earnest
to
comply
with
that
which
God
by
the
Laws
of
the
Gospel
hath
made
to
be
his
duty
,
from
thenceforth
he
shall
not
only
have
the
benefit
of
a
common
Providence
in
upholding
and
strengthning
the
Powers
of
his
Mind
,
nor
only
find
the
effects
of
a
more
especial
Providence
in
removing
Obstacles
,
and
making
his
way
easie
to
him
,
but
by
the
vital
Power
and
Efficacy
of
the
Divine
Spirit
his
Mind
shall
be
more
enlightned
to
see
the
excellency
of
the
thing
he
goes
about
;
his
Will
shall
be
confirmed
and
strengthned
in
its
choice
and
resolution
;
his
Affections
quickned
in
the
pursuit
and
execution
of
that
choice
;
and
above
all
,
his
heart
shall
be
cheared
in
the
whole
enterprise
with
unspeakable
Joy
,
and
many
times
with
an
admirable
and
ravishing
prospect
of
the
Glory
that
shall
attend
and
crown
his
performance
.
This
our
Saviour
promised
to
the
Christian
Church
before
he
left
the
World
and
ascended
to
Heaven
,
Matt
.
28.20
.
viz.
that
he
would
this
way
be
present
with
them
to
the
end
of
the
world
,
and
hereof
he
gave
a
great
earnest
,
when
on
the
famous
day
of
Pentecost
the
Holy
Spirit
came
in
a
very
prodigious
manner
upon
all
the
Apostles
and
Christians
that
were
assembled
together
,
Acts
2.1
.
as
the
Representative
and
Seminary
of
his
future
Church
;
and
it
was
done
(
amongst
other
reasons
)
to
give
assurance
that
he
was
mindful
of
his
promise
,
and
that
all
Ages
after
might
justly
expect
the
presence
of
his
Spirit
with
them
(
though
not
so
visibly
as
in
that
extraordinary
instance
)
which
accordingly
good
men
at
all
times
find
true
by
comfortable
experience
.
Bioph
.
This
which
you
now
tell
me
is
the
strangest
thing
that
ever
I
heard
of
in
my
life
;
if
this
be
true
it
will
be
ridiculous
to
object
difficulty
against
the
Christian
Institution
,
for
upon
this
supposition
it
is
plain
there
can
be
nothing
but
sottishness
or
obstinacy
,
cowardise
and
incredulity
,
to
hinder
a
man
in
observing
the
Laws
of
it
.
But
I
pray
however
proceed
in
your
method
,
and
shew
me
also
,
in
the
next
place
,
what
are
those
external
helps
and
advantages
which
you
intimated
?
Sebast
.
The
external
advantage
of
this
Religion
which
I
especially
intended
,
The
second
or
external
assistance
of
the
Gospel
,
is
the
advantage
of
the
Society
of
a
Church
.
is
the
institution
of
a
Christian
Church
,
that
is
,
the
Son
of
God
the
Author
of
this
Religion
,
ordered
that
all
those
who
imbraced
it
,
and
became
his
Disciples
,
should
not
content
themselves
to
live
singly
and
separately
as
if
they
were
unconcerned
one
in
another
,
but
unite
themselves
into
a
Body
or
Spiritual
Polity
;
and
that
although
they
were
to
be
respectively
subject
to
the
Civil
Governments
under
which
they
lived
(
at
least
so
far
as
the
Laws
of
men
intrenched
not
upon
those
of
this
Religion
)
yet
they
were
to
be
under
a
stricter
tye
of
unity
amongst
themselves
,
and
to
become
a
distinct
Corporation
under
peculiar
Officers
,
as
well
as
for
peculiar
ends
and
purposes
.
Nor
was
this
a
mere
arbitrary
or
positive
Law
of
his
,
and
to
be
observed
only
because
he
commanded
it
,
but
as
it
was
injoyned
with
admirable
Wisdom
on
his
part
,
so
it
was
no
less
of
singular
advantage
to
all
his
Disciples
in
innumerable
respects
,
some
of
which
I
am
ingaged
to
represent
to
you
in
particular
.
And
first
,
The
great
advantages
of
Church-Society
.
The
constitution
of
this
Society
of
a
Church
,
was
an
excellent
Expedient
for
the
preserving
and
holding
up
of
the
Doctrine
of
Christianity
in
the
World
,
and
for
the
prevention
both
of
corruptions
and
errors
in
the
Laws
,
and
of
mistakes
in
the
great
motives
and
incouragements
of
this
Religion
.
Hence
the
Church
is
called
by
the
Apostle
St.
Paul
,
1
Tim
.
3.15
.
The
pillar
and
ground
of
truth
;
not
that
the
Church
properly
gives
authority
to
the
Doctrine
of
our
Religion
,
for
that
it
hath
immediately
from
our
Saviour
himself
,
and
from
the
Miracles
wrought
by
God
to
attest
it
(
as
I
shew'd
before
;
)
but
because
the
Church
was
the
conservatory
of
the
Books
wherein
the
Doctrine
was
written
,
and
a
witness
of
the
aforesaid
proofs
made
of
the
Divinity
of
it
,
and
competent
to
secure
us
from
imposture
,
and
to
preserve
and
hold
forth
those
sacred
Books
that
contained
it
as
the
summ
and
code
of
the
Religion
.
Accordingly
it
is
observable
,
that
in
the
rage
of
Pagan
Persecution
in
the
time
of
Dioclesian
,
and
when
the
Enemies
of
this
Religion
grew
to
that
height
of
pride
and
confidence
,
as
to
promise
to
themselves
to
root
out
all
memory
and
remains
of
Christianity
,
the
care
and
zeal
of
this
Society
preserved
this
sacred
depositum
of
Holy
Scripture
intire
to
after
Ages
,
when
otherwise
private
persons
would
or
might
out
of
fear
and
weakness
have
delivered
them
up
to
be
destroyed
.
Again
secondly
,
This
way
of
incorporating
Christians
in
the
Society
of
a
Church
,
was
a
more
easie
and
ready
way
for
the
instruction
of
the
several
Persons
of
which
that
Society
consisted
,
and
necessary
for
the
publishing
,
explaining
,
and
inculcating
the
Doctrine
and
Laws
of
their
Religion
to
them
.
For
if
our
Saviour
had
appointed
Pastors
and
not
a
Flock
(
unless
he
had
made
the
former
as
numerous
almost
as
the
latter
)
it
had
been
impossible
that
they
should
have
instructed
all
his
Disciples
;
but
now
he
having
appointed
and
obliged
them
to
joyn
together
in
a
Body
,
the
same
Pastor
and
the
same
Labour
that
instructs
one
may
instruct
many
.
It
is
in
this
case
as
it
is
with
those
Creatures
that
need
the
assistance
,
and
are
fed
by
the
hand
of
man
,
God
hath
ordered
them
by
nature
to
joyn
in
Flocks
and
Herds
,
that
they
might
be
the
more
capable
of
Humane
Culture
,
and
answer
the
labour
and
care
men
bestow
upon
them
;
whereas
wild
Beasts
,
they
live
singly
,
and
therefore
are
left
to
shift
for
themselves
.
Now
this
is
a
great
advantage
to
all
the
Disciples
of
this
Religion
,
that
those
that
cannot
read
nor
study
,
nor
are
capable
of
feeding
themselves
,
by
this
Society
of
a
Church
God
hath
provided
a
way
for
their
constant
and
easie
instruction
by
the
publick
Ministry
of
his
Gospel
.
Moreover
,
thirdly
,
By
means
of
such
a
Society
and
Officers
appointed
over
it
,
there
is
provision
made
for
the
resolution
of
all
doubts
,
and
for
the
ease
and
satisfaction
of
melancholy
and
perplexed
Consciences
,
which
is
a
singular
advantage
of
this
institution
of
a
Church
.
For
it
is
not
to
be
supposed
but
that
there
will
be
a
great
number
of
well-meaning
men
who
may
either
want
parts
and
ability
to
judge
of
several
things
that
may
concern
them
,
or
may
want
leisure
to
consider
so
maturely
as
a
difficulty
may
require
,
or
may
not
be
impartial
enough
in
their
own
case
to
guide
their
own
Consciences
;
now
for
the
relief
of
such
as
these
,
it
is
of
great
use
to
be
in
the
Society
of
a
Church
where
God
hath
appointed
such
to
be
Officers
in
it
who
have
the
Spirit
of
the
Lord
upon
them
to
preach
good
tidings
to
the
meek
,
Isa
.
61.1
,
2.
to
bind
up
the
broken
hearted
,
and
to
comfort
those
that
mourn
;
such
as
have
made
it
their
business
to
study
the
more
difficult
points
of
Religion
,
that
they
may
be
able
to
speak
a
word
in
season
to
him
that
fainteth
,
Isa
.
50.4
.
and
whose
duty
and
province
it
is
not
so
much
to
make
publick
Harangues
to
the
Flock
,
as
by
particular
application
to
remove
Scruples
,
to
solve
Difficulties
,
and
provide
for
Emergences
;
and
all
this
they
may
well
be
supposed
to
be
able
to
do
with
great
sincerity
and
impartiality
,
as
also
with
great
authority
,
as
being
hereunto
appointed
by
God
himself
,
and
assisted
herein
by
the
Holy
Spirit
.
Fourthly
,
There
is
this
further
advantage
of
this
institution
of
a
Church
,
that
the
Members
of
this
Society
are
not
only
more
likely
to
animate
and
inflame
one
another
in
the
ways
of
Virtue
and
Piety
by
mutual
example
,
but
also
being
concerned
in
one
another
,
as
of
the
same
body
,
and
for
the
Honour
of
their
common
Faith
and
Religion
,
are
authorized
to
watch
over
one
another
,
to
correct
the
erroneous
,
to
admonish
the
careless
,
to
reprove
the
vicious
,
to
strengthen
the
weak
,
to
incourage
the
good
,
and
,
in
a
word
,
are
obliged
in
an
extraordinary
manner
to
all
offices
of
Charity
and
Pity
towards
one
another
.
All
which
together
must
needs
be
a
mighty
means
of
securing
both
the
Doctrine
and
Practice
of
Religion
and
of
promoting
all
the
ends
of
it
.
When
a
man
hath
not
only
the
comfort
of
his
private
Conscience
whensoever
he
doth
bravely
,
but
the
publick
Acclamations
of
the
whole
Church
;
and
contrariwise
,
when
he
doth
any
thing
basely
and
viciously
,
he
is
not
only
under
the
secret
lashes
of
his
own
guilty
Mind
,
but
exposed
to
shame
and
reproach
,
and
incurrs
the
Censure
of
the
whole
Society
.
When
a
man
cannot
be
fantastical
and
affect
Novelty
,
but
such
an
honourable
Body
is
concerned
for
his
danger
,
and
obliged
to
use
their
endeavours
to
reclaim
him
,
and
if
that
be
insuccessful
,
are
put
to
make
a
publick
lamentation
for
him
:
nor
,
on
the
other
side
,
can
any
man
acquit
himself
as
a
worthy
Champion
for
the
truth
,
and
miss
of
a
Laurel
in
this
World
,
since
he
shall
be
sure
to
have
the
Gratulations
and
honourable
Esteem
of
such
a
Society
.
Now
if
there
were
no
such
thing
as
a
Church
constituted
,
there
would
be
very
few
men
found
that
would
take
care
of
those
things
,
and
especially
few
that
would
venture
upon
the
ingrateful
Office
of
Reproving
:
or
if
perhaps
some
persons
might
be
found
who
had
zeal
enough
to
undertake
it
,
yet
as
in
that
case
it
would
not
easily
appear
to
be
their
duty
;
so
neither
could
it
be
performed
with
that
authority
and
success
as
now
it
may
.
But
then
for
the
more
ordinary
Offices
of
Charity
,
such
as
pitying
and
comforting
the
weak
,
succouring
the
oppressed
,
and
relieving
the
necessitous
;
these
would
not
only
be
coldly
performed
,
but
indeed
would
be
thought
to
be
no
duties
at
all
,
if
there
was
no
such
thing
as
a
Church
whereby
men
are
incorporated
together
.
For
besides
that
we
find
very
little
of
this
thought
of
or
practised
amongst
those
that
are
not
of
this
Society
;
we
may
also
generally
take
an
Estimate
of
mens
affection
to
the
Church
of
Christ
,
by
their
Charity
to
the
Members
of
it
.
But
if
men
believe
there
is
such
a
Society
as
a
Church
instituted
,
and
they
consider
themselves
as
members
of
it
,
then
even
self-love
(
which
makes
others
uncharitable
)
renders
these
highly
charitable
,
because
they
then
look
upon
others
as
members
of
the
same
Body
with
themselves
.
Fifthly
and
lastly
,
The
Establishment
of
the
Society
of
a
Church
and
thereby
of
publick
Worship
,
is
an
Expedient
of
unspeakable
comfort
and
incouragement
to
all
humble
and
modest
persons
,
and
especially
to
such
as
are
truly
contrite
and
broken-hearted
,
in
the
addressing
their
Prayers
to
Almighty
God
,
animating
them
against
their
Sense
of
the
Guilt
of
their
Sins
,
the
unworthiness
of
their
persons
,
the
imperfection
of
their
prayers
,
and
affording
them
many
arguments
of
hope
for
success
beyond
what
they
could
expect
from
their
private
Devotions
.
Whilst
they
consider
,
in
the
first
place
,
that
they
are
now
in
God's
house
,
or
Court
of
Requests
,
where
he
uses
to
give
audience
to
poor
Suppliants
.
Again
,
Secondly
,
That
their
desires
are
put
up
by
the
hands
of
God's
own
Minister
whom
he
hath
appointed
to
present
Petitions
to
himself
.
Thirdly
,
That
their
Prayers
are
not
offered
up
singly
and
alone
,
but
in
conjunction
with
the
Devotions
of
so
many
other
more
holy
persons
as
the
whole
Church
consists
of
,
so
that
they
may
hope
to
speed
the
better
for
such
company
,
and
especially
by
the
united
Efficacy
of
so
many
ardent
Affections
.
And
Lastly
,
The
Faith
and
Hope
of
such
men
is
wonderfully
strengthned
by
the
contemplation
of
the
great
Propitiation
for
Sin
,
made
by
our
Saviour
,
and
represented
to
their
eyes
on
the
Lord's
Table
in
the
Holy
Communion
.
All
these
things
were
mightily
esteemed
by
the
Christians
of
old
,
and
certainly
are
great
advantages
.
And
thus
I
have
now
laid
before
you
the
peculiar
Laws
of
the
Gospel
,
and
shewed
you
also
the
admirable
encouragements
,
and
the
singular
Helps
and
Assistances
God
hath
afforded
us
towards
the
observance
of
those
Laws
,
and
the
prosecution
of
that
Religion
.
Is
there
any
thing
more
I
can
serve
you
in
?
Bioph
.
Yes
,
I
plainly
see
there
is
a
great
deal
more
I
may
learn
of
you
:
but
God
be
thanked
,
and
I
heartily
thank
you
for
what
I
have
learned
hitherto
.
Sebast
.
You
remember
I
have
opened
to
you
the
grounds
and
reason
of
Religion
in
general
,
and
thence
led
you
to
the
Christian
Religion
in
particular
,
and
by
the
line
of
that
I
have
now
brought
you
to
the
Church
,
and
there
I
leave
you
in
good
hands
,
and
I
pray
God
be
with
you
.
Bioph
.
You
have
brought
me
to
see
the
folly
of
my
own
prejudices
,
which
I
again
thank
God
and
you
for
:
I
am
convinced
of
the
Reality
and
Necessity
of
some
Religion
or
other
,
and
of
the
Excellency
of
the
Christian
Religion
above
all
that
ever
I
heard
of
,
or
what
I
could
have
imagined
;
and
now
I
intend
in
earnest
to
bethink
my self
how
to
live
accordingly
.
Sebast
.
Remember
withall
to
keep
close
to
the
Church
,
and
be
constant
and
diligent
in
attendance
upon
the
publick
Worship
of
God
there
,
that
will
be
a
means
both
to
keep
up
that
good
zeal
which
you
are
now
under
,
and
to
preserve
it
from
running
out
into
wild
Extravagancies
.
Bioph
.
I
will
,
Sebastian
,
by
God's
Grace
,
I
will
,
and
in
that
course
hope
to
come
to
Heaven
at
last
.
Phil
.
What
,
Biophilus
,
will
you
turn
Knight-Errant
now
?
Bioph
.
You
neither
can
nor
will
,
I
know
,
Philander
,
so
much
upbraid
me
with
my
former
folly
,
as
my
own
heart
will
do
it
for
me
;
but
I
will
endeavour
to
make
amends
for
that
by
my
future
diligence
.
Phil
.
Ah!
God
forbid
,
Biophilus
,
that
I
who
am
sensible
of
my
own
many
Sins
,
should
upbraid
your
Errours
.
I
embrace
you
with
all
my
heart
,
I
heartily
welcome
you
into
the
way
of
Heaven
;
there
I
am
sure
the
Angels
rejoyce
at
this
blessed
change
,
and
nothing
less
than
Devils
can
repine
at
it
,
and
they
must
be
a
sort
of
desperate
Wretches
amongst
men
that
can
upbraid
you
for
what
is
past
.
Sebast
.
Well
,
good
night
to
you
both
,
Gentlemen
,
I
doubt
it
grows
late
.
Phil
.
I
hope
,
good
Sebastian
,
you
are
not
weary
of
well
doing
;
I
was
unwilling
to
interrupt
you
and
Biophilus
in
your
discourse
hitherto
,
both
because
it
exceedingly
confirmed
and
improved
me
in
what
(
I
thank
God
)
I
did
believe
already
,
and
especially
because
I
did
not
doubt
of
a
good
Issue
of
it
upon
my
Neighbour
;
but
I
have
all
this
while
waited
for
an
opportunity
to
ask
your
advice
in
a
case
or
two
of
very
great
concernment
,
and
now
I
intreat
you
allow
me
the
liberty
to
do
it
.
Sebast
.
I
pray
God
my
power
be
answerable
to
my
will
to
serve
you
;
What
is
the
matter
,
Philander
?
Phil
.
There
are
these
two
things
I
would
crave
your
direction
in
:
First
,
By
what
means
a
man
may
maintain
his
ground
,
and
keep
stable
and
stedfast
in
Religion
in
distracted
times
?
And
Secondly
,
What
course
he
should
take
to
maintain
an
even
temper
and
constant
cheerfulness
of
Spirit
under
all
the
accidents
of
the
present
Life
?
Sebast
.
Oh!
Philander
,
there
you
have
tied
me
by
the
Leg
;
I
cannot
stir
a
foot
from
you
:
those
two
inquiries
are
both
so
necessary
at
all
times
,
and
so
peculiarly
seasonable
at
this
time
,
that
I
should
neglect
my self
as
well
as
you
,
if
I
should
not
be
willing
to
consider
of
them
with
you
;
and
it
's
pity
we
have
not
time
more
fully
to
treat
of
them
.
But
I
pray
,
in
the
first
place
,
Of
Stability
in
Religion
.
let
me
know
what
you
mean
by
Stability
in
Religion
?
Would
you
have
a
man
be
peremptory
in
his
judgment
,
and
unmovable
from
his
first
perswasions
whatever
they
were
?
Do
you
think
it
unlawful
or
dishonourable
for
a
man
ever
to
change
his
opinion
in
Religion
,
this
methinks
is
no
better
than
a
Resolution
,
never
to
be
wiser
than
a
man
is
at
present
;
What
is
meant
by
Stability
and
Constancy
in
Religion
.
nay
to
be
always
a
Child
and
never
to
out-grow
his
youthful
prejudidices
and
follies
:
you
know
it
is
the
hard
fortune
of
some
men
to
have
been
ill
educated
,
and
to
have
bad
Principles
instilled
into
them
in
their
injudicious
years
,
and
it
cannot
be
imputed
to
such
men
as
a
vicious
Levity
or
Inconstancy
,
but
a
very
virtuous
and
commendable
thing
upon
maturer
judgment
to
discard
such
Old
Wives
Fables
or
juvenile
Fancies
.
Phil
.
No
,
Sebastian
,
I
do
not
think
the
minds
of
men
should
be
after
the
manner
of
uninhabited
Lands
,
and
become
primi
occupantis
;
nor
do
I
call
Perseverance
in
an
Errour
Stability
,
but
Stubbornness
and
Obstinacy
.
The
meaning
of
my
first
question
therefore
is
only
how
a
man
shall
be
inabled
to
stand
firm
and
tight
to
the
Truth
of
Christian
Religion
,
that
whereof
his
Judgment
is
convinced
by
good
reason
,
and
whereof
he
hath
had
good
proof
and
experience
;
so
that
he
shall
neither
be
always
trying
and
seeking
,
and
disputing
and
doubting
on
the
one
hand
,
nor
on
the
other
in
danger
to
be
hector'd
out
of
his
Conscience
by
any
terrour
,
nor
wheedled
and
com
lemented
out
of
it
by
flattery
and
insinuation
,
that
no
Example
of
great
men
,
or
of
the
multitude
may
biass
him
,
nor
Sophistry
of
cunning
men
cheat
him
of
his
Religion
,
no
Atheistical
person
droll
or
raillie
him
out
of
it
,
nor
Scurrility
make
him
ashamed
of
it
.
Sebast
.
I
did
not
doubt
but
that
was
your
meaning
;
and
(
as
I
said
before
)
that
is
a
very
weighty
and
important
question
,
both
in
respect
of
the
many
temptations
that
may
at
some
times
especially
put
a
man's
Constancy
hard
to
it
;
and
in
respect
also
of
the
mischief
of
yielding
or
being
baffled
in
that
particular
.
The
temptations
and
dangers
of
this
kind
(
as
you
have
well
intimated
)
are
many
:
for
a
man
may
be
either
undermined
by
Policy
,
or
battered
by
plain
force
;
he
may
he
wheedled
by
Complements
,
or
born
down
by
Authority
;
imposed
upon
by
Rhetorical
flourishes
,
or
circumvented
by
Sophistry
;
or
some
man
may
indulge
his
curiosity
to
try
all
things
,
who
hath
neither
the
judgment
to
discern
,
nor
the
courage
to
hold
fast
that
which
is
best
.
And
on
the
other
side
,
The
mischiefs
of
Levity
and
Inconstancy
in
Religion
.
the
mischief
of
yielding
in
this
case
,
or
of
fore-going
the
truth
(
by
what
means
soever
it
be
)
is
very
great
.
For
doubtless
Divine
Truth
,
especially
that
of
the
Gospel
,
is
a
very
great
depositum
,
a
mighty
trust
which
God
hath
reposed
in
us
,
and
he
that
is
false
to
it
,
and
either
softly
or
sillily
delivers
it
up
,
is
a
traitor
both
against
God
,
and
his
own
Soul
.
He
sins
against
God
,
ingratefully
undervaluing
so
great
a
blessing
as
the
knowledge
of
true
Religion
,
and
playing
fast
and
loose
with
it
,
as
if
the
Gospel
was
fit
only
to
serve
a
turn
.
And
he
intolerably
wrongs
and
cheats
himself
,
abandoning
the
only
effectual
Principles
of
true
Piety
,
and
the
means
of
improving
himself
to
a
capacity
of
eternal
Happiness
.
For
it
is
a
mighty
mistake
(
as
I
have
noted
before
)
for
a
man
to
think
that
all
Religions
are
alike
,
or
that
so
a
man
be
true
to
any
Principles
,
the
pursuit
of
them
will
bring
him
to
Heaven
.
It
is
true
sometimes
men
are
better
than
their
opinions
,
as
we
see
amongst
the
several
sorts
of
deluded
Sectaries
:
there
are
some
which
we
cannot
but
in
charity
judge
to
be
good
men
,
but
then
it
must
be
when
the
mistake
is
only
in
some
Notion
or
inconsiderable
Tenets
,
and
when
otherwise
they
are
right
for
the
main
;
but
where
the
error
is
fundamental
,
or
in
the
substantial
part
of
Religion
,
then
the
very
sinews
of
Piety
are
cut
,
and
a
mans
zeal
in
such
a
case
will
be
wild
and
fruitless
.
For
as
in
nature
,
it
is
impossible
for
Water
to
rise
higher
than
its
source
or
Fountain
;
so
it
seems
to
be
(
at
least
next
to
)
impossible
in
morality
,
that
a
man
should
be
better
than
his
Principles
.
Therefore
,
saith
our
Saviour
,
either
make
the
tree
good
and
his
fruit
good
,
Matth
.
12.33
.
or
the
tree
corrupt
and
his
fruit
corrupt
;
for
a
corrupt
tree
cannot
bring
forth
good
fruit
,
&c.
And
again
,
if
the
light
that
is
in
thee
be
darkness
,
Matth
.
6.23
.
how
great
is
that
darkness
?
As
if
he
had
said
,
It
is
true
a
man
may
with-hold
the
truth
in
unrighteousness
,
and
be
worse
in
his
life
than
the
principles
of
his
mind
and
conscience
did
require
;
but
if
a
mans
principles
themselves
be
naught
,
and
if
he
have
imbraced
a
bad
Religion
,
what
good
can
be
expected
from
him
?
Therefore
,
I
say
,
a
man
horribly
cheats
his
own
Soul
,
who
upon
any
pretence
,
or
under
any
temptation
whatsoever
,
forsakes
or
blanches
the
true
Principles
of
Religion
.
Nay
farther
,
I
think
it
worth
the
observing
,
that
the
very
unsetledness
of
a
mans
mind
,
if
it
be
but
in
mere
opinion
,
and
although
he
should
all
the
while
keep
close
to
the
great
Principles
of
Religion
,
is
a
great
impediment
to
the
growth
of
Piety
and
Virtue
.
For
as
we
see
a
Tree
,
by
being
often
removed
(
although
it
should
be
still
to
a
better
Soil
)
is
hindred
both
in
its
growth
and
fruitfulness
;
so
we
find
by
sad
experience
,
that
those
who
are
the
most
busy
Disputers
,
and
who
most
affect
Novelty
and
change
of
Opinions
,
do
little
more
than
make
a
noise
or
a
shew
in
the
World
,
but
are
so
far
from
improvement
in
their
lives
and
tempers
,
that
contrariwise
they
grow
apparently
more
passionate
,
proud
,
ambitious
,
censorious
and
Schismatical
.
But
to
be
sure
he
that
is
facil
,
and
unresolved
in
his
Principles
,
and
of
a
ductile
Conscience
,
shall
never
be
able
to
do
any
honour
to
his
Religion
or
to
himself
.
As
for
his
Religion
:
Who
shall
perswade
me
to
be
of
his
Principles
,
whom
I
perceive
to
be
unresolved
of
them
himself
?
And
for
the
esteem
of
his
person
that
is
mutable
,
this
will
be
his
fate
,
That
he
shall
be
scorned
as
a
Renegado
by
those
very
men
that
at
the
same
time
glory
in
having
made
him
a
Proselyte
.
All
which
things
(
and
a
great
many
more
,
which
I
need
not
mention
to
you
)
do
effectually
recommend
Stability
and
Constancy
in
Religion
.
Phil
.
I
am
well
aware
of
the
truth
of
what
you
say
,
and
thereupon
I
do
the
more
earnestly
intreat
you
to
give
me
your
advice
in
the
case
,
that
I
may
continue
stanch
and
stable
against
all
the
Assailants
of
my
Religion
,
and
so
avoid
all
the
mischiefs
you
have
given
me
warning
of
,
as
consequent
of
Levity
and
Changing
.
Sebast
.
It
is
not
so
difficult
to
give
advice
in
this
case
(
and
that
such
as
would
effectually
do
the
business
too
)
as
it
is
hard
to
find
men
that
ask
for
it
in
earnest
and
with
intention
to
follow
it
:
for
some
,
as
I
told
you
before
,
think
it
a
very
indifferent
thing
what
Religion
they
are
of
,
so
they
have
any
thing
that
is
called
by
that
name
,
at
least
if
it
be
Christian
,
and
they
can
see
the
Appearance
of
a
Church
,
and
the
Ceremonies
and
Appendages
of
Religion
amongst
them
.
And
some
are
so
silly
as
to
think
there
is
no
change
made
if
they
have
but
the
old
Names
of
things
left
them
;
like
the
Romans
in
their
degenerate
times
,
that
suffered
themselves
to
be
tamely
wheedled
out
of
their
antient
Liberty
,
so
long
as
the
name
of
a
Commonwealth
,
and
a
few
other
terms
of
Art
were
retained
.
Such
men
will
take
Brass
money
for
good
pay
,
if
they
see
but
the
usual
Face
and
Inscription
upon
it
,
and
you
may
safely
steal
away
their
Goose
if
you
stick
but
down
a
Feather
in
the
room
of
it
.
Some
are
so
childishly
fond
of
Pomp
and
Ceremony
,
that
if
there
appear
more
of
that
than
ordinary
,
they
will
believe
Religion
to
be
only
improved
and
not
changed
.
Some
again
have
such
a
sickly
longing
after
Novelty
,
that
they
will
be
always
making
experiments
though
it
be
at
the
hazard
of
their
own
Souls
:
and
some
love
their
Religion
well
enough
if
it
cost
them
nothing
:
but
they
will
run
no
hazards
for
it
.
And
in
fine
there
are
others
that
think
it
a
wise
thing
to
sacrifice
a
Conscience
to
gain
a
potent
Friend
,
and
a
goodly
purchace
to
buy
the
present
World
with
the
loss
of
that
which
is
to
come
.
But
I
am
satisfied
of
the
sincerity
of
your
temper
,
and
therefore
in
answer
to
your
Demand
,
I
recommend
to
you
these
three
or
four
things
.
1.
Directions
for
the
keeping
men
stable
in
the
true
Religion
.
In
the
first
place
you
know
that
your
Religion
,
I
mean
that
which
you
have
been
trained
up
in
by
the
Church
of
England
,
and
which
you
have
always
professed
,
is
a
Scriptural
Religion
,
i.e.
such
an
one
as
hath
not
merely
prescribed
for
it self
by
custome
(
though
it
be
certainly
elder
than
those
that
do
so
)
nor
derived
it self
from
that
headless
monster
,
unaccountable
Tradition
,
no
nor
yet
from
the
subtilty
of
Humane
Philosophy
(
though
it
have
more
reason
to
plead
for
it self
than
any
other
)
but
hath
taken
its
rise
from
Holy
Scripture
and
Divine
Revelation
,
and
consequently
as
it
is
to
be
proved
,
so
it
is
to
be
disproved
thence
,
or
nothing
can
be
said
to
the
purpose
against
it
.
Therefore
my
first
advice
is
,
Keep
close
to
the
Holy
Scriptures
.
that
you
study
the
Holy
Scripture
diligently
,
and
stick
close
to
that
,
that
as
Saint
Paul
hath
assured
us
is
given
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
2
Tim
.
3.16
.
for
reproof
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
for
all
good
works
,
1
Pet
.
3.15
.
and
from
thence
a
man
may
be
able
to
give
a
reason
of
the
hope
that
is
in
him
,
i.e.
make
a
sufficient
Apology
for
,
and
Defence
of
his
Religion
.
I
do
not
mean
hereby
,
either
altogether
to
evacuate
the
authority
of
laudable
Custome
in
some
certain
cases
,
or
much
less
that
either
Tradition
or
humane
Learning
was
to
be
slighted
,
nor
least
of
all
that
the
Scripture
was
so
far
a
measure
of
our
practice
,
as
that
every
thing
became
unlawful
and
not
to
be
admitted
in
practice
,
which
is
not
to
be
proved
by
express
Scripture
.
For
God
supposed
us
to
be
men
of
understanding
when
he
gave
us
Divine
Revelation
,
and
thought
fit
to
leave
some
Circumstances
of
things
to
be
defined
by
humane
Prudence
.
But
this
I
think
is
certain
that
if
we
pretend
our
Religion
to
be
derived
from
Scripture
,
we
must
then
admit
nothing
which
is
contrary
to
that
Rule
,
no
nor
account
any
thing
to
be
essential
to
it
which
that
hath
not
provided
for
.
For
as
it
could
not
stand
with
the
Divine
Wisdom
to
abound
in
superfluities
,
or
to
give
express
directions
for
what
was
sufficiently
provided
for
before
;
so
neither
could
it
consist
with
his
Goodness
to
provide
a
Rule
which
was
defective
in
Necessaries
.
And
this
I
think
(
by
the
way
)
was
the
prime
excellency
of
the
Reformation
,
that
(
although
somethings
perhaps
might
be
erroneous
,
and
many
things
imperfect
in
it
)
yet
it
revived
the
true
Canon
of
Christian
Religion
,
the
Holy
Scripture
,
and
so
put
into
mens
hands
an
easie
and
certain
Rule
to
go
by
;
for
besides
other
advantages
of
this
Rule
,
it
sets
us
upon
even
ground
with
the
most
cunning
Adversaries
,
and
forces
them
to
play
upon
the
square
with
us
.
Forasmuch
as
this
(
as
to
the
main
lines
of
it
)
is
fitted
for
all
Capacities
,
that
every
man
may
see
the
Grounds
of
his
Religion
.
As
for
example
,
If
any
man
should
perswade
me
to
worship
an
Idol
,
or
to
worship
the
true
God
by
and
under
an
Image
;
let
such
a
man
use
all
the
Art
and
Sophistry
he
can
,
he
will
never
be
able
to
impose
upon
him
that
studies
and
sticks
to
the
Holy
Scripture
.
Or
if
another
should
go
about
to
perswade
me
there
was
an
easier
and
shorter
way
to
Heaven
than
by
an
Holy
Life
,
and
that
there
might
be
either
distinctions
or
dispensations
,
or
some
way
or
other
of
commutation
found
out
which
would
excuse
me
that
trouble
and
do
my
business
as
well
:
I
can
never
be
cheated
into
such
a
perswasion
whilst
I
consult
the
Holy
Scripture
,
which
is
as
plain
and
full
as
can
be
desired
in
both
those
cases
:
Therefore
as
I
said
stick
close
to
the
Holy
Scripture
,
as
you
desire
to
hold
your
Religion
.
2.
Make
use
of
our
Spiritual
Guides
.
But
if
it
shall
happen
that
either
any
thing
in
the
Scripture
should
seem
so
obscure
,
or
that
the
Sophistry
of
cunning
men
should
cast
such
a
Mist
before
us
that
we
are
not
able
to
determine
ourselves
what
to
do
.
Then
in
the
second
place
,
we
are
to
resort
to
our
Spiritual
Guides
,
which
God
hath
set
over
us
,
who
have
baptized
us
into
,
and
trained
us
up
in
our
Religion
to
help
us
out
.
This
is
also
a
means
of
Stability
of
God's
own
appointing
;
for
the
Apostle
hath
told
us
that
God
hath
erected
those
Orders
of
men
in
his
Church
that
we
should
not
be
as
Children
tost
to
and
fro
by
every
wind
of
Doctrine
,
Ephes
.
4.14
.
and
by
the
cunning
Craftiness
of
men
who
lie
in
wait
to
deceive
.
And
these
having
made
it
their
whole
business
and
study
to
be
fit
for
their
office
,
and
to
be
acquainted
with
the
Depths
of
Sathan
,
as
well
as
the
Mystery
of
Christianity
;
I
mean
,
to
be
able
to
detect
the
Frauds
and
Sophistry
of
Deceivers
,
as
well
as
to
understand
and
explicate
the
Holy
Scripture
,
and
the
Deep
points
of
Religion
;
and
being
also
ordinarily
to
be
presumed
,
men
of
Prudence
and
Experience
:
It
must
needs
be
very
fit
that
these
should
be
consulted
and
hearkened
to
with
reverence
,
especially
by
those
that
have
been
destitute
of
the
aforesaid
Advantages
,
and
it
is
very
unreasonable
that
any
man
should
make
so
great
a
Change
as
that
of
his
Religion
is
,
without
the
best
Advice
and
most
mature
Deliberation
of
this
kind
.
And
this
is
especially
to
be
heeded
in
this
present
Age
when
such
crafty
Gamesters
are
abroad
that
use
such
Legerdemain
,
and
to
cogg
the
Die
(
as
the
Apostle's
Phrase
imports
in
the
fore-mentioned
place
)
when
,
I
say
,
there
is
such
Fox-like
Craft
,
and
such
Methods
of
Deceit
to
gain
Proselytes
,
That
the
neglect
of
this
Caution
seems
to
be
the
principal
defect
and
danger
of
the
Members
of
this
Church
.
The
men
of
other
perswasions
,
follow
their
Guides
with
an
implicite
Faith
,
and
a
blind
Obedience
,
and
are
scarce
permitted
the
use
of
their
Reason
,
or
to
choose
for
themselves
even
in
the
most
indifferent
things
.
And
if
we
will
not
use
so
much
Deference
to
our
Pastors
as
to
think
they
may
see
further
than
we
in
controverted
Cases
,
we
shall
be
in
danger
to
hold
our
Religion
no
longer
than
till
we
shall
be
briskly
assaulted
.
3.
Contempt
of
the
World
is
necessary
to
Stability
in
Religion
.
He
that
would
be
stable
in
his
Religion
,
must
learn
to
contemn
the
present
World
,
without
which
both
the
former
advices
will
be
utterly
insignificant
for
his
security
against
Apostasie
.
If
a
man
have
the
present
World
in
admiration
,
it
will
dazle
his
Eyes
,
blind
his
Judgment
,
prejudice
his
Mind
,
bribe
his
Affections
,
and
debauch
his
Conscience
;
for
it
cannot
be
but
Religion
,
and
the
things
of
another
World
must
be
cheap
with
him
that
overvalues
the
present
.
Judas
,
we
know
,
sold
our
Saviour
at
the
vile
rate
of
thirty
pieces
of
silver
;
but
Preferment
and
Honour
,
Wealth
and
Glory
,
are
so
great
motives
,
that
the
Devil
had
the
confidence
to
hope
to
prevail
upon
our
Saviour
himself
to
fall
down
and
worship
him
,
when
he
shewed
him
the
Kingdoms
of
the
World
,
and
the
Glory
of
them
,
and
offered
them
to
him
at
that
price
.
To
swim
in
Pleasure
,
flow
with
Wealth
,
and
be
at
the
top
of
the
World
with
Glory
,
what
will
not
this
do
with
unmortified
hearts
?
Such
men
in
such
a
case
will
(
it
may
be
)
at
first
strain
courtesy
with
Conscience
,
and
find
out
a
thousand
shifts
and
distinctions
to
excuse
themselves
;
but
rather
than
fail
(
and
if
that
will
not
do
)
they
will
cut
the
knot
they
cannot
untie
,
and
rudely
break
with
Conscience
,
rather
than
withstand
so
great
allurements
.
Therefore
,
Philander
,
if
you
and
I
would
stick
fast
to
our
Principles
,
we
must
sit
somewhat
loose
to
the
World
,
we
must
entertain
no
great
opinion
concerning
Wealth
and
Honour
,
but
be
content
with
little
things
for
the
present
,
and
comfort
our selves
with
the
expectation
of
great
in
another
World
.
We
must
consider
with
our selves
how
vain
and
empty
those
things
are
,
even
in
this
life
and
whilst
they
are
enjoyed
,
and
especially
how
perfectly
they
vanish
,
and
are
of
no
avail
at
all
at
the
day
of
Judgment
:
We
must
look
at
the
things
which
are
not
seen
,
2
Cor
.
4.
ult
.
Rev.
2.10
.
and
are
eternal
,
the
crown
of
life
(
I
mean
)
which
God
hath
prepared
for
all
those
that
are
faithful
to
the
death
.
Then
shall
we
be
stable
as
the
center
of
the
Earth
,
unchangeable
as
the
Heavens
,
brave
and
couragious
so
as
to
scorn
allurements
,
contemn
danger
,
and
be
true
to
our
real
Interest
,
our
Conscience
,
our
God
,
and
our
Religion
.
4.
Fervent
and
constant
Prayer
to
God
.
If
especially
to
all
these
in
the
last
place
,
we
joyn
fervent
and
constant
Prayer
to
God
:
for
we
are
not
to
trust
to
our selves
,
but
commend
to
him
the
fixing
our
minds
and
establishing
our
hearts
;
he
made
them
and
knows
them
,
and
he
only
can
confirm
and
strengthen
them
against
all
our
own
folly
and
levity
,
and
against
all
the
temptations
of
the
Devil
;
he
can
provide
that
we
shall
not
be
led
into
temptation
,
or
however
,
that
no
temptation
shall
overtake
it
s
but
what
we
shall
be
able
to
bear
;
he
can
deliver
us
from
all
the
snares
that
shall
be
laid
for
us
,
and
help
us
to
elude
all
sophistry
;
and
in
a
word
,
can
upon
emergency
,
and
in
the
very
nick
of
time
,
Luke
21.15
.
bestow
upon
us
such
a
spirit
and
wisdom
as
none
of
our
adversaries
shall
be
able
to
withstand
.
These
,
Philander
,
are
the
most
effectual
things
I
can
think
of
for
the
present
,
in
answer
to
your
first
question
.
Phil
.
I
thank
you
heartily
,
Sebastian
,
for
the
great
satisfaction
you
have
given
me
,
and
I
shall
make
it
both
my
own
care
,
and
the
matter
of
my
Prayer
to
God
,
that
neither
the
levity
of
my
own
mind
,
nor
the
importunity
of
others
,
shall
tempt
me
from
the
good
old
way
of
the
Church
of
England
;
and
that
neither
any
effort
of
wit
or
power
,
the
blandishments
of
prosperity
,
nor
the
storms
of
adversity
,
shall
stagger
my
resolution
.
And
now
because
I
would
not
be
troublesome
to
you
too
long
,
be
pleased
as
briefly
as
the
case
will
bear
to
resolve
me
also
in
my
second
inquiry
,
namely
,
by
what
means
I
may
maintain
a
constant
cheerfulness
of
spirit
in
the
course
of
Christianity
.
You
made
it
evident
at
the
beginning
of
this
present
Conference
,
that
there
is
such
a
thing
attainable
,
and
you
will
not
wonder
that
I
am
inquisitive
after
so
inestimable
a
good
:
And
the
rather
because
(
it
is
in
vain
to
be
ashamed
to
tell
you
what
you
cannot
but
have
observed
your self
in
me
)
for
my
own
part
,
though
I
am
sometimes
very
comfortable
,
and
now
and
then
as
full
of
joy
as
my
heart
can
hold
,
yet
at
other
times
(
whether
it
be
occasioned
by
any
error
of
my
life
,
or
be
the
effect
of
my
constitution
of
body
,
or
the
weakness
of
my
mind
,
Inquiry
by
what
means
a
man
may
maintain
an
even
temper
of
spiritual
comfort
,
I
cannot
tell
)
it
is
quite
otherwise
with
me
,
and
my
spirits
sink
as
low
as
they
were
high
before
.
Now
therefore
give
me
your
advice
how
I
may
maintain
an
even
temper
of
cheerfulness
,
so
that
I
may
neither
seem
to
be
Infidel
nor
Enthusiast
,
neither
disparage
the
power
of
Religion
by
meanness
of
Spirit
,
nor
render
it
suspected
to
be
meerly
the
acting
of
a
part
by
my
overdoing
and
pretending
to
too
high
flights
of
Joy
.
Sebast
.
This
second
inquiry
of
yours
,
Phil
.
is
no
less
useful
than
the
former
,
for
(
as
you
have
well
intimated
)
not
only
the
happiness
of
a
man's
own
life
depends
upon
it
,
but
the
Reputation
of
Religion
it self
is
very
much
concerned
in
the
temper
of
Spirit
,
which
he
expresses
under
it
.
For
what
stranger
to
Religion
would
not
be
afraid
of
it
,
that
observes
the
melancholy
Complaints
,
the
perpetual
Scruples
,
the
doleful
Sighs
and
dismal
Countenances
of
some
that
pretend
to
it
?
And
on
the
other
hand
;
What
sober
man
would
not
take
it
to
be
an
Enthusiastick
Frenzy
,
when
he
observes
men
to
be
rapt
up
into
the
third
Heaven
(
at
least
in
their
own
conceit
)
but
can
give
no
rational
account
of
it
?
And
again
;
What
wise
man
shall
observe
the
uncertainty
of
mens
temper
in
this
respect
,
and
not
suspect
whether
that
can
have
any
solid
Foundation
it self
whose
Effects
are
so
volatile
and
inconstant
?
This
being
the
consequence
of
the
case
,
it
is
very
fit
it
should
be
provided
for
accordingly
.
Now
though
what
I
have
said
already
whilst
I
was
answering
Biophilus's
Objections
against
the
comfortableness
of
Religion
,
will
in
a
good
measure
come
up
to
this
point
,
especially
if
you
lay
all
those
things
together
which
were
occasionally
scattered
through
that
dispute
;
yet
for
your
satisfaction
as
well
as
for
the
importance
of
the
matter
,
I
will
not
grudge
the
pains
to
resume
that
subject
,
and
give
you
my
thoughts
more
fully
and
directly
now
,
which
before
I
did
only
briefly
and
by
the
bye
.
Now
in
order
to
the
determining
of
the
method
and
means
of
settled
peace
and
an
even
temper
of
Spiritual
Comfort
,
it
is
necessary
that
we
discover
the
several
causes
of
the
interruption
thereof
,
and
when
we
have
found
them
,
if
we
can
apply
proper
and
peculiar
Remedies
to
each
of
them
,
then
we
shall
do
your
business
.
As
for
the
former
,
viz.
the
causes
of
the
Unevenness
of
a
Christians
Spirit
,
or
the
interruptions
of
his
Spiritual
Comfort
,
they
are
easily
found
out
,
and
I
do
not
doubt
but
they
may
be
reckoned
to
be
these
five
following
.
Namely
,
either
,
1.
Unevenness
and
Irregularity
of
Life
.
Or
,
2.
Undue
Apprehensions
of
God
.
Or
,
3.
Mistake
of
the
terms
of
the
Gospel
.
Or
,
4.
Sad
Accidents
externally
.
Or
,
5.
Melancholy
of
Body
.
1.
In
the
first
place
,
A
constant
and
even
course
of
Piety
is
the
first
and
principal
means
of
a
constant
and
even
temper
of
heart
.
I
account
the
Irregularity
of
mens
lives
to
be
a
very
common
and
the
most
ordinary
cause
of
the
Unevenness
of
their
Comfort
.
All
virtuous
Actions
have
naturally
Peace
and
Tranquillity
belonging
to
them
;
for
besides
the
pleasant
Air
of
good
Reputation
that
attends
them
,
and
that
a
man
who
hath
the
least
value
for
applause
that
can
be
,
is
,
notwithstanding
,
insensibly
made
more
cheerful
by
it
,
it
is
a
great
deal
more
to
have
a
man's
own
Conscience
approve
him
,
and
especially
when
he
considers
that
he
doth
what
God
is
well
pleased
with
,
and
that
which
he
will
not
fail
one
way
or
other
to
give
Testimony
to
,
and
shew
his
Approbation
of
.
On
the
contrary
,
all
vicious
Actions
are
naturally
uncomfortable
;
for
besides
the
infamy
that
attends
them
,
they
have
guilt
inseparably
adheres
to
them
,
and
God's
displeasure
intailed
upon
them
.
For
as
he
can
never
either
hate
Virtue
or
love
Vice
without
a
flat
contradiction
to
his
own
Nature
,
so
neither
can
he
,
or
will
he
frown
upon
the
one
,
or
shine
upon
the
other
.
Now
therefore
if
a
man
be
habitually
vicious
,
he
must
needs
be
habitually
sad
and
miserable
(
without
that
more
miserable
and
sordid
Refuge
,
Drunkenness
,
that
filthy
Dose
for
the
Gripes
of
Conscience
.
)
And
if
a
man
be
habitually
Good
and
Holy
,
and
maintains
a
constant
course
of
Piety
and
Virtuous
Actions
,
he
will
be
habitually
comfortable
,
and
under
a
constant
ray
of
light
and
glory
.
But
if
a
man
be
up
and
down
in
his
life
,
sometimes
good
,
and
sometimes
bad
,
or
at
least
sometimes
brave
and
generous
,
and
at
other
times
flat
and
careless
,
he
cannot
expect
that
his
comforts
should
be
more
constant
than
he
himself
is
:
for
the
effects
must
follow
the
condition
of
their
causes
.
In
this
case
therefore
the
Disease
leads
to
the
Remedy
,
he
that
would
maintain
an
even
temper
of
peace
in
his
Conscience
,
must
be
sure
to
maintain
an
even
course
of
Virtue
and
Piety
in
his
life
.
For
it
is
not
only
impossible
to
secure
the
former
without
the
latter
,
but
it
is
ridiculous
to
pretend
to
it
;
nay
farther
,
if
it
should
happen
that
any
man
found
his
heart
cheerful
extraordinarily
upon
other
terms
,
he
would
have
just
cause
to
suspect
a
delusion
of
the
Devil
.
God
is
constantly
of
the
same
mind
,
Religion
and
the
terms
of
Happiness
are
constant
and
setled
,
therefore
there
can
be
no
way
to
constant
comfort
in
the
one
,
or
hopes
in
the
other
,
but
by
being
constant
to
our selves
and
to
our
duty
;
nor
can
there
be
any
cause
of
uncertainty
,
but
the
unsetledness
of
our
own
hearts
.
But
if
a
man
live
so
,
as
that
it
become
matter
of
difficult
dispute
,
whether
he
be
a
good
man
or
no
,
it
must
needs
be
much
more
so
,
whether
he
shall
go
to
Heaven
or
no
,
and
then
I
think
it
is
out
of
dispute
,
whether
such
a
man
can
be
comfortable
or
not
.
Let
the
man
therefore
that
aims
at
a
setled
peace
,
be
sure
to
be
constant
and
thorough-pac'd
in
his
duty
,
that
it
become
not
only
a
biass
upon
him
,
but
the
very
method
and
habit
of
his
life
;
and
let
foolish
People
,
if
they
will
,
call
this
formality
and
a
road
of
Religion
,
for
if
it
be
a
road
,
it
is
certainly
the
narrow
one
that
leads
to
life
;
for
never
is
Religion
as
it
should
be
,
till
it
become
thus
natural
and
habitual
.
Yet
lest
any
man
should
by
reason
of
the
easiness
of
this
state
,
when
it
is
arrived
at
,
interpret
it
to
be
but
formality
,
let
him
withal
imbrace
all
opportunities
of
doing
not
only
strictly
necessary
duties
,
but
brave
and
generous
actions
,
that
so
he
may
demonstrate
zeal
as
well
as
constancy
,
and
an
ardency
of
affection
to
God
and
Goodness
;
and
he
that
takes
this
course
,
shall
effectually
secure
himself
against
the
first
cause
of
uncomfortableness
.
2.
Right
Notions
of
God
is
the
next
step
to
setled
Peace
.
The
second
cause
of
spiritual
dejection
I
reckoned
to
be
undue
apprehensions
of
God
,
and
this
generally
goes
a
great
way
in
the
disquiets
and
disorders
of
most
well
meaning
but
weak
People
;
for
whereas
,
if
things
be
rightly
considered
,
the
very
first
Notion
of
a
God
is
an
everlasting
spring
of
hope
,
and
the
right
understanding
of
his
goodness
is
the
great
sweetner
of
a
man's
spirits
,
and
that
which
principally
disposes
him
to
cheerfulness
;
it
is
common
with
weak
or
deluded
people
either
to
receive
such
impressions
from
others
,
or
ignorantly
to
frame
such
an
image
of
God
in
their
own
minds
as
they
must
eternally
hate
,
but
cannot
possibly
love
.
And
if
the
thoughts
of
God
be
unpleasant
to
them
,
it
must
needs
follow
that
all
the
duties
of
Religion
must
go
on
heavily
,
and
when
they
have
done
,
their
hopes
must
be
flat
,
and
all
about
them
looks
melancholy
.
The
principal
thing
I
aim
at
in
this
place
,
is
when
men
have
such
a
Notion
of
God
as
renders
his
actions
as
necessary
as
his
nature
;
and
because
(
as
I
have
shewed
to
Biophilus
)
he
was
from
eternity
,
and
could
not
but
be
,
therefore
they
conceit
he
cannot
but
do
whatsoever
is
done
as
necessarily
as
he
exists
,
and
so
unawares
they
set
a
surly
and
rigid
Fate
over
themselves
instead
of
a
wise
and
good
God
.
For
in
pursuance
of
this
Notion
they
conclude
he
must
be
just
to
extremity
,
and
that
he
is
bound
to
vindicate
himself
rigorously
,
so
that
he
cannot
abate
or
remit
of
his
own
right
,
but
must
exact
the
utmost
farthing
;
and
on
the
other
side
,
they
fancy
that
he
cannot
but
do
all
the
good
he
doth
,
and
must
upon
necessity
of
nature
make
all
the
expressions
of
kindness
that
are
possible
.
The
former
of
these
is
very
horrible
;
for
(
though
in
one
respect
it
renders
God
less
than
a
man
,
for
we
both
can
(
and
ought
in
many
cases
to
)
recede
from
our
own
right
,
yet
upon
the
whole
)
it
must
needs
be
an
hard
Chapter
,
nay
,
a
most
killing
Consideration
to
such
imperfect
and
guilty
Creatures
as
we
are
,
to
think
our selves
under
a
God
that
cannot
pardon
properly
,
that
can
pass
no
Act
of
Grace
,
but
must
rigidly
exact
his
Right
one
way
or
other
:
for
then
what
can
my
Prayers
,
and
Tears
,
and
Repentance
,
and
even
Reformation
it self
signifie
?
And
though
there
be
a
Mediatour
and
a
Satisfaction
spoken
of
in
the
Gospel
,
yet
the
Apprehension
of
such
a
supream
Being
is
able
to
render
even
that
Remedy
suspicious
,
or
however
to
make
a
mans
heart
ake
and
tremble
all
the
days
of
his
life
;
but
to
be
sure
he
can
take
no
delight
in
God
,
whatever
hopes
he
may
have
in
a
Saviour
.
And
then
,
on
the
other
side
,
the
apprehension
of
the
necessity
of
the
Acts
of
Divine
Goodness
renders
him
as
contemptible
as
the
former
made
him
terrible
.
For
who
can
think
himself
bound
to
love
and
thank
him
for
that
which
he
could
not
choose
but
do
?
And
besides
,
this
renders
all
Prayers
and
Addresses
to
such
a
God
as
fruitless
as
the
other
.
For
what
need
I
pray
to
him
that
cannot
do
otherwise
than
he
doth
?
But
the
mistake
all
this
while
lies
here
;
neither
of
these
sorts
of
men
consider
that
God
is
a
free
Agent
,
and
consequently
(
though
he
cannot
choose
but
be
just
and
righteous
in
all
his
Dealings
,
yet
)
he
is
bound
by
nothing
but
his
own
good
Pleasure
to
exercise
such
,
or
such
instances
of
Justice
.
He
may
punish
,
or
he
may
pardon
upon
what
terms
he
pleases
,
and
so
far
as
he
pleases
,
He
hath
Mercy
because
he
will
have
Mercy
,
and
because
Mercy
pleases
him
:
And
so
for
his
Goodness
,
though
he
is
infinitely
full
and
perfect
,
and
consequently
delights
to
communicate
himself
to
his
Creatures
,
yet
all
the
Instances
and
Expressions
of
it
are
free
and
voluntary
;
he
is
not
bound
to
do
such
things
merely
because
they
are
good
in
the
general
,
but
accordingly
as
his
own
Wisdom
directs
him
,
and
as
they
shall
serve
the
Ends
of
that
in
particular
.
And
then
every
good
man
that
lives
under
these
Apprehensions
may
be
generously
comfortable
,
and
neither
be
tempted
to
despise
God
as
a
soft
and
good-natured
Being
,
on
the
one
side
,
nor
to
be
horribly
afraid
of
him
,
and
hate
him
on
the
other
.
3.
Right
apprehension
of
the
temper
and
demand
of
the
Gospel
is
another
means
of
setled
peace
.
Another
cause
of
Uncomfortableness
is
when
men
do
not
rightly
understand
the
terms
of
the
Gospel
,
but
either
mistake
the
Opinions
and
Traditions
of
men
for
the
definitions
of
God
,
or
at
least
confound
what
God
designs
to
bring
us
up
to
by
the
Gospel
as
a
State
of
Perfection
,
with
what
he
strictly
requires
and
insists
upon
as
the
conditions
of
Salvation
.
Hence
it
comes
to
pass
that
they
are
not
able
to
make
any
good
Judgment
of
their
own
Estate
,
but
are
either
apt
to
comply
with
the
flatteries
of
their
own
hearts
,
and
pronounce
comfort
to
themselves
upon
too
loose
terms
;
or
on
the
other
side
,
to
yield
to
their
own
Melancholy
by
too
severe
and
rigid
a
Censure
of
themselves
;
or
lastly
,
will
waver
between
both
,
according
as
they
meet
with
a
New
Book
,
a
New
Saying
,
or
any
unusual
Accident
,
and
so
be
by
fits
sad
or
cheerful
,
as
it
happens
.
Now
for
this
,
it
is
to
be
considered
,
that
though
the
Gospel
sometimes
seems
to
be
very
strict
and
severe
,
or
at
least
very
accurate
in
its
Prescriptions
,
which
it
doth
,
partly
for
the
Honour
and
Perfection
of
that
Religion
,
partly
by
that
means
to
screw
us
up
to
as
high
a
Pitch
as
possible
:
For
it
is
certain
if
our
Copy
or
Rule
should
be
low
and
mean
,
our
endeavours
would
be
slackned
,
and
our
performances
would
fall
so
very
short
that
we
should
not
be
tolerable
Christians
:
Again
,
on
the
other
side
,
though
the
same
Gospel
at
other
times
speaks
very
condescendingly
and
seems
to
make
so
great
allowances
to
humane
Infirmity
,
as
if
it
was
a
very
easie
matter
to
be
saved
;
and
this
it
doth
to
incourage
especially
men
of
melancholy
and
dejected
Tempers
,
and
to
bear
them
up
against
the
sad
Reflections
they
are
apt
to
make
either
upon
their
former
Sins
,
or
their
daily
Infirmities
:
Yet
all
this
while
God
is
of
one
mind
,
and
the
New
Testament
hath
a
determinate
sense
:
Namely
,
that
whatsoever
shall
give
evidence
of
a
man's
Sincerity
,
i.e.
that
he
hath
a
Principle
of
Divine
Life
in
him
,
and
a
true
Love
of
God
and
Goodness
,
this
shall
be
sufficient
to
his
Salvation
;
and
as
nothing
less
than
this
shall
be
accepted
,
so
nothing
more
is
indispensably
required
.
For
the
Salvation
or
Damnation
of
men
depends
not
upon
Punctilio's
or
nice
points
of
Dispute
,
as
if
God
had
a
mind
by
the
means
of
a
subtil
Interpretation
,
to
save
and
damn
men
arbitrarily
,
therefore
he
lays
no
stress
upon
their
being
,
or
not
being
of
such
an
Opinion
,
nor
takes
the
advantage
of
a
Ceremony
under
or
over
;
Rom.
14.17
.
for
the
Apostle
hath
told
us
,
That
the
Kingdom
of
God
is
not
Meat
and
Drink
,
but
Righteousness
,
Peace
and
Joy
in
the
Holy
Ghost
;
and
again
,
Gal.
6.15
.
that
neither
Circumcision
availeth
any
thing
nor
Uncircumcision
,
but
a
New
Creature
.
Nay
,
it
is
true
also
that
God
decides
not
mens
final
Estate
(
one
way
or
other
)
meerly
upon
the
account
of
such
Duties
performed
,
or
such
sins
committed
:
but
that
which
he
principally
looks
at
in
this
case
is
an
ingenuous
or
disingenuous
temper
towards
himself
,
and
a
capacity
or
fitness
for
the
state
of
Heaven
on
the
one
side
,
and
a
temper
and
disposition
fit
for
Hell
and
the
Devil
on
the
other
.
That
(
I
say
)
which
God
expresly
requires
as
the
condition
of
salvation
,
is
an
habit
and
temper
of
obedience
,
and
an
ingenuous
frame
of
heart
towards
himself
and
his
Laws
.
And
that
this
is
not
to
be
estimated
Arithmetically
,
or
by
tale
of
such
a
number
of
performances
,
but
rather
Geometrically
in
proportion
to
the
heartiness
and
sincerity
of
the
man
,
and
with
respect
to
the
circumstances
he
stands
in
;
that
is
,
as
well
making
allowance
for
his
temptations
,
afflictions
,
ignorances
,
infirmities
,
and
surprisals
,
as
raising
the
reckoning
in
consideration
of
extraordinary
light
,
knowledge
,
opportunities
,
incouragements
,
and
advantages
whatsoever
.
Accordingly
we
find
the
Apostle
to
make
a
supposition
,
1
Cor
.
13.3
.
that
a
man
may
give
all
his
goods
to
feed
the
poor
,
and
his
body
to
be
burned
also
,
and
yet
want
charity
and
the
love
of
God
;
and
yet
our
Saviour
on
the
other
hand
tells
us
,
Matt
.
10.42
.
that
whosoever
shall
give
a
cup
of
cold
water
only
to
a
Disciple
,
shall
not
lose
his
reward
.
So
that
(
as
I
said
)
sincerity
is
the
only
thing
in
question
,
especially
as
to
the
business
of
a
constant
and
even
temper
of
spiritual
peace
.
Now
that
is
easie
to
be
decided
,
and
a
man
needs
not
to
run
himself
into
nice
disputes
,
endless
scruples
and
perplexities
about
it
;
for
whosoever
indeavours
to
live
well
according
to
the
Gospel
,
will
easily
be
sensible
of
his
own
sincerity
.
For
as
it
is
no
hard
matter
for
a
man
to
know
concerning
himself
,
whether
he
hath
carried
himself
faithfully
towards
his
Friend
,
or
with
a
filial
reverence
towards
his
Father
,
and
he
may
as
easily
tell
whether
he
hath
dealt
treacherously
with
the
one
,
or
been
stubborn
,
and
careless
of
offending
the
other
;
and
accordingly
(
if
they
be
wise
and
worthy
persons
he
hath
to
deal
with
)
he
may
assure
himself
of
the
love
of
the
former
,
and
of
the
paternal
affection
of
the
latter
,
notwithstanding
that
possibly
he
may
be
conscious
to
himself
to
have
done
some
things
unadvisedly
,
and
to
have
failed
in
circumstances
towards
them
both
:
So
I
see
no
reason
to
doubt
but
that
upon
the
same
terms
a
man
may
be
able
to
witness
to
himself
his
own
integrity
and
simplicity
towards
God
his
truest
Friend
and
most
affectionate
Father
,
and
thereupon
look
cheerfully
up
to
him
as
such
,
and
walk
comfortably
before
him
,
especially
having
so
good
assurance
(
as
I
shew'd
before
)
that
he
is
far
from
being
a
captious
Deity
.
4.
Again
,
Faith
in
God
against
all
accidents
and
outward
Afflictions
there
is
a
fourth
very
common
occasion
of
uncomfortableness
,
namely
,
the
grievance
of
external
accidents
and
calamities
,
which
may
and
do
frequently
befal
the
best
men
,
and
which
either
by
their
sharpness
discompose
a
Christian
,
another
means
of
constant
Peace
and
Comfort
.
or
by
the
multitude
and
severity
of
them
may
tempt
him
to
question
how
he
stands
in
the
favour
of
God
who
permits
such
things
to
befall
him
,
or
at
least
by
their
often
and
yet
uncertain
Returns
may
make
the
Pulse
of
his
heart
beat
very
unequally
:
Against
this
there
is
no
more
proper
Remedy
than
to
rouze
up
our selves
,
and
to
act
a
generous
faith
in
God
.
Considering
,
in
the
first
place
,
that
this
is
his
usual
method
with
those
he
loves
best
,
to
exercise
them
with
Affliction
,
and
that
Affliction
is
so
far
from
being
a
Token
of
His
Hatred
,
that
on
the
contrary
,
there
is
no
more
dangerous
sign
of
God's
having
quite
deserted
and
abandoned
a
man
,
than
for
him
to
use
no
Chastisement
towards
him
.
If
ye
receive
not
chastisement
,
saith
the
Apostle
,
ye
are
Bastards
and
not
Sons
.
And
therefore
we
see
the
very
Eternal
Son
of
God
when
he
came
upon
Earth
and
was
in
our
nature
,
was
the
most
remarkable
Instance
of
a
man
of
Sorrows
that
ever
was
in
the
World
,
insomuch
that
it
is
not
easie
to
imagine
what
calamity
can
befall
any
man
which
is
not
to
be
parallelled
,
if
not
exceeded
in
the
Sufferings
of
our
Saviour
,
and
as
if
God
had
ordered
it
so
on
purpose
to
this
End
,
that
no
man
might
complain
of
his
share
,
or
especially
despair
and
think
himself
forsaken
of
God
because
of
his
Adversities
.
And
then
in
the
second
place
,
assuring
our selves
that
as
all
afflictions
come
from
God
,
Rom.
8.28
.
so
they
shall
certainly
be
made
to
work
for
good
to
all
those
that
love
him
.
For
unless
we
humour
our selves
,
and
indulge
our
passion
too
much
,
we
may
discover
that
there
is
hardly
any
affliction
befalls
,
but
what
we
may
be
bettered
by
,
even
for
the
present
if
we
will
;
but
there
can
be
no
doubt
but
God
both
can
and
will
turn
it
to
our
advantage
in
the
issue
and
upshot
of
things
:
and
therefore
we
have
no
reason
to
be
too
much
dejected
upon
such
an
occasion
.
But
that
which
is
to
be
the
principal
exercise
of
our
Faith
in
such
a
case
,
and
of
most
effectual
consideration
,
is
,
that
God
hath
provided
another
World
,
and
a
state
of
unmixed
and
uninterrupted
joy
there
,
when
this
short
and
troublesome
life
is
ended
.
And
if
we
fix
our
thoughts
there
(
which
we
have
great
reason
to
do
,
considering
the
happiness
is
so
unspeakably
great
,
the
certainty
of
it
so
full
,
and
the
time
so
short
for
the
accomplishment
of
it
)
we
shall
then
count
all
the
sufferings
of
the
present
not
worthy
to
be
compared
with
the
glory
that
shall
then
be
revealed
,
Rom.
8.18
.
and
be
far
from
fainting
under
the
sharpest
of
adversities
,
2
Cor
.
4.18
.
whilst
thus
we
look
not
at
the
things
which
are
seen
,
and
are
but
temporal
,
but
at
the
things
which
are
not
seen
,
and
are
eternal
.
Advice
in
the
case
of
bodily
melancholy
.
5.
But
fifthly
and
lastly
,
the
most
general
cause
of
the
uncomfortableness
of
the
spirits
of
pious
men
,
and
of
the
unevenness
of
their
temper
,
is
bodily
melancholy
;
that
black
humour
is
apt
to
diffuse
it self
all
over
,
so
as
to
cloud
the
judgment
,
and
taint
the
eye
of
the
mind
,
that
every
thing
shall
look
of
its
own
colour
,
black
and
dismal
,
when
this
predominates
,
and
at
least
while
the
Fit
lasts
,
God
is
dreadful
,
his
Laws
are
impossible
,
the
guilt
of
sin
is
unpardonable
,
and
even
the
most
pittiable
infirmities
of
mankind
(
especially
those
which
such
a
man
can
observe
in
himself
)
are
aggravated
so
as
to
bear
the
symptoms
of
reprobation
,
and
every
affliction
is
looked
upon
as
a
forerunner
of
the
Vengeance
of
Hell
Fire
.
Melancholy
in
the
body
becomes
Jealousie
in
the
mind
,
and
renders
a
man
always
suspicious
and
uneasie
,
and
to
be
continually
searching
for
what
he
would
be
loth
to
find
;
he
is
always
trying
and
examining
his
own
case
to
God-ward
with
that
severity
,
as
if
he
was
desirous
to
discover
flaws
in
his
hopes
and
evidences
of
salvation
;
one
while
he
is
a
little
revived
,
and
sees
no
reason
to
doubt
his
own
estate
,
but
by
and
by
he
revokes
the
most
deliberate
conclusions
of
his
own
Conscience
,
and
then
again
falls
into
the
other
extream
,
and
is
altogether
in
the
altitudes
,
but
always
uneven
and
unsetled
.
Now
for
remedy
of
this
,
it
is
more
than
half
way
of
the
cure
to
understand
the
Disease
,
and
yet
that
is
no
more
than
to
be
aware
that
melancholy
is
both
cause
and
effect
,
and
that
that
alone
is
able
to
act
all
this
tragedy
without
any
other
cause
of
sadness
and
disquiet
,
than
merely
the
diffidence
and
mistrust
of
a
mans
own
temper
.
And
that
betrays
it self
notoriously
in
this
,
that
such
a
man
can
assign
no
reason
of
his
trouble
,
but
only
he
is
troubled
,
and
he
is
again
troubled
that
he
is
so
.
Now
if
a
man
could
give
any
such
account
of
his
uncomfortable
fears
as
were
sufficient
to
satisfie
any
man
besides
himself
,
then
it
would
be
reasonable
not
to
charge
them
upon
melancholy
,
but
upon
those
just
causes
;
but
if
no
such
causes
be
assignable
,
then
it
is
manifestly
temper
that
is
in
fault
without
guilt
or
danger
;
and
this
one
thing
considered
is
able
to
relieve
a
man
out
of
his
perplexity
,
and
his
mind
may
arrive
at
some
tolerable
measure
of
cheerfulness
,
even
in
the
midst
of
this
bodily
infirmity
.
But
if
the
understanding
of
such
a
man
be
too
weak
,
or
the
Disease
of
melancholy
be
too
strong
upon
him
to
be
cured
this
way
;
then
the
next
thing
to
be
done
(
after
the
use
of
Physick
for
the
body
)
is
to
resort
to
some
able
and
experienced
Physician
of
Souls
,
and
sincerely
to
lay
open
the
state
of
his
Conscience
to
him
:
and
having
so
done
,
to
rest
upon
the
judgment
of
that
other
person
,
seeing
he
is
not
able
to
judge
for
himself
,
or
not
willing
to
rely
upon
his
own
judgment
.
And
this
is
not
only
a
way
of
present
relief
,
but
very
safe
and
reasonable
,
and
can
have
no
such
thing
as
an
implicite
faith
imputed
to
it
.
For
so
long
as
the
perplexed
person
can
give
any
reason
of
his
doubts
and
fears
,
so
long
the
spiritual
Guide
is
bound
to
give
satisfaction
to
his
reason
,
and
to
answer
the
just
causes
of
his
trouble
;
but
when
that
is
done
,
and
the
poor
man
is
perplexed
without
cause
,
it
is
apparent
there
is
nothing
but
melancholy
in
the
case
,
and
then
nothing
can
be
more
fit
and
proper
than
that
the
weak
should
lean
upon
the
strong
,
and
this
poor
distressed
Creature
should
support
himself
by
the
authority
of
Gods
Minister
,
who
must
be
supposed
to
be
able
to
judge
in
such
a
case
,
and
cannot
be
suspected
to
be
partial
because
he
hath
no
interest
to
serve
by
so
doing
.
And
further
,
the
more
effectually
to
relieve
such
a
pittiable
person
,
it
seems
very
necessary
that
after
due
preparation
thereunto
,
and
all
fit
solemnity
,
the
man
of
God
should
proceed
to
a
particular
absolution
of
his
Patient
,
not
only
to
assure
him
of
the
good
grounds
he
went
upon
in
the
judgment
he
gave
of
his
estate
before
,
but
to
raise
his
spirits
by
the
sacredness
of
the
action
,
and
the
hopes
that
God
will
ratifie
in
Heaven
what
is
thus
done
on
earth
by
his
Minister
.
This
course
is
recommended
by
our
Church
as
a
specifick
in
such
cases
,
and
was
of
constant
practice
in
the
Primitive
Church
in
such
extremities
,
instead
of
that
customary
,
general
,
and
formal
Auricular
Confession
,
which
(
in
ignorant
and
corrupt
ages
)
came
in
the
room
of
it
.
After
all
,
I
would
earnestly
advise
such
a
man
(
as
we
speak
of
)
not
to
smother
his
thoughts
in
his
own
bosome
,
but
by
all
means
to
let
his
heart
take
air
:
for
there
is
hardly
any
serious
person
so
weak
and
injudicious
,
that
a
melancholy
man
had
not
better
consult
with
than
himself
;
nay
,
many
times
the
putting
a
question
to
a
post
or
pillar
,
will
help
him
to
an
answer
better
than
revolving
of
it
altogether
in
his
own
Breast
;
but
especially
it
is
to
be
recommended
to
him
,
that
he
give
not
himself
up
to
solitude
and
retirement
,
which
thickens
the
Blood
,
and
feeds
the
Disease
,
but
that
he
frequent
the
company
and
conversation
of
good
men
;
their
society
will
not
only
divert
him
,
but
their
cheerfulness
will
refresh
him
,
and
the
very
observing
of
their
infirmities
will
tend
to
his
comfort
,
as
giving
him
cause
to
suspect
his
own
austerity
,
and
so
inclining
him
to
pass
a
more
mild
censure
upon
himself
.
And
thus
,
I
think
,
Philander
,
I
have
satisfied
your
second
inquiry
,
and
have
done
it
more
largely
than
I
intended
,
or
than
you
expected
.
And
now
once
again
,
good
night
.
Phil
.
Good
night
heartily
,
good
Sebastian
.
FINIS
.