LIGHT
IN
The
Way
TO
PARADISE
.
CHAP.
I.
The
way
to
Paradise
is
that
of
Holiness
and
Righteousness
.
This
way
easie
in
it self
to
be
found
.
TO
find
out
the
way
leading
to
Beatitude
,
and
to
tread
in
it
,
is
(
according
to
Nature
)
the
business
of
every
wise
Man's
life
;
and
thus
much
the
Heathen
Philosophers
easily
found
out
by
the
light
of
Reason
,
but
their
understandings
were
so
darkned
by
Self-love
,
as
they
made
their
blessedness
the
only
end
of
their
life
,
whereas
it
is
,
indeed
,
but
the
consequent
of
an
End
more
true
and
precious
,
which
is
the
serving
of
God
.
We
are
all
Creatures
,
and
made
as
well
for
our
Creator
,
as
by
him
,
whose
goodness
is
such
,
as
our
personal
felicity
is
no
whit
the
less
sure
to
us
by
being
post-posed
,
for
it
is
utterly
impossible
,
that
a
faithfull
and
persevering
servant
of
God
should
fail
of
attaining
everlasting
happiness
.
The
only
passage
to
it
is
through
Holiness
and
Righteousness
,
and
it
is
a
high
violation
of
divine
Providence
to
affirm
access
to
these
to
be
very
difficult
.
Since
it
cannot
be
,
that
goodness
infinite
should
hold
concealed
from
reasonable
Creatures
that
which
is
necessary
to
them
,
as
the
prime
intent
of
their
Creation
.
But
here
some
Texts
seem
to
overthrow
our
opinion
,
as
Matth
.
7.14
.
Strait
is
the
gate
and
narrow
the
way
that
leadeth
to
life
,
and
few
there
be
that
find
it
.
And
Luke
13.24
.
Strive
to
enter
into
the
strait
gate
,
for
many
I
say
,
will
strive
to
enter
in
,
and
shall
not
be
able
.
But
the
Learned
Grotius
sheweth
the
difficulty
to
lie
in
the
Persons
,
and
not
in
the
gate
,
or
way
,
for
upon
the
words
,
few
there
are
that
find
it
,
he
saith
,
Et
quare
non
assequuntur
?
quia
de
rerum
finibus
viisque
ad
finem
non
recte
judicant
,
neque
ut
recte
judicare
possint
operam
dant
;
And
why
do
they
not
find
?
Because
they
judge
not
right
of
the
end
of
things
,
and
of
the
way
to
that
end
,
neither
endeavour
to
judge
rightly
.
And
upon
the
words
,
strive
to
enter
and
shall
not
be
able
,
he
saith
,
Nemo
est
qui
immortalitatis
cupiditate
non
teneatur
,
sed
non
tanti
est
ut
propterea
velint
carere
hujus
vitae
commodis
;
There
is
no
man
who
is
not
possest
with
a
desire
of
immortality
,
but
it
is
not
so
precious
,
as
for
its
sake
they
will
want
the
good
things
of
this
life
.
The
sweetness
of
that
divine
Providence
appeared
manifestly
at
first
in
our
Paradise
terrestrial
,
where
the
tree
of
Life
(
which
Typically
represented
life
Eternal
)
was
no
more
under
interdict
,
than
any
other
fruit
in
the
Garden
.
The
freedom
given
concerning
this
tree
of
Life
,
and
the
rest
,
set
in
ballance
against
one
onely
tree
of
Knowledge
,
cannot
but
much
aggravate
the
offence
of
our
first
Father
;
yet
I
am
perswaded
,
that
the
chief
aggravation
lay
in
his
presumptive
emulating
the
divine
Perfection
,
for
the
Serpent's
chief
argument
to
seduce
him
lay
in
that
.
By
this
transgression
,
Adam
for
himself
and
his
posterity
contracted
much
weakness
and
disability
to
walk
in
the
right
path
,
yet
since
the
same
transcendent
goodness
in
the
Deity
hath
continuance
(
not
being
capable
of
the
least
diminution
)
we
may
well
conceive
,
that
the
way
it self
is
not
perplexed
with
any
greater
difficulties
than
before
;
but
least
of
all
can
it
be
conceiv'd
,
that
finding
of
the
right
path
should
be
made
to
depend
upon
curiosity
of
knowledge
,
since
the
transgression
it self
was
grounded
upon
an
affectation
of
knowledge
.
This
is
well
set
forth
in
the
10th
to
the
Romans
about
the
6th
.
Verse
and
downwards
,
where
after
shewing
the
unnecessariness
of
some
curious
questions
,
it
is
said
,
The
word
is
nigh
thee
,
even
in
thy
mouth
,
and
in
thy
heart
,
that
is
the
word
of
faith
which
we
preach
.
That
if
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
Christ
,
and
shalt
believe
in
thy
heart
,
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
And
in
the
Jewish
Church
,
the
way
was
easie
enough
,
for
if
their
Ceremonial
Law
were
full
of
Mystery
,
it
concerned
their
Clergy
and
Scribes
only
,
but
for
the
People
in
general
,
no
more
was
required
of
them
,
but
an
expectation
of
the
promised
Seed
or
Messias
,
observance
of
the
Decalogue
(
which
with
them
was
perspicuous
enough
,
being
to
be
understood
in
the
literal
sense
,
and
not
as
our
Interpreters
have
made
it
,
by
deduction
of
innumerable
particulars
out
of
every
precept
,
impossible
for
the
Vulgar
to
retain
in
memory
)
the
payment
of
Tithes
,
providing
of
materials
for
Sacrifice
,
and
their
attendance
at
known
Festivals
;
all
which
carried
little
difficulty
as
to
the
knowing
what
was
to
be
done
.
Here
I
cannot
well
omit
a
Religion
(
for
so
I
may
call
it
)
allowed
by
the
Jewish
Rabins
to
the
Noachidae
or
Gentiles
,
meaning
all
save
the
descendents
of
Jacob
called
the
Children
of
Israel
.
They
term
it
Jus
naturale
,
or
the
law
of
Nature
,
which
they
suppose
to
have
been
impressed
by
God
in
the
heart
of
man
at
the
first
;
Selden
de
jure
Nat.
Lib
.
7.
Cap.
10.
and
the
Jews
held
,
that
by
a
due
observation
of
this
,
as
the
Law
of
God
,
the
Gentiles
became
capable
of
future
reward
,
though
not
in
measure
any
thing
proportionable
to
that
which
was
prepared
for
themselves
.
This
Law
consisted
of
seven
Principal
Heads
or
Chapters
,
and
because
they
are
not
known
to
us
,
like
the
Ten
Commandments
,
I
shall
give
a
Catalogue
of
them
,
1.
de
cultu
extraneo
,
Lib
.
1.
Cap.
10.
or
a
prohibition
of
serving
false
Gods
.
2.
de
maledictione
nominis
Altissimi
,
against
cursing
or
prophanation
of
God's
name
.
3.
de
homicidio
,
against
Man-slaughter
.
4.
de
revelatione
turpitudinis
ex
concubitu
,
against
Incest
,
and
such
unlawfull
cohabitations
.
5.
de
furto
&
rapina
,
against
Theft
and
Rapine
.
6.
de
regimine
forensi
&
obedientia
civili
,
for
establishing
of
Judicatories
and
obedience
to
them
.
7.
de
membro
animalis
viventis
non
comedendo
,
against
eating
the
member
of
a
creature
while
it
is
living
,
by
which
is
also
intended
mercy
to
sensible
creatures
.
These
Heads
are
but
few
,
and
many
of
them
fall
within
the
Decalogue
,
so
as
the
observation
could
not
be
so
difficult
as
was
the
Jewish
Law
,
which
is
the
only
reason
why
I
named
them
.
CHAP.
II
.
Of
Fundamentals
Positive
and
Negative
.
BY
that
which
hath
been
delivered
in
the
first
Chapter
,
may
appear
,
that
the
way
to
Salvation
is
not
involved
in
much
difficulty
,
and
thence
it
must
follow
,
that
the
Fundamentals
of
Religion
are
neither
many
,
nor
abstruse
,
I
mean
not
Fundamentals
in
the
strictest
sense
,
for
so
Christ
is
the
only
Fundamental
,
proved
1
Cor
.
3.11
.
For
other
foundation
can
no
man
lay
,
than
that
is
laid
,
which
is
Jesus
Christ
;
but
in
a
sense
less
restrained
,
yet
Fundamentals
without
which
there
can
be
no
Salvation
.
These
are
either
Credenda
,
matters
of
faith
,
or
Agenda
,
matters
of
action
,
the
former
kind
comprizeth
all
necessary
points
of
belief
,
whereof
it
is
hard
to
limit
the
number
,
and
the
latter
only
obedience
to
God
,
in
lieu
of
which
he
is
pleased
to
accept
a
resolution
to
obey
,
a
thing
so
necessary
,
as
a
man
can
no
more
be
saved
without
it
,
than
a
person
in
actual
Rebellion
is
capable
of
his
Princes
pardon
till
he
consent
to
submit
himself
.
The
points
of
Faith
according
to
our
supposition
,
are
neither
many
,
nor
hard
to
be
found
.
Yet
I
dare
not
affirm
(
as
some
have
attempted
to
prove
)
that
they
can
be
attained
by
strength
of
reason
,
for
if
it
were
so
,
then
were
it
a
very
rational
conclusion
,
that
divine
Revelation
is
unnecessary
,
and
certainly
none
of
God's
works
are
so
.
I
confess
that
the
prime
fundamental
of
Faith
,
which
is
the
being
of
a
God
,
and
not
only
so
,
but
the
being
of
one
God
in
opposition
to
the
Polytheists
,
is
perfectly
deducible
from
reason
,
but
this
cannot
be
sufficient
for
us
Christians
,
who
are
possessed
of
the
divine
Oracles
to
direct
us
.
True
it
is
,
that
my
charity
will
not
permit
me
to
conclude
under
Eternal
damnation
those
Heathen
Philosophers
and
others
,
who
in
their
reason
having
found
out
that
there
is
a
God
,
have
applied
themselves
to
doe
Justice
,
love
Mercy
,
and
walk
humbly
with
the
Deity
.
I
cannot
deny
but
most
of
them
were
Idolaters
,
yet
certainly
the
learnedest
of
them
(
as
the
Platonists
)
held
that
there
was
but
one
Eternal
being
,
or
Omnipotent
;
and
as
for
other
inferiour
Deities
,
they
worshipped
them
only
as
Representatives
of
the
divine
Attributes
,
which
may
be
made
appear
by
particulars
,
Pallas
and
Apollo
representing
the
divine
Wisedom
,
Venus
the
Beauty
,
Diana
the
Purity
,
Bacchus
and
Ceres
the
Bounty
,
Mars
the
Power
,
&c.
And
how
they
doing
so
should
be
more
culpable
,
than
such
persons
as
adore
the
Images
of
Saints
departed
,
who
are
known
to
have
been
mere
creatures
,
it
is
not
easie
to
imagine
;
and
yet
the
more
moderate
of
our
Divines
do
not
conclude
those
Image-worshippers
to
be
absolutely
lost
.
But
I
would
not
be
understood
by
this
my
tenderness
to
condemn
,
as
if
I
submitted
not
to
the
full
decisions
(
even
in
that
particular
)
of
the
Church
either
Ancient
,
or
Modern
.
It
is
time
to
leave
this
digression
,
and
to
return
to
our
Credenda
,
touching
which
,
unless
we
confine
our selves
(
as
our
Church
of
England
doth
)
to
some
few
Creeds
of
great
antiquity
,
which
are
otherwise
generally
received
,
I
know
not
whither
we
may
be
carried
.
For
Churches
prevalent
for
the
time
being
,
will
never
fail
to
impose
such
things
to
be
believed
as
tend
to
the
supportation
of
their
authority
and
received
tenets
,
as
appears
fully
by
the
power
lately
assumed
,
and
exercised
by
the
Church
of
Rome
,
which
pretends
as
much
,
as
any
other
can
doe
,
to
a
warrant
in
Scripture
for
their
Innovations
.
Thus
much
of
fundamentals
of
Faith
.
Some
extend
the
word
Fundamental
so
far
,
as
they
make
a
peremptory
Negation
of
any
thing
delivered
in
Scripture
,
or
by
other
unquestionable
authority
for
Truth
,
to
be
destructive
,
and
this
they
call
a
Negative
Fundamental
.
They
illustrate
this
by
part
of
the
Apostles
Creed
,
wherein
it
is
said
,
that
Christ
suffered
under
Pontius
Pilate
,
That
he
suffered
is
a
positive
Fundamental
,
but
that
he
suffered
under
Pontius
Pilate
,
is
no
necessary
point
of
Faith
;
yet
if
any
will
peremptorily
deny
the
truth
of
this
,
it
becomes
damnable
to
him
;
and
upon
that
ground
the
Learned
Doctor
Hammond
pronounceth
a
negation
of
the
Athanasian
Creed
to
be
destructive
.
I
concieve
this
too
large
for
the
word
Fundamental
,
yet
take
it
thus
,
and
it
is
not
difficult
for
any
man
to
forbear
such
denial
of
that
which
he
knoweth
not
.
The
Fundamental
circa
Agenda
,
viz.
a
resolution
of
full
obedience
to
God
,
is
a
tree
that
will
produce
the
good
fruit
of
a
holy
life
,
which
is
necessary
in
the
way
of
Salvation
.
In
this
I
would
not
be
misconceived
,
as
if
I
thought
there
were
any
meritorious
cause
of
Salvation
,
but
our
Saviour
and
his
satisfaction
;
for
we
and
ours
are
always
imperfect
,
and
have
no
acceptation
but
in
him
;
yet
since
the
Scripture
saith
,
that
without
holiness
none
shall
see
God
,
and
that
Christ
shall
salute
the
just
,
saying
,
Come
ye
blessed
of
my
Father
inherit
the
kingdome
prepared
for
you
before
the
foundation
of
the
world
,
for
I
was
hungry
and
ye
gave
me
meat
,
&c.
Mat
.
25.34
.
it
can
be
no
derogation
to
term
our
good
life
a
secondary
cause
.
CHAP.
III
.
Of
Sensuality
an
impediment
in
the
way
of
holiness
,
and
of
seasonable
mortification
its
antidote
.
THE
way
of
holiness
and
righteousness
(
as
we
see
)
is
easie
to
be
found
,
and
yet
it
is
seldom
travelled
in
,
which
makes
me
call
to
mind
a
saying
which
was
usual
with
an
ancient
Lady
,
and
this
it
is
;
How
easie
conveniencies
are
to
be
found
,
and
yet
how
hard
it
is
to
find
them
:
This
seemeth
frivolous
,
yet
carrieth
a
considerable
sense
with
it
,
for
things
very
obvious
in
themselves
appear
not
to
an
eye
encombred
with
weakness
,
or
to
a
mind
perplexed
.
The
former
needeth
no
instance
,
and
for
the
latter
,
I
conceive
,
it
may
be
illustrated
in
the
History
of
Balaam
,
who
when
an
Angel
stood
directly
in
the
way
to
oppose
his
passage
,
discerned
him
not
,
and
yet
the
Angel
was
visible
to
his
poor
Asse
,
a
stupid
creature
by
nature
;
and
from
this
may
be
concluded
,
that
the
Prophet
was
then
disturbed
with
ambitious
,
and
impetuous
thoughts
,
which
for
the
present
deprived
him
of
using
,
even
his
senses
,
much
more
easie
it
is
to
have
a
mist
cast
before
us
,
(
as
to
our
Intellect
)
both
by
our selves
and
others
.
I
know
nothing
that
doth
more
blind
us
,
than
Sensuality
,
every
thing
which
in
that
kind
crosseth
our
desires
appearing
full
of
difficulty
.
By
that
inclination
we
give
to
the
Body
a
sovereignty
over
the
Soul
,
so
as
the
faculties
of
it
are
almost
extinguished
,
as
Horace
expresseth
concerning
Diet
.
—
Corpus
onustum
Hesternis
vitiis
animum
quoque
praegravat
una
Atque
affigit
humo
divinae
particulam
aurae
.
Excess
in
Body
makes
the
Soul
decline
,
And
choaks
with
earth
a
share
of
breath
divine
.
Corporeal
pleasures
are
so
agreeable
to
our
depraved
nature
,
as
persons
of
a
Sanguine
complexion
(
which
is
the
best
)
are
easily
captivated
to
them
,
and
,
as
I
conceive
,
this
is
a
cause
of
the
great
encrease
of
the
Mahometan
Profession
,
which
is
so
composed
to
win
sensual
persons
,
as
the
perfection
of
their
supposed
and
hoped
for
Paradise
is
set
forth
in
a
promise
of
Satiety
in
that
way
.
Our
Christian
Divines
of
all
Sects
run
a
quite
contrary
way
,
and
preach
up
Mortification
with
great
vehemency
.
Certainly
this
is
excellent
Physick
for
that
disease
,
but
not
a
Catholicon
,
for
different
diseases
require
a
different
way
of
cure
.
Catharticks
and
Phlebotomy
are
only
fitting
for
bodies
Plethorick
and
Cacochymical
,
but
many
are
Consumptive
by
nature
,
and
Cordials
are
as
beneficial
to
these
,
as
the
former
are
destructive
.
And
some
persons
oppressed
with
Melancholy
would
be
(
and
sometimes
are
)
lost
for
want
of
constant
and
innocent
divertisement
,
for
nothing
is
so
mischievous
to
them
,
as
a
multitude
of
serious
thoughts
.
I
have
said
thus
much
to
shew
,
that
good
Physick
may
be
misapplied
,
especially
when
there
is
danger
on
both
sides
.
The
way
of
Sensuality
is
the
more
frequent
,
but
that
of
extreme
abstinence
and
solitude
the
more
dangerous
,
or
else
Satan
would
never
have
sought
advantage
against
our
blessed
Saviour
at
such
a
time
;
and
Histories
deceive
us
,
if
Solitude
by
Monastical
life
,
hath
not
heretofore
tempted
and
prevailed
with
many
persons
to
apply
themselves
to
execrable
studies
.
It
is
therefore
wisedom
,
to
observe
our
own
inclinations
,
and
finding
the
Vessel
swaying
it self
to
one
side
,
we
must
carry
weight
to
the
other
.
Certain
it
is
,
that
persons
given
over
to
pleasure
,
can
never
attain
Heaven
till
a
change
.
But
it
is
error
to
conceive
,
as
Zealots
in
most
Professions
do
,
that
God
is
delighted
in
the
sufferings
that
we
cast
our selves
into
,
till
it
become
a
kind
of
torment
;
for
it
can
not
be
believed
,
that
God
hath
furnished
this
World
with
so
much
delicacy
and
delight
,
intending
that
a
moderate
use
of
his
Creatures
should
be
sinfull
.
He
requires
only
a
life
temperate
,
and
pure
,
full
of
humility
,
in
which
condition
men
are
always
fitly
disposed
to
the
exercise
of
Devotion
,
but
in
case
of
rebellion
in
the
flesh
,
the
exercise
of
due
and
seasonable
Mortification
is
very
necessary
;
but
otherwise
it
is
in
the
nature
of
Physick
,
which
continually
taken
becometh
not
only
offensive
,
but
hurtfull
.
And
such
occasional
mortification
quickneth
the
senses
,
and
uncloggeth
the
understanding
,
so
as
it
returneth
to
a
capability
of
clearly
discerning
the
right
way
.
CHAP.
IV
.
Of
Pride
.
ANOTHER
mist
cast
by
our selves
to
blind
our
understandings
is
Pride
,
a
kind
of
self-Idolatry
.
For
the
description
of
the
men
addicted
to
this
vice
,
I
shall
borrow
an
expression
of
my
own
,
in
a
piece
,
which
made
publick
in
some
measure
otherwise
,
is
not
likely
to
see
the
Press
,
and
this
it
is
,
They
arrogate
to
themselves
a
kind
of
Divinity
,
in
thinking
their
own
encrease
of
glory
and
advantage
to
be
the
only
fit
object
of
all
their
intentions
and
actions
.
These
men
are
odious
in
the
sight
of
God
,
for
Solomon
saith
,
Pro
.
16.5
.
The
proud
in
heart
are
an
abomination
unto
the
Lord
;
and
both
St.
Peter
and
St.
James
use
the
same
words
,
God
resisteth
the
proud
,
but
giveth
grace
to
the
humble
,
Pet
.
5.5
.
and
James
4.6
.
and
the
word
{αβγδ}
,
signifieth
a
resistance
more
than
ordinary
,
as
being
set
in
battel
against
them
.
Invocation
or
Prayer
is
a
great
part
of
God's
service
,
and
how
the
proud
man
should
be
fit
for
it
,
I
cannot
see
,
unless
it
be
with
the
Pharisee
to
give
God
thanks
for
being
better
than
other
men
,
which
Prayer
hath
little
acceptance
.
I
confess
there
is
a
kind
of
Pride
spiritual
,
as
if
those
mentioned
by
Isaiah
55.5
.
who
say
,
Come
not
near
me
,
for
I
am
holier
than
thou
;
and
so
some
in
these
our
days
have
been
elated
in
mind
,
finding
themselves
able
to
pray
extempore
,
and
to
be
endued
with
a
readiness
in
performance
of
other
spiritual
exercises
,
which
they
term
an
immediate
assistance
of
the
Spirit
.
I
acknowledge
this
to
be
gratia
gratis
data
,
but
it
hath
been
proved
to
us
by
sad
experience
,
that
such
gifts
may
be
abused
to
publick
disturbance
.
This
Pride
is
an
offence
of
the
highest
nature
,
and
so
is
Spiritual
pride
in
any
other
kind
,
being
most
opposite
to
the
way
of
holyness
,
which
above
all
things
requireth
an
humble
spirit
.
Our
Chronicles
relate
unto
us
out
of
Beda
,
how
the
ancient
Christians
of
Bangor
refused
to
give
the
right-hand
of
Fellowship
to
Austine
the
Apostle
of
Kent
,
because
he
did
not
receive
them
with
that
humility
,
which
was
proper
to
be
used
by
one
brother
to
another
,
concluding
him
thence
(
upon
rules
given
by
a
Hermite
)
to
be
a
proud
person
,
a
quality
incompatible
with
Christianity
,
as
they
supposed
.
Certain
it
is
,
that
the
opposition
between
him
and
them
was
a
great
hindrance
to
the
then
propagation
of
Christianity
,
though
afterwards
the
difficulties
were
happily
overcome
under
his
governance
,
which
shewed
God's
blessing
to
be
upon
his
endeavours
,
so
as
possible
it
is
,
the
old
Christians
might
be
faulty
as
well
in
concluding
him
guilty
of
Pride
,
as
in
their
own
being
contentious
.
The
Novatian
Heresie
was
known
to
have
been
grounded
upon
pride
,
by
an
exaltation
of
persons
of
that
sect
in
their
own
thoughts
,
for
steadiness
in
time
of
Persecution
,
when
others
failed
,
which
caused
a
denial
of
Communion
,
though
testimony
of
Repentance
were
given
.
And
I
conceive
,
we
may
say
,
that
elation
of
mind
in
the
Heresiarchs
,
or
Founders
,
hath
been
cause
of
most
(
if
not
all
)
other
heresies
.
I
cannot
willingly
pretermit
a
sect
of
these
our
times
,
unheard
of
in
former
ages
,
whose
character
of
difference
from
others
is
this
.
That
they
will
not
shew
respect
to
any
man
as
their
Superiour
,
by
which
it
seems
they
conceive
,
that
God
has
been
as
liberal
to
them
,
as
to
any
other
,
for
parts
of
mind
,
and
other
graces
in
the
way
of
perfection
.
I
cannot
say
that
these
men
are
proud
,
because
it
appears
not
,
but
they
may
think
themselves
as
mean
in
every
kind
,
as
any
other
;
but
surely
there
is
not
the
least
space
with
them
for
humility
,
which
is
a
most
Christian
vertue
,
for
they
must
not
acknowledge
the
least
inferiority
in
themselves
.
We
all
know
,
that
Pride
caused
the
fall
of
Angels
,
and
it
is
not
easie
to
conceive
,
how
those
,
who
are
guilty
of
that
Luciferian
sin
,
can
think
well
of
any
way
,
that
requires
self-denial
,
so
as
we
may
safely
conclude
that
vice
to
be
one
of
the
chief
mists
to
cloud
our
understanding
.
CHAP.
V.
Of
Prejudicacy
.
MANY
other
impediments
there
are
within
our selves
,
which
hinder
a
choice
of
the
right
way
,
but
I
shall
content
my self
with
a
specification
of
those
two
.
The
chief
hindrance
arising
from
others
is
Prejudice
or
Prejudicacy
,
not
easie
to
be
avoided
,
for
we
receive
it
by
education
and
quo
semel
est
imbuta
recens
servabit
odorem
testa
diu
,
and
full
vessels
are
uncapable
of
receiving
addition
.
An
honest
well
meaning
Gentleman
of
my
Kindred
would
frequently
say
,
I
was
born
a
Protestant
,
and
by
the
grace
of
God
I
will
dye
in
that
profession
.
The
expression
of
such
resolution
is
unusual
,
but
the
thing
very
common
.
Our
Roman
Catholique
must
not
hear
any
argument
tending
to
a
change
of
his
Profession
;
and
the
Mahometans
are
said
to
be
directed
by
their
Alcoran
,
to
draw
Sword
upon
any
man
,
who
shall
perswade
them
to
forsake
their
Prophet
.
As
for
my self
,
I
am
so
far
from
shutting
my
eyes
to
keep
out
truth
,
as
I
am
willing
to
hear
all
,
and
when
I
am
really
convinced
in
judgment
as
to
matters
of
Faith
,
I
hold
my self
bound
to
profess
the
same
outwardly
.
This
seemeth
favourable
to
our
new
lights
,
and
to
argue
levity
,
but
I
believe
my
self
to
be
so
well
grounded
in
matters
of
Religion
,
as
it
will
be
very
hard
to
change
me
;
and
whatsoever
I
have
said
,
I
shall
never
be
so
injurious
to
the
profession
whereunto
I
stand
yet
engaged
,
as
to
change
without
a
full
hearing
,
and
perpending
,
of
that
which
can
be
said
by
the
most
eminent
professors
of
the
Doctrine
which
is
assaulted
.
And
this
was
my
practice
being
very
young
,
for
in
Italy
I
was
in
continual
disturbance
by
a
Gentleman
of
our
own
Nation
,
who
laboured
very
much
to
win
me
to
the
Romish
profession
,
and
would
not
desist
,
till
I
assured
him
that
I
would
never
forsake
the
Religion
wherein
I
was
trained
up
,
without
a
full
hearing
what
would
be
said
by
our
Divines
,
which
was
impossible
to
be
effected
there
.
By
that
which
hath
been
said
,
you
may
see
,
what
it
is
to
be
prepossessed
by
education
.
But
,
as
I
conceive
,
the
hold
is
no
less
firm
,
when
a
person
forsakes
his
first
principles
after
long
consideration
.
As
it
was
with
a
Minister's
wife
in
the
days
of
King
James
,
whose
husband
having
been
misled
,
some
Jews
perverted
his
wife
also
,
with
whom
the
new
Doctrine
took
so
fast
hold
,
as
her
husband
returning
afterwards
to
his
first
grounds
,
could
never
by
all
his
best
arguments
recover
his
wife
,
who
continued
her
infidelity
.
Considering
the
husband's
return
home
,
I
acknowledge
that
this
may
very
properly
be
imputed
to
the
pertinacy
of
that
Sex
,
and
if
it
be
true
,
which
some
have
observed
,
that
upon
Marriage
between
persons
of
different
profession
in
Religion
,
the
Wife
for
the
most
part
draweth
the
Husband
to
hers
.
It
may
very
fitly
stigmatize
the
Male
sex
,
which
should
have
the
commanding
reason
,
as
it
hath
command
otherwise
.
The
government
of
our
judgement
in
the
way
of
Religion
is
attempted
by
all
Sects
,
and
having
gained
Proselytes
they
justifie
a
separation
by
this
Tenet
.
That
the
Conscience
is
obliged
against
a
communicating
in
Sacris
with
those
of
the
Religion
publiquely
professed
,
which
they
conceive
to
be
overcome
with
error
,
and
the
chief
Standardbearers
with
us
are
the
Roman
Catholiques
,
and
the
Non-conformists
.
There
was
living
in
the
reign
of
Queen
Elizabeth
,
the
Progenitor
of
a
very
honourable
and
potent
Family
now
in
being
,
who
having
been
bred
a
Souldier
,
and
not
taking
matters
of
Religion
into
very
serious
consideration
,
was
accustomed
to
say
,
that
there
are
two
ways
leading
to
Heaven
,
one
by
Rome
,
and
the
other
by
Geneva
,
whereof
either
might
serve
the
turn
.
But
either
he
spake
in
jest
,
or
considered
not
,
that
the
Professors
of
these
are
resolved
upon
an
opposition
in
lines
so
parallel
,
as
they
can
never
meet
in
any
one
point
,
and
therefore
will
not
lead
to
the
same
place
.
By
these
different
ways
and
the
prejudicacy
wherein
they
engage
people
,
it
appears
that
some
guide
is
necessary
,
but
as
to
the
choice
,
we
must
refer
it
to
the
Chapters
following
,
where
there
will
be
more
place
for
it
.
CHAP.
VI
.
Of
Government
in
Spiritual
matters
.
WHO
,
or
what
is
to
govern
in
Spiritualibus
,
is
a
matter
,
which
hath
troubled
the
principal
Divines
in
every
Age
.
It
hath
been
treated
of
by
the
most
Learned
,
but
hath
not
yet
been
cleared
,
and
therefore
I
,
who
pretend
not
to
any
great
Reading
,
or
Schollarship
,
must
not
hope
to
work
any
great
effect
;
yet
being
a
Christian
,
and
having
a
Soul
to
be
saved
,
I
cannot
but
have
considered
the
point
;
and
since
it
may
be
presumed
,
that
what
leadeth
one
rational
man
may
be
prevalent
with
many
others
,
I
shall
offer
some
words
concerning
it
,
and
leave
them
to
judgment
.
Government
in
that
kind
,
is
either
in
foro
interiori
,
or
exteriori
,
as
for
the
forum
interius
,
or
Conscience
,
it
must
be
ruled
according
to
the
judicium
privatae
discretionis
,
or
private
judgment
,
for
every
man
believes
as
grounds
are
offered
to
convince
him
.
And
as
for
this
,
the
holy
Scriptures
,
which
on
all
sides
are
acknowledged
to
be
the
Word
of
God
,
are
the
fittest
Judge
;
for
the
Church
of
Rome
it self
,
which
claimeth
a
Superiority
over
the
Scripture
,
abhorreth
being
thought
to
determine
any
thing
contrary
to
it
.
But
the
Scriptures
are
said
to
be
but
a
dead
Letter
,
which
in
it self
is
unactive
;
so
are
Colours
and
other
accidents
to
the
outward
senses
,
and
yet
when
upon
view
the
Eye
concludeth
the
Grass
to
be
green
,
there
is
no
further
enquiry
made
.
So
it
is
with
the
Understanding
,
when
the
Text
is
clear
,
but
when
a
doubt
ariseth
,
an
Interpreter
is
sought
,
yet
after
he
hath
been
heard
,
the
judgment
must
be
mine
,
whether
or
no
he
hath
made
a
right
interpretation
.
And
if
the
terms
be
clearly
out
of
my
reach
,
I
deserve
to
be
judged
very
imprudent
,
if
I
acquiesce
not
in
the
judgment
of
that
Church
under
which
I
live
;
as
it
is
in
case
of
colours
with
a
person
whose
sight
is
vitiated
with
the
Jaundise
,
or
any
such
disease
,
who
hath
no
way
to
conclude
but
by
the
judgement
of
others
.
And
so
it
must
be
with
those
to
whom
the
use
of
Scripture
is
denied
,
which
is
the
most
probable
cause
of
refusing
it
to
Laiques
in
the
Church
of
Rome
,
for
by
that
means
their
Clergy
becomes
Oraculous
.
As
for
the
forum
exterius
,
consisting
of
Doctrines
to
be
made
publique
,
I
know
no
remedy
,
but
it
must
be
directed
by
the
Church-national
for
the
present
,
and
in
case
of
further
doubts
,
it
is
very
happy
when
by
consent
the
Divines
of
several
National
Churches
are
assembled
together
to
settle
the
matters
in
debate
.
Of
this
nature
were
those
which
are
received
by
the
name
of
General
Councils
,
though
indeed
they
were
not
truly
so
,
but
called
Oecumenical
in
respect
of
{αβγδ}
or
the
Roman
World
,
which
then
contained
well
near
all
Christendom
,
and
was
within
one
Empire
,
whose
Prince
or
Princes
might
assemble
and
dissolve
them
at
pleasure
.
But
as
for
a
Council
truly
general
of
the
whole
World
,
it
is
impossible
there
should
be
any
such
,
for
there
neither
is
,
nor
can
be
any
means
of
assembling
them
.
And
so
much
concerning
Judgment
in
general
,
as
to
matters
of
Faith
.
In
the
next
place
we
may
take
into
consideration
those
persons
,
or
collective
bodies
,
who
are
pretenders
to
a
guidance
in
the
Spiritual
way
.
CHAP.
VII
.
Of
the
Papal
claim
to
Government
in
Spirituals
.
THE
first
that
offereth
it self
is
the
Church
of
Rome
,
or
rather
the
Leviathan
of
that
Church
,
the
Pope
,
who
pretends
to
an
universality
and
infallible
guidance
in
Spiritualibus
,
by
reason
of
his
Chair
,
and
Succession
from
St.
Peter
.
But
shall
we
receive
that
Chair
to
be
Infallible
,
wherein
(
though
it
were
famous
for
purity
of
Doctrine
and
Martyrdom
in
the
Churches
infancy
)
have
been
placed
persons
,
who
subscribed
their
names
for
confirmation
of
Heretical
Doctrines
,
as
Liberius
did
in
the
case
of
Arianism
,
witnessed
by
several
Fathers
,
and
so
far
confirmed
by
Platina
,
as
he
affirms
him
sensisse
cum
Arianis
;
and
which
Chair
hath
also
frequently
been
possessed
by
persons
guilty
of
notorious
habitual
sins
,
giving
little
hope
of
their
Salvation
,
as
is
generally
confessed
by
Romish
Doctors
;
which
Chair
hath
also
buoyed
it self
to
such
a
height
above
all
other
power
whatsoever
,
and
this
by
a
constant
encroachment
upon
the
Empire
,
which
Empire
without
offence
taken
by
former
holy
Bishops
,
constantly
used
the
Power
of
calling
and
dissolving
Councils
?
Shall
we
think
that
pretended
Spiritual
dignity
to
be
of
God
,
or
as
it
calleth
self
the
Vicariate
of
Christ
,
who
said
his
Kingdom
was
not
of
this
world
,
and
whose
Successors
gloried
in
Poverty
and
Martyrdom
,
whereas
this
aboundeth
in
Riches
and
exterior
power
above
any
thing
now
extant
in
the
Christian
World
?
The
managing
of
controversal
Polemiques
is
a
burthen
too
heavy
for
my
shoulders
,
and
therefore
I
leave
it
to
our
Protestant
Divines
,
who
have
very
sufficiently
impugned
the
Doctrines
,
wherein
they
differ
from
ours
;
yet
I
may
be
pardoned
if
I
offer
some
reasons
,
which
are
prevalent
with
me
so
far
,
as
never
to
hold
spiritual
communion
with
them
,
till
a
change
of
their
chief
tenets
,
of
which
change
there
is
very
little
hope
.
I
take
the
two
principal
points
to
be
these
:
That
of
the
Pope's
Supremacy
,
and
that
of
Transubstantiation
in
the
Sacrament
,
and
I
cannot
concur
with
them
in
these
,
because
they
are
absolutely
opposite
to
common
reason
.
As
for
a
Supremacy
over
the
Church
,
which
Church
is
(
or
may
be
)
dispersed
over
the
whole
World
,
it
is
impossible
that
any
such
Supremacy
should
be
held
by
any
,
but
Christ
himself
,
who
is
God
Omniscient
and
Omnipotent
.
For
how
can
any
one
person
know
,
what
is
done
in
all
parts
of
the
World
,
or
hold
such
correspondence
as
to
receive
intelligence
and
convey
orders
Universally
,
since
a
great
part
of
the
Earth
is
yet
undiscovered
,
and
we
know
little
or
nothing
of
that
which
is
already
discovered
?
There
might
be
some
seeming
necessity
of
such
a
Supremacy
in
Spirituals
,
as
a
means
of
Union
in
the
Roman
World
(
as
it
was
usually
called
)
which
was
under
one
Prince
,
or
in
any
such
large
tract
of
ground
under
several
Princes
,
so
as
the
office
of
a
Patriarch
might
seem
reasonable
.
But
there
appeareth
little
sense
for
an
universal
Bishop
,
the
exercise
of
whose
Jurisdiction
must
be
impracticable
.
I
may
profess
,
that
upon
conference
with
very
considerable
persons
of
the
Romish
,
Faith
,
I
could
never
receive
satisfaction
to
this
Objection
,
and
I
believe
that
none
can
be
given
.
The
other
point
of
the
Eucharist
,
is
as
contrary
to
reason
,
as
it
is
unnecessary
to
be
believed
;
for
how
can
it
be
thought
,
that
at
the
first
administration
of
that
Sacrament
by
our
Saviour
himself
,
the
Bread
and
Wine
delivered
by
him
could
be
Transubstantiated
,
when
his
Body
replenished
with
Blood
was
present
at
the
Table
,
and
instrumental
in
the
delivery
?
And
why
should
this
be
believed
,
when
Transubstantiation
takes
wholly
away
the
sign
,
which
is
an
essential
part
of
the
Sacrament
,
viz.
Bread
and
Wine
,
which
are
absolutely
taken
away
in
their
substance
,
as
the
Romish
Doctors
fully
declare
?
And
to
say
nothing
of
carnal
Manducation
,
which
so
offended
the
Capernaitans
,
what
fruit
can
there
be
of
eating
without
faith
,
for
so
Judas
did
,
and
perished
?
The
chief
use
therefore
of
this
,
and
the
other
Sacrament
(
or
more
,
if
any
there
be
)
is
Spiritual
,
and
may
be
preserved
without
an
ordinary
working
of
Miracles
.
I
must
upon
these
grounds
conclude
against
such
a
guide
,
unless
he
were
indeed
Infallible
,
the
contrary
whereof
doth
so
fully
appear
.
CHAP.
VIII
.
Of
the
Presbyterian
claim
.
ANOTHER
Government
there
is
called
Presbyterian
,
and
received
by
many
of
the
Reformed
Churches
,
consisting
of
a
subordination
of
mixt
Assemblies
,
containing
persons
both
Spiritual
and
Laique
,
founded
upon
Parochial
Congregations
,
with
successive
appeals
from
thence
.
This
Government
by
preparatives
to
the
Eucharist
assumeth
a
power
,
and
presseth
as
much
(
or
more
)
upon
Conscience
,
as
that
of
the
Romish
Prelate
.
This
affirmeth
it self
to
be
grounded
upon
Divine
Right
,
and
yet
was
altogether
unknown
to
the
Ancients
,
having
little
or
no
foundation
in
Scripture
,
for
the
Text
most
insisted
upon
by
the
assertors
of
it
,
which
is
,
Let
the
Elders
that
rule
well
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
the
word
and
doctrine
,
1.
Tim
.
5.17
.
concludeth
nothing
for
Lay-elders
,
since
it
is
most
naturally
interpreted
,
by
a
difference
in
point
of
industry
between
persons
Ecclesiastical
.
It
is
a
Government
which
seemeth
adjusted
to
the
latitude
of
a
Democracy
,
and
not
to
the
altitude
of
a
Monarchy
,
for
in
a
Democracy
where
the
supreme
power
resideth
in
many
,
and
those
being
persons
not
taking
any
great
State
upon
them
,
the
Statesmen
may
easily
disperse
themselves
,
and
have
an
influence
upon
those
Assemblies
by
private
conference
with
the
Leaders
;
whereas
in
a
Monarchy
the
Sovereign
dealeth
better
with
single
persons
,
as
the
Bishops
,
in
whom
the
common
people
have
not
so
particular
an
interest
,
as
they
may
have
in
those
mixt
bodies
.
The
Emperor
Caligula
meant
something
,
when
he
wished
that
the
people
of
Rome
had
but
one
Neck
that
he
might
with
ease
cut
it
in
two
.
If
therefore
it
were
lawfull
for
a
State
to
fit
a
Church
Government
to
its
own
constitution
,
I
conceive
that
Monarchies
and
Democracies
might
speedily
accommodate
themselves
in
a
choice
.
I
confess
that
the
Presbyterian
Government
,
by
reason
of
the
last
Appeal
,
is
very
good
for
Unity
,
which
is
a
precious
thing
,
and
much
to
be
desired
,
but
in
no
manner
(
to
my
best
observation
)
promised
by
our
blessed
Saviour
,
for
he
intimated
the
contrary
Luke
12.51
.
saying
,
Suppose
ye
that
I
am
come
to
give
peace
upon
earth
?
I
tell
you
,
nay
,
but
rather
division
,
&c.
Princes
and
States
(
as
we
know
,
and
as
very
Learned
men
affirm
)
have
a
great
power
in
ordering
Ecclesiastical
government
,
for
Constantine
the
Great
,
when
he
stiled
himself
Episcopum
extra
Ecclesiam
,
meant
not
by
that
word
the
office
of
{αβγδ}
among
the
Heathen
,
having
no
Ecclesiastical
relation
,
but
one
who
had
a
very
high
power
,
to
order
matters
of
that
nature
.
And
as
to
the
Exercise
of
that
power
,
it
may
minister
some
occasion
of
wonder
,
that
any
Prince
should
either
enjoin
or
permit
the
Presbyterian
government
in
his
dominions
(
considering
what
hath
been
said
)
,
as
it
was
in
Scotland
not
many
years
past
,
and
as
it
is
now
under
some
German
Princes
,
but
the
marvail
is
not
so
great
that
it
should
be
established
in
popular
States
.
There
are
among
us
many
other
Sects
well
known
,
as
Anabaptists
,
Brownists
,
&c.
which
opposing
themselves
against
all
Government
,
cannot
be
well
stiled
pretenders
to
any
particular
;
but
to
avoid
that
imputation
rendring
them
odious
,
they
may
shelter
themselves
under
another
Sect
which
assumeth
the
name
of
a
Government
,
and
hath
entrails
capable
to
receive
and
shelter
them
all
.
It
is
the
Sect
of
Independents
,
or
Congregationals
,
who
are
very
strict
in
point
of
discipline
,
but
it
is
within
their
own
Congregation
,
wherein
they
are
said
to
unite
themselves
by
a
particular
Covenant
,
differing
according
to
the
sense
of
several
Pastors
.
They
deny
a
Church
Universal
,
as
a
Body
that
can
any
ways
produce
activity
,
being
impossible
to
be
Congregated
.
And
they
will
not
admit
of
Appeal
to
any
National-Church
,
or
Council
consisting
of
divers
Nations
,
which
gives
their
Pastors
an
authority
little
less
than
Papal
.
But
the
thing
wherein
this
Sect
most
glorieth
,
is
their
moderation
,
in
not
pressing
upon
the
Conscience
of
any
person
without
the
limits
of
their
Congregation
,
which
very
much
preventeth
a
taking
offence
by
others
.
And
thus
much
concerning
our
Non-conformists
,
who
seem
to
be
but
ill
Directors
.
CHAP.
IX
.
Of
the
Church
Government
established
by
Law
.
HAVING
bestowed
some
Paper
in
speaking
of
our
Non-conformists
,
it
were
very
injurious
to
those
eminent
Divines
,
who
were
directors
in
the
Reformation
of
our
English
Church
,
and
to
the
Church
government
it self
,
not
to
say
somewhat
of
it
.
As
to
our
Reformers
,
none
can
deserve
more
praise
than
they
,
if
it
be
commendable
to
use
moderation
.
The
Doctrinal
part
is
not
capable
of
moderation
to
be
used
,
for
Truth
in
every
Antithesis
of
questions
is
but
one
,
like
to
the
God
of
truth
.
And
I
believe
no
man
can
affirm
,
that
they
have
not
gone
to
the
very
extremity
of
the
Line
in
opposition
to
the
Church
of
Rome
,
in
matters
Controversal
;
but
in
point
of
Discipline
,
where
certainly
there
is
much
liberty
left
to
Prudence
,
they
have
used
great
moderation
,
retaining
some
Ceremonies
which
are
least
liable
to
offence
,
with
a
desiring
to
win
the
Roman
Catholiques
,
if
it
were
possible
;
by
complying
with
them
,
wheresoever
it
might
lawfully
be
done
.
But
this
is
laid
to
their
charge
as
Antichristian
,
when
Heathenism
might
as
well
have
been
imputed
to
primitive
Christians
,
who
dealt
so
with
the
Heathen
,
as
Casaubon
historically
relateth
in
his
original
of
Idolatries
,
though
not
approving
the
thing
,
and
surely
by
that
means
many
of
the
Heathens
were
gained
.
And
so
the
primitive
Fathers
may
be
thought
to
have
dealt
also
with
the
Jews
,
and
in
compliance
with
them
to
have
instituted
annual
Festivals
,
set
up
Altars
in
Churches
,
taken
the
office
(
though
not
the
name
)
of
a
Bishop
,
who
in
his
Diocess
quadrates
with
the
Jewish
high
Priest
,
and
to
have
ordered
their
Cathedral
Churches
answerable
to
the
Temple
,
with
Parochial
Churches
analogous
to
Synagogues
.
And
may
it
not
be
said
,
that
the
holy
Apostles
,
&c.
complied
with
the
Jews
in
the
first
Council
at
Jerusalem
,
by
a
temporary
prohibition
to
the
Gentiles
of
eating
things
strangled
and
blood
?
And
as
for
our
Church
Liturgy
it
is
now
criminated
by
many
,
as
Idolatrous
,
because
in
some
things
it
resembleth
the
Mass
,
though
not
in
the
main
.
But
this
charge
is
most
unreasonable
,
for
the
Mass
in
it self
ought
not
to
have
been
rejected
,
but
for
the
Idolatrous
part
of
it
.
And
I
profess
my self
,
so
far
from
being
swayed
by
their
Judgment
,
as
to
me
it
seems
a
great
commendation
of
the
Common
prayer
book
,
to
say
that
it
complieth
with
Antiquity
as
far
as
lawfully
may
be
done
.
Another
Aspersion
is
by
them
cast
upon
the
Church
of
England
,
for
retaining
of
Ceremonies
,
by
resembling
it
to
the
Church
of
Laodicea
,
which
was
neither
hot
nor
cold
,
but
certainly
that
heat
,
and
coldness
had
reference
to
want
of
Zeal
and
fervency
in
Religion
,
and
not
to
discipline
,
(
since
discipline
in
the
Churches
infancy
ministred
little
occasion
of
dispute
)
which
may
stand
for
a
sufficient
answer
in
that
particular
.
I
confess
,
that
no
Reformation
or
Liturgy
can
be
so
perfect
,
as
to
be
liable
to
no
just
exception
,
unless
all
were
guided
immediately
by
the
Spirit
of
God
.
But
will
this
justifie
a
Separation
?
Certainly
upon
the
same
foundation
we
must
separate
our selves
from
all
Christian
Churches
whatsoever
.
Will
any
man
affirm
,
that
if
all
particulars
now
excepted
against
in
the
book
of
Common-prayer
,
were
altered
with
approbation
of
the
most
approved
Non-conformist
,
the
World
would
be
satisfied
with
it
?
I
believe
not
,
and
I
may
do
so
with
good
reason
,
for
there
are
many
among
us
,
persons
of
eminency
in
that
way
,
who
declare
all
set
Forms
whatsoever
to
be
unlawfull
,
which
they
call
a
quenching
of
the
Spirit
,
if
they
be
enjoyned
,
so
as
a
rational
man
cannot
find
any
way
to
give
general
satisfaction
.
For
example
,
were
not
all
set
Forms
of
Prayer
taken
away
by
the
late
assembly
of
Divines
in
their
Directory
,
and
yet
within
that
assembly
were
there
not
dissenting
Brethren
to
most
of
their
resolutions
?
I
shall
conclude
all
with
that
I
received
from
the
learned
Lord
Herbert
of
Cherbury
,
being
then
Ambassadour
in
France
,
how
a
very
learned
French
Gentleman
of
the
reformed
Religion
affirmed
,
that
he
thought
ours
the
best
tempered
and
ordered
,
of
any
reformed
Church
in
Christendom
,
and
that
he
was
heartily
sorry
the
constitution
of
the
reformed
in
France
was
such
,
by
their
King's
being
of
an
opposite
Profession
,
as
they
could
not
conform
their
Discipline
to
ours
,
for
he
did
verily
believe
,
that
the
French
Divines
would
readily
embrace
an
Union
with
us
in
all
things
,
if
it
could
be
done
.
CHAP.
X.
Preparatives
for
the
Journey
to
Paradise
.
NOW
I
hope
that
we
may
be
satisfied
,
that
there
is
no
need
of
better
guides
in
this
way
of
holiness
than
our
own
Governors
,
who
are
not
likely
to
build
upon
other
grounds
,
than
those
which
were
laid
at
the
time
of
Reformation
,
for
it
will
be
their
interest
so
to
doe
;
If
that
be
true
,
which
I
received
before
our
great
troubles
from
a
person
,
who
is
now
a
very
Reverend
Father
in
our
Church
,
and
Head
of
a
Diocess
,
which
is
this
;
That
our
Clergy
is
the
happiest
of
any
in
Christendom
,
being
free
from
many
burthens
to
which
the
Papal
Clergy
is
subject
by
means
of
frequent
visitations
,
&c.
It
is
the
custome
of
those
who
undertake
Journeys
to
disburthen
themselves
of
such
things
,
as
may
be
cumbersome
upon
the
way
,
and
so
it
will
be
fit
for
us
to
doe
.
But
this
voyage
is
far
different
from
others
,
for
here
the
burthens
are
not
without
us
,
but
within
us
,
as
our
blessed
Saviour
speaketh
of
defilements
Matt
.
15.18
.
It
is
not
our
riches
that
we
must
cast
off
(
for
that
were
but
a
harsh
advice
)
but
covetous
desires
,
and
trust
in
riches
Matt
.
10.24
.
Not
our
honours
,
but
our
ambition
,
for
riches
and
honour
may
be
helps
in
the
way
of
doing
good
,
if
they
be
not
abused
,
and
so
it
is
with
most
other
outward
advantages
.
It
is
usual
also
with
travellers
to
provide
themselves
of
Cordials
to
carry
with
them
,
and
we
can
have
no
better
cordials
,
than
a
resolution
to
make
God's
glory
the
chief
end
of
all
our
actions
,
and
a
full
submission
to
him
in
all
things
,
preferring
his
will
before
our
own
,
for
these
will
sweeten
unto
us
all
outward
crosses
that
can
befall
us
,
while
we
are
in
this
pilgrimage
;
so
it
was
with
our
blessed
Saviour
Matt
.
26.39
.
Nevertheless
not
as
I
will
,
but
as
thou
wilt
;
and
with
his
holy
Apostles
,
who
were
so
far
from
repining
at
their
sufferings
for
our
Master
,
as
they
gloried
in
them
:
and
so
it
must
be
with
us
,
if
we
intend
to
receive
the
reward
due
for
faithfull
service
in
the
conclusion
.
CHAP.
XI
.
Of
the
supposed
decree
of
Reprobation
of
Prescience
and
Free-will
.
NOW
to
prosecute
the
Subject
of
our
Discourse
,
the
next
thing
should
be
to
set
forth
the
places
(
or
at
least
the
most
considerable
of
them
)
to
be
passed
in
this
holy
and
righteous
way
,
but
it
will
be
necessary
first
to
take
into
consideration
a
Paradox
,
which
if
true
,
may
prevent
the
occasion
of
endeavouring
to
journey
at
all
.
This
Paradox
is
the
opinion
of
fatal
necessity
in
all
things
that
come
to
pass
,
as
well
in
the
way
of
Salvation
as
otherwise
.
If
this
necessity
be
true
,
(
as
a
decree
of
Saving
or
Damning
all
particular
persons
,
makes
it
in
the
main
point
)
many
will
be
apt
to
say
,
let
us
use
this
Worlds
delights
,
while
we
may
,
for
Judgment
is
already
pass'd
,
and
the
Argument
were
not
irrational
.
Now
since
there
are
learned
Divines
,
who
assert
Free-will
in
opposition
to
this
opinion
,
I
shall
take
for
granted
,
that
there
are
very
many
texts
of
Scripture
,
which
may
fitly
be
produced
for
each
side
;
and
therefore
not
being
able
to
sound
the
Abissus
of
this
controversie
as
a
Divine
,
I
shall
only
express
how
my
own
reason
is
governed
in
it
.
I
first
lay
for
a
ground
,
that
God
is
just
,
and
in
such
away
just
,
as
is
consonant
to
that
which
he
hath
infused
into
the
heart
of
man
concerning
the
principles
of
Justice
,
whereof
one
undeniable
maxim
is
this
,
That
no
man
is
to
be
condemned
,
but
he
who
hath
wilfully
offended
,
upon
which
ground
very
young
children
and
madmen
are
to
be
exempted
from
such
condemnation
;
from
this
it
must
follow
,
that
every
person
capable
of
being
so
sentenced
,
must
have
freedom
of
will
,
and
not
be
bound
up
by
any
necessity
to
perpetrate
the
evil
which
he
committeth
.
And
how
can
this
stand
with
a
decree
of
reprobation
?
The
maintainers
of
this
decree
accuse
the
asserters
of
Free-will
,
as
injurious
to
God
,
for
taking
away
by
that
means
his
fore-knowledge
,
which
(
as
they
say
)
must
be
grounded
upon
some
certainty
,
and
comes
not
any
ways
so
sure
,
as
by
a
decree
.
And
further
they
affirm
,
that
it
argues
imperfection
in
God
,
if
he
fore-knew
not
both
what
is
to
be
elected
by
the
will
,
and
all
other
things
;
for
otherwise
something
must
come
to
pass
,
which
is
new
to
him
,
and
not
consistent
with
his
All-sufficiency
.
For
my
part
I
will
never
either
say
,
or
conclude
in
my
thoughts
,
that
God
hath
not
a
perfect
Prescience
,
because
there
may
be
grounds
of
his
fore-knowledge
out
of
the
reach
of
my
imperfect
understanding
;
but
I
must
freely
confess
,
I
cannot
see
,
how
the
determinations
of
our
will
should
be
fore-known
at
all
.
To
me
it
seems
altogether
as
derogatory
to
the
attribute
of
God's
power
,
to
say
,
that
by
no
means
he
can
establish
a
contingency
,
which
contingency
cannot
,
as
I
conceive
,
consist
with
fore-knowledge
,
whereunto
necessity
is
always
attendant
.
And
as
to
the
above-mention'd
Objection
of
Novelty
to
God
,
it
must
be
so
however
,
for
when
any
fore-known
thing
comes
to
pass
,
the
existence
of
it
is
new
to
him
that
foreknew
it
;
as
for
example
,
The
Prophet
Elisha
fore-knew
and
fore-told
the
plenty
in
Samaria
,
2
King
.
7.
yet
when
the
plenty
came
by
means
of
the
Syrians
flight
,
the
being
of
it
was
new
to
him
,
as
well
as
to
others
;
for
the
first
existence
of
every
thing
is
actually
new
,
notwithstanding
any
former
Idea
,
as
a
house
newly
built
is
new
to
the
Architect
,
and
for
the
Deity
to
receive
it
otherwise
than
it
is
,
were
certainly
an
imperfection
.
And
that
the
election
of
the
will
be
new
,
gives
no
impediment
to
God's
providence
in
governing
the
World
,
for
it
concerneth
only
the
divine
Justice
,
as
to
rewarding
or
punishing
the
good
or
evil
election
,
all
action
whatsoever
being
only
in
the
power
of
God
,
and
not
subject
to
any
man's
will
.
Besides
this
,
why
should
it
be
greater
imperfection
not
to
fore-know
a
thing
,
to
which
God
hath
given
the
nature
of
not
being
fore-knowable
,
than
to
want
ability
of
making
a
thing
not
to
be
,
then
when
it
is
?
I
must
therefore
conclude
,
that
every
man
hath
freedom
of
Will
,
to
elect
what
he
shall
doe
,
or
else
there
can
be
no
ground
either
for
sin
,
or
for
punishment
.
CHAP.
XII
.
Of
Obedience
to
Magistrates
Ecclesiastical
or
Civil
.
NOW
we
come
to
the
particular
places
or
passages
in
the
way
to
Paradise
,
which
by
our
Hypothesis
are
far
from
being
level
,
but
not
unpleasant
,
for
Countries
consisting
of
risings
and
descents
,
are
esteemed
the
most
delightfull
.
I
shall
take
my
method
from
the
Decalogue
,
making
the
places
relative
to
Holiness
,
and
to
Righteousness
.
Yet
adventuring
to
invert
the
order
by
beginning
with
the
righteous
part
,
and
reserving
that
which
relateth
to
holiness
to
conclude
with
,
as
fitter
to
come
up
close
to
Paradise
it self
.
It
must
not
here
be
expected
that
I
should
bring
any
thing
that
is
new
,
for
the
way
hath
been
always
the
same
since
Christ's
consummatum
est
,
and
is
known
to
all
able
Divines
,
with
whose
writings
the
World
abounds
;
but
because
there
is
much
difference
in
limitations
,
and
illustration
of
particulars
,
I
shall
apply
my self
to
set
forth
some
of
them
.
Our
first
passage
is
by
the
plain
of
Obedience
,
and
I
must
seat
it
in
a
Plain
,
because
the
way
of
an
obedient
person
is
easie
,
and
clear
.
For
where
there
is
misunderstanding
,
the
offence
cannot
properly
be
called
Disobedience
,
and
contrariwise
the
paths
of
persons
disposed
to
raise
doubts
,
are
always
rugged
and
perplexed
;
and
I
mean
Obedience
as
it
relateth
immediately
to
Man
,
for
there
can
be
no
question
about
Obedience
to
God
.
Here
I
lay
as
a
foundation
,
that
Obedience
is
due
for
conscience-sake
to
Parents
natural
,
and
to
Magistrates
either
Ecclesiastical
or
Civil
,
in
all
things
indifferent
;
by
which
indifferency
,
I
mean
matters
left
free
by
the
law
of
God
.
This
is
a
block
in
the
way
of
all
our
Non-conformists
,
who
have
a
position
directly
contrary
,
which
is
this
;
That
it
is
an
impardonable
presumption
(
especially
in
persons
Ecclesiastique
)
to
violate
the
Churchliberty
left
by
our
Saviour
,
wherein
they
comprize
all
that
is
neither
commanded
nor
forbidden
by
Divine
Law
,
and
to
confirm
this
,
they
alledge
the
Text
,
Stand
fast
therefore
in
the
liberty
wherewith
Christ
hath
made
us
free
;
which
were
of
some
importance
,
but
that
in
the
Verse
immediately
following
,
St.
Paul
specifieth
Circumcision
,
and
generally
in
the
new
Testament
the
word
Liberty
standeth
opposed
to
Jewish
Ceremonies
,
which
are
abolished
,
as
we
all
know
.
And
I
appeal
to
common
reason
,
whether
or
no
,
Governors
of
the
Church
ought
not
to
give
rule
in
things
indifferent
,
without
which
they
are
nothing
at
all
in
the
way
of
Government
,
for
they
have
no
power
in
things
either
commanded
or
forbidden
by
God
,
but
only
with
their
eye
to
see
the
rules
observed
.
Since
the
Liberty
above
challenged
will
not
admit
them
to
punish
,
unless
the
way
be
expresly
directed
in
holy
Writ
.
Nay
,
if
I
mistake
not
very
much
,
they
affirm
,
that
matters
so
indifferent
in
their
own
nature
,
as
they
their selves
would
otherwise
doe
them
,
become
unlawfull
by
the
very
commandment
of
Superiours
,
and
I
believe
that
this
position
hath
scarcely
been
known
in
any
Church
but
ours
.
Wherefore
our
Governours
cannot
be
justly
blamed
,
if
they
suppress
it
as
far
as
they
shall
be
able
.
I
acknowledge
the
truth
of
another
rule
taken
up
by
them
,
That
no
person
is
bound
to
doe
any
thing
that
is
contrary
to
his
Conscience
,
for
whatsoever
is
not
of
faith
is
sin
;
but
every
man
oweth
that
right
to
himself
,
to
be
informed
carefully
and
fully
in
all
things
required
by
the
Magistrate
,
and
in
case
he
cannot
be
satisfied
,
that
Obedience
in
that
particular
is
lawfull
,
then
to
submit
himself
to
punishment
.
And
another
question
there
is
,
which
concerns
the
Temporal
Magistracy
,
about
Penal
Laws
,
whether
or
no
they
bind
the
Conscience
,
since
the
penalty
seems
to
be
set
in
ballance
against
the
transgression
.
As
for
this
,
I
shall
go
no
further
in
the
way
of
satisfaction
,
than
by
affirming
,
that
the
very
end
of
making
inhibitory
laws
is
this
,
That
the
particulars
forbidden
,
should
be
forborn
,
and
therefore
Obedience
is
required
absolutely
,
though
the
penalty
be
added
as
a
Spur
towards
it
,
and
thus
much
of
Obedience
.
CHAP.
XIII
.
Of
Justice
.
OUR
next
remove
is
over
the
Mount
of
Justice
.
I
intend
not
Justice
in
the
largest
acception
;
for
so
it
is
as
comprehensive
as
Righteousness
(
or
rather
convertible
with
it
)
containing
a
distribution
of
all
,
that
in
any
kind
can
be
due
,
as
obedience
to
God
himself
,
&c.
But
I
take
it
as
relating
only
to
the
Creature
,
and
I
give
it
habitation
upon
a
Hill
,
that
it
may
have
a
fair
and
large
prospect
,
for
no
man
can
be
just
,
but
he
must
acquaint
himself
with
circumstances
,
and
the
condition
of
him
with
whom
he
is
to
deal
.
The
rule
of
Justice
is
to
give
every
man
his
due
,
and
much
more
that
which
is
his
own
in
property
,
but
this
must
not
be
done
to
a
madman
,
who
may
destroy
himself
and
others
by
delivery
of
his
weapon
to
him
.
Veracity
also
(
or
truth-telling
)
is
generally
due
for
preservation
of
Society
,
but
this
holdeth
not
with
Children
,
Fools
,
and
Madmen
,
who
are
not
capable
of
perfect
society
;
so
as
we
may
so
far
digress
occasionally
from
the
strict
rules
of
Truth
,
as
to
affirm
to
them
that
which
is
far
different
from
the
reality
of
being
so
,
and
yet
the
affirmation
deserveth
not
the
infamous
name
of
a
Lye
.
And
as
it
seems
,
we
understand
that
no
Justice
is
due
to
Brutes
,
whom
we
destroy
at
pleasure
,
and
justifie
our
so
doing
,
by
the
empire
or
absolute
command
,
which
God
hath
given
us
over
them
:
I
confess
we
may
justify
our
destroying
them
,
for
defence
of
our selves
and
others
;
upon
which
ground
we
kill
Serpents
and
other
creatures
,
that
seem
to
profess
enmity
to
Mankind
,
or
we
may
destroy
them
in
defence
of
our
goods
,
which
becomes
a
ruine
to
Foxes
and
such
cattel
,
extending
even
to
Wasps
and
Flies
,
much
more
are
we
justified
in
taking
away
the
lives
(
even
of
innocent
creatures
)
to
provide
meat
for
the
necessary
sustentation
of
our
bodies
.
But
certainly
God
hath
given
to
harmless
creatures
a
right
in
their
life
and
well-being
,
so
as
to
kill
,
or
maim
them
is
injustice
,
and
to
take
pleasure
in
doing
so
is
inhumanity
.
Upon
the
tribunal
of
Justice
there
sitteth
with
her
an
Adjutant
or
Coassessor
called
Equity
,
who
always
crieth
out
unto
her
,
Summum
jus
est
summa
injuria
,
The
extremity
of
Justice
is
high
injury
,
putting
her
in
mind
,
that
a
person
who
falleth
within
the
verge
of
Justice
punitive
or
distributive
,
whereby
he
is
likely
to
be
ruined
,
without
having
wilfully
offended
,
or
without
a
wilfull
forbearing
of
that
which
should
have
been
done
,
ought
to
be
relieved
.
And
thus
far
for
preservation
of
Equity
the
common
Justice
of
this
Kingdom
hath
provided
,
but
the
rule
is
such
,
as
in
Conscience
,
and
without
publique
Coertion
,
it
ought
to
be
observed
in
dealings
between
man
and
man
.
Justice
is
that
which
supports
all
Government
whatsoever
,
and
there
was
a
shadow
of
this
heretofore
in
the
Kingdom
of
Arragon
,
where
at
the
King's
Coronation
,
and
at
some
other
solemn
times
,
there
was
a
publique
declaration
made
in
the
King's
own
hearing
,
That
Justice
was
Superiour
to
him
,
but
those
Kings
becoming
Monarchs
of
Spain
,
thought
this
Ceremony
derogatory
to
their
Greatness
,
and
so
have
abolished
it
,
though
they
their selves
still
subsist
by
Justice
.
There
is
a
breach
of
Justice
,
wherewith
we
have
been
too
far
acquainted
in
this
latter
age
,
which
is
an
assuming
of
power
over
others
without
any
lawfull
authority
,
either
from
God
or
man
,
and
this
for
some
time
brought
upon
our
Nation
such
confusion
,
as
it
may
well
be
hoped
,
the
people
will
never
hereafter
admit
the
least
encroachment
of
that
nature
.
Within
the
purlieu
of
this
vertue
are
comprized
most
naturally
the
four
last
Commandments
of
the
ten
save
one
,
so
as
near
half
the
Decalogue
belongeth
to
it
.
And
Justice
is
so
important
in
Christianity
,
as
he
who
meriteth
the
name
of
a
Just
Man
,
is
understood
to
be
a
person
exactly
religious
.
A
chief
benefit
arising
from
this
vertue
to
those
who
are
blessed
with
the
habit
of
it
,
is
freedom
from
horror
of
Conscience
,
which
is
more
frequently
stirred
up
to
disquiet
by
injustice
,
than
by
any
other
offence
whatsoever
;
and
this
exemption
is
more
precious
,
because
a
troubled
Conscience
is
the
greatest
unhappiness
that
can
befall
any
man
in
this
life
.
CHAP.
XIV
.
Of
Temperance
.
AT
foot
of
the
mount
of
Justice
,
stands
the
house
of
Temperance
,
a
frame
built
and
situated
rather
for
conveniency
than
curiosity
,
but
wanting
nothing
that
is
usefull
.
The
entertainment
of
Strangers
is
like
to
the
house
it self
,
affording
nothing
of
excess
,
and
yet
that
which
is
convenient
in
every
respect
.
This
Lady
and
her
family
lead
a
life
most
contented
,
being
not
acquainted
either
with
repining
for
want
,
or
with
extravagant
desire
of
attaining
more
than
they
enjoy
.
Their
sleep
is
sweet
,
and
they
are
not
much
in
danger
of
diseases
,
because
most
sicknesses
arise
from
distemper
,
and
overclogging
the
Stomach
.
In
this
family
no
good
thing
is
forbidden
,
but
the
moderate
use
commanded
.
I
find
not
in
the
ten
Commandments
,
either
Temperance
literally
enjoyned
,
or
the
contrary
forbidden
,
but
certainly
it
is
greatly
instrumental
in
the
way
of
Religion
.
It
preserves
the
faculties
of
the
body
and
mind
,
in
their
full
strength
,
as
to
all
good
duties
,
and
therefore
must
be
a
very
fit
preparative
for
Devotion
,
and
to
such
persons
Mortification
is
of
no
use
.
As
in
most
(
if
not
in
all
)
vertues
there
is
error
in
defect
,
as
well
as
in
excess
,
so
it
is
in
this
,
though
Governors
find
not
immoderate
abstinence
so
usual
,
as
to
provide
against
it
,
for
the
exhortations
in
all
professions
of
Religion
to
abstinence
and
mortification
,
are
without
limits
;
yet
St.
Paul
adviseth
Timothy
to
a
moderate
use
of
Wine
in
respect
of
his
frequent
infirmities
,
and
in
the
art
of
Physick
it
is
a
maxim
,
That
diseases
coming
by
Inanition
are
less
recoverable
,
than
those
grounded
upon
Repletion
.
I
cannot
deny
but
the
way
of
Excess
is
much
more
frequent
,
and
it
is
hard
to
find
a
name
bad
enough
for
it
,
Brutish
or
Bestial
coming
short
,
since
scarcely
any
creature
is
noted
for
it
,
but
Doggs
and
Swine
.
Now
let
us
compare
this
vertue
of
Temperance
with
some
others
.
The
Just
man
by
doing
his
duty
,
may
be
exposed
to
the
malice
of
persons
conceiving
themselves
injured
.
Fortitude
may
call
a
person
to
the
hazard
of
his
life
;
nay
,
require
the
laying
down
of
it
.
Liberality
and
Charity
draw
on
some
diminution
of
his
fortunes
,
but
Temperance
is
secure
from
danger
,
and
occasioneth
no
damage
,
yet
it
only
concerns
a
man's
own
person
,
whereas
Justice
and
the
rest
have
their
influence
upon
others
,
and
in
that
respect
are
to
have
a
preference
by
a
rule
generally
received
,
which
is
this
,
Bonum
quo
communius
eo
melius
,
which
may
bear
this
sense
,
Good
things
the
more
communicative
they
are
,
the
better
;
but
now
it
may
be
time
for
us
to
prosecute
our
journey
beyond
the
house
of
Temperance
,
taking
notice
of
her
two
fair
daughters
,
Sobriety
and
Chastity
,
and
observing
her
habitation
to
be
fitly
placed
near
to
the
Mount
of
Justice
,
since
Temperance
is
a
kind
of
Justice
to
a
man's
own
body
,
distributing
to
it
a
due
share
of
refection
,
and
so
preserving
it
in
the
advantages
which
Nature
hath
given
.
CHAP.
XV
.
Of
Fortitude
.
THE
next
eminent
thing
in
our
way
that
offereth
it self
to
view
,
is
the
mansion
of
Christian
Fortitude
,
which
is
a
Castle
situated
upon
ground
raised
somewhat
above
the
rest
near
it
.
This
place
had
need
to
be
defensible
,
for
that
precious
treasure
of
truth
seemeth
to
trust
her self
in
it
,
and
where
can
she
be
with
more
safety
than
in
Custody
of
those
who
will
lay
down
their
life
for
her
defence
?
This
Fort
hath
arms
offensive
and
defensive
,
since
Fortitude
cannot
want
the
fire
arms
of
holy
Zeal
supplying
arguments
sufficient
to
maintain
truth
,
and
the
armour
of
Patience
is
always
at
hand
,
enabling
to
receive
and
bear
without
giving
ground
,
the
violent
assaults
of
Error
and
Heresie
.
And
within
this
Castle
there
may
be
supposed
to
be
kept
a
Record
or
Register
of
those
eminent
persons
,
who
have
either
spent
their
lives
in
actual
resistance
against
Invasions
made
upon
the
Church
by
Pagans
,
Saracens
,
&c.
or
laid
down
their
lives
by
suffering
as
Martyrs
for
the
true
Faith
.
But
here
may
arise
a
question
how
far
war
only
offensive
is
lawfull
in
Christianity
,
I
conceive
their
opinion
to
be
fairest
,
who
are
absolutely
against
all
war
offensive
,
and
it
is
hard
in
that
respect
,
for
the
King
of
Spain
,
and
Duke
of
Florence
,
to
justifie
themselves
in
their
fixed
resolution
,
not
to
have
peace
,
treaty
,
or
commerce
with
the
Turks
.
Peaceable
society
between
man
and
man
by
the
law
of
Nature
is
to
be
had
whensoever
it
may
;
and
surely
Christianity
,
which
exalteth
peace
and
amity
above
all
other
religions
,
will
not
contradict
such
a
law
.
Besides
this
,
very
learned
men
conclude
Killing
to
be
unlawfull
(
even
in
War
it self
)
unless
it
be
in
defence
of
person
or
possessions
,
and
in
such
cases
War
becomes
defensive
,
though
it
be
to
recover
that
which
is
lost
for
the
present
.
Thus
it
was
with
Ahab
for
Ramoth
Gilead
,
and
he
is
no
ways
reproved
for
it
,
either
by
the
Prophets
,
or
by
the
pious
King
Jehosaphat
his
associate
in
that
War
.
The
like
may
be
said
in
justification
of
War
made
by
union
of
many
States
,
or
Princes
against
any
one
,
who
by
continual
encroachments
rendreth
his
Neighbour
incapable
of
single
resistance
.
But
it
is
not
the
being
defensive
of
a
War
,
that
can
justify
an
armed
opposition
by
Subjects
against
their
Sovereign
,
or
supreme
Magistrate
,
and
least
of
all
for
defence
of
Religion
,
for
this
is
diametrically
opposite
to
the
practice
of
primitive
Christians
,
whose
custome
was
,
rather
to
submit
their
bodies
to
Martyrdom
,
than
to
make
opposition
to
their
Prince
by
force
;
And
least
it
should
be
said
they
did
so
for
want
of
power
,
there
was
Ten
thousand
Souldiers
martyred
at
one
time
under
Adrianus
,
and
a
whole
Legion
suffered
it self
to
be
decimated
under
Maximinianus
,
which
always
consisted
of
above
Six
thousand
men
.
The
necessity
of
Fortitude
may
appear
,
by
the
inconveniences
and
danger
of
the
contrary
,
which
is
fearfulness
.
This
taketh
away
the
perfection
of
judging
for
the
present
,
and
exposeth
a
person
to
mischief
,
as
appeareth
by
Scripture
,
Rev.
21.8
.
where
the
fearfull
are
set
in
the
front
of
those
,
who
shall
have
their
part
in
the
Lake
,
which
burneth
with
fire
and
brimstone
.
Both
kinds
of
Fortitude
active
and
passive
(
though
otherwise
precious
)
may
be
abused
in
Patronizing
an
evil
Cause
,
but
the
passive
hath
one
great
advantage
beyond
the
active
,
for
no
person
can
be
enrouled
as
a
Souldier
,
in
the
noble
and
victorious
Army
of
Martyrs
,
but
by
the
means
of
passive
fortitude
,
or
constancy
,
as
some
style
it
.
CHAP.
XVI
.
Of
Afflictions
,
of
Repentance
and
of
Comfort
.
HAVING
strengthned
our selves
at
the
Castle
of
Fortitude
,
we
descend
into
an
obscure
place
,
where
there
is
a
confluence
of
many
Rivers
,
containing
the
waters
of
Affliction
,
upon
these
there
is
no
Bridge
,
so
as
of
force
we
must
pass
through
them
,
and
it
is
with
much
reluctation
,
but
being
within
them
,
we
have
occasion
(
if
not
necessity
)
of
looking
upwards
towards
Heaven
,
and
of
holding
up
our
heads
,
lest
we
be
overwhelmed
.
The
cold
of
these
waters
hath
such
operation
,
as
it
driveth
the
heat
inwards
,
making
us
to
reflect
upon
our selves
,
and
our
former
miscarriages
.
I
speak
this
only
of
those
,
who
are
furnished
with
grace
sufficient
to
support
them
,
for
others
there
are
,
who
being
voluptuously
disposed
,
make
no
resistance
,
but
are
carried
away
with
the
stream
,
and
utterly
leave
the
path
of
Holiness
,
giving
themselves
wholly
to
be
governed
by
the
World
,
and
the
powers
thereof
.
But
those
who
are
better
disposed
,
use
all
their
strength
to
recover
the
passage
,
and
to
continue
in
the
right
tract
,
and
these
are
the
only
persons
to
be
directed
.
These
are
not
fully
recovered
of
damage
by
those
waters
,
or
at
least
the
damage
is
not
forgotten
by
them
,
when
they
pass
near
to
the
bathing
place
of
Repentance
,
and
if
they
will
,
they
may
forbear
to
use
the
bathing
;
but
their
good
Angel
calleth
upon
them
to
purge
themselves
,
telling
them
that
their
way
having
been
narrow
,
they
have
made
many
Abberrations
,
so
as
it
is
very
needfull
for
them
to
be
purged
by
Sorrow
,
for
their
deviations
,
and
from
the
filth
contracted
thereby
.
Some
there
are
(
the
Antinomians
by
name
)
who
declare
Repentance
to
be
altogether
unnecessary
,
for
Faith
(
say
they
)
purifieth
sufficiently
,
and
God
seeth
no
sin
in
the
faithfull
;
but
certainly
there
are
not
so
many
Texts
of
Scripture
,
requiring
Repentance
in
vain
,
so
as
it
must
be
necessary
in
the
way
of
Salvation
.
And
can
that
faith
be
true
,
which
pretendeth
to
an
assurance
of
sins
to
be
forgiven
,
which
were
never
either
generally
or
particularly
repented
of
,
or
remission
implored
for
them
?
From
these
waters
by
an
ascent
,
become
somewhat
difficult
,
by
reason
of
our
fainting
Spirits
,
we
come
to
the
garden
of
Spiritual
consolation
,
a
place
not
only
pleasing
,
but
usefull
,
for
there
we
may
discern
at
a
considerable
distance
,
the
rock
of
Faith
,
and
the
temple
of
Holiness
,
as
also
the
way
to
them
.
And
in
that
Garden
may
be
gathered
herb
of
Grace
usefull
for
Nutrition
and
Sustentation
,
and
Salvia
(
or
the
hope
of
Salvation
)
as
an
incentive
to
Perseverance
,
from
both
which
we
may
receive
fresh
vigour
,
enabling
us
to
undergo
the
residue
of
our
journey
.
CHAP.
XVII
.
Of
Humility
,
of
Charity
,
and
Benesicence
.
NOW
leaving
the
garden
of
Comfort
,
we
descend
into
the
vale
of
Humility
.
This
was
altogether
unknown
to
the
Heathen
,
or
at
least
not
esteemed
a
Vertue
,
which
they
always
placed
in
activity
,
and
took
this
for
a
hindrance
to
it
.
I
find
it
mentioned
in
the
Proverbs
of
Solomon
,
as
commendable
,
but
the
Jews
put
it
little
in
practice
;
so
as
we
may
term
it
purely
Christian
,
especially
that
part
of
it
which
consisteth
in
relation
only
between
man
and
man
.
This
Vally
is
supposed
as
place
so
invironed
with
towring
Hills
,
as
it
is
altogether
free
from
the
tempestuous
blasts
of
Ambition
,
and
the
Inhabitants
are
happy
in
the
enjoyment
of
the
blessings
arising
from
peace
and
quiet
;
for
here
comes
no
Promethean
Eagle
of
Care
feeding
upon
the
heart
,
no
ravenous
Wolf
of
Oppression
,
no
circumventing
Fox
,
nor
undermining
Cony
of
humane
policy
.
All
is
peaceable
,
no
noise
of
War
,
or
Tumult
,
their
musique
being
that
of
the
innocent
Turtle
and
the
early
Larke
,
the
wakefull
Nightingal
,
and
such
like
.
If
the
humble
person
dislike
his
condition
he
shall
be
exalted
,
Matt
.
23.12
.
But
his
chief
privilege
is
,
that
God
will
give
grace
to
him
,
as
is
witnessed
both
by
St.
Peter
and
St.
James
,
Pet
.
5.5
.
and
James
4.6
.
Before
we
leave
this
vally
of
Humility
,
we
come
to
the
Fountain
,
or
Well-spring
of
Charity
,
which
is
inexhaustible
,
receiving
its
virtue
and
plenty
from
a
Charity
,
of
as
much
higher
nature
,
as
its
habitation
is
higher
,
even
Heaven
it self
.
This
Charity
,
dilection
,
or
Love
,
(
for
the
Greek
word
{αβγδ}
signifieth
all
)
is
eternal
as
the
holy
Trinity
it self
,
for
impossible
it
is
to
conceive
the
relation
of
Father
and
Son
in
perfection
,
without
love
between
them
,
and
it
is
from
this
Charity
that
we
all
receive
both
our
being
and
well-being
.
The
charity
habitual
in
man
,
is
termed
a
vertue
Theological
,
but
this
charity
is
Divine
,
exclusive
to
Faith
and
Hope
,
for
the
Deity
is
not
capable
of
these
latter
.
How
can
faith
be
in
the
Deity
,
who
hath
a
perfect
and
absolute
knowledge
of
all
things
?
And
how
can
there
be
hope
in
God
,
who
hath
a
perfect
fruition
of
himself
,
in
whom
all
good
things
have
their
subsistence
?
This
charity
also
can
never
want
an
object
,
either
in
the
Deity
it self
(
as
you
have
heard
)
or
in
the
Souls
of
men
,
to
whom
God
hath
given
an
everlasting
being
.
Charity
habitual
hath
her
perfection
only
in
our
blessed
Saviour
,
who
gave
himself
for
us
Sinners
.
That
which
we
have
is
but
a
Copy
taken
from
that
original
,
for
of
his
fulness
we
have
all
received
,
and
grace
for
grace
,
John
1.16
.
yet
this
is
to
have
an
everlasting
continuance
when
other
graces
fail
;
as
St.
Paul
hath
taught
us
1
Cor
.
13.
But
let
us
return
to
our
well-spring
of
Charity
,
out
of
which
continually
there
floweth
water
composing
the
river
of
Beneficence
,
or
good
works
,
which
divideth
it self
into
many
streams
,
that
it
may
the
better
water
and
refresh
those
dry
and
thirsty
grounds
which
need
it
;
and
in
this
the
charitable
person
carrieth
a
weak
(
but
the
best
resemblance
that
his
nature
is
capable
of
)
of
God
himself
,
from
whom
we
receive
most
constant
effects
of
bounty
and
goodness
during
our
whole
life
.
This
charity
is
a
vertue
perfectly
Christian
,
for
though
we
must
conceive
that
the
Jewish
Patriarchs
wanted
not
the
habit
of
it
,
yet
we
find
not
(
unless
I
mistake
)
in
the
whole
old
Testament
(
at
least
according
to
our
English
Translation
)
the
word
Charity
,
which
is
so
frequently
mentioned
and
exhorted
to
in
the
New
;
whence
we
may
gather
,
that
Precepts
concerning
it
are
not
very
frequent
there
.
Lastly
,
I
must
give
notice
,
that
every
Traveller
in
this
via
lactea
,
or
milky
path
to
Heaven
,
must
drink
deep
in
the
well
of
Charity
,
for
he
cannot
have
admittance
to
Paradise
without
doing
so
,
there
being
no
place
for
Envy
,
Rancour
,
or
Malice
,
and
such
like
affections
;
whereas
Charity
,
which
is
the
cement
of
Brotherly
society
,
and
bond
of
Perfection
,
hath
clear
and
uncontrouled
entrance
there
.
CHAP.
XVIII
.
Of
Faith
.
NOW
having
passed
the
well-spring
of
Charity
,
we
leave
the
vale
of
Humility
,
and
come
to
the
Rock
of
Faith
.
A
Rock
I
may
well
call
it
,
for
our
blessed
Saviour
doth
so
,
when
,
Matt
.
16.18
.
he
saith
to
St.
Peter
,
upon
this
Rock
will
I
build
my
Church
;
meaning
the
faith
of
Peter
newly
exprest
,
as
is
affirmed
by
all
our
Protestant
Divines
;
and
it
is
very
unlikely
he
would
build
his
Church
upon
a
frail
mortal
Man
,
as
St.
Peter
was
,
and
not
at
all
more
probable
that
he
would
doe
it
upon
a
succession
of
Bishops
from
Peter
(
upon
which
Peter
the
Roman
Catholiques
suppose
he
intended
to
place
that
honour
)
,
for
the
Successors
were
not
of
his
blood
,
which
was
a
foundation
of
Priesthood
among
the
Jews
,
nor
are
they
now
any
thing
of
his
mind
,
for
he
affected
not
worldly
pomp
and
power
,
as
they
doe
.
The
Faith
therefore
exprest
by
him
,
was
that
Rock
,
a
much
firmer
foundation
for
such
a
Structure
than
any
man
,
or
succession
of
men
,
who
by
nature
are
subject
to
mutability
.
This
Rock
is
high
and
hard
of
ascent
.
We
may
therefore
help
our selves
in
getting
up
,
by
the
Scala
Sancta
,
or
holy
Stair
of
hope
,
and
not
improperly
,
since
by
St.
Paul
Heb
.
11.1
.
Faith
is
defined
to
be
the
confidence
of
things
hoped
for
.
But
of
what
faith
is
this
Rock
composed
?
Certainly
not
of
that
faith
whereof
the
Devils
are
capable
,
who
are
said
to
believe
and
tremble
.
Therefore
it
must
be
that
faith
which
we
call
Justifying
,
or
Saving
.
But
what
faith
that
should
be
,
it
is
as
yet
little
agreed
upon
among
Divines
.
It
cannot
be
that
full
perswasion
of
being
already
made
just
in
and
through
Christ
,
which
hath
been
so
much
asserted
and
fought
for
by
the
Reformed
Churches
till
those
latter
days
.
For
that
destroyeth
it self
,
according
to
a
Dilemma
brought
by
a
very
subtile
Roman
Doctor
,
which
is
this
,
Either
we
are
just
before
the
having
that
faith
,
or
not
;
If
before
,
then
that
faith
or
perswasion
justifieth
not
,
for
it
found
us
just
;
if
not
just
,
then
by
that
full
perswasion
we
believe
an
untruth
.
Instead
of
this
{αβγδ}
,
some
of
our
Divines
bring
in
a
recumbence
or
reliance
upon
Christ
for
Justification
and
Salvation
,
which
is
not
exposed
to
the
former
Dilemma
,
and
may
stand
for
justifying
Faith
,
if
it
may
properly
be
called
Faith
at
all
;
whereof
there
may
be
some
doubt
,
as
I
conceive
.
But
since
this
Faith
supposeth
perfection
,
why
do
we
reject
that
which
the
Schoolmen
call
fides
formata
,
and
seemeth
to
be
intended
,
Gal.
5.6
.
by
faith
working
by
love
,
or
as
it
is
in
the
Syriack
Version
,
Fides
quoe
per
charitatem
perficitur
,
Faith
compleated
(
or
made
perfect
)
by
love
?
But
that
which
is
said
Rom.
4.5
.
may
be
objected
,
viz.
To
him
that
worketh
not
,
but
believeth
in
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
;
which
words
seem
to
make
works
unnecessary
associates
to
Faith
in
justification
;
but
I
conceive
that
the
working
there
spoken
of
,
is
meant
of
works
meriting
Salvation
(
or
at
least
thought
meritorious
,
as
by
nature
we
are
all
apt
to
think
,
and
as
the
Romish
Doctors
hold
some
of
theirs
to
be
)
,
for
so
much
seemeth
to
be
intended
in
the
4th
.
Verse
immediately
preceding
this
,
where
it
is
said
,
Now
to
him
that
worketh
is
the
reward
not
reckoned
of
grace
,
but
of
debt
,
which
can
hardly
be
understood
otherwise
,
than
of
works
meritorious
;
and
so
the
5th
.
Verse
followeth
very
naturally
in
the
same
sense
,
for
such
working
is
rather
hinderance
than
help
in
the
way
of
Salvation
.
Thus
much
of
that
faith
which
is
most
precious
,
and
perhaps
too
much
in
a
point
of
such
difficulty
,
and
by
a
person
who
will
be
said
to
be
out
of
his
sphere
;
but
the
necessity
of
that
Faith
,
and
the
general
concernment
of
the
business
,
may
be
my
excuse
.
I
must
not
forbear
to
express
,
that
from
the
height
of
this
Rock
of
Faith
,
a
good
Christian
may
see
(
as
Moses
did
the
promised
Land
from
Mount
Nebo
)
as
much
of
Paradise
,
as
is
needfull
,
to
comfort
him
against
afflictions
,
and
to
arm
him
against
the
terrors
of
death
,
whose
gulf
must
be
passed
before
admittance
into
Paradise
;
but
of
that
more
hereafter
.
CHAP.
XIX
.
Of
Holiness
and
the
Sacraments
.
AS
Christ
built
his
Mystical
Church
upon
the
mystical
rock
of
St.
Peter's
faith
,
so
we
in
our
Allegory
,
where
most
things
are
supposed
material
,
may
be
admitted
to
place
our
material
Temple
of
Holiness
upon
the
material
Rock
.
It
is
a
Structure
whereof
I
may
say
,
clean
contrary
to
that
which
Ovid
expressed
of
the
Sun's
palace
,
materiam
superabat
opus
,
the
work
was
of
more
value
than
the
matter
,
for
here
the
materials
do
much
in
worth
exceed
the
work
.
Here
is
no
affectation
of
magnificent
Workmanship
,
but
the
materials
are
of
precious
Stones
,
without
the
least
blemish
or
spot
,
and
transparent
,
which
bringeth
no
inconvenience
,
since
all
persons
coming
upon
this
Rock
,
have
eyes
,
and
all
other
parts
of
body
and
mind
pure
,
so
as
there
can
be
no
danger
of
Prophanation
;
and
besides
this
,
all
Air
within
the
Temple
(
as
it
is
said
concerning
the
tops
of
some
very
high
Mountains
)
is
so
pure
,
as
creatures
merely
earthy
cannot
breathe
therein
.
As
in
the
Temple
at
Jerusalem
there
was
daily
Sacrifice
;
so
it
is
here
,
but
of
a
nature
far
different
,
for
those
were
Sacrifices
built
upon
Cruelty
,
but
these
are
pure
and
incorporeal
,
consisting
of
Prayer
and
Thanksgiving
,
offered
constantly
to
God
from
pure
and
faithfull
hearts
,
which
are
sure
to
find
acceptance
at
his
hands
.
And
now
before
we
leave
the
Temple
of
Holiness
,
it
will
not
be
improper
to
take
into
consideration
,
the
two
Sacraments
instituted
by
our
Saviour
,
which
are
the
Seals
of
the
Evangelical
Covenant
,
for
these
Mysteries
are
always
supposed
to
be
built
upon
the
Rock
of
Faith
,
and
cannot
be
used
but
in
Holiness
.
None
can
be
admitted
to
Baptism
,
but
upon
profession
of
Faith
,
which
is
the
cause
of
its
performance
by
spiritual
Parents
,
when
Children
are
baptized
.
As
for
the
Eucharist
,
no
person
in
any
Christian
Church
is
permitted
to
be
a
participant
of
it
till
fully
possessed
of
the
principles
of
Faith
by
being
Catechised
.
The
Sacraments
by
misunderstanding
of
some
Texts
,
were
by
divers
of
the
Ancients
held
necessary
to
Salvation
,
even
in
the
Opus
operatum
,
or
outward
performance
.
As
for
Baptism
,
there
was
a
custom
to
confer
it
upon
a
Deputy
in
place
of
the
person
deceased
,
of
which
Vicarian
Baptism
we
have
a
touch
,
1
Cor
.
15.29
.
What
shall
they
doe
who
are
baptized
for
the
dead
,
if
the
dead
rise
not
,
&
c
?
And
the
Eucharist
upon
the
like
ground
,
was
applied
to
dead
persons
(
who
were
known
not
to
have
received
it
living
)
,
by
putting
the
Elements
into
their
mouth
after
departure
.
These
erroneous
proceedings
came
in
by
too
litteral
Interpretation
,
as
the
errour
of
Transubstantiation
hath
done
.
But
certainly
these
Sacraments
are
so
far
necessary
,
as
a
wilfull
neglect
of
them
becomes
dangerous
,
if
not
destructive
to
the
person
offending
.
Baptism
is
the
Sacrament
of
Initiation
,
and
therefore
cannot
be
administred
more
than
once
;
but
the
Eucharist
is
a
kind
of
Spiritual
refection
,
and
therefore
must
be
often
iterated
.
Many
persons
are
careless
of
using
it
,
upon
a
conceit
that
it
is
left
indifferent
to
us
,
but
it
is
an
absolute
precept
,
Doe
this
in
remembrance
of
me
,
Luke
22.19
.
Others
are
terrified
by
fear
of
unworthy
receiving
,
which
is
punished
with
Damnation
,
as
it
is
in
our
Translation
,
1
Cor
.
11.29
.
though
the
word
{αβγδ}
most
properly
signifieth
judgment
,
(
and
the
true
sense
seemeth
to
be
such
by
the
temporal
punishments
immediately
mentioned
)
,
but
it
must
be
a
strange
point
of
wisedom
,
to
run
into
wilfull
Disobedience
,
which
is
certainly
punishable
,
upon
supposition
of
imperfect
performance
,
which
must
be
through
our
own
fault
.
I
therefore
advise
our
holy
Pilgrim
,
not
to
neglect
a
constant
and
seasonable
use
of
this
Sacrament
,
but
to
be
also
very
carefull
of
a
due
preparation
.
CHAP.
XX
.
Of
Temptations
proper
to
several
parts
of
the
way
.
NOW
we
have
thus
chalk'd
out
the
right
way
to
Paradise
,
it
will
be
needfull
to
represent
the
danger
of
straying
,
for
good
Christians
have
those
attending
constantly
upon
them
,
who
will
not
fail
at
every
Stage
by
Entisement
or
terror
to
mislead
them
.
These
are
the
World
,
the
Flesh
,
and
the
Devil
,
all
of
them
sworn
enemies
to
Mankind
,
though
professing
friendship
.
First
,
in
the
Plain
of
Obedience
,
on
the
right
hand
,
the
World
putteth
Passengers
in
mind
that
Obedience
is
either
no
way
at
all
to
prefrement
,
or
else
a
way
tendring
nothing
that
is
considerable
;
whereas
upon
a
faction
raised
,
they
may
become
Heads
or
Leaders
in
it
,
and
by
that
means
find
a
short
passage
to
riches
and
honour
.
And
on
the
left
hand
,
the
Flesh
crieth
up
Liberty
,
and
brandeth
Obedience
with
the
unpleasing
name
of
Servitude
.
Upon
the
Mount
of
Justice
,
on
this
hand
,
the
World
representeth
Profit
by
gifts
,
with
the
favour
of
great
Persons
to
be
obtained
;
and
on
that
hand
the
Flesh
suggesteth
great
trouble
and
care
in
keeping
the
ballance
even
,
with
danger
by
loss
of
Friends
,
and
favour
,
and
in
the
way
of
Justice
,
in
private
dealings
damage
to
our selves
,
by
parting
with
that
which
we
might
hold
.
At
the
house
of
Temperance
they
lay
several
baits
,
and
some
terrour
to
keep
us
from
entring
in
.
To
the
young
person
the
Flesh
presents
Beauty
,
tempting
him
to
Incontinence
,
telling
him
that
Youth
will
not
last
ever
,
and
that
it
is
folly
to
lose
the
pleasures
of
it
.
The
aged
person's
Sobriety
is
assaulted
by
offer
of
Wine
or
strong
drink
,
and
he
is
told
,
that
the
uncomfortableness
of
his
great
years
,
is
to
be
qualified
by
that
which
may
render
them
chearfull
.
And
all
Ages
are
tempted
by
them
with
excess
in
Diet
,
and
they
cry
out
with
St.
Paul's
Epicurean
1
Cor
.
15.32
.
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
As
for
Christian
Fortitude
,
they
have
several
batteries
against
it
.
First
,
the
Flesh
represents
the
inconveniences
of
Shame
and
Ignominy
,
then
the
terrours
of
Death
;
and
lastly
,
the
Devil
affirms
it
the
height
of
Folly
,
to
suffer
for
Truth
,
which
is
strong
and
will
prevail
howsoever
;
and
as
for
Rewards
after
this
life
,
he
cries
them
down
as
no
ways
to
be
believed
.
In
the
waters
of
Affliction
the
Devil
hath
one
great
artifice
,
which
is
by
suggesting
to
the
person
that
he
is
out
of
God's
favour
irrecoverably
,
nay
,
in
high
displeasure
with
him
;
and
therefore
(
like
Job's
Wife
)
he
provokes
him
to
curse
God
,
and
to
apply
himself
to
other
remedies
,
wherein
the
World
and
the
Flesh
tender
their
assistance
,
as
Seconds
.
At
the
baths
of
Repentance
,
the
Devil
pretends
godly
sorrow
to
be
useless
,
upon
the
same
grounds
newly
delivered
at
the
waters
of
Affliction
,
and
that
there
is
great
want
of
wisedom
in
those
persons
,
who
wilfully
render
their
lives
unpleasant
by
grief
,
and
by
a
refusal
of
those
pleasures
which
offer
themselves
to
them
.
And
in
case
he
prevail
not
in
preventing
repentance
,
then
he
seeks
to
keep
them
from
entring
into
the
garden
of
Spiritual
Consolation
,
by
aggravating
unto
them
all
their
past
offences
,
affirming
that
there
is
no
hope
of
mercy
,
and
by
seeking
to
prove
it
by
Scripture
,
as
Ezek
.
18.4
.
The
soul
that
sinneth
it
shall
dye
;
and
Matt
.
16.27
.
Every
man
shall
be
rewarded
according
to
his
works
,
but
still
concealing
those
Texts
that
unfold
the
mercies
of
God
.
In
the
vale
of
Humility
,
the
Devil
setteth
forth
how
all
men
are
of
the
same
extraction
from
Adam
,
and
that
the
meanest
may
have
as
good
natural
parts
,
as
the
highest
.
That
since
honours
and
riches
are
in
the
world
,
the
man
who
affecteth
Humility
may
and
ought
to
have
his
part
in
them
,
as
well
as
others
.
That
an
humble
conceit
of
a
man's
self
and
his
own
parts
,
causeth
others
to
conceive
meanly
of
him
,
and
that
this
keeps
him
under
,
so
as
he
should
doe
well
to
lift
up
his
head
,
and
forsake
Humility
,
which
is
so
disadvantageous
to
him
.
But
the
chief
strivings
of
that
infernal
Spirit
,
are
at
the
well-spring
of
Charity
and
river
of
Beneficence
,
Charity
being
a
vertue
most
opposite
to
his
nature
;
for
of
Faith
(
which
seemeth
in
Scripture
to
contend
in
some
measure
with
Charity
for
superiority
)
he
hath
some
part
,
for
he
believeth
there
is
a
God
,
but
of
Charity
nothing
at
all
,
being
as
utter
an
enemy
to
Mankind
,
as
to
all
goodness
.
Here
he
exhibites
the
law
of
Nature
,
which
seemeth
to
extol
Self-preservation
above
all
things
,
upon
which
preservation
Self-love
is
attendant
.
Then
he
offers
a
Stoical
maxim
,
That
it
is
weakness
in
nature
,
to
compassionate
another
person
in
affliction
;
and
if
so
,
then
it
must
be
absolute
want
of
Prudence
to
assist
others
to
the
prejudice
of
a
man's
self
.
That
in
the
circle
of
Wisedom
,
Self
is
the
Center
,
in
which
all
the
Radii
or
Semidiameters
should
terminate
;
That
nequicquam
sapit
qui
sibi
non
sapit
,
his
wisedom
is
vain
who
is
not
wise
for
his
own
advantage
.
To
this
he
adds
,
that
Charity
is
opposite
to
all
the
ways
of
Eminency
in
this
world
.
Honour
and
Greatness
are
attained
by
supplanting
others
,
and
Riches
by
imposing
upon
other
mens
weakness
.
And
lastly
,
he
expresseth
the
sweetness
of
Revenge
,
which
is
perfectly
opposite
to
Charity
.
As
for
the
Rock
of
Faith
,
the
Devil
now
of
late
endeavoureth
to
blow
it
up
wholly
by
two
Mines
.
The
first
of
them
is
that
of
the
five
principles
of
Religion
,
which
leave
out
Christ
wholly
,
or
at
least
make
Faith
in
him
as
a
Saviour
,
to
be
a
thing
indifferent
,
but
this
like
a
Mushrome
is
newly
sprung
up
,
and
I
hope
it
will
be
of
as
short
continuance
.
The
other
Mine
is
Socinianism
,
which
denieth
both
the
Deity
and
satisfaction
of
Christ
,
making
him
{αβγδ}
,
or
mere
man
,
and
by
that
means
supposing
him
capable
of
meriting
only
for
himself
.
Besides
this
,
as
he
hath
ever
done
,
he
battereth
this
Rock
with
all
kind
of
Heresy
,
but
it
must
and
will
continue
firm
,
for
the
providence
of
God
can
never
fail
.
We
shall
not
need
to
say
any
thing
of
the
Temple
of
Holiness
,
for
when
the
Rock
is
once
blown
up
,
it
can
have
no
Foundation
.
Thus
I
have
endeavoured
to
express
some
of
the
chief
dangers
offering
themselves
in
the
way
of
Paradise
,
that
they
who
are
forewarned
may
before-armed
,
and
I
think
there
shall
need
no
answer
to
each
argument
,
since
the
very
knowing
who
the
tempters
are
supposed
to
be
,
must
conclude
them
either
fallacious
or
misapplied
;
and
I
hope
our
holy
Pilgrim
will
look
straight
forwards
upon
the
Rock
of
Faith
,
and
not
be
diverted
.
CHAP.
XXI
.
Of
Death
.
BEING
at
the
Rock
of
Faith
we
are
near
to
our
Journies
end
,
which
is
Paradise
,
but
we
cannot
come
thither
without
passing
a
great
Gulf
,
the
common
passage
of
all
flesh
,
and
yet
giving
such
apprehensions
as
it
is
termed
{αβγδ}
,
the
terrible
of
terribles
.
This
is
the
gulf
of
Death
,
which
must
be
passed
by
all
creatures
that
have
life
,
a
Gulf
which
is
the
first
of
Solomon's
four
insatiables
,
and
specified
by
the
name
of
the
Grave
,
Prov.
30.16
.
and
the
most
greedy
of
them
.
This
is
a
body
of
black
liquid
matter
,
covered
with
a
continual
dark
mist
,
to
such
an
height
,
as
neither
its
own
extent
,
nor
any
thing
beyond
it
can
be
discerned
but
from
the
Rock
of
Faith
.
Death
who
is
Prince
of
this
gulf
,
though
he
be
assured
that
all
shall
come
to
him
at
last
,
hath
yet
some
Substitutes
or
Proveditors
abroad
,
who
hasten
the
approach
of
all
creatures
to
him
,
and
the
chief
of
all
these
are
War
and
Sickness
.
I
must
not
omit
Time
,
which
is
the
surest
but
the
slowest
of
them
;
and
I
may
here
insert
that
Paradox
,
which
hath
always
been
held
by
me
.
It
is
this
,
That
Time
scarcely
bringeth
any
to
their
end
,
for
I
conceive
that
very
few
live
so
long
(
if
any
do
)
as
they
might
by
nature
,
since
none
of
any
great
age
pass
their
days
without
some
disorder
in
Diet
,
or
otherwise
,
to
shorten
their
life
.
But
if
it
were
possible
for
any
person
to
escape
such
dangers
,
Time
bringeth
him
in
at
last
.
Siracides
in
many
words
affirmeth
Death
to
be
most
unwelcome
to
a
person
who
hath
prosperity
in
all
his
businesses
,
but
most
welcome
to
the
man
who
is
aged
and
unhappy
,
Ecclus
.
41.1
.
But
it
is
found
sometimes
far
otherwise
in
both
kinds
,
for
with
us
persons
aged
(
and
miserable
enough
in
their
condition
)
are
observed
seldom
to
embrace
Death
as
a
friend
;
and
among
the
Romans
on
the
other
side
,
many
have
chosen
death
rather
than
life
,
without
being
urged
to
it
by
unhappiness
.
But
the
strangest
example
is
of
Cocceius
Nerva
,
a
person
(
as
Tacitus
recordeth
)
learned
,
continually
conversant
with
Tiberius
the
Emperour
,
of
plentifull
fortunes
,
and
in
perfect
health
of
body
,
who
unexpectedly
took
a
resolution
to
dye
,
which
being
made
known
to
his
Prince
,
he
gave
him
a
visit
,
and
among
many
other
arguments
,
used
his
,
That
it
would
be
dishonourable
to
him
,
the
Emperour
,
that
a
known
friend
of
his
should
refuse
to
live
,
but
all
this
prevailed
not
with
him
.
The
truth
is
,
that
daily
experience
sheweth
a
general
abhorrence
of
death
,
whereof
the
cause
is
not
very
easie
to
be
found
.
It
can
hardly
be
the
fear
of
pain
accompanying
it
,
for
Death
,
which
is
a
Cessation
of
the
faculties
belonging
to
sense
and
motion
,
cometh
in
a
moment
that
admits
no
extremity
.
Can
it
be
the
circumstance
of
Sickness
preceding
it
?
I
am
perswaded
that
many
(
if
not
most
)
persons
in
the
way
of
nature
,
would
willingly
embrace
them
,
so
as
death
might
not
follow
,
as
may
appear
by
what
hath
been
said
of
persons
aged
.
Those
things
which
are
very
frequent
and
visible
to
us
,
are
for
the
most
part
little
feared
;
and
so
it
is
with
death
in
active
Armies
and
Cities
which
have
been
long
infected
with
Pestilence
,
where
those
who
express
great
apprehension
of
death
,
are
commonly
laughed
at
,
even
to
scorn
.
This
perhaps
causeth
some
to
think
it
strange
,
that
a
thing
so
common
and
certain
should
give
so
much
fear
;
and
I
confess
my self
of
opinion
,
that
it
might
be
so
obvious
,
as
to
destroy
very
far
the
terror
of
it
,
but
I
conceive
it
not
to
be
so
familiar
with
us
;
for
though
death
be
ever
devouring
in
the
World
,
yet
it
cometh
not
often
nor
fiercely
into
Families
and
Neighbourhoods
,
and
when
it
doth
come
,
the
lamentation
of
Friends
for
the
persons
departed
,
as
if
they
were
utterly
lost
,
and
without
any
being
,
doth
much
increase
unto
us
the
horror
of
it
,
which
is
also
too
far
confirmed
by
a
property
in
death
not
admitting
any
account
concerning
the
deceased
;
whereas
upon
all
other
departures
,
some
account
either
is
,
or
may
be
made
.
The
approach
of
this
annihilation
,
or
loss
of
being
,
is
very
terrible
to
a
natural
man
,
as
it
was
with
that
part
of
the
Heathen
which
believed
not
the
immortality
of
the
Soul
;
and
I
verily
think
that
even
here
,
where
Christianity
is
professed
,
the
number
of
those
who
believe
a
Subsistence
after
death
,
is
very
small
,
and
especially
among
the
vulgar
.
But
the
comfort
of
us
Christians
is
,
that
all
these
doubts
and
difficulties
are
clearly
overcome
by
Faith
;
for
can
any
man
,
who
hath
faith
as
a
grain
of
Mustard-seed
,
doubt
a
being
after
death
,
when
the
thing
hath
been
proved
by
our
Saviour
in
his
person
,
and
when
the
very
foundation
of
all
good
arising
to
us
personally
by
Religion
,
is
grounded
upon
it
?
Nay
,
can
any
man
,
who
hath
but
so
much
of
Religion
as
to
believe
Divine
Providence
,
doubt
of
it
,
when
he
daily
seeth
wicked
persons
prosper
and
wallow
themselves
in
all
kind
of
plenty
,
while
the
Religious
are
in
much
poverty
,
and
afflicted
even
to
the
very
period
of
their
lives
?
There
must
therefore
be
reward
and
punishment
after
death
,
or
there
can
be
no
Divine
Justice
,
or
Providence
.
Now
let
us
return
to
the
consideration
of
our
fatal
gulf
,
which
is
of
that
nature
,
as
it
greedily
swallows
all
things
that
fall
into
it
;
and
as
for
men
or
women
,
who
come
thither
poor
in
faith
or
altogether
without
it
,
and
laden
with
Sin
unrepented
of
,
they
are
presently
born
down
to
the
bottom
,
and
from
thence
by
a
conveyance
,
unhappily
for
them
provided
,
they
fall
into
the
lake
which
burneth
with
fire
and
brimstone
,
mentioned
Rev.
21.6
.
But
contrariwise
,
the
Faithfull
having
received
in
the
Temple
of
Holiness
from
the
Angel
presiding
there
,
a
very
extraordinary
purification
and
spirituality
for
their
Souls
,
no
sooner
come
to
be
plunged
into
the
liquor
of
,
that
gulf
,
but
their
Souls
immediately
emerge
,
and
readily
finishing
their
Pilgrimage
to
Paradise
,
they
are
there
received
and
welcomed
with
all
joy
and
chearfulness
by
the
Saints
,
who
are
already
possessed
of
their
Mansion
there
.
The
CONCLUSION
.
OUR
Title
is
Light
in
the
way
to
Paradise
,
not
light
within
Paradise
,
for
it
would
be
no
light
there
.
Nay
,
the
Sun
it self
,
with
all
his
rayes
,
would
be
useless
(
or
rather
darkness
)
in
the
presence
of
the
great
God
,
and
the
Lamb
,
as
in
the
New
Jerusalem
,
Rev.
21.23
.
Our
Saviour
said
to
the
blessed
Thief
,
This
day
shalt
thou
be
with
me
in
Paradise
;
and
certainly
God
and
the
Lamb
must
be
there
with
a
presence
extraordinary
,
which
being
so
,
there
cannot
be
the
least
want
of
happiness
in
any
kind
;
yet
where
all
plenty
is
,
a
small
Vessel
cannot
receive
so
much
liquor
as
a
larger
;
and
thence
we
may
gather
,
that
after
the
great
resurrection
,
each
particular
man
,
by
union
of
Body
and
Soul
,
will
be
capable
of
greater
felicity
,
than
in
his
Soul
alone
.
And
besides
this
,
the
Kingdom
of
God
will
not
be
absolutely
complete
,
till
all
the
Saints
be
gathered
in
unto
it
,
and
till
the
Kingdom
be
delivered
up
unto
God
the
Father
,
1
Cor
.
15.24
.
I
shall
therefore
set
a
period
to
all
with
an
Adveniat
Regnum
tuum
Domine
,
and
the
usual
Doxology
.
Soli
Deo
gloria
in
aeternum
.
OCCASIONALS
.
I.
TRuth
is
the
best
and
most
satisfactory
reward
of
an
industrious
Spirit
,
and
he
who
seeks
it
must
be
very
circumspect
,
in
search
of
the
right
way
,
and
to
tread
exactly
in
it
:
yet
they
who
in
the
course
of
their
life
shall
deliberate
too
much
,
about
the
way
and
end
in
that
kind
,
will
seem
unactive
,
and
find
themselves
almost
useless
in
the
world
;
while
others
who
make
more
frequent
though
looser
steps
,
and
are
content
to
acquiesce
in
a
probability
of
truth
,
may
by
a
fruitfulness
in
successes
gain
a
high
esteem
,
and
be
more
serviceable
to
themselves
and
to
their
Generation
.
For
truth
(
as
the
Scripture
relates
of
the
God
of
truth
)
hath
Nubes
&
caliginem
in
circuitu
ejus
,
in
so
much
as
businesses
of
the
active
World
can
afford
,
neither
Industry
,
nor
Time
,
to
dispel
and
disperse
the
darknesses
which
hold
her
concealed
;
and
therefore
though
Truth
in
it self
be
always
clear
and
perfect
,
as
are
Mathematical
Rules
and
grounds
,
yet
all
operations
like
the
Mechanical
part
,
are
never
without
imperfection
,
yet
such
imperfection
as
is
not
perceptible
,
but
by
Artists
,
which
are
few
;
and
thence
it
comes
,
that
the
results
of
those
persons
,
who
by
a
quickness
of
imagination
and
apprehension
,
can
conceive
and
return
a
consequence
very
probable
,
do
easily
pass
for
the
ground
of
a
perfect
decision
,
and
render
the
Authour
considerable
above
others
of
more
solid
judgment
,
for
it
may
be
said
of
Errors
as
of
Vices
,
Erratis
nemo
sine
nascitur
,
optimus
ille
est
qui
minimis
urgetur
,
and
never
yet
Workman
was
Master
of
a
Rule
to
measure
with
,
that
was
exactly
streight
.
II
.
When
Aurelian
had
born
down
all
those
,
who
in
his
time
had
usurped
the
Imperial
Dignity
,
and
among
them
the
brave
Zenobia
,
she
being
brought
into
his
presence
,
saluted
him
in
these
terms
,
Scio
te
esse
Imperatorem
quia
vincis
,
I
know
thee
to
be
the
right
Emperour
because
thou
overcomest
.
So
those
,
who
change
their
Party
to
take
the
stronger
side
,
affirm
the
cause
of
the
Prevailers
to
be
the
better
,
because
favoured
by
Heaven
.
Others
are
so
nice
(
a
French
man
would
say
ombrageux
)
as
by
no
means
they
will
act
under
a
Power
,
which
hath
raised
it self
by
the
ruine
of
another
that
hath
had
the
confirmation
of
time
,
though
they
their selves
were
never
personally
engaged
in
the
contest
.
If
these
be
lovers
of
Justice
,
they
seem
injurious
in
leaving
her
to
the
mercy
of
her
enemies
(
for
such
they
esteem
those
,
who
freely
act
under
a
new
Magistracy
,
)
assuming
to
themselves
that
which
God
never
called
private
persons
to
,
which
is
to
be
Judges
of
the
right
belonging
to
Princes
and
States
.
But
these
men
shelter
themselves
under
the
authority
of
matchless
Cato
,
who
went
so
far
beyond
them
in
their
way
,
as
he
chose
rather
to
dye
,
than
to
submit
to
a
Power
newly
grown
up
,
though
not
new
in
the
Nature
of
it
,
for
Sylla
had
exercised
the
same
in
that
very
age
.
Cato's
Constancy
,
which
perhaps
Cicero
his
Co-evan
and
Companion
,
thought
to
be
Obstinacy
,
is
thus
exprest
by
Lucan
,
to
the
height
,
Victrix
causa
Deis
placuit
,
sed
victa
Catoni
,
which
may
thus
be
rendred
in
English
,
That
cause
which
conquers
,
Heavn'n
approves
,
But
Cato
he
the
conquer'd
loves
.
III
.
I
have
much
wonder'd
,
why
the
Philosopher
Epicurus
should
be
so
much
cried
down
,
for
placing
the
Summum
bonum
,
or
chiefest
good
,
in
Pleasure
,
when
a
state
of
pleasure
is
that
which
every
man
(
even
those
of
the
most
refined
temper
of
Heart
and
Brain
)
do
above
all
things
covet
.
That
state
seems
to
be
a
description
of
Aristotle
his
{αβγδ}
,
or
Felicity
,
truer
than
his
own
;
and
Plato's
Idea
is
no
farther
acceptable
than
as
it
pleaseth
.
Mahomet
makes
his
Paradise
to
be
a
place
of
pleasure
,
but
mistaketh
the
kind
,
fixing
it
upon
Sense
,
which
is
the
thing
that
causeth
his
error
;
for
what
do
our
Christian
Divines
set
out
Heaven
withall
but
this
,
that
those
who
are
found
worthy
of
it
shall
be
in
a
constant
condition
of
happiness
,
or
pleasure
,
the
beatifical
Vision
it self
implying
but
the
{αβγδ}
,
or
height
of
it
?
The
Worldling
seeks
Riches
,
Honour
,
and
such
like
,
because
he
supposeth
them
a
means
whereby
he
may
be
enabled
constantly
to
please
himself
.
And
the
Good
man
would
not
be
so
frequent
in
doing
good
,
but
that
he
is
either
delighted
in
it
for
the
present
,
or
conceiveth
that
to
be
a
way
to
attain
to
a
state
of
delight
.
So
as
among
the
Philosophers
it
seemeth
to
be
a
{αβγδ}
,
or
strife
about
words
,
and
no
real
difference
,
unless
you
will
say
,
that
the
word
,
Pleasure
,
is
more
comprehensive
in
the
way
of
satisfaction
,
than
the
terms
of
Aristotle
and
Plato
,
whereby
they
would
express
Felicity
,
and
then
that
which
is
intended
by
it
,
must
of
necessity
be
more
desirable
.
The
difference
therefore
must
lie
in
this
,
That
the
sensual
person
pursueth
only
momentary
,
and
brutish
pleasures
,
and
the
wise
man
those
which
are
permanent
.
The
former
,
that
which
being
out
of
his
own
power
,
will
fly
from
him
,
and
the
latter
,
that
which
(
to
speak
in
a
Philosophical
way
)
he
can
master
.
The
one
searcheth
for
pleasure
in
external
things
,
and
the
other
makes
sure
of
it
within
himself
.
For
my
part
,
I
think
there
cannot
be
an
assertion
more
destructive
to
Vertue
and
Goodness
,
than
that
which
shall
deliver
the
delight
by
outward
things
,
to
exceed
the
satisfaction
which
is
formed
within
.
That
by
externals
doth
for
the
most
part
carry
with
it
a
whip
,
which
punisheth
either
with
satiety
,
or
with
a
sudden
change
(
for
so
it
must
be
)
in
the
want
of
the
thing
which
was
overmuch
delighted
in
.
This
other
,
even
when
there
is
some
bodily
pain
inflicted
for
Goodness-sake
,
yet
carrieth
with
it
a
mixture
of
inward
satisfaction
or
pleasure
for
the
present
,
and
finds
another
in
the
vacuity
of
pain
when
it
is
ended
,
and
is
always
accompanied
with
the
expectation
of
a
reward
to
come
.
But
as
for
Sensual
pleasures
,
may
it
not
be
doubted
whether
or
no
the
use
of
them
be
lawfull
at
all
?
It
is
the
observation
of
Charron
,
as
I
take
it
,
that
all
Religions
,
as
well
the
true
,
as
those
which
are
false
,
lay
it
for
a
foundation
,
that
the
Deity
is
delighted
in
voluntary
punishments
imposed
by
the
Votary
upon
himself
for
Religions
sake
,
and
Christian
Divines
require
a
frequent
application
of
them
in
a
constant
course
of
Mortification
,
and
more
especially
in
the
Heremitical
way
among
the
Roman
Catholicks
and
others
.
Surely
this
must
arise
from
a
common
consent
among
all
,
that
God
is
distasted
with
a
frequent
using
corporeal
pleasures
,
and
therefore
bends
the
staff
of
Nature
the
contrary
way
;
yet
surely
even
such
pleasures
are
lawfull
,
or
else
they
would
not
be
used
as
a
means
to
accomplish
that
which
is
necessary
,
for
were
it
not
accompanied
with
pleasure
,
we
should
not
eat
,
drink
,
nor
doe
some
other
things
without
which
Mankind
can
neither
be
preserved
nor
propagated
.
Such
pleasure
may
therefore
be
used
,
and
I
know
not
how
better
to
give
a
rule
for
barring
the
excess
,
than
to
compare
them
to
Honey
or
Sweet-meats
,
which
being
taken
moderately
,
give
delight
and
temper
,
but
used
immoderately
,
they
fill
the
whole
body
with
Choler
and
Bitterness
.
IV
.
It
is
no
wonder
,
if
those
who
have
either
erroneous
or
wicked
principles
,
do
extremely
multiply
to
themselves
Obliquities
in
the
course
of
their
life
.
The
truth
of
this
may
appear
most
clearly
in
the
Art
of
Arithmetique
,
where
if
there
be
never
so
little
error
in
the
rule
,
or
grounds
laid
,
it
becomes
infinitely
encreased
in
the
operations
;
and
may
not
this
have
an
Application
Political
,
as
well
as
Ethical
,
with
a
confusion
of
face
upon
them
,
who
are
not
ashamed
to
own
it
as
their
design
,
to
take
away
all
the
ancient
,
and
to
lay
new
foundations
of
Government
;
not
considering
how
impossible
it
is
for
the
first
founders
of
a
Commonwealth
,
to
fore-see
all
the
inconveniences
which
may
arise
,
even
by
virtue
of
their
own
fundamentals
,
to
the
endangering
of
the
whole
frame
?
but
these
men
will
pretend
erronious
grounds
not
to
be
so
destructive
,
and
this
upon
a
supposition
,
that
as
it
was
with
Theseus
his
Ship
at
Athens
,
all
may
be
securely
changed
piece
by
piece
,
according
to
the
direction
of
new
Reformers
instructed
by
experience
,
till
the
whole
Vessel
become
quite
other
than
it
was
at
first
:
but
it
is
not
so
with
States
,
which
lie
not
as
that
Ship
did
,
without
motion
,
but
are
always
in
danger
by
Wind
and
Waves
,
as
hath
been
testified
with
great
hazards
in
these
our
days
,
where
the
taking
down
of
the
main
and
principal
Pillar
hath
brought
a
great
and
flourishing
Monarchy
to
the
very
brink
of
Anarchy
and
Confusion
.
Upon
that
occasion
of
great
change
,
Monarchy
hath
been
much
exploded
in
respect
of
Popular
Governments
,
but
this
(
and
infinitely
more
)
may
be
said
for
it
,
That
it
is
the
best
Government
for
Union
,
and
to
prevent
Insurrections
and
Intestine
Broils
,
which
cannot
be
so
well
done
without
secresie
and
a
speedy
execution
of
that
which
is
resolved
,
a
thing
hard
to
be
effected
where
the
Counsellours
are
many
,
having
each
of
them
a
share
in
the
supreme
Power
.
To
this
may
be
added
,
That
a
Prince
assuming
to
himself
a
propriety
in
the
Regal
power
,
is
not
so
apt
to
be
prest
upon
by
the
people
,
as
persons
elected
by
themselves
,
having
no
pretence
of
being
employed
but
in
the
right
of
others
.
On
the
other
side
it
is
said
that
Oppression
is
more
frequent
in
Monarchies
,
than
in
Popular
States
,
and
the
truth
is
,
That
the
heavy
hand
of
Princes
often
falleth
upon
great
persons
who
give
them
jealousie
;
yet
never
was
there
any
Prince
,
who
either
made
or
countenanced
a
Law
,
to
persecute
Eminent
Persons
merely
for
their
vertue
,
as
the
Athenians
did
by
their
Ostracism
.
But
the
principal
argument
for
Monarchy
is
this
,
That
the
Government
is
best
settled
so
,
to
continue
without
any
great
change
,
for
ambitious
Spirits
set
themselves
more
to
work
in
Common-wealths
,
especially
such
as
are
Democratical
,
with
a
design
to
advance
and
establish
their
own
Greatness
,
which
is
no
way
so
well
accomplished
as
by
bringing
the
present
Government
into
confusion
,
and
then
turning
it
into
Monarchy
;
so
as
the
materials
of
a
Fever
are
always
ready
,
and
seldom
it
is
,
that
a
fire
is
not
kindled
,
and
then
the
people
wearied
with
calamity
and
terror
,
are
glad
to
put
themselves
under
the
protection
of
him
who
hath
most
Power
,
and
by
that
means
he
becomes
their
Prince
,
as
may
appear
by
the
Roman
and
other
Popular
Commonwealths
.
To
this
may
be
said
,
that
particular
persons
are
as
ambitious
,
industrious
,
and
dangerous
in
Monarchies
,
as
in
other
Governments
,
and
so
it
is
;
but
there
for
the
most
part
(
whatsoever
may
be
pretended
for
the
present
till
the
strength
be
raised
)
their
aim
is
only
to
change
the
Person
,
and
not
the
Government
,
which
is
effected
,
as
very
often
hapned
to
the
Roman
Emperours
,
without
any
great
Concussion
as
to
the
Fundamentals
,
so
as
Monarchy
still
remains
firm
.
I
cannot
deny
,
that
some
Aristocratical
Commonwealths
,
as
those
of
Sparta
and
Venice
,
have
been
famous
both
for
Greatness
of
Dominion
,
and
time
of
Continuance
,
but
none
like
the
latter
,
which
I
can
attribute
to
nothing
more
than
this
,
That
the
People
have
no
part
in
the
Government
,
and
that
the
Senators
admit
not
any
to
command
the
Military
Power
for
length
of
time
,
which
together
with
severe
punishments
usually
inflicted
upon
ambitious
and
dangerous
persons
,
hath
almost
miraculously
preserved
their
Commonwealth
.
The
like
observation
cannot
be
made
of
Democracies
;
yet
for
States
(
as
some
there
are
)
whose
territories
are
small
,
extending
not
much
farther
than
Cannon-shot
from
the
City
Walls
,
a
Popular
Government
may
be
most
natural
,
for
all
may
be
defended
by
the
Natives
themselves
,
without
leaving
their
ordinary
way
of
subsistence
by
Mechanique
professions
;
and
so
it
was
with
Rome
in
her
infancy
,
and
with
divers
Cities
of
Greece
and
Italy
,
and
it
is
so
now
in
many
places
;
but
where
there
must
be
a
standing
Army
,
whose
way
of
Government
is
always
Monarchical
,
and
whose
affections
cannot
but
incline
that
way
,
it
is
impossible
almost
but
advantage
will
be
taken
some
time
or
other
by
the
chief
Commander
,
to
build
his
own
greatness
upon
the
ruines
of
the
Commonwealth
,
which
may
be
proved
by
very
many
Precedents
.
But
not
having
intended
any
large
Discourse
,
and
the
same
matter
having
been
largely
handled
by
others
,
I
shall
set
a
period
,
contenting
my self
,
Hausisse
ex
magno
flumine
guttam
,
With
one
drop
taken
out
of
a
great
river
.
V.
As
the
Essence
of
things
resideth
in
their
substance
,
so
their
outward
operations
receive
their
being
from
Quality
,
nor
can
there
be
any
exercise
of
those
operations
but
by
that
means
.
It
is
not
the
iron
of
the
Hammer
or
Anvile
that
bruiseth
or
formeth
,
nor
the
steel
of
the
Knife
that
cutteth
,
but
the
weight
,
hardness
,
and
edge
which
produceth
those
effects
,
and
for
the
most
part
it
is
the
figure
of
Instruments
that
becomes
operative
.
The
truth
is
,
that
all
which
we
see
,
hear
,
tast
,
smell
,
or
feel
,
is
quality
and
nothing
but
quality
,
by
which
the
subtil
Roman
Doctors
do
securely
(
as
they
think
)
assert
their
supposed
great
mystery
of
Transubstantiation
(
or
change
of
the
substance
of
the
Elements
in
the
Eucharist
with
continuance
of
the
old
accidents
,
)
and
could
they
prove
the
change
of
Substance
necessary
in
Religion
,
the
unexposedness
of
all
substances
to
sense
is
such
,
as
their
sharpness
of
wit
would
then
seem
to
merit
as
much
at
the
hands
of
Truth
,
as
now
it
appears
subservient
to
Opinion
.
To
this
may
be
objected
,
for
vindication
of
Substances
,
the
maxim
in
Philosophy
,
that
Omnis
actio
provenit
a
forma
,
which
is
meant
of
essential
forms
;
and
that
these
Inanimate
instruments
,
notwithstanding
their
figure
or
other
quality
whatsoever
,
are
but
nervis
alienis
mobilia
,
and
cannot
effect
any
thing
considerable
,
without
the
influence
and
direction
of
some
intellectual
agent
such
as
the
Soul
of
Man
,
which
Philosophy
delivers
to
be
a
physical
substance
,
and
one
of
the
perfectest
of
them
.
But
this
doth
rather
confirm
than
overthrow
my
observation
,
that
all
external
action
ariseth
immediately
from
quality
and
not
from
substance
,
for
the
Soul
it self
,
notwithstanding
its
perfection
,
cannot
act
but
by
the
qualities
and
accidents
of
the
Body
,
nothing
being
more
known
than
this
,
That
the
operations
of
the
Soul
are
weakned
,
as
the
dimensions
,
form
,
and
other
qualifications
of
the
principal
organical
parts
of
the
body
come
to
decline
.
This
may
bring
to
consideration
,
that
a
solidity
of
judgment
,
which
I
may
term
the
substantial
part
of
the
mind
,
is
little
better
than
inutile
pondus
,
if
by
the
imagination
it
have
not
an
edge
set
upon
it
,
which
imagination
like
a
nimble
Pleader
,
sets
in
order
before
it
the
essentials
and
circumstantials
of
the
business
which
is
to
be
determined
,
and
so
by
forming
a
quickness
of
Apprehension
,
infinitely
facilitates
and
improves
the
number
of
its
decisions
.
And
perhaps
it
may
not
be
altogether
improper
to
observe
,
that
the
true
Religion
it self
is
not
so
incompatible
with
Ceremony
(
though
but
a
shadow
in
comparison
,
)
as
some
men
learned
and
good
have
affirmed
,
having
found
the
excess
of
Ceremony
always
accompanied
with
Superstition
,
for
otherwise
the
Sacraments
(
those
blessed
Seals
of
our
remission
and
future
happiness
)
would
not
borrow
so
much
of
their
subsistence
from
Form
,
as
to
the
visible
part
of
them
.
To
this
may
be
added
,
that
Princes
and
States
govern
as
much
by
opinion
of
Power
,
as
by
the
reality
of
it
,
and
experience
hath
shewed
us
in
these
latter
days
,
that
an
extreme
contempt
of
Formality
in
Civils
and
Spirituals
,
is
a
ready
way
to
confusion
,
which
is
the
destroyer
of
all
Society
.
But
for
a
conclusion
to
this
Discourse
,
Adventitious
things
are
so
connatural
to
Essentials
,
as
if
you
could
deprive
Vertue
her self
of
her
ornaments
it
may
be
well
thought
,
that
like
an
undrest
Lady
she
would
stir
but
little
abroad
.
VI
.
That
which
we
call
Right
or
Property
among
men
,
whether
sovereign
or
subordinate
,
is
always
derived
from
a
liberty
left
to
them
by
God
to
dispose
of
outward
things
by
common
consent
,
saving
when
it
pleaseth
the
Divine
Majesty
in
a
way
immediate
and
miraculous
to
give
and
declare
a
right
,
as
he
did
in
the
land
of
Promise
to
the
people
of
Israel
,
and
frequently
afterwards
to
their
Princes
by
an
extraordinary
unction
.
Upon
such
consent
is
grounded
Magistracy
,
and
all
just
power
whatsoever
,
except
the
Paternal
,
which
is
merely
natural
.
But
how
far
the
Paternal
power
extendeth
it self
beyond
the
government
of
Children
in
minority
,
it
is
very
hard
to
define
,
especially
among
Christians
.
Yet
that
power
whatsoever
it
is
,
and
the
filial
reverence
and
observance
due
to
Parents
,
is
as
well
perpetual
as
natural
,
and
cannot
be
extinguished
justly
by
decree
of
any
Magistrate
whatsoever
,
if
the
Parent
be
Compos
mentis
.
As
Magistracy
,
so
municipal
Laws
have
no
other
Basis
or
Foundation
than
common
consent
,
which
consent
is
had
,
as
well
by
an
immemorial
submission
to
such
Magistracy
,
as
by
any
constitution
made
by
Representatives
.
As
for
meum
and
tuum
between
this
and
that
private
man
,
the
external
right
is
alterable
by
judgment
of
the
established
Magistrate
.
But
the
supreme
Magistracy
seemeth
not
extinguishable
,
but
by
a
decree
of
the
whole
People
,
which
is
supposed
when
no
Dissent
appears
.
It
is
most
certain
,
that
the
full
,
perpetual
and
independent
power
in
all
kinds
is
onely
belonging
to
the
fountain
of
all
power
,
which
is
of
God
himself
;
who
as
he
hath
neither
superiour
nor
equal
,
so
he
cannot
be
bound
but
to
himself
,
nor
can
any
of
his
acts
be
subject
to
other
jurisdiction
.
And
wheresoever
God
(
as
to
David
and
divers
others
)
shall
make
promise
of
any
benefit
,
the
promise
gives
onely
assurance
to
the
person
,
or
body
to
whom
the
promise
is
made
,
but
it
transfers
no
right
against
the
Creator
,
whose
dominion
(
as
well
as
his
power
)
is
not
to
be
limited
.
It
is
conceived
too
often
by
men
of
an
active
and
enterprising
nature
,
that
God
by
putting
power
into
their
hands
against
their
supreme
Magistrate
,
hath
designed
a
change
there
,
and
will
use
them
as
chief
Instruments
,
but
it
falleth
out
as
often
,
that
destruction
is
the
conclusion
,
where
presumption
is
the
argument
.
It
is
true
,
that
sometimes
the
long'd-for
change
is
wrought
,
which
sheweth
the
effect
to
be
of
Divine
Providence
,
but
it
happens
seldom
or
never
,
that
the
chief
agents
fail
of
their
own
ruine
,
though
it
come
to
them
with
leaden
feet
.
For
my
part
I
conceive
clearly
,
that
God's
revealed
will
requires
a
submission
to
a
just
Magistracy
,
and
therefore
if
there
be
not
either
an
evident
consent
in
the
universality
of
the
People
,
or
a
divine
Call
of
some
Reformer
confirmed
by
unquestionable
miracles
,
it
must
be
unsafe
to
step
out
of
that
fair
,
even
,
and
known
way
,
which
hath
ever
been
approved
of
by
the
best
of
God's
people
.
VII
.
It
hath
afforded
me
sometimes
matter
of
no
small
admiration
,
to
find
in
my self
,
and
others
,
lovers
of
freedom
,
a
desire
(
and
not
without
some
violence
)
of
being
in
a
state
of
height
and
greatness
,
exacting
a
course
no
ways
squaring
with
our
natural
inclinations
,
and
such
as
for
that
only
cause
would
become
an
eternal
springing
fountain
of
vexation
to
us
.
I
take
this
to
be
Vanity
in
the
highest
degree
,
and
one
of
the
scourges
of
the
most
High
.
The
folly
of
it
may
appear
in
this
,
that
our
so
much
prized
freedom
would
be
utterly
lost
in
such
a
way
;
outward
freedom
by
a
continual
obtrusion
of
business
,
even
at
times
most
unseasonable
to
us
in
point
of
health
and
otherwise
,
and
inward
freedom
by
an
inforcement
of
compliance
in
things
no
way
to
be
approved
of
by
a
judicious
and
ingenuous
spirit
.
It
may
be
said
that
independent
greatness
hath
an
exemption
from
such
inward
and
outward
molestations
,
or
at
least
inforcements
,
but
such
independency
is
an
herb
that
groweth
not
in
the
garden
of
Nature
;
for
no
greatness
,
how
despotical
soever
,
can
be
supported
but
by
the
affections
and
ends
of
others
,
which
must
be
complied
with
and
served
,
or
else
the
Sceptre
toucheth
ground
.
There
is
a
testimony
given
to
this
truth
by
the
frequent
changes
of
Governments
and
Governours
in
all
ages
,
but
most
abundantly
(
as
an
evidence
more
than
sufficient
)
in
the
History
of
the
Roman
Emperours
,
where
the
least
discontent
or
misunderstanding
in
the
Souldiery
,
did
for
the
most
part
set
a
period
to
the
Prince's
life
and
Empire
.
But
perhaps
freedom
may
be
found
in
a
course
of
subordinate
Magistracy
,
or
of
absolute
Privacy
.
With
me
it
is
hard
to
determine
,
which
is
more
deprived
of
it
,
Magistracy
or
an
immediate
Servile
condition
.
The
latter
wants
it
absolutely
in
the
outward
way
,
but
it
is
seldom
afflicted
with
that
self-condemnation
,
which
for
the
most
part
accompanieth
the
former
.
But
for
an
estate
of
Privacy
,
could
it
be
such
as
were
exempt
from
imposing
and
being
imposed
upon
,
it
were
much
to
be
envied
,
but
yet
it
must
not
(
cannot
)
enjoy
that
means
of
serving
God
and
good
men
,
by
the
exercise
of
many
moral
Vertues
,
which
a
more
eminent
condition
affordeth
.
And
I
must
acknowledge
that
this
last
consideration
doth
in
a
manner
shake
the
whole
frame
of
my
Discourse
,
for
we
are
not
born
onely
for
our selves
;
and
therefore
though
for
some
reasons
relating
to
the
present
{αβγδ}
,
or
conjuncture
,
I
my self
forbear
to
exercise
the
Magistracy
whereto
I
stand
called
,
yet
I
dare
not
condemn
a
desire
of
power
and
greatness
in
others
,
but
onely
when
it
ariseth
from
the
vanity
of
self-love
upon
misunderstanding
.
And
this
desire
(
like
envy
)
will
still
be
the
greater
punishment
to
it self
the
more
it
increaseth
,
but
the
misery
attains
not
its
full
perfection
,
till
the
desire
comes
to
be
drowned
in
the
fruition
which
was
mistaken
for
happiness
.
VIII
.
Religion
is
the
serving
of
some
Deity
in
such
a
way
,
as
the
votary
conceiveth
that
his
Deity
would
be
served
.
It
stands
opposed
to
Atheism
,
which
is
a
belief
that
there
is
no
such
thing
as
a
Divine
Power
.
Morality
differs
from
it
as
a
Prince's
general
Law
doth
from
the
attendance
required
on
his
Person
,
and
especial
services
relating
to
that
.
He
who
is
a
neglecter
of
the
Prince's
Law
,
will
hardly
be
accepted
of
to
attend
on
his
person
;
but
he
who
onely
applies
himself
to
an
observance
of
the
Law
,
shall
never
merit
any
reward
from
the
Prince
.
Profaneness
is
the
contempt
of
Divine
Service
,
and
Superstition
is
a
way
of
service
full
of
pomp
and
affectation
,
but
altogether
without
warrant
.
I
cannot
say
of
Religions
as
of
Governments
,
better
any
than
none
,
for
some
Religions
(
or
rather
Superstitions
)
have
such
obscene
Rites
,
and
so
full
of
Cruelty
,
as
either
Atheism
or
Profaneness
are
much
less
to
be
abhorred
.
In
the
choice
of
a
Religion
(
if
there
were
need
of
choice
)
I
should
always
avoid
those
,
whose
Rites
are
repugnant
to
the
known
rules
of
Morality
.
It
is
true
that
a
Prince's
personal
occasions
do
many
times
require
a
departing
from
his
common
Laws
,
but
it
is
far
otherwise
with
God
,
who
can
effect
any
of
his
decrees
in
a
just
way
,
and
needs
no
such
deviations
.
To
follow
the
Similitude
a
little
farther
,
Princes
esteem
and
reward
onely
such
as
come
to
their
service
for
affection
to
their
person
,
and
not
for
ends
of
advantage
to
themselves
,
and
they
require
a
forsaking
of
all
(
even
of
Life
it self
)
in
their
Servants
,
when
their
own
honour
,
dignity
,
or
safety
requires
it
;
and
this
sheweth
how
connatural
self-denial
is
to
Religion
.
All
Religions
require
a
belief
that
there
is
such
a
Deity
,
and
that
the
way
of
serving
him
is
such
and
such
;
but
a
Faith
so
voluminous
and
explicite
as
is
contained
in
our
modern
Catechisms
,
and
〈◇〉
knowledge
so
universal
as
is
now
exhorted
to
in
the
Pulpit
,
was
never
required
in
any
Age
but
this
,
and
can
be
no
more
necessary
than
it
would
be
for
a
Subject
(
because
he
is
bound
to
have
a
high
esteem
of
his
Master
)
to
believe
by
way
of
Inventory
all
the
exactnesses
of
his
outward
features
,
and
of
the
inward
perfections
of
his
mind
,
though
the
ground
of
such
belief
were
to
be
compassed
by
a
rude
search
for
the
outward
,
and
an
uncivil
pressing
in
way
of
conversation
for
the
inward
excellencies
.
To
conclude
,
All
Religions
require
reverence
internal
and
external
to
the
Deity
,
and
all
Religions
require
sincerity
of
heart
in
the
Divine
Service
.
The
true
Religion
(
besides
these
)
requires
chastity
and
sobriety
in
the
Votary
,
and
a
desire
to
doe
all
possible
good
to
Mankind
,
and
to
every
particular
person
as
far
as
it
may
stand
with
God's
honour
,
and
publique
society
.
IX
.
I
have
found
by
experience
this
to
be
infallibly
true
,
That
no
perfection
is
wrought
but
by
complying
with
(
and
improving
of
)
natural
propensions
,
and
that
the
endeavour
of
altering
,
or
much
forcing
Nature
,
is
ever
dangerous
,
and
many
times
wholly
destructive
.
Thus
the
Art
of
Physick
is
drawn
to
subvert
the
health
of
many
natural
bodies
,
sometimes
by
labouring
to
alter
the
Complexion
or
Tincture
,
and
someti●●s
by
seeking
not
to
allay
,
but
to
extirpate
an
ingenite
Melacholy
,
or
sadness
of
Spirit
.
Thus
some
men
thinking
to
render
themselves
more
capable
of
business
by
very
much
abstinence
,
do
by
a
mistake
of
the
measure
,
procure
to
themselves
unawares
,
the
unhappy
diseases
caused
by
inanition
,
which
are
scarcely
curable
.
In
the
exercise
of
Moral
vertues
,
a
tenacious
man
will
never
delight
in
(
or
will
govern
)
a
continued
work
of
Magnificence
,
though
it
be
at
another
man's
charge
,
for
Quorsum
perditio
haec
?
or
To
what
purpose
is
this
wast
?
will
still
flutter
in
his
thoughts
to
the
deforming
,
if
not
defacing
,
of
the
whole
;
whereas
the
same
man
might
be
successfully
employed
by
a
Prince
,
to
sit
at
the
Stern
about
the
retrenching
of
his
superfluous
expences
.
Alexander
the
Great
would
never
have
blunted
the
violence
of
Hannibal's
victorious
Army
,
nor
Fabius
Maximus
have
conquered
the
World
.
In
matters
Civil
,
call
a
contemplative
man
(
though
of
admirable
parts
in
his
own
way
)
to
the
government
of
a
Nation
,
and
he
himself
will
be
in
continual
pain
,
and
his
Subjects
in
perpetual
danger
of
confusion
.
The
fire
on
his
right
hand
will
be
ready
to
consume
him
,
before
he
hath
sufficiently
considered
and
resolved
how
to
quench
that
on
the
left
.
On
the
other
side
,
let
an
active
man
be
kept
in
continual
retirement
,
and
he
will
torment
himself
with
his
own
thoughts
,
till
even
Shadows
become
a
terrour
to
him
,
and
he
will
many
ways
encrease
vexation
to
himself
,
till
in
all
probability
he
become
his
own
destroyer
.
From
hence
may
be
raised
a
powerfull
argument
against
Hereditary
Monarchies
,
but
the
well
known
confusion
of
Popular
,
and
corruption
of
Aristocratical
elections
,
together
with
the
contempt
which
men
are
apt
to
have
of
creatures
of
their
own
making
,
may
keep
the
ballance
at
the
least
even
.
For
conclusion
,
Nothing
can
be
perfectly
done
,
invita
Minerva
,
or
Cross
to
the
person's
inclination
;
and
Id
unumquemque
decet
maxime
quod
est
cujusque
maxime
,
That
becomes
every
man
best
which
is
most
natural
to
him
.
X.
I
have
read
in
an
Italian
Writer
of
some
estimation
to
this
effect
,
That
a
desire
and
endeavour
of
attaining
fulness
of
power
over
others
,
is
very
commendable
,
because
it
giveth
men
some
measure
of
likeness
unto
God
,
the
fountain
of
all
perfection
,
one
of
whose
chief
attributes
is
his
Omnipotence
.
The
assertion
admits
of
some
justification
,
as
I
conceive
,
but
not
the
reason
,
for
though
we
may
take
God
for
our
pattern
,
in
respect
of
his
Ethical
or
Intellectual
excellences
(
if
I
may
so
call
them
,
)
yet
it
savours
too
much
of
the
Luciferian
presumption
,
to
bear
an
emulating
eye
in
the
least
measure
,
either
towards
his
glory
or
his
power
.
And
as
to
the
desire
of
power
,
the
edge
of
it
may
be
somewhat
abated
in
the
lovers
of
Vertue
and
Goodness
,
when
they
take
into
consideration
,
that
a
state
of
mortality
shall
always
want
that
infinite
wisedom
,
and
purity
of
intention
,
which
resideth
in
the
Deity
,
and
which
makes
power
to
consist
inabusively
only
there
,
as
in
its
proper
sphere
.
For
that
power
which
men
enjoy
,
is
none
of
their
own
,
and
they
must
yield
an
account
to
the
true
Proprietary
,
not
only
of
the
use
,
but
of
the
very
having
of
it
.
And
as
among
men
,
he
who
in
a
way
of
violence
and
illegality
,
possesseth
himself
of
that
which
is
the
property
of
another
,
(
though
his
equal
or
inferiour
)
becomes
an
offender
against
the
Civil
Magistrate
;
so
it
is
,
but
much
more
unpardonable
in
relation
to
the
Deity
so
infinitely
transcending
our
capacity
,
with
those
who
assume
Power
to
themselves
in
an
unwarrantable
manner
.
I
doubt
not
but
Divines
will
step
in
further
,
and
assert
,
that
a
mere
desire
of
Power
,
with
a
sinister
intention
,
is
no
small
sin
;
and
what
may
it
then
be
to
desire
,
assume
,
and
use
Power
corruptly
?
The
true
end
of
all
external
power
can
be
no
more
than
this
,
To
propagate
the
peace
and
happiness
of
Mankind
,
and
every
individual
person
,
as
far
as
may
be
done
without
a
more
publique
prejudice
:
and
from
hence
it
comes
,
that
a
desire
of
rewarding
becomes
more
natural
to
a
noble
nature
,
than
of
punishing
,
(
though
an
approach
may
be
made
even
to
the
latter
with
chearfulness
of
Spirit
,
)
for
Remunerations
answer
to
both
parts
of
the
above-mentioned
end
;
whereas
Punitive
Justice
for
the
present
fatissieth
only
,
the
former
bringing
with
it
always
harm
to
the
offending
person
,
and
sometimes
ruine
total
and
final
;
yet
as
I
said
,
this
may
be
proceeded
in
with
comfort
,
because
the
extirpation
of
one
may
be
a
means
of
reforming
many
;
and
sometime
there
is
no
other
way
to
save
them
from
destruction
,
and
that
not
only
by
terrour
in
the
example
,
but
by
prevention
of
ruinous
and
destructive
designs
inherent
in
(
or
affixed
to
)
the
person
of
him
who
is
cut
off
.
But
that
Magistrate
,
who
useth
severity
to
torment
or
destroy
the
offender
with
any
intention
whatsoever
,
other
than
those
above-specified
,
either
with
Pilate
sells
the
indolence
and
safety
of
others
for
favour
and
particular
advantage
,
or
out
of
a
mere
Satanical
spirit
,
takes
delight
in
the
sufferings
of
others
,
and
at
the
best
,
makes
the
hand
of
Justice
to
become
(
upon
personal
provocation
)
an
instrument
of
Revenge
,
which
is
the
peculiar
of
him
,
who
hath
said
{αβγδ}
,
or
Vengeance
is
mine
;
so
as
men
can
have
no
other
part
in
it
than
to
become
instruments
,
and
are
no
otherwise
justified
in
being
so
,
than
either
by
the
rules
of
God's
revealed
Will
exprest
in
the
written
Word
,
or
by
some
immediate
and
miraculous
Precept
from
him
.
For
my
part
,
though
I
conceive
it
to
be
the
strongest
of
temptations
to
an
active
and
knowing
Spirit
,
to
be
courted
by
an
opportunity
of
having
great
power
over
others
;
Yet
I
shall
rather
choose
to
become
the
mark
(
or
Anvile
,
if
you
will
)
of
injurious
power
,
than
to
exasperate
my
Creator
either
by
an
usurpation
,
or
by
the
revengefull
use
of
so
dangerous
a
weapon
.
XI
.
Ever
since
our
first
Father
Adam
sought
to
palliate
his
first
transgression
,
by
laying
upon
another
the
iniquity
which
proceeded
chiefly
from
the
determination
of
his
own
will
,
we
of
his
Posterity
have
applied
our selves
to
doe
the
like
;
and
for
the
most
part
when
better
evidence
fails
us
,
we
lay
the
crime
to
the
charge
of
Fortune
,
who
very
fitly
by
the
Fabulist
is
represented
with
a
great
Complaint
in
her
mouth
upon
that
occasion
.
Among
the
Heathens
,
Fortune
was
esteemed
a
Goddess
,
and
with
us
Christians
she
is
little
less
,
if
rightly
understood
;
for
what
squareth
better
with
the
notion
meant
by
Fortune
,
than
the
providence
of
God
,
which
being
one
of
his
chief
attributes
,
is
hardly
severed
from
his
person
?
We
should
therefore
be
very
carefull
not
to
make
complaint
in
that
kind
,
considering
the
person
against
whom
our
complaint
is
levelled
;
nor
to
doe
like
some
men
who
bewail
the
defects
of
their
geniture
,
and
the
circumstances
belonging
to
it
,
(
for
thus
all
men
may
become
Complainants
,
as
wanting
some
natural
advantages
which
others
enjoy
,
)
nor
like
to
some
others
,
who
to
excuse
their
own
folly
,
for
yielding
to
temptations
in
the
way
of
excess
by
which
their
body
or
estate
is
impaired
or
ruined
,
lay
all
the
blame
on
Fortune
.
Certainly
complaints
of
this
nature
can
be
no
other
than
a
high
provocation
of
the
Almighty
,
who
hath
the
absolute
dominion
over
his
creatures
;
for
no
temporal
thing
is
necessary
,
if
the
want
of
it
be
not
an
absolute
hindrance
to
the
end
whereunto
the
vessel
(
to
use
St.
Paul's
expression
)
is
designed
,
which
design
is
only
known
to
the
Creator
.
Neither
are
worldly
wisedom
,
riches
,
power
,
and
such
like
,
any
ways
necessary
to
the
attaining
of
the
chief
end
of
our
life
,
for
there
is
as
ready
a
way
to
it
from
the
lowest
condition
as
from
the
highest
:
and
if
so
,
then
why
do
we
complain
?
It
was
the
opinion
of
some
Philosophers
,
that
the
Deity
doth
not
at
all
mind
the
businesses
of
this
World
;
but
their
opinion
is
so
far
from
truth
,
as
the
slightest
things
(
or
at
least
many
of
them
)
seem
to
be
decreed
.
Saul
was
chosen
by
God
to
be
King
of
Israel
,
and
was
not
the
straying
of
his
Father's
Asses
designed
a
means
of
bringing
him
to
the
presence
of
Samuel
,
for
the
effecting
of
it
?
A
seeming
casual
spark
falleth
into
a
magazine
of
Gun-powder
,
which
is
occasion
of
the
loss
of
a
Kingdom
,
and
can
this
be
thought
to
pass
without
a
Divine
Providence
?
Some
men
understand
it
as
a
thing
derogatory
to
the
Deity
to
order
trivial
things
(
which
causeth
the
scoff
of
profane
Lucian
upon
Jupiter
,
as
entertaining
himself
with
the
painting
of
Butterflies
,
)
but
the
consequences
of
things
trivial
are
not
always
slight
,
though
conceived
so
by
us
,
who
are
no
less
ignorant
of
effects
as
they
relate
to
their
causes
,
than
of
causes
as
they
relate
to
their
effects
.
And
certainly
to
order
and
govern
the
Universe
,
with
all
the
seeming
casualties
in
it
,
can
be
no
derogation
to
the
Deity
;
for
to
say
truth
,
we
cannot
conceive
rightly
of
God
,
without
believing
his
infinite
wisedom
and
power
to
comprehend
and
penetrate
all
things
,
together
with
their
causes
and
effects
,
and
also
that
his
government
of
the
whole
is
effected
with
more
facility
,
than
the
wisest
man
can
order
the
clearest
and
easiest
matters
.
The
truth
is
,
that
this
Providence
is
always
at
work
,
and
that
humane
wisedom
and
folly
do
but
cooperate
with
it
.
As
for
us
,
these
may
either
yield
us
a
justification
,
or
aggravate
against
us
,
but
the
effect
is
always
steered
by
providence
.
The
race
is
not
to
the
swift
,
saith
Solomon
,
nor
the
battel
to
the
strong
,
&c.
but
time
and
chance
(
or
the
effects
of
Providence
)
come
alike
to
all
.
It
is
most
evident
among
Gamesters
,
that
the
money
is
many
times
lost
by
playing
that
which
is
clearly
best
;
and
so
it
falleth
out
in
matters
of
greatest
concernment
:
And
fit
it
is
that
it
should
be
so
,
for
humane
wisedom
might
justly
boast
it self
against
Providence
,
if
the
ocmmon
saying
were
true
,
Sapiens
dominabitur
astris
,
A
wise
man
shall
over-rule
the
Stars
.
What
is
then
to
be
said
,
shall
we
omit
the
using
of
those
parts
which
God
hath
given
us
,
because
the
issue
of
things
is
not
in
our
power
?
This
were
to
heap
up
condemnation
to
our selves
against
the
latter
day
.
Rather
let
us
,
but
in
a
more
general
sense
,
take
up
the
resolution
of
Joab
,
Captain
of
David's
Hoast
,
who
spake
thus
to
his
Army
before
a
battel
(
which
exhortation
of
his
hath
always
passed
with
me
for
most
precious
,
and
shall
be
the
conclusion
of
this
discourse
.
)
Be
of
good
courage
,
and
let
us
play
the
Men
for
our
People
,
and
for
the
Cities
of
our
God
,
and
let
the
Lord
doe
what
seemeth
him
good
.
XII
.
Of
all
my
inward
conflicts
,
none
hath
appeared
more
like
an
Earth-quake
in
shaking
the
whole
frame
of
my
nature
,
than
that
which
raised
it self
upon
the
consideration
of
(
and
sitting
down
under
)
some
pressures
carrying
with
them
a
constant
deprivation
of
outward
freedom
;
which
freedom
,
though
in
it self
but
a
kind
of
privation
,
yet
hath
been
always
too
far
considered
by
me
as
the
ground
of
external
happiness
.
On
the
other
side
,
my
sufferance
was
urged
by
the
remembrance
of
some
moral
Precepts
,
which
nevertheless
did
not
so
captivate
my
reason
,
as
to
suppress
all
thought
of
an
Emancipation
,
as
far
as
it
should
come
to
be
in
my
power
.
Yet
in
this
,
by
means
of
a
most
powerfull
Illumination
and
strength
from
above
,
I
have
extricated
my self
and
overcome
my
inclination
;
for
by
the
light
of
those
rayes
it
clearly
appeared
to
me
,
that
my
Fetters
were
neither
framed
by
Man
,
nor
put
upon
me
by
any
subordinate
power
,
neither
had
my
own
folly
contributed
to
that
kind
of
servitude
.
All
was
wrought
by
a
Divine
hand
,
and
seemed
to
be
fitted
and
designed
to
me
by
the
same
,
for
I
could
not
discern
that
the
like
(
as
to
the
most
important
circumstances
)
had
been
fixed
upon
any
other
person
whatsoever
.
This
made
me
to
esteem
it
a
sin
of
Infidelity
against
the
Divine
Wisedom
,
either
to
think
it
unfit
or
to
repine
at
it
,
and
an
offence
worse
than
Rebellion
to
struggle
for
Liberty
,
farther
than
it
was
intended
to
me
by
that
wisedom
.
Especially
,
since
the
better
freedom
(
which
is
that
of
the
mind
)
is
no
ways
limitted
,
and
since
I
my self
have
been
experimentally
taught
,
that
the
bitter
cup
of
Affliction
is
no
less
healthfull
,
than
the
tempting
baits
of
Prosperity
are
dangerous
.
AN
APPENDIX
TO
THE
OCCASIONALS
.
HAVING
past
my
Climacterical
in
the
year
of
our
Lord
1666
,
(
a
year
supposed
to
contain
periods
of
great
importance
as
to
publick
Revolutions
)
I
may
well
think
that
my
own
dissolution
will
speedily
overtake
me
,
and
therefore
more
than
time
it
is
,
thoroughly
to
consider
the
condition
of
my
better
part
,
and
in
the
consideration
to
abstract
it
from
matter
,
as
far
as
may
be
,
while
it
is
united
with
the
body
.
And
this
is
best
effected
,
as
I
conceive
,
by
a
view
of
the
Soul's
principal
faculties
,
which
are
the
Understanding
,
and
the
Will
,
for
these
two
may
choose
for
their
object
things
infinite
,
having
no
relation
to
matter
.
The
Understanding
is
conversant
about
eternal
truths
,
and
the
Will
hath
no
proper
and
perfect
aim
but
at
everlasting
happiness
.
The
maxim
Nihil
est
in
intellectu
quod
non
prius
fuerit
in
sensu
,
can
hardly
hold
water
,
for
the
Soul
it self
(
as
a
distinct
and
immaterial
substance
)
is
not
exposed
to
sense
,
and
can
mentally
discourse
concerning
its
own
faculties
;
as
also
take
into
consideration
the
Divine
essence
and
attributes
,
whereof
Creatures
,
having
perfect
sense
and
wanting
reason
,
or
the
complete
use
of
it
,
cannot
take
notice
,
being
incapable
of
any
notion
of
Eternity
.
But
in
this
enquiry
,
we
must
not
exclude
the
more
imperfect
objects
,
many
of
which
are
common
to
Man
with
other
creatures
,
that
so
we
may
extract
what
is
peculiar
to
the
immortal
Soul
.
The
general
object
of
the
Intellect
is
Truth
,
and
that
of
the
Will
,
Goodness
.
Truth
is
the
more
general
,
and
trencheth
upon
goodness
,
for
that
such
a
thing
is
good
or
evil
is
a
subject
of
truth
,
and
it
is
not
easie
to
conceive
how
the
Will
should
make
choice
,
but
according
to
dictates
of
the
Understanding
.
Yet
election
is
peculiar
to
the
Will
,
in
which
respect
it
seemeth
to
have
the
preheminence
,
as
the
Prince
is
above
his
Council
.
And
to
prove
the
Will
more
absolute
,
some
object
the
saying
of
Medea
,
Video
meliora
proboque
,
deteriora
sequor
,
I
see
the
better
and
choose
the
worse
,
and
also
that
which
is
usual
with
other
women
,
I
will
,
because
I
will
;
from
which
they
would
infer
,
that
the
Will
determineth
either
contrary
to
the
Understanding
,
or
without
it
.
To
the
former
of
these
may
be
answered
,
That
the
Understanding
representeth
the
thing
fit
to
be
done
,
for
present
satisfaction
of
the
appetite
,
though
Morally
or
Theologically
evil
,
and
so
the
bruitish
part
prevaileth
;
and
to
the
latter
,
that
the
Intellect
interveneth
,
but
the
dictates
of
it
are
somewhat
like
to
that
resolution
given
by
the
Persian
Counsellors
,
who
when
asked
by
their
King
(
Cambyses
,
as
I
take
it
)
in
love
with
his
Sister
,
if
any
of
their
Laws
admitted
a
man
to
marry
his
Sister
?
answered
Negatively
,
but
said
,
There
was
a
Persian
Law
which
declared
that
their
King
might
doe
what
pleased
him
.
Yet
in
some
things
the
Intellect
is
absolute
,
as
in
the
decision
of
doubt
in
matters
merely
theorical
,
and
certainly
the
exercise
of
this
faculty
is
one
of
the
greatest
delights
that
Man's
nature
is
capable
of
,
having
little
or
nothing
of
sense
belonging
to
it
,
and
may
be
termed
a
shadow
of
the
contemplative
satisfaction
,
which
is
ascribed
to
the
Deity
it self
.
Thus
much
as
to
the
faculties
themselves
,
and
now
more
particularly
concerning
their
peculiar
objects
.
Of
TRUTH
.
GOD
is
the
God
of
Truth
,
nay
truth
it self
in
the
perfection
of
it
,
and
therefore
we
must
not
marvail
if
such
truth
(
offered
at
in
the
Metaphysicks
)
be
inscrutable
.
I
shall
therefore
confine
my self
to
secondary
and
subordinate
truths
,
which
I
conceive
to
be
of
three
kinds
;
Truth
of
the
object
,
Truth
conceiv'd
in
the
mind
,
and
Truth
exprest
.
The
first
may
be
defined
,
A
congruence
of
things
with
their
prototype
or
first
figure
,
and
hath
no
opposite
but
every
variation
privative
or
positive
from
that
first
figure
.
The
knowledge
of
this
truth
is
so
foreign
to
matters
of
common
interest
,
as
the
world
is
little
troubled
about
it
.
Truth
in
the
mind
is
a
congruence
of
the
thing
with
the
understanding
,
and
Errour
is
diametrically
opposite
to
it
,
but
neither
can
this
make
any
tumult
till
the
matter
be
conceived
in
terms
.
Truth
exprest
is
congruence
of
words
with
a
right
conception
in
the
mind
,
and
when
this
appears
upon
the
stage
of
the
World
,
there
is
an
immediate
arming
preparatory
to
battel
,
if
the
thing
be
not
demonstrable
,
and
trenches
upon
any
considerable
interest
.
This
is
(
as
it
were
)
the
vehicle
or
chariot
of
Truth
,
without
which
it
passeth
not
from
man
to
man
,
neither
is
there
any
publick
search
after
truth
,
for
without
terms
there
can
be
no
disputation
.
That
Truth
be
covered
with
so
much
obscurity
,
as
to
the
conception
of
it
,
may
seem
strange
,
since
every
affirmation
or
negation
in
present
,
is
not
only
true
or
false
,
but
demonstratively
so
in
it self
,
if
the
causes
were
not
hidden
.
We
are
apt
to
cry
out
upon
Providence
for
this
,
especially
where
the
knowledge
of
such
truth
is
thought
necessary
.
Indeed
our
own
Intellects
are
defective
though
we
do
not
readily
confess
it
,
God
having
given
so
general
satisfaction
in
the
portions
of
wit
distributed
among
the
Sons
of
men
,
as
every
man
is
well
opinion'd
of
his
own
share
;
but
the
Divine
Wisedom
is
clearly
justified
,
for
were
all
truths
evident
to
Man's
understanding
,
it
would
not
only
set
an
undervalue
upon
truth
,
but
Man
would
swell
himself
with
pride
even
to
a
bursting
.
It
is
therefore
much
better
that
so
much
lieth
concealed
,
for
by
that
means
becoming
conscious
of
our
own
infirmity
and
defects
,
we
have
full
cause
to
humble
our selves
,
and
being
grown
thankfull
for
what
we
have
,
to
place
our
whole
dependence
upon
the
Deity
with
entire
submission
.
As
for
Truth
,
such
as
may
be
compassed
,
it
is
obtained
in
a
way
either
ordinary
or
extraordinary
.
The
extraordinary
is
the
more
noble
,
as
coming
by
Divine
revelation
or
inspiration
,
either
immediately
confirmed
by
miracles
,
as
anciently
by
Moses
and
the
Prophets
under
the
Law
,
and
in
most
excellency
by
our
Saviour
under
the
Gospel
(
which
way
is
now
rather
pretended
to
than
had
,
and
is
unsafe
to
be
trusted
to
)
or
mediately
by
testimony
of
Holy
Writ
,
and
by
this
means
Faith
is
generated
,
which
layeth
most
firm
and
indissoluble
hold
upon
Souls
ingenuous
and
pious
.
Truth
in
the
way
ordinary
comes
by
search
of
necessary
consequences
,
but
most
unquestionably
(
or
rather
satisfactorily
)
by
the
knowledge
of
causes
,
and
scarcely
to
any
persons
,
but
such
as
are
possest
of
a
natural
sagacity
of
mind
,
if
the
matter
be
of
any
subtile
consideration
.
It
is
true
that
rules
delivered
by
Logicians
may
be
usefull
in
such
an
enquiry
and
judgment
,
and
because
they
are
so
,
I
shall
not
think
it
loss
of
time
to
touch
upon
that
Art.
It
s
proper
object
seems
,
by
their
usual
definition
rather
to
be
probability
than
Truth
,
yet
their
demonstrations
are
delivered
as
proofs
infallible
,
which
of
necessity
must
include
truth
.
As
for
their
demonstration
{αβγδ}
,
by
the
immediate
and
necessary
causes
efficient
or
final
,
it
is
almost
useless
,
for
such
causes
are
more
latent
than
necessary
effects
and
consequences
,
and
infinitely
more
truths
are
found
by
means
of
the
latter
,
than
former
,
though
without
perfect
knowledge
of
the
immediate
causes
,
which
is
not
altogether
necessary
for
the
finding
of
truth
.
Neither
are
their
rules
concerning
fallacies
so
usefull
,
for
scarcely
will
an
ingenious
person
(
though
altogether
unskill'd
in
Logick
)
be
deluded
by
fallacies
,
which
is
the
reason
that
the
late
Innovator
in
that
Art
,
hath
wholly
left
out
the
doctrine
of
Fallacies
,
as
also
that
of
Demonstrations
.
And
notwithstanding
all
said
to
the
contrary
,
the
Circle
is
not
avoided
,
when
there
is
a
reciprocal
proof
by
causes
and
effects
.
As
for
conclusions
arising
,
neither
upon
principles
of
Faith
,
nor
from
necessary
premises
(
which
is
termed
opinion
)
the
mind
of
an
ingenious
person
never
acquiesces
in
them
.
I
confess
there
are
rules
much
conducing
to
the
indagation
and
determination
of
truth
,
and
I
shall
adventure
to
deliver
some
few
of
them
,
which
as
I
conceive
,
may
be
sufficient
for
a
person
fitly
disposed
for
the
business
.
As
first
,
Where
the
foundation
is
laid
at
the
object
,
let
the
senses
be
rightly
disposed
,
and
there
must
be
a
fit
medium
between
that
and
the
organ
or
instrument
of
sense
.
Secondly
,
In
truth
exprest
(
or
pretended
truth
)
let
the
terms
of
the
assertion
or
negation
,
be
univocal
,
and
not
carrying
a
double
sense
.
Thirdly
,
Admit
no
argument
which
ariseth
not
from
things
infallibly
known
.
Fourthly
,
Let
not
distinctions
be
received
,
but
where
they
are
needfull
,
nor
in
terms
either
ambiguous
or
unknown
,
as
some
persons
sufficiently
learned
,
have
used
in
their
definition
of
truth
,
terms
of
as
abstruse
(
if
not
more
abstruse
)
consideration
,
than
truth
it self
.
Fifthly
,
Let
not
more
be
admitted
in
the
conclusion
than
was
in
the
premisses
.
And
lastly
,
Let
no
testimony
be
received
in
matters
concerning
Divine
Truth
,
unless
contained
in
holy
Scripture
,
which
is
the
only
infallible
ground
of
belief
,
according
to
all
the
ancient
Fathers
and
Councils
,
and
till
these
later
times
,
wherein
some
Polititians
,
to
cover
their
errours
,
have
advanced
their
Church
to
be
above
Scripture
,
that
so
they
may
be
judged
only
by
themselves
.
As
for
a
full
discovery
of
Truth
,
my
application
shall
ever
be
to
the
God
of
Truth
blessed
for
ever
,
with
whose
name
this
discourse
made
its
entry
.
Of
GOODNESS
.
I
Dare
not
presume
to
treat
of
that
transcendent
Goodness
,
eternal
and
infinite
,
peculiar
to
the
Deity
,
farther
than
as
it
is
the
source
(
or
rather
vast
ocean
)
from
whose
effluence
all
inferiour
goodness
receives
its
being
;
nor
shall
my
subject
be
Beatitude
that
Summum
bonum
of
the
Philosopher
,
which
a
heathen
Poet
could
affirm
not
to
be
compatible
with
man
in
this
vale
of
misery
,
but
of
that
subordinate
goodness
which
is
the
proper
object
of
Man's
will
while
he
liveth
here
.
And
this
goodness
is
so
transfused
,
as
it
affords
matter
to
be
coveted
,
not
only
by
man
,
but
by
all
sensitive
creatures
,
and
perhaps
even
plants
cannot
be
excluded
,
since
it
is
apparent
by
divers
motions
of
theirs
that
they
have
a
faculty
of
approching
to
,
or
declining
things
beneficial
or
hurtfull
to
their
constitution
.
Of
necessity
therefore
there
must
be
some
goodness
relating
merely
to
Man
,
and
to
him
in
respect
of
his
nobler
part
,
which
his
indued
with
reason
in
the
perfection
of
it
,
if
not
with
sole
reason
,
as
most
believed
among
the
ancient
Philosophers
.
This
secondary
goodness
,
which
is
the
common
object
,
not
only
of
the
will
,
but
of
the
appetite
,
may
(
as
I
conceive
)
bear
this
description
.
Goodness
is
the
condition
of
a
Subject
,
which
renders
it
capable
of
being
coveted
,
according
to
right
reason
.
And
it
may
be
distinguished
into
goodness
natural
,
and
goodness
moral
.
From
goodness
natural
no
natural
body
can
be
excluded
,
it
being
desirable
in
some
respect
or
other
.
They
are
all
usefull
if
the
use
were
known
,
for
the
infinite
wisedom
hath
not
created
any
thing
that
is
absolutely
evil
.
Time
hath
made
this
evident
by
finding
out
the
medicinal
use
of
so
many
kinds
of
Herbs
,
Minerals
,
Amulets
,
Insects
,
Entrails
of
Beasts
,
&c.
and
no
doubt
there
is
,
but
all
matter
(
not
excluding
poysonous
creatures
,
and
the
very
Atoms
,
)
and
every
species
of
Creatures
,
is
so
necessary
,
as
the
World
would
be
defective
without
them
,
which
proves
it self
in
some
measure
,
by
the
changes
of
matter
,
there
being
no
annihilation
,
but
a
continual
vicissitude
by
mutual
generation
and
corruption
.
Goodness
moral
may
be
distinguished
into
Goodness
complete
,
and
incomplete
.
Goodness
complete
is
that
which
never
causeth
evil
but
by
accident
,
as
the
prime
moral
vertues
,
the
chief
intellectual
habits
,
&c.
relating
chiefly
,
if
not
only
,
to
the
mind
.
Goodness
incomplete
is
that
which
is
not
only
instrumental
,
but
many
times
an
incitement
to
evil
,
as
that
in
life
,
riches
,
power
,
pleasure
,
&c.
of
that
nature
,
some
of
which
are
frequently
refused
by
wise
men
.
Of
the
former
kind
no
sensitive
creature
hath
the
least
knowledge
,
and
de
ignotis
nulla
cupido
.
Of
the
latter
,
which
goodness
is
most
sensual
,
they
are
so
far
from
not
being
covetous
,
as
all
the
entertainment
of
their
life
is
in
pursuit
of
some
of
them
.
And
so
it
is
with
men
,
who
permit
their
brutish
part
to
govern
.
But
these
may
be
lawfully
used
by
men
,
or
else
they
could
not
be
accounted
good
,
or
be
rightly
termed
blessings
,
for
it
is
only
in
the
excess
that
they
are
bestial
.
And
they
are
of
such
nature
,
as
their
opposites
are
not
mala
in
se
,
though
inflicted
as
punishments
,
for
poverty
,
pain
,
and
death
it self
,
may
become
instrumental
for
good
.
And
may
not
some
man
say
,
that
Sin
it self
(
the
worst
of
evils
)
is
a
cause
of
penitence
,
for
there
could
be
no
repentance
if
there
were
no
sin
,
but
indeed
sin
is
only
a
necessary
antecedent
,
and
no
more
a
cause
of
penitence
,
than
the
robbing
and
wounding
of
the
poor
Traveller
in
the
Gospel
was
cause
of
the
good
Samaritan's
charity
.
As
for
moral
Goodness
,
I
shall
add
no
more
but
this
;
That
perfect
goods
are
not
exposed
to
chance
,
or
violence
,
for
no
man
can
be
deprived
of
them
against
his
will
unless
he
be
unman'd
by
the
total
loss
of
reason
,
or
weakned
in
great
measure
by
some
accident
,
as
to
the
use
of
it
,
and
as
a
conclusion
concerning
moral
goodness
,
I
may
recommend
this
rule
,
to
direct
in
choice
of
that
kind
of
goodness
.
That
which
hath
not
a
good
end
,
(
or
intention
)
is
not
good
in
it self
,
but
a
good
intention
cannot
make
that
which
is
evil
,
to
become
good
.
Lastly
,
There
is
a
goodness
spiritual
,
most
precious
of
all
,
which
I
consider
,
not
as
a
species
of
goodness
inherent
,
but
as
a
supernatural
perfection
no
ways
arising
from
us
,
but
coming
to
us
,
thorough
the
passion
and
merits
of
our
ever
blessed
Saviour
,
and
continually
flowing
in
many
streams
from
the
infinite
and
inexhaustible
fountain
,
or
ocean
of
goodness
before
mentioned
;
and
having
influence
only
upon
the
soul
of
man
,
offering
it self
to
all
,
and
purifying
in
such
a
way
those
who
accept
it
,
as
renders
them
not
only
capable
,
but
assured
of
everlasting
Beatitude
,
which
next
to
the
honouring
of
God
,
is
the
chief
end
of
our
life
and
being
.
NOW
having
finished
this
brief
discourse
concerning
the
prime
faculties
of
the
Soul
,
and
their
proper
objects
,
I
cannot
but
be
swallowed
up
in
admiration
,
finding
that
Man
,
endued
with
such
excellent
functions
,
should
permit
Sensuality
to
obliterate
Reason
.
Where
are
all
the
golden
rules
delivered
by
ancient
moral
Philosophers
?
What
issue
is
there
of
the
precious
dictates
of
our
gracious
Saviour
and
his
holy
Apostles
?
What
becomes
of
the
image
of
God
impressed
upon
Man
at
the
first
,
and
wherein
(
setting
the
angels
apart
)
he
now
excelleth
the
whole
Creation
?
When
Christ
vouchsafed
to
be
conversant
among
men
,
he
made
it
his
chief
work
to
improve
the
mind
of
Man
far
above
the
height
of
Reason
,
and
we
are
so
far
from
conforming
our selves
to
his
course
,
as
reason
is
too
sublime
for
us
,
and
we
fall
so
much
short
as
with
the
Swine
we
wallow
,
and
roul
our selves
in
the
mire
of
this
world
,
without
so
much
as
looking
towards
Heaven
and
heavenly
things
,
using
our
reason
only
in
the
choice
of
worldly
pleasures
and
advantages
.
Some
I
confess
there
are
,
who
Apparent
rari
nantes
in
gurgite
vasto
,
bearing
up
their
heads
when
there
is
a
universal
sinking
towards
the
bottomless
gulf
,
and
they
are
looked
upon
as
the
Commanders
of
Ramoth
Gilead
did
upon
the
Prophet
sent
to
anoint
Jehu
King
of
Israel
,
as
so
many
madmen
,
but
Wisedom
is
justified
of
her
Children
,
few
as
they
are
.
As
for
my self
,
my
desire
shall
be
with
Balaam
,
that
my
death
may
be
that
of
the
righteous
,
and
not
only
so
,
but
that
my
approaches
unto
it
be
such
,
as
not
to
covet
any
pleasure
,
or
other
benefit
,
merely
for
my self
,
but
what
is
rather
mental
than
corporeal
;
and
to
cherish
the
body
only
so
far
,
as
it
may
render
me
usefull
to
my
Generation
,
and
keeping
it
in
such
servitude
,
as
it
may
be
instrumental
,
rather
than
a
hinderance
,
in
labouring
for
a
happy
eternity
,
and
that
I
may
continue
in
such
resolution
,
I
must
implore
the
assistance
of
my
almighty
and
most
gracious
Redeemer
.
A
SUNDAYS
Meditation
UPON
ETERNITY
,
June
17.
1666.
HAVING
set
my self
to
meditate
upon
Eternity
,
in
the
everlasting
part
whereof
all
the
hope
of
a
good
Christian
consisteth
,
I
soon
perceived
that
I
went
about
to
fathom
a
bottomless
depth
,
with
the
bounded
line
of
Reason
,
shall
I
then
cast
off
the
consideration
of
a
matter
so
much
importing
me
?
No
,
let
me
rather
sound
the
abyssus
,
as
far
as
the
line
and
plummet
of
reason
will
reach
.
My
reason
tells
me
that
there
is
a
God
,
the
fountain
of
all
being
,
for
the
World
could
not
make
it self
,
and
that
this
God
neither
had
beginning
,
nor
can
have
any
end
,
for
otherwise
he
could
not
be
God
,
being
environed
with
time
,
time
not
as
the
measure
of
motion
which
had
a
beginning
,
but
as
it
is
part
of
that
Prius
,
and
Posterius
,
without
which
the
origine
and
period
of
any
existence
cannot
be
imagined
.
Upon
the
foundation
of
an
Eternal
God
reason
concludes
,
that
Eternity
it self
is
,
and
yet
my
weakness
of
understanding
is
such
,
as
I
cannot
comprehend
how
any
thing
should
have
being
without
beginning
and
end
.
Thus
Reason
,
like
an
unskilfull
Commander
,
leads
me
on
boldly
,
but
leaves
me
perplexed
and
in
confusion
.
Hard
it
is
to
find
an
extrication
in
this
difficulty
,
and
yet
upon
full
consideration
this
calleth
in
faith
,
which
being
above
reason
,
seemeth
abundantly
to
supply
its
defects
,
for
according
to
reason
ought
I
not
to
receive
that
for
truth
which
strength
of
discourse
leads
me
to
,
though
I
cannot
find
the
limits
of
it
in
my
reason
,
when
the
same
thing
is
delivered
to
me
for
truth
,
by
the
highest
authority
?
Let
not
my
gracious
God
be
offended
that
I
give
way
to
my self
to
argue
upon
a
subject
of
this
nature
,
for
I
am
not
without
hope
that
I
am
led
to
it
by
Providence
,
since
the
thing
is
of
so
great
consequence
to
be
believed
,
and
since
it
is
no
small
benefit
to
have
the
way
cleared
in
a
matter
concerning
our
endless
beatitude
.
But
the
principles
of
Faith
teach
us
,
besides
the
confirmation
of
Eternity
in
it self
,
that
the
Omnipotent
Creator
,
by
mercy
in
his
blessed
Son
,
hath
put
all
Mankind
from
a
lost
condition
,
into
a
possibility
of
enjoying
a
full
share
in
happy
Eternity
;
and
those
beloved
ones
who
perform
their
part
in
cooperating
with
him
,
into
an
assurance
of
it
.
Oh
the
depth
of
Man's
misery
by
the
first
great
transgression
!
Oh
the
infinite
wisedom
of
God
,
whereby
he
found
a
way
fully
to
satisfie
his
own
Justice
,
and
yet
to
make
his
mercy
overflow
,
even
to
the
putting
of
Mankind
into
a
condition
of
blessedness
far
beyond
his
first
estate
in
Paradise
,
so
as
according
to
holy
Scripture
it
may
truely
be
said
,
Where
sin
abounded
,
there
grace
did
much
more
abound
.
Soli
Deo
gloria
in
aeternum
.
OF
Original
Sin
.
BEING
very
much
perplexed
in
my
own
thoughts
for
a
long
time
,
about
an
imputation
resting
(
as
I
conceived
)
upon
the
justice
of
our
eternal
Creator
(
whereof
we
cannot
be
too
tender
)
in
the
determinations
of
our
Christian
Divines
concerning
Original
Sin
,
I
could
not
subsist
without
a
restlesness
of
mind
and
continual
revolution
of
mental
discourses
within
my self
,
as
also
an
outward
consulting
of
Authours
,
to
try
if
I
could
find
satisfaction
in
the
point
,
which
at
the
last
by
God's
especial
grace
,
I
have
done
,
and
am
so
delighted
in
it
,
as
I
should
esteem
it
injurious
to
others
not
to
set
the
business
down
in
writing
,
since
perhaps
the
same
arguments
,
which
have
satisfied
me
,
may
produce
the
like
effect
with
others
in
a
matter
of
so
great
importance
.
The
scandal
which
I
received
,
arose
from
this
opinion
,
That
the
Soul
of
man
being
a
substance
immaterial
and
immortal
created
by
God
and
infused
into
a
Body
,
wherewith
it
could
not
have
any
former
cognation
,
is
by
that
union
exposed
to
an
infallible
eternal
condemnation
,
not
to
be
prevented
by
any
endeavour
of
its
own
,
and
this
includeth
the
greatest
part
of
the
world
,
and
more
particularly
such
Children
as
dye
before
Baptism
,
not
having
in
the
least
manner
had
the
use
of
their
reason
or
free-will
,
and
in
that
respect
they
cannot
be
guilty
of
any
disobedience
.
As
I
take
it
,
this
is
the
opinion
of
all
Christian
Divines
,
both
Reformed
and
Roman
,
and
to
me
it
seemed
so
opposite
to
the
way
of
Justice
declared
in
Scripture
,
and
owned
by
wise
men
of
all
Ages
,
as
for
a
while
it
made
me
take
up
the
opinion
of
traduction
of
the
Soul
by
the
seed
of
Parents
,
but
this
could
not
long
rest
with
me
,
since
it
were
too
strong
an
argument
for
its
mortality
as
being
generated
;
and
since
it
is
not
conceivable
how
an
immaterial
substance
should
take
its
being
from
two
distinct
persons
,
by
which
it
might
be
concluded
to
be
partible
,
a
thing
no
ways
compatible
with
the
nature
of
a
Spirit
.
To
justifie
this
general
comprehension
under
Original
Sin
,
I
find
this
Argument
in
Thomas
Aquinas
,
whereupon
he
groundeth
his
solution
,
That
all
mankind
participating
of
the
same
nature
,
is
to
be
considered
as
a
body
natural
;
and
all
individual
persons
,
past
,
present
,
and
to
come
,
as
parts
of
that
body
,
and
that
by
the
transgression
of
Adam
(
who
then
comprized
all
mankind
)
the
whole
Species
is
concluded
in
that
sin
,
because
every
individual
person
may
be
understood
to
have
consented
to
Adam's
disobedience
,
though
not
by
his
own
will
apart
,
yet
by
the
will
of
him
his
first
Father
,
which
moveth
all
those
of
his
race
Per
motum
generationis
.
He
giveth
instance
in
a
Murther
acted
by
the
hand
,
which
being
part
of
man's
body
,
and
having
no
will
being
considered
in
it self
,
yet
becometh
guilty
by
connexion
with
the
Soul
,
which
governeth
the
whole
man
.
But
this
abstruse
discourse
will
not
be
persuasive
,
as
I
conceive
,
for
the
hand
alone
cannot
have
guilt
imputed
to
it
;
neither
is
the
Soul
of
any
of
Adam's
descendents
a
part
of
(
or
with
)
Adam
,
because
created
by
God
since
his
time
,
for
parts
(
except
parts
of
time
)
while
they
are
parts
,
must
have
a
coexistence
with
their
whole
,
and
it
is
most
dissonant
to
common
reason
,
that
one
man's
will
should
be
concluded
by
the
resolutions
of
another
.
True
it
is
that
worldly
Princes
do
deprive
the
children
of
Traytors
of
their
inheritance
,
but
this
is
only
a
temporal
calamity
,
and
is
done
rather
for
the
deterring
of
others
for
the
future
from
so
great
a
crime
,
(
being
supposed
to
love
their
Posterity
)
than
for
the
punishment
of
those
who
may
have
been
altogether
innocent
;
and
that
severity
with
just
Princes
never
extendeth
to
the
life
of
the
Traytors
children
:
But
the
other
way
of
proceeding
produceth
an
everlasting
condemnation
of
the
whole
Race
for
their
Parents
delinquency
,
which
certainly
is
not
the
course
of
Divine
Justice
,
if
that
be
true
which
is
delivered
,
Ezech
.
18.4
.
Behold
all
Souls
are
mine
,
as
the
soul
of
the
Father
,
so
also
the
soul
of
the
Son
is
mine
;
the
soul
that
sinneth
it
shall
dye
,
&c.
And
in
the
same
Chapter
,
verse
the
17th
.
He
shall
not
dye
for
the
iniquity
of
his
Father
,
he
shall
surely
live
;
As
for
his
Father
,
&c.
both
which
places
seem
to
me
clearly
to
evince
a
personal
judgment
relating
only
to
personal
good
carriage
,
or
transgression
.
And
surely
the
Authour
of
the
book
entituled
Solomon's
Wisedom
,
did
not
understand
Original
Sin
as
we
do
,
when
Chapter
8.20
.
he
saith
,
I
was
a
witty
Child
,
and
had
a
good
spirit
,
yea
rather
being
good
,
I
came
into
a
body
undefiled
.
Having
thus
declared
my
dissatisfaction
,
it
is
fit
I
should
express
how
I
became
extricated
out
of
the
perplexity
.
I
considered
that
brutes
are
understood
to
have
their
sensitive
Soul
by
traduction
from
their
Parents
,
if
I
may
so
call
them
.
I
considered
also
that
mens
chief
exorbitances
proceed
from
their
affections
,
which
belong
to
the
sensitive
part
,
as
is
clear
,
because
beasts
never
want
them
,
as
love
,
hate
,
concupiscence
,
anger
,
and
I
conceive
I
may
add
malice
,
&c.
These
being
mere
productions
and
improvements
of
matter
,
are
they
that
tumultuate
within
our
breast
,
and
being
disposed
to
excess
,
excite
us
to
rebel
against
all
the
rules
of
goodness
as
curbers
of
their
liberty
,
and
so
being
principal
causes
of
sin
in
us
(
who
only
are
capable
of
sinning
,
for
beasts
have
no
Law
prescribed
to
them
)
may
be
termed
sin
dwelling
in
us
,
or
original
sin
;
which
rebellious
inclination
of
our
affections
we
may
safely
yield
to
have
been
contracted
by
the
disobedience
of
our
first
Parents
,
and
to
have
been
transmitted
to
us
by
the
Seed
,
according
to
which
supposition
all
St.
Paul's
Texts
concerning
the
effects
of
Adam's
sin
upon
us
,
may
receive
a
fit
interpretation
,
and
more
especially
a
great
part
of
Rom.
the
7th
.
wherein
he
speaks
of
himself
,
viz.
his
immortal
soul
,
as
a
thing
distinct
from
sin
,
viz.
the
sensitive
part
or
his
affections
.
And
since
brutes
are
never
without
the
sensitive
soul
and
affections
,
it
becomes
a
necessary
and
inevitable
consequence
that
they
are
no
proper
emanations
from
the
immortal
soul
,
and
therefore
being
distinct
from
it
,
are
also
separable
,
nor
can
they
have
power
to
constrain
it
,
though
they
may
be
constrained
by
it
,
as
being
of
a
nature
so
much
purer
and
nobler
than
themselves
.
And
as
for
the
notion
of
a
pure
spiritual
substance
,
to
become
impure
by
being
united
with
a
material
body
,
it
is
scarcely
intelligible
.
Upon
these
grounds
the
difficulties
may
be
easily
resolved
,
for
so
the
infused
Soul
can
have
no
harder
measure
by
being
placed
in
a
body
,
than
an
eminent
and
able
person
hath
,
being
put
by
his
Prince
to
command
an
insolent
and
rebellious
Nation
,
and
first
invested
by
him
with
a
full
and
sufficient
power
to
govern
and
restrain
them
,
by
which
means
he
hath
opportunity
,
not
only
to
exercise
his
own
vertue
,
but
to
gain
high
favour
from
his
Prince
,
and
to
be
in
the
way
of
great
advancement
.
No
such
person
would
esteem
this
to
be
hard
dealing
,
but
rather
on
the
contrary
to
be
much
indulgence
and
advantage
.
Yet
if
such
a
person
should
be
so
far
from
repressing
the
peoples
insolences
,
as
that
he
encourageth
and
joyneth
with
them
therein
,
it
is
evident
that
he
exposeth
himself
to
the
highest
punishment
,
and
is
the
only
cause
of
his
own
destruction
:
And
even
so
it
is
with
the
immortal
Soul
,
being
placed
in
command
over
the
sensitive
part
of
man
.
But
in
case
this
Hypothesis
stand
firm
otherwise
,
it
will
be
said
that
it
hath
no
ground
in
Scripture
,
and
that
will
be
altogether
new
,
and
therefore
ought
not
to
be
received
in
matter
of
Religion
.
As
for
the
first
,
I
take
it
to
be
very
consonant
to
Scripture
,
for
at
the
first
creation
of
Man
,
mentioned
Gen.
1.
it
is
improbable
that
God
created
him
with
less
perfection
than
Brutes
,
whom
the
earth
and
water
brought
forth
without
any
breathing
of
God
upon
them
,
yet
they
were
indued
with
a
sensitive
Soul
and
its
faculties
,
the
affections
,
and
the
breathing
of
God
into
him
,
whereby
he
became
a
living
Soul
,
mentioned
in
the
second
Chapter
,
must
be
understood
of
the
immortal
Soul
,
as
a
distinct
addition
in
the
way
of
perfection
,
and
the
living
of
his
soul
there
mentioned
,
may
be
meant
concerning
a
purer
life
in
the
way
of
Piety
.
But
the
Text
of
Thes
.
5.23
.
And
I
pray
God
your
whole
spirit
,
and
soul
,
and
body
be
preserved
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
,
is
that
which
I
chiefly
insist
upon
,
for
it
can
hardly
be
understood
in
any
other
way
than
of
the
immortal
Soul
,
the
sensitive
Soul
,
and
the
Body
,
and
all
three
there
specified
as
the
integral
parts
of
man
.
True
it
is
,
that
most
Interpreters
understand
by
the
Spirit
,
the
{αβγδ}
,
or
graces
of
the
holy
Spirit
,
which
seemeth
to
me
so
improper
,
as
it
cannot
be
so
intended
,
for
those
graces
are
never
blameable
,
and
so
it
were
a
strange
Prayer
that
they
may
be
found
blameless
.
And
this
interpretation
needs
not
to
be
wondred
at
,
since
the
word
{αβγδ}
,
or
Spirit
,
signifieth
the
rational
and
immortal
Soul
in
divers
other
parts
of
the
New
Testament
,
as
Rom.
8.16
.
Gal.
6.18
.
with
many
more
;
and
certainly
the
Text
of
1
Cor
.
15.50
.
that
flesh
and
blood
cannot
inherit
the
kingdome
of
God
,
and
many
others
,
where
the
flesh
is
mentioned
in
the
worst
sense
,
are
best
interpreted
of
disorderly
affections
unsubdued
by
the
immortal
Soul
assisted
by
the
holy
Spirit
,
for
we
know
that
Enoch
and
Elias
come
not
within
the
rule
of
exclusion
;
and
as
for
the
novelty
of
the
opinion
,
I
may
say
,
I
think
,
no
man
ever
yet
affirmed
that
the
whole
Scripture
was
fully
understood
by
any
man
,
or
by
any
community
of
men
whatsoever
,
and
therefore
there
being
so
much
room
for
new
interpretations
,
no
opinion
should
undergo
the
censure
of
condemnation
only
because
it
is
new
.
Thus
much
I
have
said
,
to
shew
how
I
my self
am
satisfied
in
this
point
,
and
perhaps
this
and
much
more
would
not
be
satisfactory
to
others
,
but
howsoever
,
I
have
exonerated
my self
,
not
being
willing
to
suppress
any
truth
,
the
knowledge
whereof
may
be
either
serviceable
to
God
,
or
usefull
to
other
men
.
A
Discourse
sometime
intended
as
an
addition
to
my
observations
and
advices
Oeconomical
,
afterwards
printed
.
HAVING
treated
of
Oeconomy
according
to
the
proper
and
genuine
signification
of
the
word
,
I
shall
crave
leave
to
speak
somewhat
of
it
in
a
figurative
way
,
as
it
is
used
frequently
by
Physicians
,
but
to
doe
it
more
extensively
,
taking
into
consideration
the
whole
government
of
Man
(
or
Microcosm
)
as
well
Soul
as
Body
.
According
to
this
Hypothesis
,
the
Body
is
to
be
understood
as
the
House
,
and
Psyche
(
or
the
Soul
)
as
absolute
Mistriss
of
it
,
which
I
suppose
will
not
be
improper
,
since
the
Body
is
called
her
Mansion
,
and
the
faculties
of
the
Soul
,
and
the
organical
parts
of
the
Body
,
may
be
conceived
and
treated
of
as
Servants
.
This
Oeconomy
is
either
Animal
,
or
Rational
.
The
first
is
common
to
men
and
to
brutes
,
The
second
only
proper
to
men
.
The
first
is
of
so
great
importance
,
as
the
latter
cannot
be
exercised
without
it
,
yet
the
use
(
or
rather
abuse
of
reason
)
hath
so
much
power
over
the
sensitive
part
,
as
becomes
many
times
destructive
to
it
,
which
would
have
been
far
otherwise
with
a
beast
,
or
brute
.
The
body
receiveth
all
life
and
motion
from
the
Soul
,
so
far
as
it
must
of
necessity
be
dissolved
by
putrefaction
upon
a
divorce
,
yet
its
government
as
to
nutrition
,
is
according
to
a
Law
,
so
far
from
being
given
by
the
rational
Soul
,
as
the
dictates
of
it
for
the
most
part
are
utterly
unknown
;
yet
is
there
still
a
superintendency
in
the
Soul
,
which
by
the
use
of
reason
doth
very
much
conduce
to
the
preservation
or
destruction
of
the
Body
,
even
in
the
way
of
nutrition
.
A
learned
Jewish
writer
,
and
some
no
less
learned
among
us
Christians
,
have
held
,
that
the
Soul
of
man
in
this
life
is
a
spirit
only
potentially
,
but
shall
be
an
actual
spirit
hereafter
;
and
this
seemeth
to
be
true
,
for
it
is
hard
to
conceive
how
an
actual
spirit
can
reside
in
a
body
to
govern
it
,
without
knowing
the
several
ways
and
powers
,
whereby
the
said
body
is
preserved
,
and
doth
subsist
.
Yet
so
it
is
with
every
one
of
us
,
and
so
it
may
very
well
be
,
if
the
Soul
within
us
have
no
separate
being
from
the
Body
.
But
howsoever
the
truth
is
,
I
shall
speak
in
this
parallel
,
not
only
of
the
Soul
and
Body
,
but
of
their
several
parts
and
faculties
,
as
things
distinct
one
from
another
.
Among
the
organical
parts
corporeal
,
the
Heart
may
justly
challenge
the
dignity
of
prime
officer
,
being
intrusted
with
the
treasure
of
life
,
which
is
the
Blood
.
This
is
that
part
of
the
body
which
first
liveth
,
and
retaineth
life
the
longest
.
Here
the
spirits
are
composed
of
the
purest
and
most
refined
part
of
matter
,
and
become
the
Mercury
or
chief
Emissary
of
the
Soul
.
The
Heart
like
a
good
servant
,
doth
not
bury
its
talent
,
but
keeps
it
in
continual
motion
by
circulation
,
by
which
means
it
receives
a
constant
improvement
.
To
the
Heart
there
belong
several
subordinates
in
that
business
of
the
blood
,
as
the
Liver
,
the
Gall
,
the
Kidneys
,
&c.
who
are
always
employed
in
purging
the
metal
from
dross
,
that
it
may
be
more
serviceable
to
life
.
In
the
next
place
we
may
consider
the
Stomach
as
Kitchin
,
which
like
the
root
of
Trees
,
draws
and
prepares
nutriment
for
the
whole
,
and
here
we
may
do
well
to
imitate
the
most
ingenious
Poet
Spencer
,
in
disposing
of
some
offices
,
the
Appetite
being
fit
for
that
of
Cater
(
or
Achater
)
Concoction
for
that
of
Cook
,
and
Digestion
for
that
of
Clarke
of
the
Kitchin
,
to
serve
in
the
concocted
food
to
several
tables
for
use
;
and
we
may
here
note
,
that
when
more
is
brought
into
the
Kitchin
,
than
the
Cook
and
the
Clarke
can
sufficiently
dress
and
dispose
of
,
it
becomes
not
only
offensive
,
but
dangerous
to
the
Family
in
point
of
health
,
besides
the
waste
occasioned
otherwise
.
To
this
office
,
by
a
late
but
learned
Innovator
in
Physick
,
the
Spleen
is
made
subservient
by
supplying
acid
matter
for
increase
of
appetite
;
and
to
it
also
may
be
said
to
belong
,
the
Mouth
,
Teeth
,
and
Throat
,
the
first
two
for
Mastication
preparatory
,
and
the
last
for
passage
of
Food
;
as
also
divers
vessels
for
nutrition
though
not
immediately
joyned
unto
it
,
with
several
Canales
leading
to
places
of
evacuation
,
by
which
,
as
is
usual
in
ordinary
dwelling
houses
,
Nature
exonerates
her self
of
superfluities
,
and
these
are
with
more
decency
conceived
in
mind
,
than
expressed
in
words
.
In
the
most
exalted
part
of
Microcosm
,
which
is
the
Head
,
is
situated
the
Brain
,
an
appartment
conteining
several
chambers
or
rooms
,
where
the
Soul
in
presence
of
her
principal
officers
intellectual
,
receiveth
information
by
the
five
Senses
,
and
their
Agents
the
animal
Spirits
,
of
that
which
is
done
within
the
body
or
out
of
it
,
in
matters
of
concernment
to
her
,
and
there
she
resolveth
what
is
fit
to
be
put
in
execution
.
Here
by
the
said
invisible
agents
the
animal
Spirits
,
carried
in
their
Vehicle
the
Nerves
,
she
conveyeth
orders
to
the
many
parts
and
members
of
the
body
,
supplying
them
also
by
the
same
instruments
with
strength
and
vigour
for
performance
of
her
commands
.
Thus
much
of
the
parts
Organical
or
corporeal
,
and
now
a
word
or
two
of
the
faculties
intellectual
.
The
Will
may
be
compared
to
the
Lord
high
Constable
of
England
,
an
officer
invested
with
power
too
vast
for
a
subject
or
servant
,
and
in
that
respect
care
must
be
taken
,
that
he
be
well
counselled
,
lest
he
bring
all
to
confusion
.
The
Intellect
or
Understanding
seemeth
fit
for
the
office
of
Maggior
domo
,
or
Steward
,
as
being
indued
with
perfection
of
reason
and
discourse
,
worthy
to
command
all
the
rest
,
and
so
it
doth
,
not
excluding
the
Will
it self
,
which
as
the
most
learned
will
have
it
,
always
determineth
according
to
the
present
dictates
of
the
intellect
.
This
faculty
of
the
intellect
hath
two
others
attendant
upon
it
,
viz.
the
memory
,
and
imagination
or
fancy
.
The
first
keepeth
a
record
of
things
past
,
by
perusal
of
which
,
and
help
of
the
Reminiscence
,
the
Intellect
,
or
Judgment
,
may
the
better
conclude
what
is
to
be
done
for
the
present
or
future
.
The
second
is
possest
of
a
great
perfection
in
ordering
matters
to
the
best
advantage
as
to
circumstances
,
and
so
becomes
very
usefull
in
most
businesses
that
are
to
be
transacted
,
affording
also
a
promptness
to
apprehend
or
conceive
that
which
shall
be
offered
for
consideration
.
Here
I
think
we
may
fitly
treat
of
the
affections
,
for
though
they
be
placed
by
Philosophers
in
the
Heart
,
as
their
Mansion
,
which
belongeth
wholly
to
the
sensitive
part
,
yet
there
must
be
a
kind
of
spirituality
in
them
,
because
they
may
choose
incorporeal
things
as
their
object
.
The
most
perfect
(
and
therefore
the
most
proper
)
object
of
Love
is
the
Deity
,
and
the
most
fit
object
of
Hatred
is
Sin
,
and
he
that
is
the
Father
of
it
.
So
it
may
be
said
of
Hope-Fear
,
and
the
rest
.
And
were
the
affections
and
passions
merely
brutish
,
as
the
old
Stoicks
taught
,
they
would
not
be
attributed
to
God
,
though
in
a
figurative
sense
;
neither
would
our
Saviour
have
applied
himself
to
purge
the
Temple
with
so
much
fervency
,
carrying
the
resemblance
of
anger
.
True
it
is
that
the
irregularity
of
these
,
who
are
or
should
be
as
servants
,
causes
the
greatest
disorders
and
disturbances
in
the
soul
and
body
,
but
occasion
is
thereby
given
to
shew
prudence
in
the
bridling
of
them
,
wherein
consisteth
the
greatest
difference
between
man
and
man
.
Hitherto
we
have
fallen
much
short
of
our
business
,
not
having
touched
upon
the
chief
end
of
Man's
Creation
,
viz.
the
serving
of
God
in
holiness
and
righteousness
,
which
duty
consisting
of
many
particulars
,
was
happily
epitomised
by
Moses
in
the
two
Tables
of
the
Commandments
.
For
the
effecting
of
this
,
it
hath
pleased
God
to
indue
the
Soul
with
a
faculty
,
which
putteth
her
continually
in
mind
of
those
services
,
and
reprehends
her
upon
omission
.
This
faculty
is
the
Conscience
,
which
may
slumber
but
never
sleepeth
profoundly
,
and
is
armed
with
a
power
more
than
Papal
,
by
which
it
erecteth
a
tribunal
within
Psyches
own
quarters
,
summoning
,
arraigning
,
and
many
times
condemning
the
Mistriss
her self
within
her
own
Family
.
There
are
troubles
of
mind
by
excesses
of
loss
and
dishonour
,
which
make
so
great
impression
with
persons
covetous
or
ambitious
,
as
by
greif
to
bring
them
to
the
period
of
their
life
;
and
I
am
perswaded
,
that
no
man
hath
so
full
a
tast
of
the
torments
of
Hell
upon
earth
,
as
he
who
is
afflicted
with
horror
of
Conscience
,
wherefore
I
shall
make
it
the
only
precept
in
this
kind
of
Oeconomy
,
to
preserve
the
Conscience
from
being
offended
;
and
so
I
conclude
this
brief
discourse
.
FINIS
.